Teks -- Daniel 1:1-21 (NET)

Daniel Finds Favor in Babylon

1:1 In the third year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar of Babylon advanced against Jerusalem and laid it under siege. 1:2 Now the Lord delivered King Jehoiakim of Judah into his power, along with some of the vessels of the temple of God. He brought them to the land of Babylonia to the temple of his god and put the vessels in the treasury of his god. 1:3 The king commanded Ashpenaz, who was in charge of his court officials, to choose some of the Israelites who were of royal and noble descent– 1:4 young men in whom there was no physical defect and who were handsome, well versed in all kinds of wisdom, well educated and having keen insight, and who were capable of entering the king’s royal service– and to teach them the literature and language of the Babylonians. 1:5 So the king assigned them a daily ration from his royal delicacies and from the wine he himself drank. They were to be trained for the next three years. At the end of that time they were to enter the king’s service. 1:6 As it turned out, among these young men were some from Judah: Daniel, Hananiah, Mishael, and Azariah. 1:7 But the overseer of the court officials renamed them. He gave Daniel the name Belteshazzar, Hananiah he named Shadrach, Mishael he named Meshach, and Azariah he named Abednego. 1:8 But Daniel made up his mind that he would not defile himself with the royal delicacies or the royal wine. He therefore asked the overseer of the court officials for permission not to defile himself. 1:9 Then God made the overseer of the court officials sympathetic to Daniel. 1:10 But he responded to Daniel, “I fear my master the king. He is the one who has decided your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? If that happened, you would endanger my life with the king!” 1:11 Daniel then spoke to the warden whom the overseer of the court officials had appointed over Daniel, Hananiah, Mishael, and Azariah: 1:12 “Please test your servants for ten days by providing us with some vegetables to eat and water to drink. 1:13 Then compare our appearance with that of the young men who are eating the royal delicacies; deal with us in light of what you see.” 1:14 So the warden agreed to their proposal and tested them for ten days. 1:15 At the end of the ten days their appearance was better and their bodies were healthier than all the young men who had been eating the royal delicacies. 1:16 So the warden removed the delicacies and the wine from their diet and gave them a diet of vegetables instead. 1:17 Now as for these four young men, God endowed them with knowledge and skill in all sorts of literature and wisdom– and Daniel had insight into all kinds of visions and dreams. 1:18 When the time appointed by the king arrived, the overseer of the court officials brought them into Nebuchadnezzar’s presence. 1:19 When the king spoke with them, he did not find among the entire group anyone like Daniel, Hananiah, Mishael, or Azariah. So they entered the king’s service. 1:20 In every matter of wisdom and insight the king asked them about, he found them to be ten times better than any of the magicians and astrologers that were in his entire empire. 1:21 Now Daniel lived on until the first year of Cyrus the king.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Dan 1:2 - With part of the vessels

In this expedition Nebuchadnezzar carried away some captives, among whom were Daniel and his friends.

Wesley: Dan 1:2 - His god

Baal, or Bell, and Nebo, which words they put into the names of their kings and favourites.

Wesley: Dan 1:3 - Of the eunuchs

These were chief among the king's servants; and they are called eunuchs, because many of them were such.

Wesley: Dan 1:3 - And of the princes

Here was fulfilled what the prophet Isaiah had foretold, Isa 39:7.

Wesley: Dan 1:4 - The learning and the tongue

The Chaldeans were skilled above any other nation, in natural philosophy. Their tongue differed from the Hebrew in dialect and in pronunciation, which they learned that they might be the more acceptable to the king, and court.

Wesley: Dan 1:5 - The king's meat

Such as he had at his own table.

Wesley: Dan 1:6 - And Azariah

Probably all of the royal lineage of Judah.

Wesley: Dan 1:7 - Gave names

That is, other names, relating to the idol - gods.

Wesley: Dan 1:7 - Belteshazzar

So Daniel had the name of Belteshazzar, from the great Babylonian idol Baal or Bell. This was by the king's command, and herein he put forth an act: of his sovereignty.

Wesley: Dan 1:8 - But Daniel purposed

There may be several weighty reasons assigned why Daniel did this. Because many of those meats provided for the king's table, were forbidden by the Jewish law. Daniel knew these delicates would too much gratify the flesh. He did not dare to eat and drink things consecrated to idols. He was sensible, how unsuitable delicate fare would be to the afflicted state of God's people. Therefore he was herein a rare pattern of avoiding all the occasions of evil.

Wesley: Dan 1:15 - Fairer and fatter

The blessing of God upon homely fare, affords often more health and strength, than more costly fare to them that eat the fat, and drink the sweet.

Wesley: Dan 1:19 - Before

Both in the presence chamber, and in the council chamber, to try their proficiency; this shews the king's ability and judgment, how else could he discern their fitness, and their excellency above others.

Wesley: Dan 1:20 - The king enquired

This is a farther confirmation of the king's noble endowments, and of his great care whom he chose to be in offices of trust, namely persons excellently qualified to serve him in the great affairs of the kingdom. And thus did God pour contempt upon the pride of the Chaldeans, and put honour on the low estate of his people.

Wesley: Dan 1:21 - Continued

in the court of Babylon until Cyrus, and then he was in the Persian court, and he lived in honour and high employment all that time, yea, after Cyrus began to reign. For Dan 10:1, he had visions and revelations in the third year of Cyrus.

JFB: Dan 1:1 - third year

Compare Jer 25:1, "the fourth year; Jehoiakim came to the throne at the end of the year, which Jeremiah reckons as the first year, but which Daniel leaves out of count, being an incomplete year: thus, in Jeremiah, it is "the fourth year"; in Daniel, "the third" [JAHN]. However, Jeremiah (Jer 25:1; Jer 46:2) merely says, the fourth year of Jehoiakim coincided with the first of Nebuchadnezzar, when the latter conquered the Egyptians at Carchemish; not that the deportation of captives from Jerusalem was in the fourth year of Jehoiakim: this probably took place in the end of the third year of Jehoiakim, shortly before the battle of Carchemish [FAIRBAIRN]. Nebuchadnezzar took away the captives as hostages for the submission of the Hebrews. Historical Scripture gives no positive account of this first deportation, with which the Babylonian captivity, that is, Judah's subjection to Babylon for seventy years (Jer 29:10), begins. But 2Ch 36:6-7, states that Nebuchadnezzar had intended "to carry Jehoiakim to Babylon," and that he "carried off the vessels of the house of the Lord" thither. But Jehoiakim died at Jerusalem, before the conqueror's intention as to him was carried into effect (Jer 22:18-19; Jer 36:30), and his dead body, as was foretold, was dragged out of the gates by the Chaldean besiegers, and left unburied. The second deportation under Jehoiachin was eight years later.

JFB: Dan 1:2 - Shinar

The old name of Babylonia (Gen 11:2; Gen 14:1; Isa 11:11; Zec 5:11). Nebuchadnezzar took only "part of the vessels," as he did not intend wholly to overthrow the state, but to make it tributary, and to leave such vessels as were absolutely needed for the public worship of Jehovah. Subsequently all were taken away and were restored under Cyrus (Ezr 1:7).

JFB: Dan 1:2 - his god

Bel. His temple, as was often the case among the heathen, was made "treasure house" of the king.

JFB: Dan 1:3 - master of . . . eunuchs

Called in Turkey the kislar aga.

JFB: Dan 1:3 - of the king's seed

Compare the prophecy, 2Ki 20:17-18.

JFB: Dan 1:4 - no blemish

A handsome form was connected, in Oriental ideas, with mental power. "Children" means youths of twelve or fourteen years old.

JFB: Dan 1:4 - teach . . . tongue of . . . Chaldeans

Their language and literature, the Aramaic-Babylonian. That the heathen lore was not altogether valueless appears from the Egyptian magicians who opposed Moses; the Eastern Magi who sought Jesus, and who may have drawn the tradition as to the "King of the Jews" from Dan 9:24, &c., written in the East. As Moses was trained in the learning of the Egyptian sages, so Daniel in that of the Chaldeans, to familiarize his mind with mysterious lore, and so develop his heaven-bestowed gift of understanding in visions (Dan 1:4-5, Dan 1:17).

JFB: Dan 1:5 - king's meat

It is usual for an Eastern king to entertain, from the food of his table, many retainers and royal captives (Jer 52:33-34). The Hebrew for "meat" implies delicacies.

JFB: Dan 1:5 - stand before the king

As attendant courtiers; not as eunuchs.

JFB: Dan 1:6 - children of Judah

The most noble tribe, being that to which the "king's seed" belonged (compare Dan 1:3).

JFB: Dan 1:7 - gave names

Designed to mark their new relation, that so they might forget their former religion and country (Gen 41:45). But as in Joseph's case (whom Pharaoh called Zaphnath-paaneah), so in Daniel's, the name indicative of his relation to a heathen court ("Belteshazzar," that is, "Bel's prince"), however flattering to him, is not the one retained by Scripture, but the name marking his relation to God ("Daniel," God my Judge, the theme of his prophecies being God's judgment on the heathen world powers).

JFB: Dan 1:7 - Hananiah

That is, "whom Jehovah hath favored."

JFB: Dan 1:7 - Shadrach

From Rak, in Babylonian, "the King," that is, "the Sun"; the same root as in Abrech (Gen 41:43, Margin), inspired or illumined by the Sun-god."

JFB: Dan 1:7 - Mishael

That is, "who is what God is?" Who is comparable to God?

JFB: Dan 1:7 - Meshach

The Babylonians retained the first syllable of Mishael, the Hebrew name; but for El, that is, GOD, substituted Shak, the Babylonian goddess, called Sheshach (Jer 25:26; Jer 51:41), answering to the Earth, or else Venus, the goddess of love and mirth; it was during her feast that Cyrus took Babylon.

JFB: Dan 1:7 - Azariah

That is, "whom Jehovah helps."

JFB: Dan 1:7 - Abed-nego

That is, "servant of the shining fire." Thus, instead of to Jehovah, these His servants were dedicated by the heathen to their four leading gods [HERODOTUS, Clio]; Bel, the Chief-god, the Sun-god, Earth-god, and Fire-god. To the last the three youths were consigned when refusing to worship the golden image (Dan 3:12). The Chaldee version translates "Lucifer," in Isa 14:12, Nogea, the same as Nego. The names thus at the outset are significant of the seeming triumph, but sure downfall, of the heathen powers before Jehovah and His people.

JFB: Dan 1:8 - Daniel . . . would not defile himself with . . . king's meat

Daniel is specified as being the leader in the "purpose" (the word implies a decided resolution) to abstain from defilement, thus manifesting a character already formed for prophetical functions. The other three youths, no doubt, shared in his purpose. It was the custom to throw a small part of the viands and wine upon the earth, as an initiatory offering to the gods, so as to consecrate to them the whole entertainment (compare Deu 32:38). To have partaken of such a feast would have been to sanction idolatry, and was forbidden even after the legal distinction of clean and unclean meats was done away (1Co 8:7, 1Co 8:10; 1Co 10:27-28). Thus the faith of these youths was made instrumental in overruling the evil foretold against the Jews (Eze 4:13; Hos 9:3), to the glory of God. Daniel and his three friends, says AUBERLEN, stand out like an oasis in the desert. Like Moses, Daniel "chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (Heb 11:25; see Dan. 9:3-19). He who is to interpret divine revelations must not feed on the dainties, nor drink from the intoxicating cup, of this world. This made him as dear a name to his countrymen as Noah and Job, who also stood alone in their piety among a perverse generation (Eze 14:14; Eze 28:3).

JFB: Dan 1:8 - requested

While decided in principle, we ought to seek our object by gentleness, rather than by an ostentatious testimony, which, under the plea of faithfulness, courts opposition.

JFB: Dan 1:9 - God . . . brought Daniel into favour

The favor of others towards the godly is the doing of God. So in Joseph's case (Gen 39:21). Especially towards Israel (Psa 106:46; compare Pro 16:7).

JFB: Dan 1:10 - worse liking

Looking less healthy.

JFB: Dan 1:10 - your sort

Of your age, or class; literally, "circle."

JFB: Dan 1:10 - endanger my head

An arbitrary Oriental despot could, in a fit of wrath at his orders having been disobeyed, command the offender to be instantly decapitated.

JFB: Dan 1:11 - Melzar

Rather, the steward, or chief butler, entrusted by Ashpenaz with furnishing the daily portion to the youths [GESENIUS]. The word is still in use in Persia.

JFB: Dan 1:12 - pulse

The Hebrew expresses any vegetable grown from seeds, that is, vegetable food in general [GESENIUS].

JFB: Dan 1:13-15

Illustrating Deu 8:3, "Man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord."

JFB: Dan 1:17 - God gave them knowledge

(Exo 31:2-3; 1Ki 3:12; Job 32:8; Jam 1:5, Jam 1:17).

JFB: Dan 1:17 - Daniel had understanding in . . . dreams

God thus made one of the despised covenant-people eclipse the Chaldean sages in the very science on which they most prided themselves. So Joseph in the court of Pharaoh (Gen 40:5; Gen 41:1-8). Daniel, in these praises of his own "understanding," speaks not through vanity, but by the direction of God, as one transported out of himself. See my Introduction, "CONTENTS OF THE BOOK."

JFB: Dan 1:18 - brought them in

That is, not only Daniel and his three friends, but other youths (Dan 1:3, Dan 1:19, "among them all").

JFB: Dan 1:19 - stood . . . before the king

That is, were advanced to a position of favor near the throne.

JFB: Dan 1:20 - ten times

Literally, "ten hands."

JFB: Dan 1:20 - magicians

Properly, "sacred scribes, skilled in the sacred writings, a class of Egyptian priests" [GESENIUS]; from a Hebrew root, "a pen." The word in our English Version, "magicians," comes from mag, that is, "a priest." The Magi formed one of the six divisions of the Medes.

JFB: Dan 1:20 - astrologers

Hebrew, "enchanters," from a root, "to conceal," pactisers of the occult arts.

JFB: Dan 1:21 - Daniel continued . . . unto . . . first year of Cyrus

(2Ch 36:22; Ezr 1:1). Not that he did not continue beyond that year, but the expression is designed to mark the fact that he who was one of the first captives taken to Babylon, lived to see the end of the captivity. See my Introduction, "SIGNIFICANCE OF THE BABYLONIAN CAPTIVITY." In Dan 10:1 he is mentioned as living "in the third year of Cyrus." See Margin Note, on the use of "till" (Psa 110:1, Psa 112:8).

Clarke: Dan 1:1 - In the third year of the reign of Jehoiakim

In the third year of the reign of Jehoiakim - This king was raised to the throne of Judea in the place of his brother Jehoahaz, by Pharaoh-necho, king of Egypt, 2Ki 23:34-36, and continued tributary to him during the first three years of his reign; but in the fourth, which was the first of Nebuchadnezzar, Jer 25:1, Nebuchadnezzar completely defeated the Egyptian army near the Euphrates, Jer 46:2; and this victory put the neighboring countries of Syria, among which Judea was the chief, under the Chaldean government. Thus Jehoiakim, who had first been tributary to Egypt, became now the vassal of the king of Babylon, 2Ki 24:1

At the end of three years Jehoiakim rebelled against Nebuchadnezzar, who, then occupied with other wars, did not proceed against Jerusalem till three years after, which was the eleventh and last of Jehoiakim, 2Ki 23:36

There are some difficulties in the chronology of this place. Calmet takes rather a different view of these transactions. He connects the history thus: Nabopolassar, king of Babylon, finding that one of his lords whom he had made governor of Coelesyria and Phoenicia had revolted from him, and formed an alliance with the king of Egypt, sent Neubuchadnezzar his son, whom he invested with the authority of king, to reduce those provinces, as was customary among the easterns when the heir presumptive was sent on any important expedition or embassy. This young prince, having quelled the insurrection in those parts, marched against Jerusalem about the end of the third or beginning of the fourth year of the reign of Jehoiakim, king of Judah. He soon took the city, and put Jehoiakim in chains with the design of carrying him to Babylon; but, changing his mind, he permitted him to resume the reins of government under certain oppressive conditions. At this year, which was A.M. 3398, the seventy years of the Babylonish captivity commence. Nabopolassar dying in the interim, Nebuchadnezzar was obliged to return speedily to Babylon, leaving his generals to conduct the Jewish captives to Babylon, among whom were Daniel and his companions.

Clarke: Dan 1:2 - Part of the vessels of the house of God

Part of the vessels of the house of God - He took the richest and finest of them for the service of his god Bel, and left what were necessary for carrying on the public worship of Jehovah, (for he did not attempt to alter the civil or religious constitution of Judea); for leaving Jehoiakim on the throne, he only laid the land under tribute. The Chaldeans carried these sacred vessels away at three different times

1.    In the war spoken of in this place

2.    In the taking of Jerusalem and Jeconiah a few months after, 2Ki 24:13

3.    Eleven fears after, under the reign of Zedekiah, when the city and temple were totally destroyed, and the land ruined, 2Ki 25:8-16

Clarke: Dan 1:2 - The land of Shinar

The land of Shinar - This was the ancient name of Babylon. See Gen 11:2

Clarke: Dan 1:2 - The treasure house of his god

The treasure house of his god - This was Bel, who had a splendid temple in Babylon, and was the tutelar god of the city and empire.

Clarke: Dan 1:3 - Master of his eunuchs

Master of his eunuchs - This word eunuchs signifies officers about or in the palace whether literally eunuchs or not.

Clarke: Dan 1:4 - Children

Children - ילדים yeladim , youths, young men; and so the word should be rendered throughout this book

Clarke: Dan 1:4 - Skilled in all wisdom

Skilled in all wisdom - Rather, persons capable of every kind of literary accomplishment, that they might be put under proper instruction. And as children of the blood and of the nobles mere most likely, from the care usually taken of their initiatory education, to profit most by the elaborate instruction here designed, the master of the eunuchs, the king’ s chamberlain, was commanded to choose the youths in question out of such.

Clarke: Dan 1:5 - A daily provision

A daily provision - Athenaeus, lib. iv., c. 10, says: The kings of Persia, (who succeeded the kings of Babylon, on whose empire they had seized), were accustomed to order the food left at their own tables to be delivered to their courtiers

Clarke: Dan 1:5 - So nourishing them three years

So nourishing them three years - This was deemed a sufficient time to acquire the Chaldee language, and the sciences peculiar to that people. I suppose they had good introductory books, able teachers, and a proper method; else they would have been obliged, like us, to send their children seven years to school, and as many to the university, to teach them any tolerable measure of useful and ornamental literature! O how reproachful to the nations of Europe, and particularly to our own, is this backward mode of instruction. And what is generally learned after this vast expense of time and money? A little Latin, Greek, and mathematics; perhaps a little moral philosophy; and by this they are entitled, not qualified, to teach others, and especially to teach the people the important science of salvation! To such shepherds, (and there are many such), the hungry sheep look up, and are not fed; and if all are not such, no thanks to our plan of national education.

Clarke: Dan 1:6 - Now among these

Now among these - There were no doubt several noble youths from other provinces: but the four mentioned here were Jews, and are supposed to have all been of royal extraction.

Clarke: Dan 1:7 - Unto whom the prince of the eunuchs gave names

Unto whom the prince of the eunuchs gave names - This change of names, Calmet properly remarks, was a mark of dominion and authority. It was customary for masters to impose new names upon their slaves; and rulers often, on their ascending the throne, assumed a name different from that which they had before

דניאל Daniel signifies "God is my Judge."This name they changed into בלטשאצר Belteshatstsar ; in Chaldee, "The treasure of Bel,"or "The despository of the secrets (or treasure) of Bel.

הנניה Hananiah signifies, "The Lord has been gracious to me,"or "He to whom the Lord is gracious."This name was changed into שדרך Shadrach , Chaldee, which has been variously translated: "The inspiration of the sun;""God the author of evil, be propitious to us;""Let God preserve us from evil.

מישאל Mishael signifies "He who comes from God."Him they called מישך Meshach , which in Chaldee signifies, "He who belongs to the goddess Sheshach,"a celebrated deity of the Babylonians, mentioned by Jeremiah, Jer 25:26

עזריה Azariah , which signifies "The Lord is my Helper,"they changed into אבד נגו Abed - Nego , which in Chaldee is "the servant of Nego,"who was one of their divinities; by which they meant either the sun, or the morning star; whether Jupiter or Venus

The vicious pronunciation of this name should be carefully avoided; I mean that which lays the accent on the first syllable, and hurries so the end, without attending to the natural division of the word Abed-Nego.

Clarke: Dan 1:8 - But Daniel - would not defile himself

But Daniel - would not defile himself - I have spoken of this resolution in the introduction. The chief reasons why Daniel would not eat meat from the royal table were probably these three: -

1.    Because they ate unclean beasts, which were forbidden by the Jewish law

2.    Because they ate, as did the heathens in general, beasts which had been strangled, or not properly blooded

3.    Because the animals that were eaten were first offered as victims to their gods. It is on this account that Athenaeus calls the beasts which here served up at the tables of the Persian kings, ἱερια, victims, lib. 4 c. 10, p. 145.

Clarke: Dan 1:11 - Then said Daniel to Melzar

Then said Daniel to Melzar - Melzar was an officer under Ashpenaz, whose office it was to attend to the food, clothing, etc., of these royal captives. Others think מלצר meltsar , master of the inn or hotel, the name of an office.

Clarke: Dan 1:12 - Give us pulse to eat

Give us pulse to eat - הזרעים hazzeraim , seeds or grain, such as barley, wheat, rye, and peas, etc. Though a vegetable diet might have produced that healthiness of the system in general, and of the countenance particularly, as mentioned here; yet we are to understand that there was an especial blessing of God in this, because this spare diet was taken on a religious account.

Clarke: Dan 1:17 - As for these four children

As for these four children - Young men or youths. Our translation gives a false idea

Clarke: Dan 1:17 - In all visions and dreams

In all visions and dreams - That is, such as are Divine; for as to dreams in general, they have as much signification as they have connection, being the effects of the state of the body, of the mind, or of the circumstances of the dreamer. A dream may be considered supernatural, if it have nothing preposterous, nothing monstrous, and nothing irregular. If the whole order and consequences of the things be preserved in them, from beginning to end, then we may presume they are supernatural. In such dreams Daniel had understanding.

Clarke: Dan 1:18 - Now at the end of the days

Now at the end of the days - That is, at the end of three years, Dan 1:5.

Clarke: Dan 1:19 - And among them all

And among them all - All the young noble captives from different nations

Clarke: Dan 1:19 - Therefore stood they before the king

Therefore stood they before the king - It appears that only four were wanting.

Clarke: Dan 1:20 - Magicians and astrologers

Magicians and astrologers - Probably the same as philosophers and astronomers among us.

Clarke: Dan 1:21 - The first year of king Cyrus

The first year of king Cyrus - That is, to the end of the Chaldean empire. And we find Daniel alive in the third year of Cyrus, see Dan 10:1.

Calvin: Dan 1:1 - NO PHRASE

These are not two different things, but the Prophet explains and confirms the same sentiments by a change of phrase, and says that the vessels which Nebuchadnezzar had brought into the land of Shinar were laid up in the house of the treasury. The Hebrews, as we know, generally use the word “house” for any place, as they call the temple God’s “house ” Of the land of Shinar, it must be remarked, that it was a plain adjacent to Babylon; and the famous temple of Belus, to which the Prophet very probably refers, was erected there.

Here Daniel marks the time in which he was led into captivity together with his companions, namely, in the third year of Jehoiakim A difficult question arises here, since Nebuchadnezzar began to reign in the fourth year of Jehoiakim. How then could he have besieged Jerusalem in the third year, and then led away the people captives according to his pleasure? Some interpreters solve this difficulty by what appears to me a frivolous conjecture, that the four years ought to refer to the beginning of his reign, and so the time may be brought within the third year. But in the second chapter we shall see Daniel brought before the king in the second year of his reign. They explain this difficulty also by another solution. They say — the years are not reckoned from the beginning of the reign, and, — this was the second year from the Conquest of the Jews and the taking of Jerusalem; but this is too harsh and forced. The most probable conjecture seems to me, that the Prophet is speaking of the first King Nebuchadnezzar, or at least uses the reign of the second, while his father was yet alive. We know there were two kings of the same name, father and son; and as the son did many noble and illustrious actions, he acquired the surname of Great. Whatever, therefore, we shall afterwards meet with concerning Nebuchadnezzar, cannot be understood except of the second, who is the son. But Josephus says the son was sent by his father against the Egyptians and the Jews and this was the cause of the war, since the Egyptians often urged the Jews to a change of affairs, and enticed them to throw off the yoke Nebuchadnezzar the younger was carrying on the war in Egypt at the death of his father, and speedily returned home, lest any one should supersede him. When, however, he found all things as he wished, Josephus thinks he put off that expedition, and went to Jerusalem. There is nothing strange, nay, it is very customary to call him King who shares the command with his father. Thus, therefore, I interpret it. In the third year or the reign of Jehoiakim, Nebuchadnezzar came, under the command and direction of his father, or if any one prefers it, the father himself came. For there is nothing out of place, whether we refer it to the father or to the son. Nebuchadnezzar, then, king of Babylon, came to Jerusalem, that is, by the hand of his son besieged Jerusalem. But if a different explanation is preferred, since he was there himself and carried on the war in person, that view not be taken still, the events happened in the third year of Jehoiakim’s reign. Interpreters make many mistakes in this matter. Josephus, indeed, says this was done in the eighth year, but he had never read the Book of Daniel. ⁶⁸ He was an unlearned man, and by no means familiar with the Scriptures; nay, I think he had never read three verses of Daniel. It was a dreadful judgment of God for a priest to be so ignorant a man as Josephus. But in another passage on which I have commented, he seems to have followed Metasthenes and others whom he cites, when speaking of the destruction of that monarchy. And this seems to suit well enough, since in the third year of the reign of Jehoiakim the city was once taken, and some of the nobles of the royal race were led away in triumph, among whom were Daniel and his companions. When Jehoiakim afterwards rebelled, his treatment was far more severe, as Jeremiah had predicted. But while Jehoiakim possessed the kingdom by permission of King Nebuchadnezzar, Daniel was already a captive, so that Jeremiah’s prediction was fulfilled — the condition of the figs prematurely ripe was improved; for those who were led into exile last thought themselves better off than the rest. But the Prophet deprives them of their vain boast, and shows the former captives to have been better treated than the remnant of the people who as yet remained safe at. home. (Jer 24:2.) I assume, then, that Daniel was among the first fruits of the captivity; and this is an instance of God’s judgments being so incomprehensible by us. For had there been any integrity in the whole people, surely Daniel was a remarkable example of it for Ezekiel includes him among the three just men by whom most probably God would be appeased. (Eze 14:14.) Such, then, was the excellence of Daniel’s virtues, that he was like a celestial angel among mortals; and yet he was led into exile, and lived as the slave of the king of Babylon. Others, again, who had provoked God’s wrath in so many ways, remained quiet in their nests the Lord did not deprive them of their country and of that inheritance which was a sign and pledge of their adoption. ⁶⁹

Should any wish here to determine why Daniel was among the first to be led into captivity, will he not betray his folly? Hence, let us learn to admire God’s judgments, which surpass all our perceptions; and let us also remember the words of Christ,

“If these things are done in the green tree,
what will be done in the dry?” (Luk 23:31.)

As I have already said, there was an angelic holiness in Daniel, although so ignominiously exiled and brought up among the kings eunuchs. Then this happened to so holy a man, who from his childhood was entirely devoted to piety, how great is God’s indulgence in sparing us? What have we deserved? Which of us will dare to compare himself with Daniel? Nay, we are unworthy, according to the ancient proverb, to loosen the tie of his shoes. Without the slightest doubt Daniel, through the circumstances of the time, wished to manifest the singular and extraordinary gift of God, since this trial did not oppress his mind and could not turn him aside from the right course of piety. When, therefore, Daniel saw himself put forward as an example of integrity, he did not desist from the pure worship of God. As to his assertion that Jehoiakim was delivered into the hand of King Nebuchadnezzar by God’s command, this form of speech takes away any stumbling block which might occur to the minds of the pious. Had Nebuchadnezzar been altogether superior, God himself might seem to have ceased to exist, and so his glory would have been depressed. But Daniel clearly asserts that King Nebuchadnezzar did not possess Jerusalem, and was not the conqueror of the nation by his own valor, or counsel, or fortune, or good luck, but because God wished to humble his people. Therefore, Daniel here sets before us the providence and judgments of God, that we may not think Jerusalem to have been taken in violation of God’s promise to Abraham and his posterity. He also speaks by name of the vessels of the temple. Now, this might seem altogether out of place, and would shock the minds of the faithful. For what does it mean? That God’s temple was spoiled by a wicked and impious man. Had not God borne witness that his rest was there? This shall be my rest for ever, here will I dwell because I have chosen it. (Psa 132:14.) If any place in the world were impregnable, here truly honor ought to remain entire and untainted in the temple of God. When, therefore, it was robbed and its sacred vessels profaned, and when an impious king had also transferred to the temple of his own god what had been dedicated to the living God, would not, as I have said, such a trial as this cast down the minds of the holy? No one was surely so stout-hearted whom that unexpected trial would not oppress. Where is God, if he does not defend his own temple? Although he does not dwell in this world, and is not enclosed in walls of either wood or stone, yet he chose this dwelling-place for himself, (Psa 80:1, and Psa 99:1, and Isa 37:16,)and often by means of his Prophets asserted his seat to between the Cherubim. What then is the meaning of this? As I have already said, Daniel recalls us to the judgment of God, and by a single word assures us that we ought not to be surprised at God inflicting such severe punishments upon impious and wicked apostates. For under the name of God, there is a silent antithesis; as the Lord did not deliver Jehoiakim into the hand of the Babylonians without just reason: God, therefore, exposed him as a prey that he might punish him for the revolt of his impious people. It now follows —

Calvin: Dan 1:3 - The king,

Here Daniel pursues his narrative, and shows the manner in which he was led away together with his companions. The king had demanded young men to be brought, not from the ordinary multitude, but from the principal nobility, who stood before him, that is, ministered to him. Hence, we ascertain why Daniel and his companions were chosen, because they were noble young men and of the royal seed, or at least of parents who surpassed others in rank. The king did this purposely to show himself a conqueror; he may also have taken this plan designedly, to retain hostages in his power; for he hoped, as we shall see, that those who were nourished in his palace would be degenerate and hostile to the Jews, and he thought their assistance would prove useful to himself. He also hoped, since they were born of a noble stock, that the Jews would be the more peaceable, and thus avoid all danger to those wretched exiles who were relations of the kings and the nobles. With regard to the words, he calls this Aspenaz the prince of eunuchs, under which name he means the boys who were nourished in the king’s palace to become a seminary of nobles; for it is scarcely possible that this Aspenaz was set over other leaders. But we gather from this place, that the boys whom the king held in honor and regard were under his custody. The Hebrews calls eunuchs סריסים , serisim, a name which belongs to certain prefects; for Potiphar is called by this name though he had a wife. So this name is everywhere used in Scripture for the satraps of a king; (Gen 37:36; Gen 40:2;) but since satraps also were chosen from noble boys, they were probably called eunuchs, though they were not made so, yet Josephus ignorantly declares these Jewish children to have been made eunuchs. But when eunuchs existed among the luxuries of Oriental kings, as I have already said, those youths were commonly called by this name whom the king brought up as a kind of school of nobles, whom he might afterwards place over various province.

The king, therefore, commanded some of the children of Israel of the royal seed and of the nobles to be brought to him. So the sentence ought to be resolved; he did not command any of the common people to be brought to him, but some of the royal race, the more plainly to show himself their conqueror by doing all things according to his will. He means those “elders” who yet were in chief authority under the king of Judah. And Daniel also was of that tribe, as we shall afterwards see. The word פרתמים , pharthmim, “princes,” is thought to be derived from Perah, which is the Euphrates, and the interpreters understand prefects, to whom the provinces on the banks of the Euphrates were committed; but this does not suit the present passage where Jews are treated of. We now see the general signification of this name, and that all the elders ought to be comprehended under it. ⁷³ — The rest tomorrow.

Calvin: Dan 1:4 - And in whom was vigor

In yesterday’s Lecture we saw how the prefect or master of the eunuchs was commanded to bring up some noble youths, the offspring of the king and the elders; and Daniel now describes their qualities, according to Nebuchadnezzar’s order. They were youths, not so young as seven or eight years, but growing up, in whom there was no spot; that is, in whom there was no defect or unsoundness of body. They were also of beautiful aspect, meaning of ingenuous and open countenance, he adds also, skilled in all prudence, and understanding knowledge; and then, expressing their thoughts I think those interpreters right who take this participle actively, otherwise the repetition would be cold and valueless. Their eloquence seems to me pointed out here; because there are some who inwardly understand subjects presented to them, but cannot express to others what they retain in their minds; for all have not the same dexterity in expressing exactly what they think Daniel, therefore, notices both qualifications here — the acquisition of knowledge, and the power of communicating it.

And in whom was vigor for כח , cach, usually signifies fortitude, as in Isaiah. (Isa 40:9.) Those who fear God shall change their fortitude, or renew their rigor. Then in Psa 22:0, (Psa 22:15,) my strength or rigor has failed.” He adds, the fortitude or vigor of intelligence, knowledge, and eloquence; or a healthy habit of body, which is the same thing. ⁷⁷ That they might stand in the king ’ s palace, and be taught literature, (I cannot translate the particle ספר , sepher, otherwise, verbally it is a “ letter, ” but it means learning or discipline,) and the language of the Chaldees We now see how the king regarded not only their rank, when he ordered the most excellent of the royal and noble children to be brought to him; but he exercised his choice that those who were to be his servants should be clever; they were of high birth, as the phrase is; so they ought to prevail in eloquence and give hopeful promise of general excellence in both body and mind. Without doubt he wished them to be held in great estimation, that he might win over other Jews also. Thus, if they afterwards obtained authority, should circumstances allow of it, they might become rulers in Judea, bearing sway over their own people, and yet remain attached to the Babylonian empire. This was the king’s design; it affords no reason why we should praise his liberality, since it is sufficiently apparent that he consulted nothing but his own advantage.

Meanwhile, we observe, that learning and the liberal arts were not then so despised as they are in this age, and in those immediately preceding it. So strongly has barbarism prevailed in the world, that it is almost disgraceful for nobles to be reckoned among the men of education and of letters! The chief boast. of the nobility was to be destitute of scholarship — nay, they gloried in the assertion, that they were “no scholars,” in the language of the day; and if any of their rank were versed in literature, they acquired their attainments for no other purpose than to be made bishops and abbots’ still, as I have said, they generally despised all literature. We perceive the age in which Daniel lived was not so barbarous, for the king wished to have these boys whom he caused to be so instructed, among his own princes, as we have said, to promote his own advantage; still we must remark upon the habit of that age. As to his requiring so much knowledge and skill, it may seem out of place, and more than their tender age admitted, that they should be so accomplished in prudence, knowledge, and experience. But we know that kings require nothing in moderation when they order anything to be prepared, they often ascend beyond the clouds. So Nebuchadnezzar speaks here; and Daniel, who relates his commands, does so in a royal manner. Since the king commanded all the most accomplished to be brought before him, if they really manifested any remarkable qualities, we need not be surprised at their knowledge, skill, and prudence. The king simply wished those boys and youths to be brought to him who were ingenious and dangerous, and adapted to learn with rapidly; and then those who were naturally eloquent and of a healthy constitution of body. For it follows directly, that they might learn, or be taught the literature and language of the Chaldees We perceive that King Nebuchadnezzar did not demand teachers, but boys of high birth, and good talents, and of promising abilities; he wished them to be liberally instructed in the doctrine of the Chaldees he was unwilling to have youths of merely polished and cultivated minds without natural abilities. His desire to have them acquainted with the language of Chaldea arose from his wish to separate them by degrees from their own nation, to introduce them to forget their Jewish birth, and to acquire the Chaldean manners, since language is a singular bond of communication. Respecting their learning, we may ask, whether Daniel and his companions were permitted to learn arts full of imposition, which we know to be the nature of the Chaldean learning. For they professed to know every one’s fate, as in these days there are many impostors in the world, who are called fortune-tellers. They abused an honorable name when they called themselves mathematicians, as if there were no scientific learning separate from those arts and diabolic illusions. And as to the use of the word, the Caesars, in their laws, unite Chaldeans and mathematicians, treating them as synonymous. But the explanation is easy, — the Chaldeans not only pursued that astrology which is called “Judicial,” but were also skilled in the true and genuine knowledge of the stars. The ancients say, that the course of the stars was observed by the Chaldeans, as there was no region of the world so full of them, and none possessed so extensive an horizon on all sides. As the Chaldeans enjoyed this advantage of having the heavens so fully exposed to the contemplation of man, this may have led to their study, and have conduced to the more earnest pursuit of astrology. But as the minds of men are inclined to vain and foolish curiosity, they were not content with legitimate science, but fell into foolish and perverse imaginations. For what fortune-tellers predict of any one’s destiny is merely foolish fanaticism. Daniel, therefore, might have learned these arts; that is, astrology and other liberal sciences, just as Moses is said to have been instructed in all the sciences of Egypt. We know how the Egyptians were infected with similar corruption’s; but it is said both of Moses and of our Prophet, that they were imbued with a knowledge of the stars and of the other liberal sciences. Although it is uncertain whether the king commanded them to proceed far in these studies, yet we must hold that Daniel abstained, as we shall see directly, from the royal food and drink, and was not drawn aside nor involved in these Satanic impostures. Whatever the king’s commandment was, I suppose Daniel to have been content with the pure and genuine knowledge of natural things. As far as the king is concerned, as we have already said, he consulted simply his own interests; wishing Daniel and his companions to pass over into a foreign tribe, and to be drawn away from their own people, as if they had been natives of Chaldea. It now follows —

Calvin: Dan 1:5 - NO PHRASE

In this verse, Daniel shews that the king had ordered some youths to be brought to him from Judea, and to be so nourished as to be intoxicated with delicacies, and thus rendered forgetful of their own nation. For we know that wherever there is any cunning in the world, it reigns especially in kings palaces! So Nebuchadnezzar, when he perceived he was dealing with an obstinate people, (and we know the Jews to have been of a hard and unsubdued spirit,) wished to acquire servants spontaneously obedient, aid thus endeavored to soften them with luxuries. This was the reason why he provided for them an allotment of his own meat and drink; as at present it is the greatest honor at princes’ tables to be served with a bon-bouche, as they say. Nebuchadnezzar wished this Daniel and his companions, though but captives and exiles, to be brought up not only splendidly but royally, if of the royal race. Through his right of conquest he, had drawn them away violently from their country, as we said yesterday. Hence he does not act thus from any feeling of liberality, and his feeding those miserable exiles from his own table should not be esteemed a virtuous action; but, as we have said, he cleverly reconciles the minds of the boys to be reckoned Chaldeans rather than Jews, and thus to deny their own race. This, then, was the king’s intention; but we shall see how God governed Daniel and his companions by His Spirit, and how they became aware of these snares of the devil, and abstained from the royal diet, lest they should become polluted by it. This point will hereafter be treated in its place — we are now only commenting on the craftiness of the king. He, commanded a daily portion of diet to be distributed to them, not that the spirit of parsimony dictated this daily portion, but the king wished their food should be exactly the same as his own and that of the chiefs.

He adds, that they should be educated for three years; meaning, until they were thoroughly skilled in both the language and knowledge of the Chaldeans. Three years were sufficient for both these objects, since he had selected youths of sufficient talent to learn with ease both languages and sciences. As they were endued with such capacity, it is not surprising that the space of three years had been prescribed by the king. At length, he says, at the end of them, meaning of the three years. We have shown how this ought not to be referred to the boys, as if the king afterwards selected some of them, for we shall see in its own place that a distinct time was fixed beforehand; hence no long refutation is needed. It is certain, then, that the Prophet speaks of the close of the three years. It had been said just before, that they with stand in the palace; but this ought also to be understood of the time of which mention has been made. They did not stand before the king immediately, but were reserved for this purpose. Since the king commanded them to be brought up for the purpose of using their services afterwards Daniel twice repeats — they were splendidly educated — seeing the king wished them to become his servants at table and in other duties.

Calvin: Dan 1:6 - NO PHRASE

The Prophet now comes to what properly belongs to his purpose. He did not propose to write a full narrative, but he touched shortly on what was necessary, to inform us how God prepared him for the subsequent discharge of the prophetic office. After he had stated their selection from the royal and noble seed, as excelling in talent, dexterity, and eloquence, as well as in rigor of body, he now adds, that he would his companions were among them. He leaves out the rest, because he had nothing to record of them worthy of mention; and, as I have said, the narrative hitherto is only subsidiary. The Prophet’s object, then, must be noticed, since he was exiled, and educated royally and sumptuously in the palace of King Nebuchadnezzar, that he might afterwards be one of the prefects, and his companions be elevated to the same rank. He does not say that he was of the royal house, but only of the tribe of Judah; but he was probably born of a noble rather than of a plebeian family, since kings more commonly selected their prefects from their own relations than from others. Moreover, since the kingdom of Israel was cut off, perhaps through a feeling of modesty, Daniel did not record his family, nor openly assert his origin from a noble and celebrated stock. He was content with a single word, — he and his companion were of the tribe of Judah, and brought up among the children of the nobility. He says — their names were changed; so that by all means the king might blot out of their hearts the remembrance of their own race, and they might forget their own origin. As far as interpretations are concerned, I think I have said enough to satisfy you, as I am not willingly curious in names where there is any obscurity, and especially in these Chaldee words. As to the Hebrew names, we know Daniel’s name to mean the judge, or judgment of God. Therefore, whether by the secret instinct of God, his parents had imposed this name, or whether by common custom, Daniel was called by this name, as God’s judge. So also of the rest; for Hananiah has a fixed meaning, namely, one who has obtained mercy from God; so Misael means required or demanded by God; and so Azariah, the help of God, or one whom God helps. But all these flyings have already been better explained to you, so I have only just touched on these points, as the change has no adequate reason for it. It is enough for us that the names were changed to abolish the remembrance of the kingdom of Judah from their hearts. Some Hebrews also assert these to have been the names of wise men. Whether it was so or not, if, was the kings plan to draw away those boys that they should have nothing in common with the elect people, but degenerate to the manners of the Chaldeans. Daniel could not help the prince or master of the eunuchs changing his name, for it was not in. his power to hinder it; the same must be said of his companions. But they had enough to retain the remembrance of their race, which Satan, by this artifice, wished utterly to blot out. And yet this was a great trial, because they suffered from their badge of slavery. Since their names were changed, either the king or his prefect Aspenaz wished to force them under the yoke, as if he would put before their eyes the, judgment of their own slavery as often as they heard their” names. We see, then, the intention of the change of name, namely, to cause these miserable exiles to feel themselves; in captivity, and cut off from the race of Israel; and by this mark or symbol they were reduced to slavery, to the, king of Babylon and his palace. This was, indeed, a hard trial, but it mattered not to the servants of God to be contemptuously treated before men, so long as they were not infected with any corruption; hence we conclude them to have been divinely governed, as they stood pure and spotless. For Daniel afterwards says —

Calvin: Dan 1:8 - NO PHRASE

Here Daniel shows his endurance of what he could neither cast off nor escape; but meanwhile he took care that he did not depart from the fear of God, nor become a stranger to his race, but he always retains the remembrance of his origin, and remains a pure, and unspotted, and sincere worshipper of God. He says, therefore, — he determined in his heart not to pollute himself with the kings food and drink, and that he asked the prefect, under whose charge he was, that he should not be driven to this necessity. It may be asked here, what there was of such importance in the diet to cause Daniel to avoid it? This seems to be a kind of superstition, or at least Daniel may have been too morose in rejecting the king’s diet. We know that to the pure all things are pure, and this rule applies to all ages. We read nothing of this kind concerning Joseph, and very likely Daniel used all food promiscuously, since he was treated by the king with great honor. This, then, was not perpetual with Daniel; for he might seem an inconsiderate zealot, or this might be ascribed, as we have said, to too much moresoness. If Daniel only for a time rejected the royal food, it was a mark of levity and inconsistency afterwards to allow himself that liberty from which he had for the time abstained. But if he did this with judgment and reason, why did he not persist in his purpose? I answer, — Daniel abstained at first from the luxuries of the court to escape being tampered with. It was lawful for him and his companions to feed on any kind of diet, but he perceived the king’s intention. We know how far enticements prevail to deceive us; especially when we are treated daintily; and experience shows us how difficult it is to be moderate when all is affluence around us, for luxury follows immediately on plenty. Such conduct is, indeed, too common, and the virtue of abstinence is rarely exercised when there is an abundance of provisions.

But this is not the whole reason which weighed with Daniel. Sobriety and abstinence are not simply praised here, since many twist this passage to the praise of fasting, and say Daniel’s chief virtue consisted in preferring pulse to the delicacies of a palace. For Daniel not only wished to guard himself against the delicacies of the table, since he perceived a positive danger of being eaten up by such enticements; hence he simply determined in his hem not to taste the diet of the court, desiring by his very food perpetually to recall the remembrance of his country. He wished so to live in Chaldea, as to consider himself an exile and a captive, sprung from the sacred family of Abraham. We see, then, the intention of Daniel. He desired to refrain from too great an abundance and delicacy of diet, simply to escape those snares of Satan, by which he saw himself surrounded. He was, doubtless, conscious of his own infirmity, and this also is to be reckoned to his praise, since; through distrust of himself he desired to escape from all allurements and temptations. As far as concerned the king intention, this was really a snare of the devil, as I have said. Daniel rejected it, and there is no doubt that God enlightened his mind by his Spirit as soon as he prayed to him. Hence he was unwilling to cast himself into the snares of the devil, while he voluntarily abstained from the royal diet. This is; the full meaning; of the passage.

It may also be asked, Why does Daniel claim this praise, as His own, which was shared equally with his companions? for he was not the only one who rejected the royal diet. It is necessary to take notice, how from his childhood he was, governed by the Spirit of God, that the confidence and influence of his teaching might be the greater; hence he speaks peculiarly of himself, not for the sake of boasting, but to obtain confidence in his teaching, and to show himself to have been for a long period formed and polished by God for the prophetic office. We must also remember that he was the adviser of his companions; for this course might never have come into their minds, and they might have been corrupted, unless they had been admonished by Daniel. God, therefore, wished Daniel to be a leader and master to his companions, to induce them to adopt the same abstinence. Hence also we gather, that as each of us is endued more fruitfully with the grace of the Spirit, so should we feel bound to instruct others. It will not be sufficient for any one to restrain himself and thus to discharge his own duty, under the teaching of God’s Spirit, unless he also extend his hand to others, and endeavor to unite in an alliance of piety, and of the fear and worship of God. Such an example is here proposed to us in Daniel, who not only rejected the delicacies of the palace, by which he might be intoxicated and even poisoned; but he also advised and persuaded his companions to adopt the same course. This is the reason why he calls tasting the king’s food pollution or abomination, though, as I have said, there was nothing abominable in it of itself. Daniel was at liberty to eat and drink at the loyal table, but the abomination arose from the consequences. Before the time of these four persons living in Chaldea., they doubtless partook of ordinary food after the usual manner, and were permitted to eat whatever was offered to them. They did not ask for pulse when at an inn, or on their journey; but they began to desire it when the king wished to infect them with his delicacies, and to induce them if possible to prefer that condition to returning to their own friends. When they perceived the object of his snares, then it became both a pollution and abomination to feed on those dainties, and to eat, at the king’s table. Thus we may ascertain the reason why Daniel thought himself polluted if he fared sumptuously and partook of the royal diet; he was conscious, as we have already observed, of his own infirmities, and wished to take timely precautions, lest he should be enticed by such snares, and fall away from piety and the worship of God, and degenerate into the manners of the Chaldeans, as if he were one of their nation, and of their native princes. I must leave the rest till tomorrow.

Calvin: Dan 1:9 - NO PHRASE

Daniel, yesterday, related what he had asked from the master to whose care he had been committed, he now inserts his sentence, to show this demand to be quite unobjectionable, since the prefect of the eunuchs treated him kindly. The crime would have been fatal had Daniel been brought into the king’s presence. Although very probably he did not use the word “pollution,” and openly and directly call the royal diet a “defilement,” yet it, may be easily conjectured from these words which he now records, that he asked the prefect to be permitted to eat pulse, because he did not think himself permitted to partake of the royal diet. We yesterday gave the reason; but the king of Babylon would immediately have been angry, had he known this. What! he would say, I honor those captives, when I might abuse them as slaves; nay, I nourish them delicately like my own children. and yet they reject my food, as if I were polluted. This, therefore, is the reason why Daniel here relates his being in favor with that prefect. For, as we shall see in the next verse, the prefect simply denied his request. Where was then any favor shown? But though he was not willing to acquiesce in the prayers of Daniel, he showed a singular kindness in not taking him before the king, since courtiers are ready for any accusation for the sake of obtaining favor. Then, very probably, the prefect would know that this had been granted to Daniel by his servant. If then there was any connivance on the part of the prefect, this is the favor and pity of which Daniel now speaks. His intention, then, is by no means doubtful, since he did not hesitate to adopt a different course of life, in order to remain pure and spotless, and uncontaminated with the delicacies of the palace of Babylon. He expresses how he escaped the danger, because the perfect treated him kindly, when he might have instantly caused his death. But we must notice the form of speech here used; — God placed him in favor and pity before that prefect He might have used the usual phrase, merely saying he was favorably treated; but, as he found a barbarian so humane and merciful, he ascribes this benefit to God. This phrase, as we have expounded it, is customary with the Hebrews; as when it is said, (Psa 106:46,) God gave the Jews favor in the sight of the heathen who had led them captive; meaning, he took care that their conquerors should not rage so cruelly against them as they had done at first. For we know how the Jews were often treated harshly, roughly, and contemptuously. Since this inhumanity was here mitigated, the Prophet attributes it to God, who prepared mercies for his people. The result is this, — Daniel obtained favor with the prefect, since God bent the heart of a man, otherwise unsoftened, to clemency and humanity. His object in this narrative is to urge us to greater earnestness in duty, if we have to undergo any difficulties when God calls us.

It often happens that we cannot discharge everything which God requires and exacts without imminent danger to our lives. Sloth and softness naturally creep over us, and induce us to reject the cross. Daniel, therefore, gives us courage to obey God and his commands, and here states his favor with the prefect, since God granted his servant favor while faithfully performing his duty. Hence let us learn to cast our care upon God when worldly terror oppresses us, or when men forbid us with threats to obey God’s commands. Here let us acknowledge the power of God’s hand to turn the hearts of those who rage against us, and to flee us from all danger. This, then, is the reason why Daniel says the prefect was kind to him. Meanwhile, we gather the general doctrine from this passage, that men’s hearts are divinely governed, while it shows us how God softens their iron hardness, and turns the wolf into the lamb. For when he brought his people out of Egypt, he gave them favor with the Egyptians, so that they carried with them their most precious vessels. It is clear enough that the Egyptians were hostile towards the Israelites. Why then did they so freely offer them the most valuable of their household goods? Only beck, use the Lord inspired their hearts with new affections. So, again, the Lord can exasperate our friends, and cause them afterwards to rise up in hostility against us. Let us perceive, then, that on both sides the will is in God’s power, either to bend the hearts of men to humanity, or to harden those which were naturally tender. It is true, indeed, that every one has a peculiar disposition from his birth some are ferocious, warlike, and sanguinary; others are mild, humane, and tractable. This variety springs from God’s secret ordination; but God not only forms every one’s disposition at his birth, but every day and every moment, if it seems good to him, changes every one’s affections. He also blinds men’s minds, and rouses them again from their stupor. For we sometimes see the rudest men endued with much acuteness, and show a singular contrivance in action, and others who excel in foresight, are at fault when they have need of judgment and discretion. We must consider the minds and hearts of men to be so governed by God’s secret instinct, that he changes their affections just as he pleases. Hence there is no reason why we should so greatly fear our enemies, although they vomit forth their rage with open mouth, and are overflowing with cruelty; for they can be turned aside by the Lord. And thus let us learn from the example of Daniel to go on fearlessly in our course, and not to turn aside, even if the whole world should oppose us; since God can easily and readily remove all impediments and we shall find those who were formerly most cruel, become humane when the Lord wishes to spare us. We now understand the sense of the words of this verse, as well as the Prophet’s intention. It follows —

Calvin: Dan 1:10 - NO PHRASE

Daniel suffers a repulse from the prefect; and truly, as I have lately remarked, his humanity is not praised through his listening to Daniel’s wish and prayer; but through his burying in silence whatever might have brought him into difficulties. And his friendship appears in this; for although he denies his request, yet he does so mildly and civilly, as if he had said he would willingly grant it unless he had feared the king’s anger. This, therefore, is the meaning, — the prefect, though he did not dare to comply with Daniel’s request, yet treated both him and his companions kindly by not endangering their lives. He says, — he was afraid of the king who had ordered the food He is not to be blamed as if he feared man more than the living God, for he could not have any knowledge of God. Although he may have been persuaded that Daniel made his request in the earnest, pursuit of piety, yet he did not think himself authorized to comply; for he thought the Jews had their peculiar method of worship, but meanwhile he clung entirely to the religion of Babylon. Just as many profane persons now think us quite right in casting away superstitions, but yet they slumber in this error, — it is lawful for themselves to live in the ancient manner, since they were so brought up and instructed by their forefathers. Hence they use rites which they allow to be disapproved by us. So also this prefect might feel rightly concerning Daniel and his associates; at the same time he was not so touched by them as to desire to learn the difference between the two religions. Therefore he simply excuses himself, as not being at liberty to grant Daniel’s request, since this would endanger his own head with the king. It now follows —

Calvin: Dan 1:11 - NO PHRASE

Since Daniel understood from the answer of the prefect that he could not obtain his wish, he now addresses his servant. For the prefect had many servants under him, according to the custom of important stewardships. Most probably the steward’s duty was similar to that of the Chief Steward of the Household, ⁹³ as it exists at this time in France. Daniel and his companions were under the care of one of these servants; Daniel descends to this remedy and obtains his wish, though, as we shall see, not without some artifice. And here Daniel’s singular constancy is observable, who after trying the matter once in vain, did not cease to pursue the same object It is a clear and serious proof of our faith, when we are not fatigued when anything adverse occurs, and never consider the way closed against us. Then if we do not retrace our steps, but try all ways, we truly show the root of piety fixed in our hearts. It might have seemed excusable in Daniel, after he had met with his first repulse; for who would not have said he had discharged his duty, and that an obstacle had prevailed over him! But; since he did not prevail with the chief prefect, he goes to his servant. Thus voluntarily to incur risk was the result of no common prudence. For this servant could not make the same objection, as we have just heard the prefect did. Without doubt he had heard of Daniel’s request, and of his repulse and denial; hence Daniel is beforehand with him, and shows how the servant may comply without the slightest danger; as if he had said, — We, indeed, did not obtain our wish from the prefect because he was afraid of his life, but I have now thought of a new scheme by which you may both gratify us and yet not become chargeable with any crime, as the whole matter will be unknown. Try thy servants, therefore, for ten days, and prove them; let nothing but pulse be given us to eat and water to drink If after that time our faces are fresh and plump, no suspicion will attach to time, and no one will be persuaded that we are not treated delicately according to the king’s commandment. Since, then, this proof will be sufficiently safe for thee, and cautious enough for us both, there is no reason why you should reject our prayers. Besides, without the slightest doubt, when Daniel brought this forward, he was directed by God’s Spirit to this act of prudence, and was also impelled to make this request. By the singular gift of the Holy Spirit Daniel invented this method of bending the mind of the servant under whose care he was placed. We must hold, then, that this was not spoken rashly or of his own will, but by the instinct of the Holy Spirit. It would not have been duty but rashness, if Daniel had been the author of this plan, and had not been assured by the Lord of its prosperous issue. Without doubt he had some secret revelation on the subject; and if the servant allowed him and His associates to feed on pulse, it was a happy answer to his prayers. Hence, I say, he would not have spoken thus, except under the guidance and command of the Spirit. And this is worthy of notice, since we often permit ourselves to do many things which turn out badly, because we are carried away by the mere feelings of the flesh, and do not consider what is pleasing to God. It is not surprising, then, when men indulge in various expectations, if they feel themselves deceived at last, since every one occasionally imposes upon himself by foolish hopes, and thus frustrates his designs. Indeed, it is not our province to promise ourselves any success. Hence let us notice how Daniel had not undertaken or approached the present business with any foolish zeal; and did not speak without due consideration, but was assured of the event by the Spirit of God.

But he says, let pulse be put before us to eat, and water to drink We see, then, that the foul youths did not abstain from the royal food for fear of pollution; for there was no law to prevent any one drinking wine, except the Nazarites, (Num 6:2,) and they might eat of any kind of flesh, of which there was abundance at the royal table. Whence then sprang this scrupulousness? because, as we said yesterday, Daniel was unwilling to accustom himself to the delicacies of the palace, which would cause him to become degenerate. He wished, therefore, to nourish his body not only frugally, but abstemiously, and not to indulge in these tastes; for although he was raised to the highest honors, he was always the same as if still among the most wretched captives. There is no occasion for seeking other reasons for this abstinence of Daniel’s. For he might have fed on ordinary bread and other less delicate food; but he was content with pulse, and was continually lamenting and nourishing in his mind the remembrance of his country, of which he would have been directly forgetful if he had been plunged into those luxuries of the palace. It follows —

Calvin: Dan 1:15 - NO PHRASE

Now this surprising event took place, — Daniel contracted neither leanness nor debility from that mean food, but his face was as shirting as if he had continued to feed most delicately; hence we gather as I have already said, that he was divinely impelled to persist firmly in his own design, and not to pollute himself with the royal diet. God, therefore, testified by the result that he had advised Daniel and his companions in this their prayer and proposal. It is clear enough that there is no necessary virtue in bread to nourish us; for we are nourished by God’s secret blessing, as Moses says, Man lives not by bread alone, (Deu 8:3,) implying that the bread itself does not impart strength to men, for the bread has no life in it; how then can it afford us life? As bread possesses no virtue by itself, we are nourished by the word of God; and because God has determined that our life shall be sustained by nourishment, he has breathed its virtue into the bread — but, meanwhile, we ought to consider our life sustained neither by bread nor any other food, but by the secret blessing of God. For Moses does not speak here of either doctrine or spiritual life, but says our bodily life is cherished by God’s favor, who has endued bread and other food with their peculiar properties. This, at least, is certain, — whatever food we feed on, we are nourished and sustained by God’s gratuitous power. But the example which Daniel here mentions was singular. Hence God, as I have said, shews, by the event, how Daniel could not remain pure and spotless with his companions, otherwise than by being content with pulse and water. We must observe, for our improvement, in the first place, — we should be very careful not to become slaves of the palate, and thus be drawn off from our duty and from obedience and the fear of God, when we ought to live sparingly and be free from all luxuries. We see a this day how many feel it a very great cross if they cannot indulge at the tables of the rich, which are filled with abundance and variety of food. Others are so hardened in the enjoyment of luxuries, that they cannot be content with moderation; hence they are always wallowing in their own filth, being quite unable to renounce the delights of the palate. But Daniel sufficiently shews us, when God not only reduces us to want, but when, if necessary, all indulgences must be spontaneously rejected. Daniel indeed, as we saw yesterday, does not attach any virtue to abstinence from one kind of food or another; and all we have hitherto learnt has no other object than to teach him to guard against imminent danger, to avoid passing over to the morals of a strange nation, and so to conduct himself at Babylon as not to forget himself as a son of Abraham. But still it was necessary to renounce the luxuries of the court. Although delicate viands were provided, he rejected them of his own accord; since, as we have seen, it would be deadly pollution, not in itself but in its consequences. Thus Moses, when he fled from Egypt, passed into a new life far different from his former one; for he had lived luxuriously and honorably in the king’s palace, as if he had been the king’s grandson. But he lived sparingly in the Desert afterwards, and obtained his support by very toilsome labor. He preferred, says the Apostle, the cross of Christ to the riches of Egypt. (Heb 11:26.) How so? Because he could not be esteemed an Egyptian and retain the favor which had been promised to the sons of Abraham. It was a kind of self-denial always to remain in the king’s palace.

We may take this test as a true proof of our frugality and temperance, if we are able to satisfy the appetite when God compels us to endure poverty and want; nay, if we can spurn the delicacies which are at hand but tend to our destruction. For it would be very frivolous to subsist entirely on pulse and water; as greater intemperance sometimes displays itself in pulse than in the best and most dainty dishes. If any one in weak health desires pulse and other such food which is injurious, he will surely be condemned for intemperance. But if he feeds on nourishing diet, as they say, and thus sustains himself, frugality will have its praise. If any one through desire of water, and being too voracious, rejects wine, this as we well know would not be praiseworthy. Hence we ought not to subsist on this kind of food to discover the greatness of Daniel’s virtue. But we ought always to direct our minds to the object of his design, namely, what he wished and what was in his power — so to live under the sway of the king of Babylon, that his whole condition should be distinct from that of the nation at large, and never to forget himself as an Israelite — and unless there had been this great difference, Daniel would have been unable to sharpen himself and to shake off his torpor, or to rouse himself from it. Daniel necessarily kept before his mind some manifest and remarkable difference which separated him from the Chaldeans; he desired pulse and water, through the injurious effects of good living.

Lastly, this passage teaches us, although we should meet with nothing but the roots and leaves of trees, and even if the earth herself should deny us the least blade of grass, yet God by his blessing can make us healthy and active no less than those who abound in every comfort. God’s liberality, however, is never to be despised when he nourishes us with bread and wine and other diet; for Paul enumerates, among things worthy of praise, his knowing how to bear both abundance and penury. (Phi 4:12) When, therefore, God bountifully offers us both meat and drink, we may soberly and frugally drink wine and cat savory food; but when he takes away from us bread and water, so that we suffer from famine, we shall find his blessing sufficient for us instead of all nutriment. For we see that Daniel and his companions were ruddy and plump, and even remarkably robust by feeding on nothing but pulse. How could this occur, unless the Lord, who nourished his people in the Desert on manna alone, when other diet was deficient, even at this day turns our food into manna, which would otherwise be injurious to us. (Exo 16:4.) For if any one asks the medical profession, whether pulse and other leguminous plants are wholesome? they will tell us they are very injurious, since they know them to be so. But at the same time, when we have no choice of viands and cannot obtain what would conduce most to our health, if we are content with herbs and roots, the Lord, as I have said, can nourish us no less than if he put before us a table well supplied with every dainty. Temperance does not exist in the food itself, but in the palate — since we are equally intemperate if pleasure entices us to gratify the appetite on inferior food — so, again, we may remain perfectly temperate though feeding on the best diet. We must form the same opinion of the properties of various viands, which do not support us by their own inherent qualities, but by God’s blessing, as he sees fit. We sometimes see the children of the rich very emaciated, although they may receive the greatest attention. We see also the children of the country people most beautiful in form, ruddy in countenance, and healthy in condition; and yet they feed on any kind of food, and sometimes upon what is injurious. But although they are deprived of tasty sauces, yet God gives them his blessing, and their unripe fruit, pork, lard, and even herbs, which seem most unwholesome, become more nourishing than if the people abounded in every delicacy. This, therefore, must be remarked in the words of Daniel. It follows —

Calvin: Dan 1:16 - NO PHRASE

After Melsar saw it possible to gratify Daniel and his companions without danger and promote his own profit, he was humane and easily dealt with, and had no need of long disputation. For an intervening obstacle often deters us from the pursuit of gain, and we forbear to seek what we very much crave when it requires oppressive labor; but when our profit is at hand, and we are freed from all danger, then every one naturally pursues it. We see, then, what Daniel means in this verse, namely, when Melsar saw the usefulness of this plan, and the possibility of his gaining by the diet assigned by the king to the four youths, then he gave them pulse. But we must notice also Daniel’s intention. He wishes to shew that we ought not to ascribe it to the kindness of man, that he and his companions could preserve themselves pure and unspotted. Why so? Because he never could have obtained anything from this man Melsar, until he perceived it could be granted safely. Since, therefore, Melsar consulted his own advantage and his private interest, and wished to escape all risks and hazards, we easily gather that the benefit is not to be ascribed entirely to him. Daniel and his companions obtained their wish, but God’s providence rendered this man tractable, and governed the whole event. Meanwhile, God openly shews how all the praise was due to himself, purposely to exercise the gratitude of Daniel and his associates.

Calvin: Dan 1:17 - NO PHRASE

The Prophet here shows what we have already touched upon, how his authority was acquired for exercising the prophetic office with greater advantage. He ought to be distinguished by fixed marks, that the Jews first, and foreigners afterwards, might acknowledge him to be endued with the prophetic spirit. But a portion of this favor was shared with his three companions; yet he excelled them all, because God fitted him specially for his office. Here the end is to be noticed, because it would be incorrect to say that their reward was bestowed by God, because they lived both frugally and heavenly, and spontaneously abstained from the delicacies of the palace; for God had quite a different intention. For he wished, as I have already said, to extol Daniel, to enable him to shew with advantage that Israel’s God is the only God; and as he wished his companions to excel hereafter in political government, he presented them also with some portion of his Spirit. But it is worthwhile to set Daniel before our eyes; because, as I have said, before God appointed him his Prophet, he wished to adorn him with his own insignia, to procure confidence in his teaching. He says, therefore, to those four boys, or youths, knowledge and science were given in all literature and wisdom Daniel was endued with a very singular gift — he was to be an interpreter of dreams, and an explainer of visions. Since Daniel here speaks of literature, without doubt he simply means the liberal arts, and does not comprehend the magical arts which flourished then and afterwards in Chaldea. We know that nothing was sincere among unbelievers; and, on the other hand, I have previously admonished you, that Daniel was not imbued with the superstitions in those days highly esteemed in that nation. Through discontent with genuine science, they corrupted the study of the stars; but Daniel and his associates were so brought up among the Chaldeans, that they were not tinctured with those mixtures and corruptions which ought always to be separated from true science. It would be absurd, then, to attribute to God the approval of magical arts, which it is well known were severely prohibited and condemned by the law itself. (Deu 18:10.) Although God abominates those magical superstitions as the works of the devil, this does not prevent Daniel and his companions from being divinely adorned with this gift, and being very well versed in all the literature of the Chaldees. Hence this ought to be restricted to true and natural science. As it respects Daniel, he says, he understood even, visions and dreams and we know how by these two methods the Prophets were instructed in the will of God. (Num 12:6.) For while God there blames Aaron and Miriam, he affirms this to be his usual method; as often as he wishes to manifest his designs to the Prophets, he addresses them by visions and dreams. But Moses is treated out of the common order of men, because he is addressed face to face, and mouth to mouth. God, therefore, whenever he wished to make use of his Prophets, by either visions or dreams, made known to them what he wished to be proclaimed to the people. When, therefore, it is here said, — Daniel understood dreams and visions, it has the sense of being endued with the prophetic spirit. While his companions were superior masters and teachers in all kinds of literature, he alone was a Prophet of God.

We now understand the object of this distinction, when an acquaintance with visions and dreams was ascribed peculiarly to Daniel. And here our previous assertion is fully confirmed, namely, that Daniel was adorned with the fullest proofs of his mission, to enable him afterwards to undertake the prophetic office with greater confidence, and acquire greater attention to his teaching. God could, indeed, prepare the in a single moment, and by striking terror and reverence into the minds of all, induce them to embrace his teaching; but he wished to raise his servant by degrees, and to bring him forth at the fitting time, and not too suddenly so that all might know by marks impressed for many years how to distinguish him from the common order of men. It afterwards follows:

Calvin: Dan 1:18 - NO PHRASE

Now, Daniel relates how he and his companions were brought forward at a fixed time, since three years was appointed by the king for their instruction in all the science of the Chaldees and on that account the prefect of the eunuchs produces them. He shews how he and his companions were approved by the king, and were preferred to all the rest. By these words he confirms my remark, that the Lord through a long interval had adorned them with much favor, by rendering them conspicuous throughout the royal palace, while the king himself acknowledged something uncommon in them. He, as well as the courtiers, ought all to entertain such an opinion concerning these four youths, as should express his sincere reverence for them. Then God wished to illustrate his own glory, since without doubt the king was compelled to wonder how they could surpass all the Chaldeans. This monarch had spared no expense on his own people, and had not neglected to instruct them; but when he saw foreigners and captives so superior, a spirit of rivalry would naturally spring up within him. But, as I have already said, God wished to extol himself in the person of his servants, so that the king might be compelled to acknowledge something divine in these young men. Whence, then, was this superiority? for the Chaldeans boasted of their wisdom from their birth, and esteemed other nations as barbarians. The Jews, they would argue, are eminent beyond all others; verily the God whom they worship distributes at his will talent and perception, since no one is naturally gifted unless he receives this grace from heaven. God, therefore, must necessarily be glorified, because Daniel and his comrades very far surpassed the Chaldeans. Thus God usually causes his enemies to gaze with wonder on his power, even when they most completely shun the light. For what did King Nebuchadnezzar propose, but to extinguish the very remembrance of God? For he wished to have about him Jews of noble family, who should oppose the very religion in which they were born. But God frustrated this plan of the tyrant’s, and took care to make his own name more illustrious. It now follows.

Calvin: Dan 1:21 - NO PHRASE

Expositors are puzzled with this verse, because, as we shall afterwards see, the Vision occurred to Daniel in the third year of Cyrus’s reign. Some explain the word היה , haiah, by to be “broken;” but this is by no means in accordance with the history. Their opinion is right who say that Daniel continued to the first year of the reign of Cyrus in the discharge of the prophetic office, although expositors do not openly say so; but I state openly what they say obscurely. For since he afterwards set out into Media, they say this change is denoted here. But we may understand the words better in the sense of Daniel’s flourishing among the Chaldeans and Assyrians, and being acknowledged as a celebrated Prophet; because he is known to have interpreted King Belshszzar’s vision, on the very night on which he was slain. The word here is simple and complete — he was — but it depends on the succeeding ones, since he always obtained the confidence and authority of a Prophet with the kings of Babylon. This, then, is the true sense. ⁹⁹

Defender: Dan 1:2 - into his hand

This event marked the beginning of Judah's seventy year captivity, prophesied by Jeremiah (2Ch 36:6, 2Ch 36:21; Jer 25:1, Jer 25:11).

Defender: Dan 1:2 - land of Shinar

Shinar is confirmed here by Daniel as the name of the country of Babylon. Babel was founded by Nimrod in the land of Shinar at least 1500 years earlier. The land of Shinar is known to secular archaeologists as Sumer.

Defender: Dan 1:2 - his god

The chief "god" of the Babylonians was Bel, also known as Marduk, or Merodach, possibly originally the deified Nimrod."

Defender: Dan 1:3 - children of Israel

Evidently, if these men were to "stand in the king's palace" (Dan 1:4) and were placed under "the master of the eunuchs," the four Hebrew children must have consented to be made eunuchs in order to have a testimony for God in the Babylonian capital, fulfilling the prophecy of Isa 39:5-7. These may well have been in the mind of Christ when He said that some "have made themselves eunuchs for the kingdom of heaven's sake" (Mat 19:12)."

Defender: Dan 1:6 - Azariah

All four of these chosen men of Judah must also have had godly parents, for they selected names for their sons that expressed their faith in God. Thus Daniel means "God is my Judge;" Hananiah means "The Lord's Beloved;" Mishael is "Who is as God?" and Azariah is "The Lord is my help.""

Defender: Dan 1:7 - Abednego

The prince of the eunuchs evidently thought their names were inappropriate and so renamed them in honor of the gods of Babylon. Thus, Daniel became Belteshazzar ("Favored by Bel"); Hananiah became Shadrach ("Illumined by Rak," the sun god); Mishael was renamed Meshach ("Belonging to Shak," the wine goddess); and Azariah was changed to Abednego ("Servant of Nego," considered to be equivalent to Lucifer). One can imagine that this was deeply resented by these godly young men, who resolved more firmly than ever to stay true to the true God of creation at all costs."

Defender: Dan 1:8 - defile himself

The king's gourmet food would have been defiling to godly Jews in at least three ways: (1) it would have contained blood, contrary to Lev 17:10-14; (2) it would have included the meat of swine, forbidden in Lev 11:7, Lev 11:8; and, most seriously, (3) it would have been consecrated to the pagan gods of Babylon. Nevertheless, Daniel was gracious and respectful in making his request to be excused."

Defender: Dan 1:16 - pulse

The term "pulse" means any seed vegetable."

Defender: Dan 1:17 - wisdom

In Christ "are hid all the treasures of wisdom and knowledge" (Col 2:3). To those who sincerely study, believe and obey God's Word and who are determined to stand for His truth in an ungodly society, God will provide the necessary wisdom and knowledge to accomplish the work He calls them to do."

Defender: Dan 1:18 - end of the days

Daniel and his friends were in Nebuchadnezzar's training program (actually, it was God's program as a result of His providence) for three years (Dan 1:5). Significantly, this was also the length of time used by Christ in training His twelve disciples, as well as the time Paul spent with the Lord in the desert after his conversion (Gal 1:15-18)."

Defender: Dan 1:21 - continued

Thus, Daniel survived in Babylon throughout the entire seventy year period of the Babylonian captivity (Ezr 1:1; Dan 9:1, Dan 9:2)."

TSK: Dan 1:1

2Ki 24:1, 2Ki 24:2, 2Ki 24:13; 2Ch 36:5-7

TSK: Dan 1:2 - the Lord // with part // Shinar // and he

Cir am 3398, bc 606

the Lord : Dan 2:37, Dan 2:38, Dan 5:18; Deu 28:49-52, Deu 32:30; Jdg 2:14, Jdg 3:8, Jdg 4:2; Psa 106:41, Psa 106:42; Isa 42:24

with part : Dan 5:2; 2Ch 36:7; Jer 27:19, Jer 27:20

Shinar : Gen 10:10, Gen 11:2; Isa 11:11; Zec 5:11

and he : Dan 5:2, Dan 5:3; Jdg 16:23, Jdg 16:24; 1Sa 5:2, 1Sa 31:9, 1Sa 31:10; Ezr 1:7; Jer 51:44; Hab 1:16

TSK: Dan 1:3

Foretold, 2Ki 20:17, 2Ki 20:18; Isa 39:7; Jer 41:1

TSK: Dan 1:4 - Children // in whom // and skillful // ability

Children : The word yeladim rendered children, is frequently used for lads, or young men (see Gen 21:8, Gen 21:14-16), νεανισκους , as the LXX render; and Daniel must have been at this time at least seventeen or eighteen years of age.

in whom : Lev 21:18-21, Lev 24:19, Lev 24:20; Jdg 8:18; 2Sa 14:25; Act 7:20; Eph 5:27

and skillful : Rather, as Houbigant renders, ""apt to understand wisdom, to acquire knowledge, and to attain science;""for it was not a knowledge of the sciences, but merely a capacity to learn them, that was required. Dan 2:20,Dan 2:21, Dan 5:11; Ecc 7:19; Act 7:22

ability : Dan 1:17-20; Pro 22:29

TSK: Dan 1:5 - a daily // which he drank // stand

a daily : Atheneus says the kings of Persia were accustomed to order for their courtiers the food left at their tables. 1Ki 4:22, 1Ki 4:23; 2Ki 25:30; Mat 6:11; Luk 11:3

which he drank : Heb. of his drink

stand : Dan 1:19; Gen 41:46; 1Sa 16:22; 1Ki 10:8; 2Ch 9:7; Jer 15:19; Luk 1:19; Luk 21:36

TSK: Dan 1:6 - Daniel

Daniel : Dan 2:17; Eze 14:14, Eze 14:20, Eze 28:3; Mat 24:15; Mar 13:14

TSK: Dan 1:7 - the prince // gave names // Hananiah

the prince : Dan 1:3, Dan 1:10,Dan 1:11

gave names : Dan 4:8, Dan 5:12; Gen 41:45; 2Ki 23:34, 2Ki 24:17

Hananiah : Dan 2:49, 3:12-30

TSK: Dan 1:8 - purposed // defile

purposed : Rth 1:17, Rth 1:18; 1Ki 5:5; Psa 119:106, Psa 119:115; Act 11:23; 1Co 7:37; 2Co 9:7

defile : Heathen nations not only ate unclean beasts, which were forbidden by Jewish law, but even the clean animals that were eaten were first offered as victims to their gods, and part of the wine was poured out as a libation on their altars. Hence Atheneus calls the beasts served up at the tables of the Persian kings, ιερια , victims. Daniel was therefore resolved not to defile himself with their viands; yet he did not rudely refuse what was intended as a kindness, but mildly and modestly requested the proper officers to indulge him in this respect. Lev 11:45-47; Deu 32:38; Psa 106:28, Psa 141:4; Eze 4:13, Eze 4:14; Hos 9:3, Hos 9:4; Act 10:14-16; Rom 14:15-17; 1Co 8:7-10, 1Co 10:18-21, 1Co 10:28-31

TSK: Dan 1:9

Gen 32:28, Gen 39:21; 1Ki 8:50; Ezr 7:27, Ezr 7:28; Neh 1:11, Neh 2:4; Psa 4:3, Psa 106:46; Pro 16:7; Act 7:10

TSK: Dan 1:10 - I fear // worse liking // sort

I fear : Pro 29:25; Joh 12:42, Joh 12:43

worse liking : Heb. sadder, Mat 6:16-18

sort : or, term, or continuance

TSK: Dan 1:11 - Melzar

Melzar : or, the steward, Dan 1:16

TSK: Dan 1:12 - pulse to eat

pulse to eat : Heb. of pulse that we may eat, etc. Pulse, zeroim denotes all leguminous plants, which are not reaped but pulled or plucked; which, however wholesome, was not naturally calculated to render them fatter in flesh than the others. Dan 1:16; Gen 1:29, Gen 1:30; Deu 8:3; Rom 14:2

TSK: Dan 1:15 - their

their : Exo 23:25; Deu 28:1-14; 2Ki 4:42-44; Psa 37:16; Pro 10:22; Hag 1:6, Hag 1:9; Mal 2:2; Mat 4:4; Mar 6:41, Mar 6:42

TSK: Dan 1:16

Dan 1:11

TSK: Dan 1:17 - God // knowledge // Daniel had understanding

God : Dan 2:21, Dan 2:23; 1Ki 3:12, 1Ki 3:28, 1Ki 4:29-31; 2Ch 1:10,2Ch 1:12; Job 32:8; Psa 119:98-100; Pro 2:6; Ecc 2:26; Isa 28:26; Luk 21:15; Act 6:10, Act 7:10; Col 1:9; Jam 1:5, Jam 1:17

knowledge : Act 7:22

Daniel had understanding : or, he made Daniel understand, Dan 4:9, Dan 4:10, Dan 5:11, Dan 5:12, Dan 5:14, Dan 10:1; Gen 41:8-15; Num 12:6; 2Ch 26:5; Eze 28:3; 1Co 12:7-11

TSK: Dan 1:19 - therefore

am 3401, bc 603

therefore : Dan 1:5; Gen 41:46; 1Ki 17:1; Pro 22:29; Jer 15:19

TSK: Dan 1:20 - in all // wisdom and understanding // ten // the magicians

in all : 1Ki 4:29-34, 1Ki 10:1-3, 1Ki 10:23, 1Ki 10:24; Psa 119:99

wisdom and understanding : Heb. wisdom of understanding

ten : Gen 31:7; Num 14:22; Neh 4:12; Job 19:3

the magicians : Dan 2:2-11, Dan 2:21-23, Dan 4:7, Dan 4:8-18, Dan 5:7, Dan 5:8, Dan 5:17; Gen 41:8; Exo 7:11, Exo 7:12, Exo 7:22, Exo 8:7, Exo 8:19; Isa 19:3, Isa 47:12-14; 2Ti 3:8, 2Ti 3:9

TSK: Dan 1:21

Dan 6:28, Dan 10:1 ""He lived to see that glorious time of the return of his people from the Babylonia captivity, though he did not die then. So till is used Psa 110:1, Psa 112:8.""

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Dan 1:2

In this expedition Nebuchadnezzar carried away some of the vessels of the temple, and some captives, among whom was Daniel and his friends. These vessels he carried into the house of his god; which god was Baal or Bel, and Nebo, Isa 46:1 ; which words they put into the names of their kings and favourites, of which more afterward. These vessels as spoils he put in the house of his god, for his honour, because he thought he had gotten his victory by the help of his idol god, 1Sa 31:9,10 , as the Philistines did, Jud 16:23,24 ; whereas the text saith the Lord gave all into his hand, Dan 1:2 . The executioners of God’ s wrath upon God’ s sinful people have other thoughts than God hath about that, Isa 10:5-16 .

Poole: Dan 1:3 - chamberlain // Hatach // Bigthana // Teresh // Harbonah // Ashpenaz // Melzar

These here called eunuchs were chief among the king’ s servants, and they are called

eunuchs because many of them were such of old among all the princes of the East, and at this day, but they were not all such, Jer 52:25 . The word translated

eunuch signifies also

chamberlain such was

Hatach Est 4:5 ; such were

Bigthana and

Teresh Est 6:2 , and

Harbonah Est 7:9 , and

Ashpenaz in the text, the master of the king’ s eunuchs, who had set

Melzar over Daniel and his companions, Dan 1:11 .

Here was fulfilled what the prophet Isaiah had foretold king Hezekiah, Isa 39:7 . Some think Daniel and his companions were made eunuchs in a strict sense, which doth not appear to be probable; but rather to be bred up in the court for officers, and thereby to alienate their minds from the religion of their country, and from seeking the welfare and return of their people; but God had otherwise appointed by this education of them, as appears in many signal testimonies of the presence and power of God with them, for the conviction of idolaters that God was above all gods.

Poole: Dan 1:4 - To stand in the king’ s palace // The learning and the tongue of the Chaldeans

If the princes are so curious in their choice, no marvel that God was cautious in his, Lev 21:17-21 22:20-25 . The reason why they were so delicately trained up was, that they being in the flower of their age should be allured with the delights of the court, and should: thereby be brought to forget their fathers’ house and their religion; this hath been the artifice of the Turk in taking Christians’ children, and making them Mamelukes and Janizaries, that thereby they may become, as renegades, the greatest champions for Mahomet, and enemies to the Christians.

To stand in the king’ s palace: this notes men fit by their parts to give advice in arduous matters, 2Ch 10:6 : which shows that men only of promising abilities, and not incompetent, should be admitted to the presence of kings.

The learning and the tongue of the Chaldeans: for this cause Moses was learned in all the wisdom of the Egyptians , Act 7:22 ; yet it must be supposed that neither Moses nor Daniel learned any thing that was ungodly, but only to search nature, and that which was only moral; wherein both the Chaldeans and Egyptians were skilled above any other nations of the heathens. And although their magi or wise men did at last degenerate into curious and vain arts, yet Daniel had no further design to know their wisdom than to choose the good of it, and to shun and reject that which was unlawful. The Chaldean tongue differed from the Hebrew in dialect and in pronunciation, which they learned in the right tone and accent, that they might be the more acceptable to the king and court, by their conformity in garb, language, and manners; for which they had the space of three years allotted them.

Poole: Dan 1:5 - Of the king’ s meat

Of the king’ s meat such as he had at his own table, wherein his bounty and humanity appeared towards them the more conspicuous, they being captives. By this preparation they were judged fit to stand before the king. Men of ingenuity and proficiency are fit to stand before kings, Pro 22:29 .

Poole: Dan 1:6

Doubtless most of them of the royal lineage of Judah, to which tribe God had a special respect, upon the account of David; and this tribe of Judah had the pre-eminence in many things.

Poole: Dan 1:7 - Names // the name of Belteshazzar // Joseph the name of Zaphnath-paaneah // Eliakim, Josiah’ s son, to Jehoiakim // Mattaniah to Zedekiah // Sarai to Sarah // Abram to Abraham // Jacob to Israel // Simon’ s name to Cephas or Peter

Names ; that is, other names: this was done by the subtle instigation of Satan, that they might renounce their names received in circumcision, by assuming names imposed relating to the idol gods, being a profanation and a further degree of their apostacy; for Daniel had

the name of Belteshazzar or Baltasar, from the great Babylonian idol Baal or Bel, &c. This was by the king’ s command, and herein he put forth an act of his sovereignty. Thus Adam, Gen 2:19,20 . Thus Pharaoh did, Gen 41:45 ; he gave

Joseph the name of Zaphnath-paaneah . And Pharaohnechoh changed the name of

Eliakim, Josiah’ s son, to Jehoiakim 2Ki 23:34 . And the king of Babylon turned the name of

Mattaniah to Zedekiah , 2Ki 24:17 . The Lord changed the name of

Sarai to Sarah of

Abram to Abraham of

Jacob to Israel Thus the Lord changed

Simon’ s name to Cephas or Peter , Mar 3:16 .

Poole: Dan 1:8 - purposed in his heart to abstain

Ver. 8. There may be several weighty reasons assigned why Daniel did this.

1. Because many of those meats provided for the king’ s table were such as were forbidden by the Jews’ law, whereof Daniel made conscience,

2. Daniel knew these delicacies would too much gratify and pamper the flesh, and therefore he would prevent the defilements which too often do arise from delicious fare, Deu 32:14,15 Eze 16:49 Hos 13:6 Rom 13:13 ; so that those who fare deliciously would practise this.

3. Daniel knew he should by this bait be taken with the hook which lay hid under it, and insensibly be drawn from the true to a false religion, by eating and drinking things consecrated to idols.

4. Daniel saw his people lie under God’ s displeasure by their captivity, and therefore could not but be sensible how unsuitable a courtly life would be in him to the afflicted state of God’ s people, Heb 11:24-26 . Therefore Daniel was herein a rare pattern of avoiding all the occasions of evil, which he did with purpose of heart, Act 11:23 ; saith the text, he

purposed in his heart to abstain

Poole: Dan 1:9 - He made them to be pitied of those that carried them captive

This is a special act of God’ s favour to his afflicted people, to give them any favour in the eyes of them that do afflict them; Psa 106:46 ,

He made them to be pitied of those that carried them captive This is the effect of sincere holiness and innocence, Pro 16:7 . This is the effect of prayer, 1Ki 8:50 . This is the effect of the special presence of God, Gen 39:3,4,21 .

Poole: Dan 1:10

He believed their countenances would betray them; and the king having appointed it, he dares not disobey, for his life lay at stake.

Poole: Dan 1:13

By these words Daniel secures Melzar against fear and danger, only by ten days’ trial; which was a fair and reasonable proffer. Thus the servants of God must carefully do, when they have good offices done them by the servants of princes, as Elijah was careful of good Obadiah, 1Ki 18:11,12 , to secure him from death.

Poole: Dan 1:15

There be three things here to be observed.

1. The hand of God, in persuading Melzar to incline to Daniel’ s request.

2. The goodness of God, to make good Daniel’ s words.

3. That the blessing of God upon homely fare affords oftentimes more healthful nourishment and strength, than more costly fare to them that eat the fat and drink the sweet.

Poole: Dan 1:16

Which he could not but take well, for hereby he gained the costly provision of four men for the space of three years to his own use and profit. Hence observe that courtiers are no losers by the favours they procure for God’ s servants. They are most willing to serve God’ s servants when they can therein also serve themselves by it.

Poole: Dan 1:17 - knowledge, and skill, and wisdom // Object // Answ

We must own

knowledge, and skill, and wisdom to come from God, Jam 1:5 . These are beams of light shining in us from the Father of lights, and a man can receive nothing of this unless it be given him from above, Joh 3:27 .

Object. But was not this magic, and was not this learning forbidden as abomination to the Lord, Deu 18:9-14 ?

Answ The Chaldeans used lawful arts and sciences, and unlawful; these four young men, Daniel and his companions, used only those that were lawful; rejecting all that wisdom which is sensual, carnal, and devilish, Jam 3:15 . In all visions and dreams; not in idle, vain, and lying, but in such as were sent of God, and predictions of things to come, as Num 12:6 , such as the prophets had. Such was that of Nebuchadnezzar.

Poole: Dan 1:18

At the three years’ end, according to the king’ s command, which Melzar punctually observed, and brought them in before the king.

Poole: Dan 1:19 - Communed with them

Communed with them i.e. to try their proficiency: this argues the king’ s ability and judgment, how else could he discern their fitness and their excellency above others? He examined all candidates, he preferred those that outstripped others.

Poole: Dan 1:20

This is a further confirmation of the king’ s noble endowments of mind, and of his great care whom he chose to be in offices of trust; namely, persons excellently qualified to serve him in the great affairs of the kingdom, not to serve his lusts by them for base jobs, for which men of no abilities or honour are usually chosen.

Poole: Dan 1:21

i.e. In the court of Babylon until Cyrus, and then he was in the Persian court, and he lived in honour and high employment all that time, yea, after Cyrus began to reign; for, Dan 10:1 , he had visions and revelations in the third year of Cyrus. He might live longer, for the word until doth not exclude things that follow after, Psa 110:1 112:8 .

Haydock: Dan 1:1 - Third

Third, at the conclusion, so that it is called the fourth. (Jeremias xxv. 1.) (Cornelius a Lapide; Menochius) ---

Nabuchodonosor began his expedition into Syria a year before he was king; (Salien, A. 3428 [in the year of the world 3428 or 624 B.C.]. Josephus, &c.) or he had the title before his father Nabopolassar's death. (Usher, A. 3397 [in the year of the world 3397 or 607 B.C.].) ---

The following year he took Joakim, with a design to convey him to Babylon; but left him on hard terms, and seized many of the sacred vessels, Daniel, &c. (Calmet) ---

Joakim reigned other eight years. (2 Paralipomenon xxxvi. 5.) (Worthington)

Haydock: Dan 1:2 - His god; Bel // God

His god; Bel, or Belas, the principal idol of the Chaldeans. (Challoner) ---

The king pretended to derive his pedigree from Belus, (Abyd. Eusebius, prזp. 1.) and greatly enriched his temple, (Calmet) which Xerxes demolished. (Arrian.) ---

God. Some part might be kept in the palace. (Chap. v. 10. and 2 Paralipomenon xxxvi. 7.)

Haydock: Dan 1:3 - Eunuchs // Princes

Eunuchs, or chief officers. The Jews assert that Daniel was made an eunuch. (Isaias xxxix. 7.) But he might be so styled on account of his dignity. (Calmet) ---

Princes. Literally, "tyrants." (Haydock) ---

This name was afterwards only rendered odious by the misconduct of several kings. (Calmet) ---

Hebrew parthemim, (Haydock) seems to be of Greek derivation, alluding to Greek: protimoi, or protoi, "the first or most honoured." (Drusius) ---

We find here other Greek words. (Calmet)

Haydock: Dan 1:4 - Blemish // Science

Blemish. Deformed people were excluded the throne, or the king's presence. (Procopius 1.) ---

Science; well educated, or apt to learn. They were first to be taught the Chaldee letters, which then differed from the Hebrew. (Calmet)

Haydock: Dan 1:5 - Meat

Meat: more exquisite. (De Dieu.) ---

All was first served on the king's table. (Atheneus vi. 14.)

Haydock: Dan 1:6 - Juda

Juda. It is thought all four were of royal blood. (Calmet) ---

Others were also kept at court. (Menochius)

Haydock: Dan 1:7 - Baltassar

Baltassar, or as Chaldees ((Calmet) or Masorets. (Haydock)) pronounce, Beltesasar, "the treasurer of Baal." The names were changed to testify their subjection, (Calmet) and that they might embrace the manners of the Chaldees. (Menochius) ---

The new names alluded to the sun. (Calmet)

Haydock: Dan 1:8 - Daniel // Defiled

Daniel, as head and nearer the throne, gave good example to the rest. (Worthington) ---

Defiled, either by eating meat forbidden by the law, or which had before been offered to idols. (Challoner) ---

It was customary among the pagans to make an offering of some parts to their gods, or throw it into the fire. (Theodoret; Calmet) ---

These reasons determined the pious youths, (Haydock) who desired also to keep free from gluttony and other vices. (Theodoret) (Worthington)

Haydock: Dan 1:11 - Malassar

Malassar, another inferior officer. It means also one appointed over the mouth or provisions, (Calmet) and might be Asphenez (ver. 3, 9.) (Haydock)

Haydock: Dan 1:12 - Pulse

Pulse. That is, pease, beans, and such like. (Challoner) ---

St. Basil hence shews the advantages of fasting; and Catholics, who imitate Daniel, may expect the like reward in heaven: and the hope that such a pattern would not displease their dissenting brethren, but rather screen them from their profane sarcasms. (Haydock)

Haydock: Dan 1:17 - Dreams

Dreams. He was learned in all the sciences of the country, like Moses. (Acts vii. 22.) (Calmet) ---

They studies these things, in order to refute what was erroneous: discunt....ut judicent. (St. Jerome) ---

The Chaldeans paid great attention to dreams. Daniel acquired the knowledge of such as were sent from heaven by the gift of God, as Joseph had done. To pay any regard to common dreams would be childish (Calmet) and sinful, if the person depend on them for the knowledge of futurity. (Haydock)

Haydock: Dan 1:20 - Diviners // Wise men

Diviners, or fortune-tellers. ---

Wise men. Septuagint, "philosophers." (Calmet) ---

Hebrew, Ashaphim, may come from the Greek sophoi. (Grotius) ---

They had been educated three years. (ver. 5) (Haydock)

Haydock: Dan 1:21 - Cyrus

Cyrus; and also to the third, (Chap. x) and of course during the whole of the captivity. (Worthington) ---

He was maintained in power by the conqueror of Babylon. (Chap. vi. 18. and xiv. 1.) He first displayed his sagacity in the cause of Susanna, (Chap. xiii. (Calmet)) whose history was placed at the head of the book, in Theodotion, (St. Jerome in Isaias iii. 1.) as in its natural order. (Calmet)

Gill: Dan 1:1 - In the third year of the reign of Jehoiakim king of Judah // came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it

In the third year of the reign of Jehoiakim king of Judah,.... At the close of it, and at the beginning of the fourth, which was the first of Nebuchadnezzar, Jer 25:1. Jerusalem seems to have been taken twice in his time, and two captivities in it: the first was in the third or fourth year of his reign; when humbling himself, he was restored to his kingdom, though he became a tributary to the king of Babylon; Daniel and his companions, who were carried captive with him, were retained as hostages; but after three years he rebelled, but it was not until his eleventh year that Nebuchadnezzar came against him again, took him, and bound him, in order to carry him to Babylon, but he died by the way; see 2Ki 24:1, some, as Jarchi and Saadiah Gaon, make this to be the third year of his rebellion, and the last of his reign; they suppose that he was conquered by the king of Babylon, and became subject to him in the fifth year of his reign; that he served him three years, and rebelled against him three years: at the end of which

came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it; with his army, and took it; and the same way it is accounted for in the Jewish chronicle ^p according to Bishop Usher ^q, this was in the year of the world 3398 A.M., and before Christ 607 or 859; according to Mr. Bedford (r), 605.

Gill: Dan 1:2 - The Lord gave Jehoiakim king of Judah into his hand // and the Lord delivered it into his hands, and Jehoiakim // with part of the vessels of the house of God // which he carried into the land of Shinar, to the house of his god // he brought into the treasure house of his god

The Lord gave Jehoiakim king of Judah into his hand,.... And the city of Jerusalem too, or he could not have took the king, and so the Syriac version renders it,

and the Lord delivered it into his hands, and Jehoiakim, &c.: this was from the Lord, because of his sins, and the sins of his ancestors, and of his people; or otherwise the king of Babylon could not have taken the city, nor him, because of the great power of the Jews, as Jacchiades observes:

with part of the vessels of the house of God; not all of them; for some, as Saadliah says, were hid by Josiah and Jeremiah, which is not to be depended on; however, certain it is that all were not carried away, because we read of some of the vessels of the temple being carried away afterwards, in Jeconiah's time, 2Ki 24:13, and still there were some left, as the pillars, sea, bases, and other vessels, which were to be carried away, and were carried away by the king of Babylon, in Zedekiah's time, Jer 27:19,

which he carried into the land of Shinar, to the house of his god; which Jarchi understands both of the men that were carried captive, and the vessels that were taken out of the temple; but the latter seem only to be intended, since of men Jehoiakim is only spoken of before; and it does not appear he was ever carried into Babylon; but it is certain the vessels of the temple were carried thither; which is meant by the land of Shinar, where Babylon stood, and where the tower of Babel was built, Gen 10:2, the same, as Grotius thinks, with the Singara of Pliny ^s and Ptolemy ^t. So the Targum of Onkelos, on Gen 10:10, interprets the land of Shinar the land of Babylon; likewise the Jerusalem Targum on Gen 10:10, and the Targum of Jonathan on Gen 11:2, Zec 5:11, only on Gen 10:10, he paraphrases it the land of Pontus. So Hestiaeus ^u an ancient Phoenician writer, calls Shinar Sennaar of Babylonia. It seems to have its name from נער, which signifies to "shake out"; because from hence the men of the flood, as Saadiah says, or the builders of Babel, were shook out by the Lord, and were scattered over the face of the earth. And as the tower of Babel itself, very probably, was built for idolatrous worship, for which reason the Lord was so displeased with the builders of it; so in this same place, or near it, now stood an idol's temple, where the king of Babylon, and the inhabitants thereof, worshipped, here called "the house of his gods" ^w, as it may be rendered; for the Babylonians worshipped more gods than one; there were Rach, Shach and Nego, from whom Shadrach, Meshach, and Abednego, are supposed to have their names given them by the Chaldeans, Dan 1:7. Rach is thought to be the sun, whose priests were called Rachiophantae, observers of the sun; Shach, to which Sheshach is referred by some, Jer 51:41, for which a feast was kept once a year for five days, when servants had the rule and government of their masters; and Nego either was worshipped for the sun, or some star, so called from its brightness. Venus was also had in veneration with the Babylonians, whom they called Mylitta; in whose temple many acts of uncleanness and filthiness were committed, as Herodotus ^x relates. And, besides these, there were Merodach, Nebo, and Bel; of which see Isa 46:1, the latter seems to have been their chief deity, and who was called Jupiter Belus; and with whom were the goddesses Juno and Rhea. And in the city of Babylon stood the temple of Bel, or Jupiter Belus, which was extant in the times of Herodotus, and of which he gives an account ^y, and is this:

"the temple of Jupiter Belus had gates of brass; it was four hundred and forty yards on every side, and was foursquare. In the midst of the temple was a solid tower, two hundred and twenty yards in length and breadth; upon which another temple was placed, and so on to eight. The going up them was without, in a winding about each tower; as you went up, in the middle, there was a room, and seats to rest on. In the last tower was a large temple, in which was a large bed splendidly furnished, and a table of gold set by it; but there was no statue there; nor did any man lie there in the night; only one woman, a native of the place, whom the god chose from among them all, as the Chaldean priests of this deity say.''

Diodorus Siculus says ^z it was of an extraordinary height, where the Chaldeans made observations on the stars, and could take an exact view of the rise and setting of them; it was all made of brick and bitumen, at great cost and expense. Here the vessels of the sanctuary were brought by Nebuchadnezzar, to the praise and glory of his idols, as Jarchi and Jacchiades observe; to whom he imputed the victory he had obtained over the Jews. Even these

he brought into the treasure house of his god; very probably this was the chapel Herodotus ^a speaks of, where was a large golden statue of Jupiter sitting, and a large golden table by it, and a golden throne and steps, reckoned by the Chaldeans at eight hundred talents of gold. And Diodorus Siculus ^b relates that there were three golden statues, of Jupiter, Juno, and Rhea. That of Jupiter was as one standing on his feet, and, as it were, walking, was forty feet in length, and weighed a thousand Babylonian talents (computed three millions and a half of our money). That of Rhea was of the same weight, sitting upon a throne of gold, and two lions standing at her knees; and near to them serpents of a prodigious size, made of silver, which weighed thirty talents. That of Juno was a standing statue, weighing eight hundred talents; in her right hand she held the head of a serpent, and in her left a sceptre set with precious stones; and there was a golden table, common to them all, forty feet long, fifteen broad, and of the weight of fifty talents. Moreover, there were two bowls of thirty talents, and as many censers of three hundred talents, and three cups of gold; that which was dedicated to Jupiter weighed a thousand two hundred Babylonian talents, and the other six hundred. Here all the rich things dedicated to their god were laid up, and here the king of Babylon brought the treasures and rich vessels he took out of the temple of Jerusalem; and to this agrees the testimony of Berosus ^c, who says, that with the spoils of war Nebuchadnezzar took from the Jews and neighbouring nations, he adorned the temple of Belus. The riches of this temple, according to historians, are supposed to be above one and twenty millions sterling ^d, even of those only which Diodorus Siculus gives an account of, as above.

Gill: Dan 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

And the king spake unto Ashpenaz, the master of his eunuchs,.... That is, Nebuchadnezzar king of Babylon spake to this officer of his, whose name was Ashpenaz; which, according to Saadiah, signifies a man of an angry countenance; but Hillerus ^e derives it from the Arabic word "schaphan", as designing one that excels in wit and understanding; for which reason he might have the command of the eunuchs, many of which the eastern princes had about them, particularly to wait upon their women, or to educate youth, as the Turks have now; though, as R. Jeshuah in Aben Ezra observes, the word signifies ministers, and may intend the king's nobles and courtiers, his ministers of state; and so this Ashpenaz may be considered as his prime minister, to whom he gave orders,

that he should bring certain of the children of Israel; whom he had taken and brought captive to Babylon, and were disposed of in some part or another of the city and country; and out of these it was his will that some should be selected and brought to his court:

and of the king's seed, and of the princes: or, "even ^f of the king's seed, and of the princes"; not any of the children of Israel, but such as were of the blood royal, or of the king of Judah's family, or some way related to it; or, however, that were of princely birth, the children of persons of the first rank, as the word ^g may signify; or of nobles and dukes, as Jarchi interprets it.

Gill: Dan 1:4 - Children in whom was no blemish // but well favoured // And skilful in all wisdom // and cunning in knowledge // and such as had ability in them to stand in the king's palace // and whom they might teach the learning and tongue of the Chaldeans

Children in whom was no blemish,.... Not mere children, but young men of fifteen or twenty years of age; about which age Daniel is by Aben Ezra supposed to be when he was carried captive; and less than this be cannot well be thought to be, since, in a few years after, he was put into posts of the greatest eminence and importance: such were ordered to be selected that had no deformity or defect in any parts of their body, or wanted any, as an eye, or a hand, &c.; or, "in whom was not anything" ^h; vicious or immoral, or scandalous in their character:

but well favoured; of a good complexion, a ruddy countenance, and a healthful look. So Curtius ⁱ says, that, in all barbarous or uncivilized countries, the stateliness and size of the body is had in great veneration; nor do they think any capable of great services or actions, to whom nature has not vouchsafed to give a beautiful form and aspect. And Aristotle ^k says it was reported, that, in Ethiopia, civil offices of government or magistracy were distributed according to the bulk or beauty of men, the largeness and tallness of their bodies, or the comeliness of them; and not only among them, but this has always been the custom of the eastern nations, to choose such for their principal officers, or to wait on princes and great personages, and continues to this day. Sir Paul Ricaut ^l observes,

"that the youths that are designed for the great offices of the Turkish empire must be of admirable features and pleasing looks, well shaped in their bodies, and without any defects of nature; for it is conceived that a corrupt and sordid soul can scarce inhabit in a serene and ingenious aspect; and (says he) I have observed not only in the seraglio, but also in the courts of great men, their personal attendants have been of comely lusty youths well habited, deporting themselves with singular modesty and respect in the presence of their masters: so that when a pascha, aga, spahee, travels, he is always attended with a comely equipage, followed by flourishing youths, well clothed, and mounted in great numbers; that one may guess at the greatness of this empire by the retinue, pomp, and number of servants, which accompany persons of quality in their journeys.''

And no doubt Nebuchadnezzar had some of these ends in view, in ordering such persons to be selected and brought up at his expense; that they might be both for service and usefulness, and for his grandeur and glory.

And skilful in all wisdom: in the wisdom of the Jews, or had a liberal education according to the custom of their country; or were young men of good capacities, capable of being instructed, and of improving themselves in all kind of wisdom:

and cunning in knowledge; or "knowing knowledge" ^m; having a large share of the knowledge of their own country, customs, and laws, civil and religious: and understanding science; the liberal arts and sciences; or however were persons of a good genius, and of retentive memories; young men of capacity, diligence, industry, and application, and of great docility, and so very promising to make great and useful men:

and such as had ability in them to stand in the king's palace; not only strength of body, which was requisite to a long waiting there, as sometimes they were obliged to do; but strength of mind, courage, and undauntedness, to stand before the king and his nobles, without showing a rustic fear, and timidity of mind:

and whom they might teach the learning and tongue of the Chaldeans; or, "the book and language of the Chaldeans" ⁿ; book for books; such as contained their literature, history, and philosophy, mathematics, the knowledge of the stars, in which they excelled, as well as architecture and military skill; and it was necessary they should learn the Chaldean language, which differed from the Hebrew chiefly in dialect and pronunciation, that they might be able to read those books of science, and to speak with a good accent, and readily, before the king and his nobles; or rather the sense is, that they might understand the Chaldean language, the manner of reading, writing, and pronouncing it ספר, translated "learning", may signify the letters of the language, the Scripture or manner of writing, as Saadiah and Aben Ezra interpret it; which must be first learned in any language, in order to attain the knowledge of it; so it seems to be used in Isa 19:12. "I am not learned, or know not a book or letters" see Joh 7:15 and לשון, translated "tongue", may signify the rules, idioms, and properties of the language; the nature, genius, and dialect of it, and signification of the words and phrases used in it to be learned, so as to be thorough masters of it, understand it, speak it, and pronounce it well. But here a difficulty arises, since the form and character of the letters of the Chaldee and Hebrew languages now in use are the same; it may seem unnecessary that Hebrew youths should be put to school to learn the Chaldean letters and language, though the dialect and idioms of the two languages might in some things differ; but let it be observed, that it might be, and it is not improbable, that the letters of the Chaldean language were not the same then as they are now; and Hottinger ^o expressly says, that the ancient Chaldee character is not known; not to say anything of the difference of the Hebrew letters then from what they are now, which some have surmised: besides, it is a clear case that the Chaldee and Syriac languages are the same, as appears from Dan 2:4, where the Chaldeans are said to speak to the king in Syriac; and yet, what follows is no other than Chaldee, their mother tongue, in which it was most proper and agreeable to speak to the king: and as it is the opinion of many learned men now that these languages are the same, so it was the sense of the ancient Jews. Says R. Samuel Bar Nachman ^p, let not the Syriac language be mean in thine eyes, or lightly esteemed by thee; for in the law, in the prophets, and in the Hagiographa, the holy blessed God has imparted honour to it; in the law, Gen 31:47, in the prophets, Jer 10:11, in the Hagiographa, Dan 2:4 in all which places it is the Chaldee language that is used; and that which was spoken in Babylon, the head of the Chaldean empire, is called the Syriac; for Cyrus, when he took that city, ordered a proclamation to be made, by men skilled, συριστι, in the Syriac language, that the inhabitants should keep within doors, and that those that were found without should be slain ^q; which orders were published in that language, that they might be universally understood, being the language of the common people. So Herodotus, speaking of the Assyrians, says ^r, these by the Greeks are called Syrians, and by the barbarians Assyrians, among whom were the Chaldeans: and, as Strabo observes ^s, the same language or dialect was used by those without Euphrates, and by those within; that is, by the Syrians, strictly so called, and by the Babylonians or Chaldeans: and elsewhere ^t, the name of Syrians reached from Babylon to Sinus Issicus; and, formerly, from thence to the Euxine sea. Now it is certain that the form and character of the letters in the Syriac language are very different from the Hebrew, and difficult to be learned, and might be those which these Hebrew youths were to be taught at school, as well as the rudiments of it; and it is as evident that the language of the Jews, and that of the Syrians, Chaldeans, and Babylonians, were so different, that the common people of the former did not understand the language of the latter when spoke, as appears from 2Ki 18:26 so that there was an apparent necessity for the one to be taught the language of the other, in order to understand it.

Gill: Dan 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

And the king appointed them a daily provision of the king's meat,.... Every day a portion was ordered them, from the king's table, of the richest dainties he himself ate of; which was done not only as an act of royal munificence and generosity, and in respect of their birth and breeding; but also as a bait and snare to allure and entice them, to make them in love with the country and condition in which they were, and to forget their own; as well also in order to preserve their well favoured look and good complexion, and fit them for their study of language and literature; which might be hindered for want of the necessaries of life, or by living on gross and coarse food:

and of the wine which he drank; which, as it was of various sorts, so of the best and most excellent; and which, moderately drank, conduces to the health of the body, and cheerfulness of the mind; and which are both useful to forward learned studies:

so nourishing them three years; this was the time fixed for their acquiring the learning and language of the Chaldeans; during which they were to be provided for from the king's table, and at his expense, as above; which term of time was judged sufficient for their learning everything necessary to qualify them for the king's service; and in which time it might be thought they would forget their own country, customs, religion, and language, and be inured to the place and persons where they were, and be satisfied and easy with their condition and circumstances:

that at the end thereof they might stand before the king; that is, at the end of three years they might be presented to the king for his examination and approbation, and be appointed to what service he should think fit; and particularly that they might be in his court, and minister to him in what post it should be his pleasure to place them. Some in Aben Ezra, and which he himself inclines to, read and interpret it, "that some of them might stand before the king"; such as he should choose out of them, that were most accomplished and most fit for his service; so Jacchiades.

Gill: Dan 1:6 - Now among these were of the children of Judea // Daniel, Hananiah, Mishael, and Azariah

Now among these were of the children of Judea, Among those youths that were selected from the rest, and brought up in the above manner, and for the above purposes, who were of the tribe of Judah, and very likely of the house of David, and of royal descent, were the four following persons:

Daniel, Hananiah, Mishael, and Azariah; who are particularly mentioned, because they were the most famous and renowned of them, and are concerned in the subsequent history and account of facts: their names are expressive and significant: Daniel signifies "God is my Judge"; Hananiah may be interpreted "God is gracious to me"; Mishael is by some thought to be the same as Michael, "he who is God", or "as God"; and by others, "asked of God", by his mother, as Samuel was by Hannah, so Saadiah interprets it; and Azariah may be explained, "God is my help", or "helps me".

Gill: Dan 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

Unto whom the prince of the eunuchs gave names,.... Other names, Chaldee names, according to the names of the gods of that country, for honour and glory, as Saadiah observes; which was done either to make them more acceptable to the court and courtiers of the king of Babylon; and to show that they were his servants, and naturalized subjects; and chiefly to cause them to forget the names their fathers gave them, and out of hatred to them, having all of them in them the names of the true God, El or Jah; and, most of all, that they might forget the God of their fathers, whose names they bore. This prince of the eunuchs seems to be the same with the master of the eunuchs, Ashpenaz, before mentioned, so Jacchiades; but some take him to be another person: what he did in changing the names of these four Hebrew youths was not his own idea and by his own authority, but by the order of the king; Dan 5:12,

for he gave unto Daniel the name of Belteshazzar; which signifies "Bel hath hid and treasured"; or Bel's treasurer, or the keeper of his treasures; see Dan 1:2. Bel was the chief idol of the Chaldeans, Isa 46:1, and Daniel was named according to him, as Nebuchadnezzar himself says, Dan 4:8 and differs but in one letter from the name of a successor of his, Belshazzar, Dan 5:1, hence Daniel is thought by Broughton, and others, to be the Belesis of Diolorus Siculus: or it may be he had this name given him from "beltis" or "baaltis" ^u, a queen and goddess of the Babylonians, and may be compounded of that and "azer":

and to Hananiah of Shadrach; which some interpret a "tender pap", or "breast": others, the "king's messenger", or "the messenger the sun". The word "rach" signifies a "king" with the Chaldeans, as it did with the Egyptians, as may be observed in the word "abrec", the king's father, in Gen 41:43 and is used by them of the sun, the prince of planets, whom they worshipped: others, "the inspiration of the sun", their idol. Hillerus ^w explains it of fire, the object of their adoration:

and to Mishael of Meshach; or; "of Shach", which was a name of a god or goddess of the Chaldeans, they worshipped; at the celebration of whose feast they were when Babylon was taken by Cyrus:

and to Azariah of Abednego; or "a servant, or worshipper of Nego". The word signifies "shining brightness": which some understand of fire worshipped by them; others of the bright planet Venus; and others of Lucifer, or the morning star. Saadiah takes it to be the same with Nebo, by a change of a letter, which was a god of the Chaldeans; see Isa 46:1.

Gill: Dan 1:8 - But Daniel purposed in his heart // that he would not defile himself with the portion 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

But Daniel purposed in his heart,.... It being proposed to him to be brought up in the manner before described, he revolved it in his mind; he well weighed it, and considered it with himself, and came to a resolution about it. This is to be understood of him, not to the exclusion of his three companions, who were of the same mind with him, as appears by what follows; but perhaps it was first thought of by him; at least he first moved it to them, to which they consented; and because he was the principal in this affair, it is ascribed to him as his purpose and resolution:

that he would not defile himself with the portion the king's meat; by eating of it; partly because it might consist of what was forbidden by the law of Moses, as the flesh of unclean creatures, particularly swine, and fat and blood, and so defile himself in a ceremonial sense; and partly because, though it might be food in itself lawful to be eaten, yet part of it being first offered to their idol "Bel", as was usual, and the whole blessed in his name, it would have been against his conscience, and a defiling of that, to eat of things offered to, or blessed in the name of, an idol:

nor with the wine which he drank; which was as unlawful as his food; being a libation to his gods, as Aben Ezra observes; otherwise wine was not forbidden; nor was it disused by Daniel, when he could partake of it in his own way, Dan 10:3,

therefore he requested of the prince of the eunuchs that he might not defile himself; he did not, in a surly, still, and obstinate manner, refuse the meat and drink brought; but prudently made it a request, and modestly proposed it to the prince of the eunuchs, that had the care and charge of him and his companions; and who also joined with him in this humble suit, as appears by what follows.

Gill: Dan 1:9 - Now God had brought Daniel into favour and tender love with the prince of the eunuchs.

Now God had brought Daniel into favour and tender love with the prince of the eunuchs. Even before this request was made; as he gave to Joseph favour in the sight of Potiphar, and of the keeper of the prison; for whatever favour is shown to good men by bad men is from the Lord; for though Daniel's ingenuity, the goodness of his temper, and his modest behaviour, his excellent natural parts, and other accomplishments, might be a means of ingratiating him into the favour of this officer; yet all would have been insufficient to recommend him to him, or to overcome his prejudices on account of religion, if the Lord had not wrought upon his heart to show kindness and tenderness to him; which appeared not only by his past usage of him; but, when he presented his supplication to him, he did not put on a stern countenance, and answer him roughly, and threaten him if he did not comply with the king's orders; but in a mild and gentle manner, as follows:

Gill: Dan 1:10 - And the prince of the eunuchs said unto Daniel, I fear my lord the king // 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

And the prince of the eunuchs said unto Daniel, I fear my lord the king,.... This he said, not as refusing and denying the request of Daniel; but as hesitating about it, divided in his own mind, between love and tenderness to Daniel, and fear of the king: it is as if he should say, I could freely out of respect to you grant you your request; were it not for duty to my lord the king, reverence of him, and especially fear of his wrath and displeasure: who hath appointed your meat and your drink; has ordered it himself, both the quality and quantity, both what and how much; whose will is his law, and cannot be resisted, but must be obeyed; and though I should indulge you in this matter, and it may be concealed for a while, yet it cannot be always a secret, your countenance will betray it:

for why should he see your faces worse liking than the children which are of your sort? than the other Jewish youths that were selected at the same time, and brought up in the same manner, and for the same ends. Some ^x render it, "than the children of your captivity"; who were taken and brought captive to Babylon when they were; but the Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "than those of the same age" ^y; their contemporaries, that were born about the same time, and brought up together in the same way: or, than those of your own nation? as some ^z translate it: and now, when they should be presented together to the king, the difference would be observable; Daniel and his companions would appear of a pale complexion, of thin and meagre looks, and dark dismal countenances, like persons angry, fretful, and troubled; as the word signifies ^a; when their contemporaries would appear fat and plump, cheerful and pleasant; which would naturally lead into an inquiry of the reason of this difference:

then shall ye make me endanger my head to the king; I shall commit a trespass, of which I shall be found guilty, and be condemned to die, and lose my head for it; and now, as if he should say, I leave it with you; can you desire me to expose myself to so much danger? I would willingly grant your favour, but my life is at stake.

Gill: Dan 1:11 - Then said Daniel to Melzar // whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah

Then said Daniel to Melzar,.... The prince of the eunuchs, having put off Daniel with the above answer, seems to have left him; or, however, Daniel, finding he could not obtain of him what he sought for, applies to Melzar, a subordinate officer, whom he hoped to find more pliable; and it may be that Ashpenaz might suggest it to him to apply to this person, and signify that if he could prevail upon him to give him other food instead of the king's; who might be under a temptation from profit, being a meaner officer; he for his part would wink at it, so be it he came not into any danger himself; however, be it as it will, Daniel did apply to this man, whose name was Melzar, for so most take it to be the proper name of a man; which, according to Hillerus ^b, signifies one "in full splendour". Josephus calls ^c him Aschanes; though some think it is the name of an office, as a steward, or the like; but whether it is expressive of his name, or his office, he is described as one

whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah; to give them their food at proper time.

Gill: Dan 1:12 - Prove thy servants, I beseech thee, ten days // and let them give us pulse to eat, and water to drink

Prove thy servants, I beseech thee, ten days, Here Daniel manifestly includes his companions, and makes his request for himself and them; desiring that they might be tried ten days with different sort of food and drink, and see whether any alteration would be made in them for the worse; which was a proper time for such a trial; for in that time it might be reasonably supposed that their food, if it had any bad effect on them, would appear. Saadiah makes these ten days to be the days between the first day of the year and the day of atonement; but without any foundation:

and let them give us pulse to eat, and water to drink; instead of the king's meat, pulse, beans, pease, vetches, lentiles, rice, millet, and the like. The word ^d used signifies anything sown, all kinds of roots, herbs, and fruits; and, instead of wine, water; meat and drink, it may be thought, that persons of such birth and education had not been used to; and yet they preferred these to the king's dainties, by eating and drinking of which their consciences would be in danger of being defiled.

Gill: Dan 1:13 - Then let our countenances be looked upon before thee // and the countenance of the children that eat of the portion of the king's meat // and as thou seest deal with thy servants

Then let our countenances be looked upon before thee,.... And be thoroughly examined, whether any alteration is made therein for the worse:

and the countenance of the children that eat of the portion of the king's meat; who were either Chaldean youths brought up in this manner; or rather young men of the Jews, who were not so scrupulous as Daniel and his companions, and made no objection to eating the king's food; let their countenances and ours be compared together:

and as thou seest deal with thy servants: if there is no difference, or we are not the worse for abstaining from the king's meat, then grant us our request, and continue to indulge us in this manner; but, if otherwise, do as thou wilt. Daniel, no doubt, in putting the matter on this issue, as it should turn out at the end of ten days, had a revelation or assurance from God how it would be, or he would never have ventured to put it to such a trial.

Gill: Dan 1:14 - So he consented to them in all this matter // and proved them ten days

So he consented to them in all this matter,.... Or, "hearkened to them" ^e; being convinced that it was a very reasonable request, and the matter was fairly put; and especially as he saw, if it succeeded to their wish, it would be to his profit; since the meat and drink of these four persons would be his perquisite, and fetch him money; pulse and water being to be obtained at an easy rate:

and proved them ten days; tried the experiment, by giving them pulse and water only during this time, in order to see how it would agree with them; and whether any visible alteration could be discerned in their countenances, so as to bring him or his master into suspicion and danger.

Gill: Dan 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

And at the end of ten days their countenances appeared fairer, and fatter in flesh,.... At the time fixed for the trial of them, when they came to be examined, they appeared to be of a better complexion, and a more healthful look, and even plumper and fatter, with good solid flesh, and not swelled up as persons in a dropsy:

than all the children which did eat the portion of the king's meat: who appeared at the same time, and were compared with them, being under the care of the same persons: now this was owing to the blessing of divine Providence, as Jacchiades observes; for, how healthful soever pulse may be, or the several things designed by it, particularly rice, of which Aben Ezra on the place gives great encomiums, as very salutary and nourishing, and a purifier of the blood; yet neither that, nor any of the things before mentioned, tend to make persons fat in flesh, as these were.

Gill: Dan 1:16 - Thus Melzar took away the portion of their meat // and the wine that they should drink // and gave them pulse

Thus Melzar took away the portion of their meat,.... To himself, as the Syriac version adds; he took and carried it to his own family, and made use of it himself; and the portion of four such young gentlemen, maintained at the king's expense, and who had their provision from his table, must be, especially in the course of three years, of great advantage to this man and his family; for this was continued, as the word signifies, and may be rendered, "and Melzar was taking away &c." ^f; so he did from time to time; and thus, by serving the Lord's people, he served himself:

and the wine that they should drink; which he also took for his own use:

and gave them pulse; to eat, and water to drink, as the Syriac version adds, and which they desired; when he found this agreed so well with them, and he could safely do it without exposing himself to danger, and being to his profit and advantage.

Gill: Dan 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

As for these four children, God gave them knowledge and skill in all learning and wisdom,.... As they prospered in their bodies, they succeeded in their studies, and improved in their minds, and became great proficients in all kind of lawful and useful knowledge; not owing so much to their own sagacity and diligence, and the goodness and ability of their teachers, as to the blessing of God on their instructions and studies; for, as all natural, so all acquired parts are to be ascribed to God; and which these were favoured with by him in a very great manner, to answer some purposes of his. This is to be understood, not of magic art, vain philosophy, judicial astrology, to which the Chaldeans were addicted; but of learning and wisdom, laudable and useful, both in things natural and political; for these men, who scrupled eating and drinking what came from the king's table, would never indulge themselves in the study of vain, curious, and unlawful knowledge; much less would God have blessed the study of such things, and still less be said to give them knowledge and skill therein:

and Daniel had understanding in all visions and dreams; besides knowledge and skill in all learning and wisdom, in languages and sciences, in common with the other young men; he had the honour of seeing very remarkable visions of future things, and of interpreting dreams; and this not by rules of art, such as the Oneirocritics use, but by the gift of God; of which many singular instances follow in this book.

Gill: Dan 1:18 - then the prince of the eunuchs brought them in before Nebuchadnezzar

Now at the end of the days that the king had said he should bring them in,.... That is, at the end of three years; which was the time appointed for their education, and when they were to be brought before the king for his examination and approbation:

then the prince of the eunuchs brought them in before Nebuchadnezzar; even all the young men that were taken from among the children of Israel and Judah, as well as the four children before and after mentioned, appears by what follows. This was done by Asphenaz, and not Melzar.

Gill: Dan 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

And the king communed with them,.... He asked them several questions upon the several articles of literature in which they had been educated, to try and see what proficiency they had made; he discoursed with them on various topics of learning, that he might be able to form a judgment of them, and of their capacities, and what employments under him they would be most fit for, and capable of. This shows that the king was a man of learning and good sense, as well as prudence, to be capable of taking such a step as this:

and among them all was found none like Daniel, Hananiah, Mishael, and Azariah; for their learning and knowledge: after the king had gone through the examination of all the youths, these four appeared to be the greatest proficients, and were accordingly taken notice of and distinguished:

therefore stood they before the king; ministered unto him, became his servants, and even came to be of his privy council, especially Daniel; see Pro 22:29.

Gill: Dan 1:20 - And in all matters of wisdom and understanding that the king inquired of them // he found them ten times

And in all matters of wisdom and understanding that the king inquired of them,.... At the time of their examination before him, when he put questions to them, which they gave a ready, pertinent, and solid answer to: and afterwards, when he had occasion to consult them on any affair,

he found them ten times, or ten hands ^g better than all the magicians and astrologers that were in all his realm; than all the magi and sophies, the enchanters, diviners, soothsayers, and such who pretended to judicial astrology, and to judge of and foretell things by the position of the stars; these young men were able to give more pertinent answers to questions put to them, and better advice and counsel when asked of them, than all the persons before described, throughout the king's dominions.

Gill: Dan 1:21 - And Daniel continued // even unto the first year of King Cyrus

And Daniel continued,.... In Babylon, and at court there, and in the favour of Nebuchadnezzar and his successors:

even unto the first year of King Cyrus: by whom Babylon was taken, and when the seventy years' captivity of the Jews were at an end; which time Daniel was there, for the sake of observing which this is mentioned: not that Daniel died in the first year of Cyrus; or went from Babylon with the rest of the Jews to Jerusalem upon the proclamation of Cyrus, as Jacchiades thinks; for we hear of him at the river Hiddekel, in the third year of Cyrus, Dan 10:1, but he was till this time in the court of the kings of Babylon; and afterwards in the courts of the kings of Media and Persia; for when it is said he was there, it does not so much intend his being there as the state and condition in which he was there; namely, as a favourite and prime minister; for he is said to prosper in the reign of Darius and Cyrus, Dan 6:28. This is that Cyrus who was prophesied of by name, near two hundred years before he was born, by the Prophet Isaiah, Isa 44:28, which were sure prophecies, and to be depended upon; and had their exact accomplishment in him. Heathen writers report many things, as presages and predictions of his future greatness; they tell us some dreams, which his grandfather Astyages had concerning his daughter Mandane, the mother of Cyrus; which the interpreters of dreams in those days explained of a future son of hers, that was to be lord of all Asia ^h: and Megasthenes ⁱ relates a prophecy of Nebuchadnezzar, who before his death foretold to the Babylonians that a calamity should befall them, which neither his progenitor Belus nor Queen Beltis could avert; which was, that a Persian mule should bring them under subjection, assisted by a Mede; which is understood of Cyrus, who was a Medo Persian; his father was Cambyses king of Persia, and his mother Mandane was daughter of Astyages king of Media; and he, with Darius the Mede, or however with his army, conquered Babylon: and he is also supposed to be the mule in the Pythian oracle that should be king of the Medes; by which Croesus was deceived, who concluded a mule would never be a king; and therefore, as his kingdom was safe till there was such an one, it must be for ever so ^k. The birth, parentage, and education of this prince, together with his victories, and particularly his taking of Babylon, are recorded by Xenophon in his history, in great agreement with this book of Daniel. Plutarch says ^l that Cyrus, or Coresh, as his name is in Hebrew, in the Persian tongue signifies the sun; and the name of the sun, Cheres, is pretty near in sound to it in the Hebrew tongue; and of the same signification and derivation with Cyrus, or Coresh, seems to be Carshena, one of the seven princes of Persia. Cyrus is remarkably famous for the edict he published in favour of the Jews, giving them liberty to go to their own land, and rebuild their temple, Ezr 1:1, according to Cicero ^m, out of Dionysius the Persian, he lived to be seventy years of age; and died after a reign of seven years, according to Xenophon ⁿ; and of nine years, according to Ptolemy's canon; the one reckoning from the time he became sole monarch of the empire; the other from his reigning in partnership with his uncle Cyaxares, or Darius the Mede.