Daniel 1

Daniel 1:1-21

Introduction: Daniel and the Babylonian Captivity (605-604 B.C) – The opening chapter of the book of Daniel introduces the reader to Daniel’s public ministry that will extend throughout the Jewish seventy-year Babylonian Captivity. Daniel 1:1-21 clearly serves as an introduction to the rest of the book. Barnes tells us the purpose of this historical passage in the book is to explain how Daniel was raised up to a place of distinction among the Babylonians.[43] From a redemptive perspective, this opening chapter reveals to the original Jewish readers that Daniel’s ministry begins and ends with the Babylonian Captivity, which began at Daniel’s captivity and lasted until the first year of King Cyrus the Great, covering a span of approximately seventy years as prophesied by Jeremiah. Thus, the prophet Daniel was raised up by God to minister to the Jews as well as the Gentiles for this chosen period of time. The fact that this first chapter is written in Hebrew, while the following five chapters of narrative material are written in the Aramaic language, suggests that it is addressed directly to the Jews to tell them that the God of Israel was watching over His people throughout their entire captivity. This opening Hebrew text has also let scholars to suggest that the first chapter was probably added by the Jews as a later addition to the historical section of chapters 2-6 during the compilation of the book of Daniel.

The redemptive message to Israel in this passage of Scripture is that God was bringing about Israel’s redemption despite the tragic circumstances they were experiencing. The book of Daniel reveals that God would restore Israel to their land after seventy years, but also that their full redemption would not take place until “seventy weeks” of years. The Lord would use this period designated at the Times of the Gentiles to bring in the Church age and graft the Gentiles into the vine of Israel. [43] Albert Barnes, Notes, Critical, Illustrative, and Practical, on the Book of Daniel (New York: Leavitt and Allen, 1853), 85.Historical Setting - The opening chapter of the book of Daniel gives us the historical setting for the life and ministry of the Jewish prophet Daniel. In 605 B.C. King Nebuchadnezzar made his first of three major campaigns into Palestine and besieged the city of Jerusalem under King Jehoiakim, the last stronghold of the nation of Judah. Many scholars believe 2 Kings 24:1 is a brief reference to this same event in the opening verses of Daniel. At that time this Babylonian king took captive many of the children of the Jewish nobles as well as the sacred articles of the Temple. In this group of captives was a young man named Daniel and his three friends Hananiah, Mishael, and Azariah.

We read about the second captivity of the Jews in 597 B.C. under King Jehoiachin, the son of Jehoiakim, in 2 Kings 24:10-14. The third campaign of Nebuchadnezzar against Jerusalem in 587 B.C. ended in its total destruction. 2 Kings 24:1, “In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him.” 2 Kings 24:10-14, “At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, and the city was besieged. And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it. And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his reign. And he carried out thence all the treasures of the house of the LORD, and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said. And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land.” In Babylon Daniel and his three friends were subjected to a three-year training period in which they forced to change their names, their language, and their food. Daniel ministered to the kings of the Babylonian Empire until its fall in 539 B.C. when Belshazzar was slain and Darius the Median took control as viceroy over Babylon under Cyrus, who was then king over Persia and Media. Daniel ministered until the first year of King Cyrus’ reign over all the nations, dated 536 B.C. Thus, Daniel’s ministry spanned the seventy-year period of the Jew’s Babylon Captivity as prophesied by Jeremiah the prophet. Jeremiah 29:10, “For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.” Babylon’s Efforts to Consolidate His Kingdom - Why would the king of Babylon want to bring Hebrews to his court and train them? Perhaps he felt that it would be advantageous for some bright young Hebrew men, some that were young enough to be submissive and teachable, and incorporate them into the Babylonian government. They would serve to advise the king on matter concerning the Jewish people, who would have the tendency to be rebellious and subversive. The fact that King Nebuchadnezzar did not destroy the city of Jerusalem in his first two sieges against it reveals his original intent to bring this nation into submission and use its resources for financial gain. Finally, he had to severely punish them by destroying their capital and central place of worship. These Hebrews in the king’s court would hear the needs of their people and be able to advise the king accordingly, as we read in the first chapter of the book of Nehemiah.

For certain Hebrews came from Jerusalem to visit Nehemiah and told him of their sad state of affairs. Nehemiah’s appeal to the king brought him an opportunity to do something to help his people. Thus, the Babylonian king appears to be making every effort to consolidate his kingdom and bring stability in the opening chapter of Daniel.

Daniel 1:3-4

Daniel 1:3 And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Daniel 1:3 — Word Study on “Ashpenaz” – The name Ashpenaz (ΰַ ?ωְׁ ?τְּ ?πַ ?ζ) (H828) is used only one time in the Old Testament (Daniel 1:3). There is uncertain on the meaning of this foreign name. Gesenius says the name means, “horse’s nose.” This individual was the chief eunuch in King Nebuchadnezzar’s court (Gesenius, Strong), and possibly his prime minister.[62] [62] John Gill, Daniel, in John Gill’s Expositor, in e-Sword, v. 7.7.7 [CD-ROM] (Franklin, Tennessee: e-Sword, 2000-2005), comments on Daniel 1:3.Daniel 1:4 Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4 — “Children in whom was no blemish” - Comments - Barnes notes that the word “blemish” refers to physical “imperfections,” and quotes 2 Samuel 14:25 as an example of Absalom’s unblemished features.[63] [63] Albert Barnes, Notes, Critical, Illustrative, and Practical, on the Book of Daniel (New York: Leavitt and Allen, 1853), 89.Daniel 1:4 — “but well favoured” - Comments - The phrase “well favoured” literally means, “a good appearance” in the Hebrew. Daniel 1:4 — “and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans” – Comments - In addition to their physical appearance, young men were sought of superior intellectual abilities. Scholars suggest that Daniel and his three friends were most likely of royal descent of the tribe of Judah because from Daniel 1:3 the group taken captive were skilful and well educated and of royal lineage. 2 Samuel 14:25, “But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.” Daniel 1:4 — Comments - John Gill and Zφckler refer to a number of ancient sources and modern scholars to support the view that kings of antiquity often chose the strongest, comeliest, and tallest of youth to serve in their courts.[64] [64] Otto Zφckler, The Book of the Prophet Daniel, in Lange’s Commentary on the Holy Scriptures, trans. James Strong (New York: Charles Scriber’s Sons, 1876), 59; and John Gill, “Introduction,” in Daniel, in John Gill’s Expositor, in OnLine Bible, v. 2.0 [CD-ROM] (Nederland: Online Bible Foundation, 1992-2005), notes on Daniel 1:4.Daniel 1:3-4 — Comments – The Children of Israel - Daniel 1:3-4 tells us of the carrying away of Daniel and his three friends to Babylon. The event of the carrying away of the sons of Israel into the kingdom of Babylon was prophesied by Isaiah to King Hezekiah one hundred years earlier (c. 700 B.C.) (see 2 Kings 20:16-18, Isaiah 39:5-7). Moses spoke of this event in more general terms when listing the curses that God will bring upon His people Israel as a form of divine judgment (Deuteronomy 28:32-33). 2 Kings 20:16-18, “And Isaiah said unto Hezekiah, Hear the word of the LORD. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.” Isaiah 39:5-7, “Then said Isaiah to Hezekiah, Hear the word of the LORD of hosts: Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.” Deuteronomy 28:32-33, “Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long: and there shall be no might in thine hand. The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway:” Young men were more teachable than older men. The old men had their cities and families destroyed and would have been rebellious, and women took a more passive role in the Oriental societies. These young men were to be shaped and molded as a group of ethnic leaders representing the nations under Babylon that could communicate with their people about the issues regarding Babylonian rule. The king could present them as mediators in disputes and offer a friendly face to represent the Empire before its subject nations, hopefully enhancing peaceful relationships. Barnes tells us that it was a common oriental practice, ancient and modern, to place eunuchs in the royal courts and in the homes of the wealthy.[65] Therefore, it is believed that Daniel and his three friends were made eunuchs at the time of their deportation to Babylon. The popular belief that Daniel and his friends were made eunuchs in the king’s court, suggested since the time of Josephus (Antiquities 10.10.1), is based upon Daniel 1:3 and Isaiah 39:5-7. However, Zφckler does not believe there is enough evidence to justify this commonly held view, since the text does not directly make this statement.[66] [65] Albert Barnes, Notes, Critical, Illustrative, and Practical, on the Book of Daniel (New York: Leavitt and Allen, 1853), 88. [66] Otto Zφckler, The Book of the Prophet Daniel, in Lange’s Commentary on the Holy Scriptures, trans. James Strong (New York: Charles Scriber’s Sons, 1876), 58.

Daniel 1:5-6

Daniel 1:5 And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5 — “And the king appointed them a daily provision of the king’s meat, and of the wine which he drank” - Comments - We read in Daniel 1:8 that Daniel and his three friends chose to abstain from the king’s provision and rather ate vegetables and drank water. This is because Daniel and the Jews understood a biblical diet. The king’s diet consisted of rich, fatty foods, such as the meat referred to in this verse. Such foods are not healthy when eaten on a regular basis. We can compare this rich diet to our modern day culture. One medical doctor described rich foods as those foods that are traditionally eaten on festive occasions.

For example, on Easter Americans eat eggs, on Halloween candy, on Thanksgiving turkey, and at Christmas ham. These are rich, processed foods that are in a class called delicacies. This is the type of foods that the king would have eaten and offered those in his court. But Daniel chose more healthy foods, which we know today to be vegetables and other natural, non-processed foods. In addition, it is interesting to note that Daniel lived to be a very old man. Perhaps his healthy diet played a large role in this fact. Daniel 1:5 — “so nourishing them three years, that at the end thereof they might stand before the king” – Comments - Zφckler quotes two ancient sources that would explain how youth were trained for a three year period, ages fourteen to seventeen, in preparation to serve before the king. He refers to Plato’s comments that Persian youth began training at the age of fourteen (Alcibiades 1.121.E),[67] and to Xenophon’s statement that no youth could serve the king before the age of seventeen (Cyropaedia 2.8-9).[68] He finds this coincidence too remarkable to leave unnoticed. [69] [67] Plato writes, “When the boys are seven years old they are given horses and have riding lessons, and they begin to follow the chase. And when the boy reaches fourteen years he is taken over by the royal tutors, as they call them there: these are four men chosen as the most highly esteemed among the Persians of mature age, namely, the wisest one, the justest one, the most temperate one, and the bravest one.” See Plato, Plato: Charmides, Alcibiades I & II, Hipparchus, The Lovers, Theages, Minos, Epinomis, trans. W. R. M. Lamb, in The Loeb Classical Library, eds. T. E. Page, E. Capps, W. H. D. Rouse, L. A. Post, and E. H. Warmington (London: William Heinemann Ltd, c1927, 1964), 167. [68] Xenophon writes, “These exercises the boys practise till they are sixteen or seventeen years of age, when they enter the class of young men.” See Xenophon, The Cyropaedia, or Institutes of Cyprus, and the Hellenics, or Greacian History, trans. J. S. Watson and Henry Dale (London: George Bell and Sons, 1880), 6. [69] Otto Zφckler, The Book of the Prophet Daniel, in Lange’s Commentary on the Holy Scriptures trans. James Strong (New York: Charles Scriber’s Sons, 1876), 59.Daniel 1:6 Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Daniel 1:6 — Word Study on “children” - The Hebrew word for “children” (αֵּ ?ο) (H1121) used in Daniel 1:4; Daniel 1:6 properly denotes someone during the age of childhood up to manhood, and is also used in the broadest sense throughout the Old Testament to refer to members of a particular group. The Enhanced Strong says it is found 4906 times in the Scriptures, being translated in the KJV as “son 2978, children 1568, old 135, first 51, man 20, young 18, young + 01241 17, child 10, stranger 10, people 5, misc 92.” It may be properly translated “boys, lads or youth.” As mentioned above in the introduction,[70] comments made by some of the early Church fathers lead us to believe these four “children of Judah” were teenagers. [70] See above Introduction: The Life of the Prophet Daniel, by Gary Everett.Word Study on “Daniel” – The name Daniel (γָּ ?πִ ?ΰֵ ?μ) (H1840) means, “God’s judge,” i.e., “one who delivers judgment in the name of God” (Gesenius), “God is judging,” or “judge of God” (Strong), “God is my judge” (PTW). Strong says this name is derived from “Dan” (γָּ ?ο) (H1835), meaning “judge,” and (ΰֵ ?μ) (H410), a contraction of (ΰֱ ?μֹ ?δִ ?ιν) (H430), meaning “God.” Thus, it is possible that this name reflects the theme of the book of Daniel. Word Study on “Hananiah” – The name Hananiah (ηֲ ?πַ ?πְ ?ιָ ?δ) (H2608) means, “whom Jehovah gave” (Gesenius), “God has favored” (Strong), “Jehovah is gracious,” (PTW). Strong says this name is derived from (ηָ ?πַ ?ο) (H2603), meaning “gracious,” and (ιָ ?δּ) (H3050), a contraction of (ιְ ?δεִ ?δ) (H3050), meaning “YHWH.” Word Study on “Mishael” – The name Mishael (ξִ ?ιωָׁ ?ΰֵ ?μ) (H4332) means, “God is strong,” or “who (is) that which God is” (Gesenius), “who is what God is” (Strong, PTW). Strong says this name is derived from (ξִ ?ι) (H4310), meaning “who,” (ωֶׁ), a contraction of (ΰֲ ?ωֶׁ ?ψ) (834), meaning “which,” and (ΰֵ ?μ) (H410), a contraction of (ΰֱ ?μֹ ?δִ ?ιν) (H430), meaning “God.” Word Study on “and Azariah” – The name Azariah (ςֲ ?ζַ ?ψְ ?ιָ ?δ) (H5838) means, “whom Jehovah aids” (Gesenius), “YHWH has helped” (Strong, PTW). This name is derived from (ςָ ?ζַ ?ψ) (H5826), meaning “to help,” and (ιָ ?δּ) (H3050), a contraction of (ιְ ?δεִ ?δ) (H3050), meaning “YHWH.”

Daniel 1:7-12

Daniel 1:7 Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. Daniel 1:7 — Word Study on “Belteshazzar” - The name Belteshazzar (αֵּ ?μְ ?θְ ?ωַׁ ?ΰφַּ ?ψ) (H1095) means, “prince whom Bel favors” (Gesenius), “lord of the straitened’s treasure” (BDB), or “protect his life” (PTW). Word Study on “Shadrach” - The name Shadrach (ωַׁ ?γְ ?ψַ ?κְ) (H7714) means, “little friend of the king; and rejoicing in the way” (Gesenius), “royal,” or “the great scribe” (BDB), or “servant of (the god) Sin” (PTW). Word Study on “Meshach” - The name Meshach (ξֵ ?ιωַׁ ?κְ) (H4335) means “guest of a king” (Gesenius, BDB), or “the shadow of the prince, who is this?” (PTW). Word Study on “Abednego” - The name Abednego (ςֲ ?αֵ ?γπְ ?βֹ ?ε) (H5664) means “servant of Nebo” (BDB), or “servant of Nego; servant of Ishtar” (PTW). Comments - It becomes obvious that these four men’s Hebrew names reflected their God, YHWH, while their Babylonian names are given to honor their heathen gods. Nebuchadnezzar states this fact in Daniel 4:8, “But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying,” Daniel 1:8 But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:8 — Comments - Keep in mind that in pagan cultures partaking of festive foods meant partaking of the idol worship that was associated with such feasts. It is very likely that the food offered to Daniel and his three friends had gone through an idolatrous ritual with the gods of the Babylonians. These young Jewish men had been taught and disciplined in their Hebrew faith to eat only clean foods. Such heathen foods would be considered ceremonially unclean or defiled, and these foods may have been unhygienic as well. Therefore, Daniel’s request was for the purpose of remaining undefiled as well as healthy. Daniel 1:8 — Comments - Partaking of the king’s food can be a type of partaking of worldly living. The king wanted to renew their minds (Daniel 1:4), but because of their stance, God Himself gave them wisdom (Daniel 1:17, Romans 12).Daniel 1:9 Now God had brought Daniel into favour and tender love with the prince of the eunuchs. Daniel 1:9 — “Now God had brought Daniel into favour and tender love” - Comments – Daniel was a man with a pure heart and he walked in love and kindness towards others. Proverbs 3:3-4 tell us that such a man will reap the reward of obtaining favor with both God and man. Proverbs 3:3-4, “Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: So shalt thou find favour and good understanding in the sight of God and man.” “with the prince of the eunuchs” - Comments - The fact that Daniel was under the care of the prince of the eunuchs suggests to many Bible scholars that Daniel was made to be a eunuch. Daniel 1:10 And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:11 Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Daniel 1:11 — Word Study on “Melzar” – PTW says the name “Melzar” means, “The overseer.” Daniel 1:12 Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Daniel 1:12 — Word Study on “pulse” - Holladay says this word means, “vegetables.” Webster says that pulse is “leguminous plants, or their seeds, as beans, pease, etc.” Daniel 1:12 — Comments - Later in Daniel’s life he will go on a three-week fast and abstain from meats and wines again. Daniel 10:3, “I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.”

Daniel 1:13-21

Daniel 1:15 And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:15 — Comments – The fair countenances of the Jewish children after ten days may have been a miracle in such a short period of time, but it is certainly true that abstinence from rich, fatty foods and partaking of healthy fruits and vegetables helps clear the skin. Daniel 1:17 As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17 — Scripture References - Note: Proverbs 14:35, “The king’s favour is toward a wise servant: but his wrath is against him that causeth shame.” Daniel 1:18 Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. Daniel 1:18 — Comments - According to Daniel 1:5 these young men were trained for three years before standing before the king. Daniel 1:19 And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. Daniel 1:20 And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20 — “he found them ten times better than all the magicians and astrologers that were in all his realm” – Comments - Daniel 1:20 describes Daniel and his three friends “ten times better in wisdom and understanding than the king’s magicians and astrologers. Although the literal translation is, “ten times,” some scholars translate this phrase as an idiom to mean a rounded number, which is equivalent to “time after time,” thus “numerous times.” This is how the NAB translates this phrase. NAB, “yet your father cheated me and changed my wages time after time. God, however, did not let him do me any harm.” We can see this same phrase used as an idiom in other passages in the Scriptures: Numbers 14:22, “Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice;” Nehemiah 4:12, “And it came to pass, that when the Jews which dwelt by them came, they said unto us ten times, From all places whence ye shall return unto us they will be upon you.” The number ten represents a counting system that is based on ten units. Thus, the number ten can also represent the numerical system, as well as the concept of many times. Illustration: Jesus told Peter that we are to forgive seventy seven times. Matthew 18:22, “Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.” In this passage, Jesus did not literally mean that we were to forgive only seventy seven times, but that we were to forgive as often as was necessary to forgive, which is many times. Illustration: A children’s book on the characters in the Sesame Street children’s program had a photo with these actors and puppets standing in a group. Mixed with this crowd were the letters of the alphabet and one number. It was interesting to note that the number 10 was chosen to be used in this photo in order to represent all of the numbers used in the Sesame Street program because of the same reasons listed above. Daniel 1:21 And Daniel continued even unto the first year of king Cyrus. Daniel 1:21 — Comments - Daniel 1:21 says that he continued until the first year of King Cyrus. The importance of this date is that it was the official end of Israel’s Babylonian Captivity; for in the first year of Cyrus, king of Persia, the proclamation went forth that officially ended the seventy-year period of the Babylonian Captivity (See 2 Chronicles 36:22-23). Daniel would have been in his 80’s or 90’s at this time, having been a teenager when carried into captivity. Note that Daniel continued to have visions after this time, because a great vision was revealed to Daniel in the third year of King Cyrus (Daniel 10:1). Thus, this date seems to be a reference to the end of his public ministry to the Gentiles. 2 Chronicles 36:22-23, “Now in the first year of Cyrus king of Persia, that the word of the LORD spoken by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the LORD God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The LORD his God be with him, and let him go up.”