Daniel Chapter1:21
Hananiah, Mishael and Azariah These Hebrew names identify the three young men with the God of Israel: Hananiah (“Yahweh has acted graciously”); Mishael (may mean “Who is what God is”); and Azariah (“Yahweh has helped”). The changing of their names in v. 7 places them firmly in the Babylonian courts.
1:7 gave them names A common custom in this time period was that a king would rename foreigners who were brought to the king’s court as captives. For Daniel and Azariah, the Hebrew references to God in their names (-el for God or -iah for Yahweh) are replaced with references to Babylonian deities like Nabu or Marduk (also called Bel). Their new names symbolized serving Babylon.
A common custom in this time period was that a king would rename foreigners who were brought to the king’s court as captives. For Daniel and Azariah, the Hebrew references to God in their names (-el for God or -iah for Yahweh) are replaced with references to Babylonian deities like Nabu or Marduk (also called Bel). Their new names symbolized serving Babylon.
Daniel’s new name, Belteshazzar, probably means “Bel protect the prince” (see Dan 4:8). Azariah’s new name, Abednego, is probably a misspelling of Abed-Nabu, meaning “servant of Nabu.” The meanings of Shadrach and Meshach are uncertain, and the deity references may be missing from their names. The purpose of renaming was to completely disassociate captives from their former way of life. Since the Jews were known for their steadfast devotion to the faith of their ancestors, a complete reidentification was required for the palace master to successfully assimilate them into the Babylonian culture. However, these four Hebrew youths never abandon their faith, despite their name changes. Rather than reflect the nature and ideals of the gods of their new names, their actions display the character of the God of their Hebrew names.
1:8 he would not defile himself Daniel refused to consume the royal rations. This episode establishes Daniel as the leader of the captive youths. The defilement spoken of here is likely related to the concept of eating unclean foods (i.e., ritual impurity; see Lev 7:19–27). The
וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו
1:8–21 Now that the Jews are in Babylon, they need leaders who will act and speak on behalf of God. The four youths from v. 6 fill this role. Verses 8–21 provides the first demonstration of God’s favor on the exiles. Daniel and his friends determine to eat according to the standards of the Law, and God provides for them by granting them success in a challenge to the palace master. By the end of the challenge, all four men are distinguished before the king, foreshadowing what is to take place in the remaining chapters.
Jewish and Babylonian Names
Daniel
Belteshazzar
Hananiah
Shadrach
Mishael
Meshach
Azariah
Abednego
The king’s food and drink may have been unclean because of food type, improper preparation, contact with dead or other impure objects, or because it was sacrificed or poured out to idols. The youths go to extreme measures to protect themselves from defilement. Their activities also show their resistance to assimilating into Babylonian culture.
Abstinence from Gentile foods has a long tradition in this period and later. It is mentioned in the deuterocanonical books: Additions to Esther 14:17; Tobit 1:10–11; Judith 12:1–4; 1 Maccabees 1:61–62; and Jubilees 22:16. Compare Hos 9:3–4; Ezek 4:13. he requested Daniel is respectful of authority and follows protocol in seeking a new diet.
1:8 he would not defile himself Daniel refused to consume the royal rations. This episode establishes Daniel as the leader of the captive youths. The defilement spoken of here is likely related to the concept of eating unclean foods (i.e., ritual impurity; see Lev 7:19–27). The
1:9 God gave Daniel favor God influences the disposition of foreign palace officials (see Dan 1:2 and note).
1:10 you will endanger my head Babylonians regarded captives of this caliber as highly valuable. If the king noticed a downturn in their health or appearance, he would likely become angry and demand the supervisor be replaced.
1:11 asked the guard Ashpenaz, the chief official of the king (see v. 3), defers some of his responsibility by placing the four Hebrew youths under the care of his steward. Daniel receives favor and compassion, suggesting that Ashpenaz probably found a way to honor his request.
1:12 test your servants Rather than risk appearing unhealthy by abstaining from the king’s food for three years, Daniel suggests a brief test. His deferential language makes the request more palatable.
1:13 the young men who are eating the fine food of the king The other Hebrew youths brought to Babylon in the exile.
1:16 continued to withhold their fine food and the wine of The test works; they are permitted to continue their modified diet.
1:17 God gave to them God Himself blesses and advances the Hebrew youths in the foreign court. Their activities will display His power to the nations; through them He will be glorified (e.g., 2:47).
had insight into all visions and dreams Introduces a motif that will resurface throughout the book. The Hebrew words used here for visions and dreams designate divine revelation. A vision involves a divine experience that occurs while awake, as an interruption of normal consciousness, while a prophetic dream occurs while sleeping.
1:18 the end of the time The youths have completed the three-year training period. See v. 5 and note.
1:19 they stood before the king God blessed the four Hebrew youths—they are noticeably more qualified than their peers. Consequently, they are assigned prominent positions in the king’s court.
1:20 ten times A rhetorical device that emphasizes their superiority over the other sages.
1:21 the first year of Cyrus the king Refers to the year Babylon came under Cyrus’ control (539 BC). Cyrus became king of Persia in 559 BC. This verse gives the span of Daniel’s career as a courtier in Babylon when it was under Babylonian control (ca. 606–539 BC).
