Verse-by-Verse Bible Commentary
Daniel 1:7

Clarke's Commentary

Verse Daniel 1:7. 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, Jeremiah 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 to the end, without attending to the natural division of the word Abed-Nego.

Bridgeway Bible Commentary

1:1-6:28 STORIES ABOUT DANIEL AND HIS FRIENDS

Training for Nebuchadnezzar’s court (1:1-21)

Babylon’s first attack on Jerusalem came in 605 BC, during the reign of the Judean king Jehoiakim. In keeping with the usual practice among conquerors in ancient times, the Babylonian king Nebuchadnezzar plundered the temple of the conquered people, carried off its sacred objects and placed them in his own temple. In this way Nebuchadnezzar demonstrated his belief that Babylon’s gods were superior to the God of the Jews (1:1-2).

Nebuchadnezzar also took back to Babylon a number of Jewish young men chosen from the upper class families of Jerusalem, his purpose being to prepare them for high positions in his royal court (see ‘Background’ above). He chose men whose good looks would add to the grace of his palace and whose intelligence would enable them to learn Babylonian ways quickly. He wanted them to be skilled in Babylonian law and wisdom, particularly Chaldean wisdom (3-4). (The Chaldeans were the dominant race among the Babylonian people, and the one to which Nebuchadnezzar belonged. Their wise men were famous for their skill in astrology, magic and ancient languages.)
The Babylonians put strong pressure on the young Jewish captives to break with their old religion and culture. To begin with they gave them Babylonian names (containing names of Babylonian gods) to replace their Hebrew names (which contained the name of the Hebrews’ God). Also they gave them a share of the same food served to the Babylonian king (5-7).
Four of the Jewish youths, led by Daniel, asked to be excused from eating the king’s food. They considered it unclean, either because it was of a kind forbidden by Jewish law, or because it represented fellowship with a heathen king and his idols (8). The official in charge of the court trainees refused their request. He feared that the simpler food the youths requested would have a bad effect on their appearance, and that he would be blamed for it (9-10). But Daniel and his friends made a secret arrangement with their personal dining attendant, so that they were served only the simpler food that they desired (11-16).
God rewarded the young men’s faithfulness to him and their diligence in study. He gave them the attractive appearance that the king wanted and an understanding that in all spheres of learning was better than that of their fellows. He gave them also the ability to recognize the difference between the true and the false in Babylonian wisdom, and to Daniel he gave the extraordinary ability to understand visions and dreams (17-20). History shows that Daniel so enjoyed God’s favour that he was still a person of importance even after the Babylonian Empire had fallen (21; cf. 10:1).

Coffman's Commentaries on the Bible

“And the king spake unto Ashpenaz the master of his eunuchs, that he should bring in certain of the children of Israel, even of the seed royal, and of the nobles; youths in whom was no blemish, but well favored, and skilled in all wisdom, and endued with knowledge and, understanding science, and such as had ability to stand in the king’s palace; and that he should teach them the learning and the tongue of the Chaldeans. And the King appointed for them a daily portion of the king’s dainties, and of the wine which he drank, and that they should be nourished three years; that at the end thereof they should stand before the king. Now among these were, of the children of Judah, Daniel, Hananiah, Mishael, and Azariah. And the prince of the eunuchs gave names unto them: unto Daniel he gave the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and of Azariah, of Abed-nego.”

It is strangely pathetic to find the names of these precocious young princes of Israel among the eunuchs of the king of Babylon. Now eunuchs were usually persons who had been emasculated; and, although it is true that there were sometimes eunuchs merely in the sense of “officers” of the king, the situation here does not lend itself to such an explanation. These young men were not officers: at all but captives; and we agree with Culver that, “Them is great possibility that Daniel and his friends may have been emasculated.”Robert D. Culver, op. cit., p. 773. We favor this view because of Isaiah’s prophecy:

And Isaiah said unto Hezekiah, Hear the word of Jehovah. Behold the clays come, that all that is in thy house, and that which thy fathers have laid up in store unto this day, shall be carried to Babylon: nothing shall be left, saith Jehovah. And of thy sons that shall issue from thee, whom thou shalt beget, shall they take away; and they shall become eunuchs in the palace of the king of Babylon (2 Kings 20:16-18).

As for the reasons why the names of these men were changed by their Babylonian masters, several motives could have caused it: (1) Hebrew names being unfamiliar to the Babylonians, they replaced them with names they could more easily remember and pronounce. (2) A definite hostility to the religion of the Hebrews is also evident. They replaced names which were derived from the true God through the use of syllables meaning Yahweh, or Jehovah, with Babylonian names which either honored Babylonian pagan gods, or in some way might have been derogatory. Note the following:

Daniel means “God is my judge.”J. D. Douglas, The New Bible Dictionary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1962), p. 290.

Hananiah means “Yahweh hath been gracious.”J. B. Taylor, The New Bible Dictionary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1962), p. 503.

Mishael means “Who is what E1 is?”John Joseph Owens, op. cit., p. 383.

Azariah means “Yahweh has helped.”J. G. G. Norman, The New Bible Dictionary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1962), p. 113.

The names given in Babylon to these men had the following meanings:

Belteshazzar means “Bel ( a pagan god) protects his life.”H. T. Andrews, Peake’s Commentary on the Bible, Daniel (London: T. C. and E. C. Jack, Ltd., 1924), p. 17.

Shadrach means “The command of Aku (the moon god).”J. E. H. Thomson, The Pulpit Commentary, Daniel (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 17.

Meshach means “Who is this?”D. J. Wiseman, The New Bible Dictionary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1962), p. 811.

Abednego means “Servant of the god Nabu.”Ibid., p. 2.

From this it is easy to see that the purpose of the names included the desire to eradicate all traces of the Hebrew religion and replace them with names honoring Babylonian pagan gods.

The development of this paragraph shows that these particular Hebrew young men, along with an undetermined number of others, were enrolled in a three-year course of study to master the wisdom, the learning, and the language of the Chaldeans. They were honored by such an opportunity. Among other privileges, they enjoyed being fed from the king’s kitchen.

Barnes' Notes on the Whole Bible

Unto whom the prince of the eunuchs gave names - This practice is common in Oriental courts. “The captive youths referred to in the notes on Daniel 1:5, in the Turkish court also receive new names, that is, Mahometan names, their former names being Christian.” - “Pict. Bible.” It is “possible” that this changing of their names may have been designed to make them forget their country, and their religion, and to lead them more entirely to identify themselves with the people in whose service they were now to be employed, though nothing of this is intimated in the history. Such a change, it is easy to conceive, might do much to make them feel that they were identified with the people among whom they were adopted, and to make them forget the customs and opinions of their own country. It is a circumstance which may give some additional probability to this supposition, that it is quite a common thing now at missionary stations to give new names to the children who are taken into the boarding-schools, and especially the names of the Christian benefactors at whose expense they are supported. Compare the same general character, for this change of names may have been, that the name of the true God constituted a part of their own names, and that thus they were constantly reminded of him and his worship. In the new names given them, the appellation of some of the idols worshipped in Babylon was incorporated, and this might serve as remembrancers of the divinities to whose service it was doubtless the intention to win them.

For he gave unto Daniel the name of Belteshazzar - The name Belteshazzar (בלטשׁאצר bêlṭ^esha'tstsar) is compounded of two words, and means according to Gesenius, “Bel’s prince;” that is, he whom Bel favors. “Bel” was the principal divinity worshipped at Babylon (notes, Isaiah 46:1), and this name would, therefore, be likely to impress the youthful Daniel with the idea that he was a favorite of this divinity, and to attract him to his service. It was a flattering distinction that he was one of the favorites of the principal god worshipped in Babylon, and this was not improbably designed to turn his attention from the God whose name had been incorporated in his own. The giving of this name seemed to imply, in the apprehension of Nebuchadnezzar, that the spirit of the gods was in him on whom it was conferred. See Daniel 4:8-9.

And to Hananiah, of Shadrach - The name “Hananiah” (חנניה chănanyâh) means, “whom Jehovah has graciously given,” and is the same with Ananias (Greek, Ανανίας Ananias), and would serve to remind its possessor of the name of “Jehovah,” and of his mercy. The name Shadrach (שׁדרך shadrak), according to Lorsbach, means “young friend of the king;” according to Bohlen, it means “rejoicing in the way,” and this last signification is the one which Gesenius prefers. In either signification it would contribute to a forgetfulness of the interesting significancy of the former name, and tend to obliterate the remembrance of the early training in the service of Jehovah.

And to Mishael, of Meshach - The name “Mishael” (מישׁאל mı̂yshâ'êl) means, “who is what God is?” - from מי mı̂y “who,” שׁ sha “what,” and אל ēl “God.” It would thus be a remembrancer of the greatness of God; of his supremacy over all his creatures, and of his “incomparable” exaltation over the universe. The signification of the name “Meshach” (מישׁך mêyshak) is less known. The Persian word ovicula means a little sheep (Gesenius), but why this name was given we are not informed. Might it have been on account of his beauty, his gentleness, his lamb-like disposition? If so, nothing perhaps would be better fitted to turn away the thoughts from the great God and his service to himself.

And to Azariah, of Abednego - The name “Azaziah” (עזריה ‛ăzaryâh) means, “whom Jehovah helps,” from עזר ‛âzar “to help,” and יה yâh, the same as “Jah” (a shortened form of Jehovah, יהוה y^ehovâh), This name, therefore, had a striking significancy, and would be a constant remembrancer of the true God, and of the value of his favor and protection. The name Abed-nego (עבד נגו ‛ăbêd negô) means, “a servant of Nego,” or perhaps of “Nebo” - נבו n^ebô. This word “Nebo,” among the Chaldeans, probably denoted the planet Mercury. This planet was worshipped by them, and by the Arabs, as the celestial scribe or writer. See the notes at Isaiah 46:1. The Divine worship paid to this planet by the Chaldeans is attested, says Gesenius, by the many compound proper names of which this name forms a part; as Nebuchadnezzar, Nebushasban, and others mentioned in classic writers; as Nabonedus, Nabonassar, Nabonabus, etc. This change of name, therefore, was designed to denote a consecration to the service of this idol-god, and the change was eminently adapted to make him to whom it was given forget the true God, to whom, in earlier days, he had been devoted. It was only extraordinary grace which could have kept these youths in the paths of their early training, and in the faithful service of that God to whom they had been early consecrated, amidst the temptations by which they were now surrounded in a foreign land, and the influences which were employed to alienate them from the God of their fathers.

Smith's Bible Commentary

There are men who spend their lifetimes seeking to prove that the Bible is not all that it purports to be. Their whole premise for their doctorates are trying to take some aspect of the Bible and show that it isn't all that it claims to be. One of the favorite tactics of these men are to take the various books of the Bible and to try to prove that they are not written by those authors that they claim to be written by. And the book of Daniel has come under this cloak of what they call "higher criticism," as there have been many who have tried to prove that the book of Daniel was not really written by Daniel. And one of the basic premises for their proof is that it would be impossible to describe with such accuracy events that had not yet taken place. Therefore, it was written by some man a couple of centuries later, after the fact, and that he put the name of Daniel to it.

And they, of course, take the fact that there are about three Greek words in the book of Daniel and there are some Persian words in the book of Daniel. And it is written partially in Hebrew and partially in the Aramaic, the ancient language of Syria, which is like the Chaldaic language. And they used this as their basis of proof that Daniel was not really the author. But to me, the fact that he uses some Greek words, Persian words, and both Hebrew and Aramaic only go to prove that Daniel indeed was the author and was all that the book purports him to be; that is a wise man, a counselor, and in the court of the king, where he would have met Greeks, he would have met Persians, he would have met people from all over the world in his capacity as an officer in the Babylonian kingdom.

And I think that these endeavors by these people to bring doubt upon the Word of God has no value at all. They have written their doctorates and many expositions on it, but it's a waste of time and energy to consider their arguments, just to say that with each argument they present there is a very powerful argument to refute what they presented. And when you look at the whole thing, it turns out that indeed Daniel was the author, and they have not proved anything but their own foolishness. So I don't like to get all involved in those areas of reproving that which is already true. Truth doesn't need to be defended. And so we aren't going to go into the arguments of the authorship of the book. We'll just assume that it is all that is purports to be, that Daniel indeed was the author, inspired by the Holy Spirit, and we will leave the critics and those men who love to tamper and dabble in those things to their on follies.

One of the tragic things about a seminary education is that you learn all of these arguments. In fact, you'll spend a whole semester in seeking to determine the authorship of Daniel, and you'll study all of the papers that have been written by the various people and the arguments pro and con on the authorship of Daniel and you can use a whole semester the study of Daniel. And the whole semester would be involved in trying to determine authorship, and you'll never really get into what it says. And that, to me, is a waste of time. What does God have to say to me? That's what's important.

In the third year of the reign of Jehoiakim the king of Judah came Nebuchadnezzar the king of Babylon unto Jerusalem, and besieged it ( Daniel 1:1 ).

So this would be the year 607 B.C., the first siege of Jerusalem when it fell to Nebuchadnezzar.

And the Lord gave to Jehoiakim king of Judah into his hand, with the part of the vessels of the house of God: which he carried into the land of Shinar into the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes ( Daniel 1:2-3 );

Now this in itself is a fulfillment of a prophecy in Isaiah, chapter 39, versus 6 and 7, where Isaiah was speaking about how that Judah was going to fall to Babylon. And he declares, "Behold, the days come, that all that is in thine house," he's talking to the king, Hezekiah, "and that which thy fathers have laid up in store until this day shall be carried to Babylon. Nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, they shall take away. And they shall be eunuchs in the palace of the king of Babylon."

Now this was hundred years earlier, actually, 105 years, in 712 B.C. Hezekiah had been sick and he prayed to God and he recovered from his sickness. And there came certain emissaries from Babylon with messages with congratulations that you're well again. And Hezekiah showed these men from Babylon all of the treasures there in the house of God. And so Isaiah came to Hezekiah and he said, "Who were these men that where here?" And he said, "They're emissaries from a country that's far away, place called Babylon." And he said, "What did they want?" And he said, "Well, they just wanted to tell me that they were glad that I recovered from my illness." And he said, "What did you show them?" And he said, "I showed them all of the treasures in the house of God." And Isaiah became angry and he prophesied that these Babylons would come back and they would carry away all of that treasure to Babylon and they'll take the young men and the princes and carry them away captives. A hundred and five years later it happened.

Nebuchadnezzar came and, as the scripture here records, he carried away the treasures from the house of God to put in the house of his god in Babylon. And then he ordered that they bring some of these fine young men and the princes and all from Israel in order that they might groom them to stand in the Babylonian court. And so they were, they had chosen,

Children in whom was no blemish, but well-favored [good looking], skillful in all wisdom, cunning in knowledge, and understanding science, and such has had ability in them to stand in the king's palace, whom they might teach the learning and the tongue of the Chaldeans ( Daniel 1:4 ).

So they took the cream of the young men. They took those who were skillful in science and understanding, good looking, strong. And they carried them away to Babylon to teach them the Chaldean language in order that they might stand in the court of Nebuchadnezzar as an advisor and as a counselor to Nebuchadnezzar.

So the king appointed unto them the daily provision of the king's meat, and of the wine which he drank: so he nourished them for three years, then at the end thereof he might bring them before the king ( Daniel 1:5 ).

The idea was, of course, three years of training, learning the Chaldean language, learning the customs of the court and all in order that they might stand in the court of the king. Now, the king's meat was meat that no doubt was sacrificed to his pagan gods. In those days a person, whenever they butchered a lamb or a cow or whatever, they would usually offer it as a sacrifice to their gods and then they would go ahead and eat it themselves. In other words, you sort of roast it and you roast... you take the fat and burn it unto the gods, but it was offered as an oblation or a sacrifice to the gods and then you ate it.

The butchering was sort of a religious ritual and this, of course, carried on far beyond the Babylonian period on into the New Testament. It was a common practice among the Greeks and all to have the same type of a religious ritual in the butchering of any animal. So you would butcher it and offer the blood and all as an oblation unto your god, and then they would take the meat and serve it in the restaurants or they would sell it in the butcher shops and all. And it was a real problem for a Christian who wanted to eat meat. You know, you wouldn't want to eat meat that had been offered as a sacrifice to some pagan god. And so it was a real problem, because it was hard to buy meat that wasn't killed in a ritualistic way.

So Paul the apostle, in order to help the Corinthians, said, "Hey look, when you go into the butcher shop to buy a steak, don't ask the butcher, 'Was this offered to a god?' You should just buy it, don't ask any questions, you know. And for your conscience's sake, buy it and take it home and enjoy it. And if you go out to eat dinner at somebody's house, don't say, 'Was this offered to a god as a sacrifice?'" He said, "Just eat what is set before you asking no questions." And that's where that comes from, it was... it's when you are visiting someone and they offer you roast beef or something, just eat what is set before you asking no questions, for conscience's sake. Because, he said, "We realize that it really doesn't make any difference. You know we receive everything with thanksgiving and all, and all things are to be received."

But Daniel did not want to have any part of eating meat that had been sacrificed to pagan deities, and so he requested that he be freed from this particular portion that the king offered in a few moments. But that's to give you the reason why Daniel did not want to eat the king's meat.

Now from the children of Judah there was Daniel, Hananiah, Mishael, and Azariah ( Daniel 1:6 ):

In the Hebrew these are actually beautiful names. All of them relate to God. Daniel means God is Judge. Hananiah is beloved of the Lord. What a beautiful name, Hananiah. Some of you young parents wondering what you might name your next son. It's really a beautiful name, beloved of the Lord. I love that name. Mishael, who is as God? And Azariah, the Lord is my help. And so they had beautiful names all relating in some way to the Lord.

But the prince of the eunuchs gave them [Babylonian] names [that all related to the Babylonian deities]: and so to Daniel he gave the name of Belteshazzar ( Daniel 1:7 );

Which means Baal's prince. Baal was one of the gods of the Babylonians.

to Hananiah [he gave the name] of Shadrach ( Daniel 1:7 );

And Shadrach means illumined by the sun god.

to Mishael, [he gave the name] of Meshach ( Daniel 1:7 );

Which means who is like Shak? Shak was another one of the Babylonian deities.

and to Azariah, [he gave the name] Abednego ( Daniel 1:7 ).

Which means the servant of Nego, which was another one of the Babylonian deities. So Shadrach, Meshach, Abed-Nego, Belteshazzar, these are all the profane names that were given to them by the eunuch in Babylon as they took away from them their Hebrew names which related to God.

But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself ( Daniel 1:8 ).

Daniel did not want to defile himself with this meat offered to pagan deities with the wine. And so he requested that he not have to eat it.

Now God had brought Daniel into favor and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto to Daniel, I fear the lord the king, who has appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall you make me endanger of my head before the king ( Daniel 1:9-10 ).

Now look, Daniel, I am fearful of the king. I respect him. And he gave me the command to feed you this stuff, and if you don't eat this and you guys get thin and skinny, and then my head is in danger because I'm the one in charge of making sure that you're strong and healthy when you come to stand before him.

Then said Daniel to Melzar, who was [the chief or] the prince of the eunuchs ( Daniel 1:11 )

And he said, "Let's just have a testing period for ten days."

let them give us pulse [which is a grain cereal] to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat the portion of the king's meat: and as you see, deal with your servants. So he consented to this matter, and for ten days. And at the end of the ten days their countenances [that is, Daniel and his friends] appeared fairer and fatter in flesh than all of the children which did eat the portion of the king's meat. So Melzar took away the portion of their meat, and the wine that they should drink; and they were able to eat the grains [the vegetables. Thus Melzar] and for these four children, God gave them knowledge and skill in all of the learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days [that is, the three years that they were in this training period] the king had said that they should bring them in, and then the prince of the eunuchs brought them before Nebuchadnezzar. And the king communed with them; and among them all none was found like Daniel, Hananiah, Mishael, Azariah: that stood before the king ( Daniel 1:12-19 ).

And therefore they were brought to stand before him.

And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all of his magicians and astrologers that were in all of his realm. And Daniel continued [through the entire reign of Nebuchadnezzar and his grandson, Belshazzar] and even into the first year of king Cyrus ( Daniel 1:20-21 ).

So on through the reign of Darius and King Cyrus.

"

Dr. Constable's Expository Notes

B. Nebuchadnezzar’s training program for promising youths 1:3-7

Dr. Constable's Expository Notes

Daniel’s name probably means "My judge is God." Hananiah means "Yahweh has shown grace," Mishael means "Who is what God is?" and Azariah means "Yahweh has helped." The new names assigned them all included or referred to various Babylonian gods: Bel, Aku, and Nego (a possible variant of Nebo). Belteshazzar means "Bel’s prince," Shadrach may mean "command of Aku," and Abednego most likely means "servant of Nebo."

"It seems the world always tries to blot out the distinctive marks of a believer . . ." [Note: Feinberg, p. 19.]

The practice of changing names was a way to express sovereign control over others. These new names would have also encouraged these youths to think of themselves as part of the culture in which they were living, rather than the culture from which they had come (cf. Genesis 41:45).

"Like Zerubbabel and Mordecai, the four can use their foreign names without worrying about them, perhaps on the same basis that Paul can eat meat sacrificed to idols-because the idol is really nothing." [Note: Goldingay, p. 24.]

The fact that each of their Jewish names included some reference to the Lord may indicate that they had godly parents. Perhaps their early upbringing by godly parents is one reason they stood for God in Babylon.

Gill's Exposition of the Whole Bible

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" 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 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. 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

Isaiah 46:1.

u Vid Euseb. Praepar. Evangel. l. 1. p 38. &. l. 9. c. 41. p. 456. w Onomast. Sacr. p. 924.

Henry's Complete Commentary on the Bible

      1 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.   2 And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god.   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;   4 Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans.   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.   6 Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah:   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.

      We have in these verses an account,

      I. Of the first descent which Nebuchadnezzar, king of Babylon, in the first year of his reign, made upon Judah and Jerusalem, in the third year of the reign of Jehoiakim, and his success in that expedition (Daniel 1:1; Daniel 1:2): He besieged Jerusalem, soon made himself master of it, seized the king, took whom he pleased and what he pleased away with him, and then left Jehoiakim to reign as tributary to him, which he did about eight years longer, but then rebelled, and it was his ruin. Now from this first captivity most interpreters think the seventy years are to be dated, though Jerusalem was not destroyed, nor the captivity completed, till about nineteen years after, In that first year Daniel was carried to Babylon, and there continued the whole seventy years (see Daniel 1:21; Daniel 1:21), during which time all nations shall serve Nebuchadnezzar, and his son, and his son's son, Jeremiah 25:11. This one prophet therefore saw within the compass of his own time the rise, reign, and ruin of that monarchy; so that it was res unius ætatis--the affair of a single age, such short-lived things are the kingdoms of the earth; but the kingdom of heaven is everlasting. The righteous, that see them taking root, shall see their fall,Job 5:3; Proverbs 29:16. Mr. Broughton observes the proportion of times in God's government since the coming out of Egypt: thence to their entering Canaan forty years, thence seven years to the dividing of the land, thence seven Jubilees to the first year of Samuel, in whom prophecy began, thence to this first year of the captivity seven seventies of years, 490 (ten Jubilees), thence to the return one seventy, thence to the death of Christ seven seventies more, thence to the destruction of Jerusalem forty years.

      II. The improvement he made of this success. He did not destroy the city or kingdom, but did that which just accomplished the first threatening of mischief by Babylon. It was denounced against Hezekiah, for showing his treasures to the king of Babylon's ambassadors (Isaiah 39:6; Isaiah 39:7), that the treasures and the children should be carried away, and, if they had been humbled and reformed by this, hitherto the king of Babylon's power and success should have gone, but no further. If less judgments do the work, God will not send greater; but, if not, he will heat the furnace seven times hotter. Let us see what was now done. 1. The vessels of the sanctuary were carried away, part of them, Daniel 1:2; Daniel 1:2. They fondly trusted to the temple to defend them, though they went on in their iniquity. And now, to show them the vanity of that confidence, the temple is first plundered. Many of the holy vessels which used to be employed in the service of God were taken away by the king of Babylon, those of them, it is likely, which were most valuable, and he brought them as trophies of victory to the house of his god, to whom, with a blind devotion, he gave praise of his success; and having appropriated these vessels, in token of gratitude, to his god, he put them in the treasury of his temple. See the righteousness of God; his people had brought the images of other gods into his temple, and now he suffers the vessels of the temple to be carried into the treasuries of those other gods. Note, When men profane the vessels of the sanctuary with their sins it is just with God to profane them by his judgments. It is probable that the treasures of the king's house were rifled, as was foretold, but particular mention is made of the taking away of the vessels of the sanctuary because we shall find afterwards that the profanation of them was that which filled up the measure of the Chaldeans' iniquity, Daniel 5:3; Daniel 5:3. But observe, It was only part of them that went now; some were left them yet upon trial, to see if they would take the right course to prevent the carrying away of the remainder. See Jeremiah 27:18. 2. The children and young men, especially such as were of noble or royal extraction, that were sightly and promising, and of good natural parts, were carried away. Thus was the iniquity of the fathers visited upon the children. These were taken away by Nebuchadnezzar, (1.) As trophies, to be made a show of for the evidencing and magnifying of his success. (2.) As hostages for the fidelity of their parents in their own land, who would be concerned to conduct themselves well that their children might have the better treatment. (3.) As a seed to serve him. He took them away to train them up for employments and preferments under him, either out of an unaccountable affectation, which great men often have, to be attended by foreigners, though they be blacks, rather than by those of their own nation, or because he knew that there were no such witty, sprightly, ingenious young men to be found among his Chaldeans as abounded among the youth of Israel; and, if that were so, it was much for the honour of the Jewish nation, as of an uncommon genius above other people, and a fruit of the blessing. But it was a shame that a people who had so much wit should have so little wisdom and grace. Now observe, [1.] The directions which the king of Babylon gave for the choice of these youths, Daniel 1:4; Daniel 1:4. They must not choose such as were deformed in body, but comely and well-favoured, whose countenances were indexes of ingenuity and good humour. But that is not enough; they must be skilful in all wisdom, and cunning, or well-seen in knowledge, and understanding science, such as were quick and sharp, and could give a ready and intelligent account of their own country and of the learning they had hitherto been brought up in. He chose such as were young, because they would be pliable and tractable, would forget their own people and incorporate with the Chaldeans. He had an eye to what he designed them for; they must be such as had ability in them to stand in the king's palace, not only to attend his royal person, but to preside in his affairs. This is an instance of the policy of this rising monarch, now in the beginning of his reign, and was a good omen of his prosperity, that he was in care to raise up a succession of persons fit for public business. He did not, like Ahasuerus, appoint them to choose him out young women for the service of his government. It is the interest of princes to have wise men employed under them; it is therefore their wisdom to take care for the finding out and training up of such. It is the misery of this world that so many who are fit for public stations are buried in obscurity, and so many who are unfit for them are preferred to them. [2.] The care which he took concerning them. First, For their education. He ordered that they should be taught the learning and tongue of the Chaldeans. They are supposed to be wise and knowing young men, and yet they must be further taught. Give instructions to a wise man and he will increase in learning. Note, Those that would do good in the world when they grow up must learn when they are young. That is the learning age; if that time be lost, it will hardly be redeemed. It does not appear that Nebuchadnezzar designed they should learn the unlawful arts that were used among the Chaldeans, magic and divination; if he did, Daniel and his fellows would not defile themselves with them. Nay, we do not find that he ordered them to be taught the religion of the Chaldeans, by which it appears That he was at this time no bigot; if men were skilful and faithful, and fit for his business, it was not material to him what religion they were of, provided they had but some religion. They must be trained up in the language and laws of the country, in history, philosophy, and mathematics, in the arts of husbandry, war, and navigation, in such learning as might qualify them to serve their generation. Note, It is real service to the public to provide for the good education of the youth. Secondly, For their maintenance. He provided for them three years, not only necessaries, but dainties for their encouragement in their studies. They had daily provision of the king's meat, and of the wine which he drank,Daniel 1:5; Daniel 1:5. This was an instance of his generosity and humanity; though they were captives, he considered their birth and quality, their spirit and genius, and treated them honourably, and studied to make their captivity easy to them. There is a respect due to those who are well-born and bred when they have fallen into distress. With a liberal education there should be a liberal maintenance.

      III. A particular account of Daniel and his fellows. They were of the children of Judah, the royal tribe, and probably of the house of David, which had grown a numerous family; and God told Hezekiah that of the children that should issue from him some should be taken and made eunuchs, or chamberlains, in the palace of the king of Babylon. The prince of the eunuchs changed the names of Daniel and his fellows, partly to show his authority over them and their subjection to him, and partly in token of their being naturalized and made Chaldeans. Their Hebrew names, which they received at their circumcision, had something of God, or Jah, in them: Daniel--God is my Judge; Hananiah--The grace of the Lord; Mishael--He that is the strong God; Azariah--The Lord is a help. To make them forget the God of their fathers, the guide of their youth, they give them names that savour of the Chaldean idolatry. Belteshazzar signifies the keeper of the hidden treasures of Bel; Shadrach--The inspiration of the sun, which the Chaldeans worshipped; Meshach--Of the goddess Shach, under which name Venus was worshipped; Abed-nego, The servant of the shining fire, which they worshipped also. Thus, though they would not force them from the religion of their fathers to that of their conquerors, yet they did what they could by fair means insensibly to wean them from the former and instil the latter into them. Yet see how comfortably they were provided for; though they suffered for their fathers' sins they were preferred for their own merits, and the land of their captivity was made more comfortable to them than the land of their nativity at this time would have been.