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Daniel Chapter
One
New King James Version (NKJV)
INTRODUCTION TO DANIEL 1.
This
chapter begins with an account of the first captivity of the Jews
in the times
of Jehoiakim; of which captivity Daniel was one
and it is mentioned on his
account
Daniel 1:1
who
with others
were selected by the order of the king of Babylon
to be educated
in the learning of the Chaldeans
and to be maintained at his expense
in order
to be his ministers
Daniel 1:3
but
Daniel and his three companions refused the king's meat and wine
lest they
should be defiled; in which they were indulged by their governor
after trial
being made
that they were fairer and fatter for it
Daniel 1:8
and
at
the end of the time appointed
they appeared to have a large share of
knowledge
wisdom
and learning; upon which they were taken into the king's
court and service
Daniel 1:17
and
the chapter is concluded with observing the long continuation of Daniel here
even to the first year of Cyrus
Daniel 1:21.
Daniel 1:1 In the third
year of the reign of Jehoiakim king of Judah
Nebuchadnezzar king of Babylon
came to Jerusalem and besieged it.
YLT 1In the third year of the
reign of Jehoiakim king of Judah
come hath Nebuchadnezzar king of Babylon to
Jerusalem
and layeth siege against 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
Jeremiah 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 2 Kings 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 chronicleF16Seder Olam Rabba
c. 25. in principio.
according to Bishop UsherF17Annales Vet. Test. A. M. 3398. ((r))
Scripture Chronology
p. 676.
this was in the year of the world 3398 A.M.
and before Christ 607 or 859; according to Mr. Bedford (r)
605.
Daniel 1:2 2 And
the Lord gave Jehoiakim king of Judah into his hand
with some of the articles
of the house of God
which he carried into the land of Shinar to the house of
his god; and he brought the articles into the treasure house of his god.
YLT 2and the Lord giveth into
his hand Jehoiakim king of Judah
and some of the vessels of the house of God
and he bringeth them in [to] the land of Shinar
[to] the house of his god
and
the vessels he hath brought in [to] 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
2 Kings 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
Jeremiah 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
Genesis 10:2
the
same
as Grotius thinks
with the Singara of PlinyF19Nat. Hist. l.
5. c. 24. and PtolemyF20Geograph. l. 5. c. 18. . So the Targum of
Onkelos
on Genesis 10:10
interprets
the land of Shinar the land of Babylon; likewise the Jerusalem Targum on Genesis 10:10
and
the Targum of Jonathan on Genesis 11:2
Zechariah 5:11
only on Genesis 10:10
he
paraphrases it the land of Pontus. So HestiaeusF21Apud Joseph.
Antiqu. l. 1. c. 4. sect. 3. 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"F23בית אלהיו "domum deorum
suorum"
Cocceius
Michaelis.
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
Daniel 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
Jeremiah 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 HerodotusF24Clio
sive
l. 1. c. 199. relates. And
besides these
there were Merodach
Nebo
and Bel;
of which see Isaiah 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 accountF25Ibid. c. 181.
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 saysF26Biblioth. 1. 2. p. 98. Ed. Rhodoman. 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 HerodotusF1Clio
sive l. 1. c. 183. 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 SiculusF2Biblioth. I. 2. p. 98. 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 BerosusF3Apud Joseph. Antiqu. l. 10. c. 11.
sect. 1.
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 sterlingF4Vid. Rollin's Ancient History
vol. 2. p. 70. and
Universal History
vol. 4. p. 409.
even of those only which Diodorus Siculus
gives an account of
as above.
Daniel 1:3 3 Then
the king instructed Ashpenaz
the master of his eunuchs
to bring some of the
children of Israel and some of the king’s descendants and some of the nobles
YLT 3And the king saith
to
Ashpenaz master of his eunuchs
to bring in out of the sons of Israel
(even of
the royal seed
and of the chiefs
)
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 HillerusF5Onomast. Sacr. p. 752
753. 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
"evenF6ומזרע המלוכה
so ו is sometimes rendered; see Noldius. p. 276. 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 wordF7פרתמים
"ex Graeca voce" πρωτος
Grotius
Junius. may signify; or of nobles and dukes
as Jarchi interprets it.
Daniel 1:4 4 young
men in whom there was no blemish
but good-looking
gifted in all
wisdom
possessing knowledge and quick to understand
who had ability to
serve in the king’s palace
and whom they might teach the language and
literature of the Chaldeans.
YLT 4lads in whom there is no
blemish
and of good appearance
and skilful in all wisdom
and possessing
knowledge
and teaching thought
and who have ability to stand in the palace of
the king
and to teach them the literature and language 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"F8מאום
"quidquam quod obstet"
Gussetius. ; vicious or immoral
or
scandalous in their character:
but well favoured; of a good complexion
a ruddy countenance
and a healthful look. So CurtiusF9Histor. l. 6. c. 5. 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 AristotleF11Politic. l. 4. c. 4. tom. 2. p. 224. 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 RicautF12Present State of the Ottoman Empire
B. 1. c. 5. p. 13. 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"F13וידעי דעת "et scientes scientiam
Pagninus
Montanus
intelligentes scientiam"
Calvin. ; 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"F14ספר
ולשון "librum et linguam"
Jo. Henr. Michaelis.
; 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 Isaiah 19:12.
"I am not learned
or know not a book or letters" see John 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 HottingerF15Smegma Oriental. l. 1. c. 3. p. 35.
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 Daniel 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 NachmanF16Bereshit Rabba
sect. 74. fol. 65. 4.
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
Genesis 31:47
in
the prophets
Jeremiah 10:11
in
the Hagiographa
Daniel 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 slainF17Xenophon. Cyropaedia
l. 7. c.
23. ; 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
saysF18Polymnia
sive l. 7. c. 63.
these by the Greeks are called Syrians
and by the barbarians Assyrians
among
whom were the Chaldeans: and
as Strabo observesF19Geograph. I. 2.
p. 58.
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 elsewhereF20Ibid. l. 16. p. 507.
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 2 Kings 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.
Daniel 1:5 5 And
the king appointed for them a daily provision of the king’s delicacies and of
the wine which he drank
and three years of training for them
so that at the
end of that time they might serve before the king.
YLT 5And the king doth appoint
for them a rate
day by day
of the king's portion of food
and of the wine of
his drinking
so as to nourish them three years
that at the end thereof they
may 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.
Daniel 1:6 6 Now
from among those of the sons of Judah were Daniel
Hananiah
Mishael
and
Azariah.
YLT 6And there are among them
out of the sons of Judah
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".
Daniel 1:7 7 To
them the chief of the eunuchs gave names: he gave Daniel the name
Belteshazzar; to Hananiah
Shadrach; to Mishael
Meshach; and to Azariah
Abed-Nego.
YLT 7and the chief of the
eunuchs setteth names on them
and he setteth on Daniel
Belteshazzar; and on
Hananiah
Shadrach; and on Mishael
Meshach; and on Azariah
Abed-Nego.
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; Daniel 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 Daniel 1:2. Bel was
the chief idol of the Chaldeans
Isaiah 46:1
and
Daniel was named according to him
as Nebuchadnezzar himself says
Daniel 4:8 and
differs but in one letter from the name of a successor of his
Belshazzar
Daniel 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"F21Vid Euseb. Praepar. Evangel. l. 1. p 38.
&. l. 9. c. 41. p. 456.
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 Genesis 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. HillerusF23Onomast.
Sacr. p. 924. 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 Isaiah 46:1.
Daniel 1:8 8 But
Daniel purposed in his heart that he would not defile himself with the portion
of the king’s delicacies
nor with the wine which he drank; therefore he
requested of the chief of the eunuchs that he might not defile himself.
YLT 8And Daniel purposeth in his
heart that he will not pollute himself with the king's portion of food
and
with the wine of his drinking
and he seeketh of the chief of the eunuchs that
he may not pollute 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
Daniel 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.
Daniel 1:9 9 Now
God had brought Daniel into the favor and goodwill of the chief of the eunuchs.
YLT 9And God giveth Daniel for
kindness and for mercies before the chief 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:
Daniel 1:10 10 And
the chief of the eunuchs said to Daniel
“I fear my lord the king
who has
appointed your food and drink. For why should he see your faces looking worse
than the young men who are your age? Then you would endanger my head
before the king.”
YLT 10and the chief of the
eunuchs saith to Daniel
`I am fearing my lord the king
who hath appointed your
food and your drink
for why doth he see your faces sadder than [those of] the
lads which [are] of your circle? then ye have made my head indebted 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. SomeF24כגילכם "secundum captivitatem vesture"
Gejerus;
"in captivitate vestra; sic quidam legunt cum" ב
Vatablus. 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"F25The word is only used in this place; but in the
Arabic language "gil" is an age or generation
as in the Arabic
version of Gen. vi. 9. Matt. i. 17. and xxiii. 36. Luke xi. 50
51. So
in the
Talmudic language
בן גילו
is one that is born in the same hour
and under the same planet
as the gloss
explains it in T. Bab. Bava Metzia
fol. 27. 2. ; 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 someF26So Hottinger
who says the
word in the Arabic language signifies a nation or country; and renders the
words
"qui secundum nationem et gentem vestram"
Smegma Orientals
l. 1. c. 7. p. 134. 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 signifiesF1זעפים see Gen. xl. 6.
2Chron. xxvi. 19. 1Kings xx. 43. and xxi. 4. Prov. xix. 3. 12. so Ben Melech. ;
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.
Daniel 1:11 11 So
Daniel said to the steward[a] whom the
chief of the eunuchs had set over Daniel
Hananiah
Mishael
and Azariah
YLT 11And Daniel saith unto the
Meltzar
whom the chief of the eunuchs hath appointed 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 HillerusF2Onomast. Sacr. p. 600.
signifies one
"in full splendour". Josephus callsF3Antiqu. l. 10. c. 10.
sect. 2. 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.
Daniel 1:12 12 “Please
test your servants for ten days
and let them give us vegetables to eat and
water to drink.
YLT 12`Try
I pray thee
thy
servants
ten days; and they give to us of the vegetables
and we eat
and
water
and we 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 wordF4מן הזרעים
απο των σπερματων
Sept.; "de seminibus"
Montanus; "de sativis"
Cocceius.
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.
Daniel 1:13 13 Then
let our appearance be examined before you
and the appearance of the young men
who eat the portion of the king’s delicacies; and as you see fit
so
deal with your servants.”
YLT 13and our appearance is seen
before thee
and the appearance of the lads who are eating the king's portion
of food
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.
Daniel 1:14 14 So
he consented with them in this matter
and tested them ten days.
YLT 14And he hearkeneth to them
to this word
and trieth them ten days:
So he consented to them in
all this matter
.... Or
"hearkened to them"F5וישמע להם "auscultans
eis"
Junius & Tremellius
Broughtonus; "auscultavit eis"
Pisator
Cocceius. ; 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.
Daniel 1:15 15 And
at the end of ten days their features appeared better and fatter in flesh than
all the young men who ate the portion of the king’s delicacies.
YLT 15and at the end of ten days
their appearance hath appeared better and fatter in flesh then any of the lads
who are eating the king's portion of food.
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.
Daniel 1:16 16 Thus
the steward took away their portion of delicacies and the wine that they were
to drink
and gave them vegetables.
YLT 16And the Meltzar is taking
away their portion of food
and the wine of their drink
and is giving to them
vegetables.
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."F6נשא "fuit ferens"
Montanus;
"auferens"
Piscator
Gejerus; "perseveravit auferre
cibum"; Cocceius; "erat capiens"
Michaelis. ; 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.
Daniel 1:17 17 As
for these four young men
God gave them knowledge and skill in all literature
and wisdom; and Daniel had understanding in all visions and dreams.
YLT 17As to these four lads
God
hath given to them knowledge and understanding in every [kind of] literature
and wisdom; and Daniel hath given instruction about every [kind of] vision 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.
Daniel 1:18 18 Now
at the end of the days
when the king had said that they should be brought in
the chief of the eunuchs brought them in before Nebuchadnezzar.
YLT 18And at the end of the days
that the king had said to bring them in
bring them in doth the chief of the
eunuchs 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.
Daniel 1:19 19 Then
the king interviewed[b] them
and
among them all none was found like Daniel
Hananiah
Mishael
and Azariah;
therefore they served before the king.
YLT 19And the king speaketh with
them
and there hath none been found among them all like Daniel
Hananiah
Mishael
and Azariah
and they stand 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 Proverbs 22:29.
Daniel 1:20 20 And
in all matters of wisdom and understanding about which the king examined
them
he found them ten times better than all the magicians and
astrologers who were in all his realm.
YLT 20and [in] any matter of
wisdom [and] understanding that the king hath sought of them
he findeth them
ten hands above all the scribes
the enchanters
who [are] in all his kingdom.
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 handsF7עשר ידות "decem
manibus"
Montanus. 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.
Daniel 1:21 21 Thus
Daniel continued until the first year of King Cyrus.
YLT 21And Daniel is unto the
first year of Cyrus the king.
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
Daniel 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
Daniel 6:28. This
is that Cyrus who was prophesied of by name
near two hundred years before he
was born
by the Prophet Isaiah
Isaiah 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 AsiaF8Herodoti Clio
sive l. 1. c.
107
108. Justin. e Trogo
l. 1. : and MegasthenesF9Apud Euseb.
Praepar. Evangel. l. 9. c. 41. p. 456
437. 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 soF11Herodotus
Clio. sive l. 1. c. 55. . 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 saysF12In Vita Artaxerxis. 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
Ezra 1:1
according
to CiceroF13De Divinatione
I. 1.
out of Dionysius the Persian
he
lived to be seventy years of age; and died after a reign of seven years
according to XenophonF14Cyropaedia
l. 8. c. 45. ; 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.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)