Daniel 1 (NET)

Daniel

Daniel Finds Favor in Babylon

1 In the third1 year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar2 of Babylon advanced against Jerusalem3 and laid it under siege.4 2 Now the Lord5 delivered6 King Jehoiakim of Judah into his power,7 along with some of the vessels8 of the temple of God.9 He brought them to the land of Babylonia10 to the temple of his god11 and put12 the vessels in the treasury of his god.

3 The king commanded13 Ashpenaz,14 who was in charge of his court officials,15 to choose16 some of the Israelites who were of royal and noble descent17 – 4 young men in whom there was no physical defect and who were handsome,18 well versed in all kinds of wisdom, well educated19 and having keen insight,20 and who were capable21 of entering the king’s royal service22 – and to teach them the literature and language23 of the Babylonians.24 5 So the king assigned them a daily ration25 from his royal delicacies26 and from the wine he himself drank. They were to be trained27 for the next three years. At the end of that time they were to enter the king’s service.28 6 As it turned out,29 among these young men30 were some from Judah:31 Daniel, Hananiah, Mishael, and Azariah.32 7 But the overseer of the court officials renamed them. He gave33 Daniel the name Belteshazzar, Hananiah he named Shadrach, Mishael he named Meshach, and Azariah he named Abednego.34

8 But Daniel made up his mind35 that he would not defile36 himself with the royal delicacies or the royal wine.37 He therefore asked the overseer of the court officials for permission not to defile himself. 9 Then God made the overseer of the court officials sympathetic to Daniel.38 10 But he39 responded to Daniel, “I fear my master the king. He is the one who has decided40 your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age?41 If that happened,42 you would endanger my life43 with the king!” 11 Daniel then spoke to the warden44 whom the overseer of the court officials had appointed over Daniel, Hananiah, Mishael, and Azariah: 12 “Please test your servants for ten days by providing us with some vegetables to eat and water to drink. 13 Then compare our appearance45 with that of46 the young men who are eating the royal delicacies;47 deal with us48 in light of what you see.” 14 So the warden49 agreed to their proposal50 and tested them for ten51 days.

15 At the end of the ten days their appearance was better and their bodies were healthier52 than all the young men who had been eating the royal delicacies. 16 So the warden removed the delicacies and the wine53 from their diet54 and gave them a diet of vegetables instead. 17 Now as for these four young men, God endowed them with knowledge and skill in all sorts of literature and wisdom – and Daniel had insight into all kinds of visions and dreams.

18 When the time appointed by the king arrived,55 the overseer of the court officials brought them into Nebuchadnezzar’s presence. 19 When the king spoke with them, he did not find among the entire group56 anyone like Daniel, Hananiah, Mishael, or Azariah. So they entered the king’s service.57 20 In every matter of wisdom and58 insight the king asked them about, he found them to be ten times59 better than any of the magicians and astrologers that were in his entire empire. 21 Now Daniel lived on until the first60 year of Cyrus the king.

11:1sn The third year of the reign of Jehoiakim would be ca. 605 B.C. At this time Daniel would have been a teenager. The reference to Jehoiakim’s third year poses a serious crux interpretum, since elsewhere these events are linked to his fourth year (Jer 25:1; cf. 2 Kgs 24:1; 2 Chr 36:5-8). Apparently Daniel is following an accession year chronology, whereby the first partial year of a king’s reign was reckoned as the accession year rather than as the first year of his reign. Jeremiah, on the other hand, is following a nonaccession year chronology, whereby the accession year is reckoned as the first year of the king’s reign. In that case, the conflict is only superficial. Most modern scholars, however, have concluded that Daniel is historically inaccurate here. 21:1sn King Nebuchadnezzar ruled Babylon from ca. 605-562 B.C. 31:1map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 41:1sn This attack culminated in the first of three major deportations of Jews to Babylon. The second one occurred in 597 B.C. and included among many other Jewish captives the prophet Ezekiel. The third deportation occurred in 586 B.C., at which time the temple and the city of Jerusalem were thoroughly destroyed. 51:2tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay). 61:2tn Heb “gave.” 71:2tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2. 81:2tn Or “utensils”; or “articles.” 91:2tn Heb “house of God.” 101:2sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (cf. Gen 10:10; 11:2; 14:1, 9; Josh 7:21; Isa 11:11; Zech 5:11). 111:2tn Or “gods” (NCV, NRSV, TEV; also later in this verse). The Hebrew term can be used as a numerical plural for many gods or as a plural of majesty for one particular god. Since Nebuchadnezzar was a polytheist, it is not clear if the reference here is to many gods or one particular deity. The plural of majesty, while normally used for Israel’s God, is occasionally used of foreign gods (cf. BDB 43 s.v. אֱלֹהִים 1, 2). See Judg 11:24 (of the Moabite god Chemosh); 1 Sam 5:7 (of the Philistine god Dagon); 1 Kgs 11:33 (of the Canaanite goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom); 2 Kgs 19:37 (of the Assyrian god Nisroch). Since gods normally had their own individual temples, Dan 1:2 probably refers to a particular deity, perhaps Marduk, the supreme god of Babylon, or Marduk’s son Nabu, after whom Nebuchadnezzar was named. The name Nebuchadnezzar means “Nabu has protected the son who will inherit” (HALOT 660 s.v. נְבוּכַדְרֶאצַּר). For a discussion of how temples functioned in Babylonian religion see H. Ringgren, Religions of the Ancient Near East, 77-81. 121:2tn Heb “brought.” Though the Hebrew verb “brought” is repeated in this verse, the translation uses “brought…put” for stylistic variation. 131:3tn Or “gave orders to.” Heb “said to.” 141:3sn It is possible that the word Ashpenaz is not a proper name at all, but a general term for “innkeeper.” See J. J. Collins, Daniel (Hermeneia), 127, n. 9. However, the ancient versions understand the term to be a name, and the present translation (along with most English versions) understands the word in this way. 151:3sn The word court official (Hebrew saris) need not mean “eunuch” in a technical sense (see Gen 37:36, where the term refers to Potiphar, who had a wife), although in the case of the book of Daniel there was in Jewish literature a common tradition to that effect. On the OT usage of this word see HALOT 769-70 s.v. סָרֹיס. 161:3tn Heb “bring.” 171:3tn Heb “and from the seed of royalty and from the nobles.” 181:4tn Heb “good of appearance.” 191:4tn Heb “knowers of knowledge.” 201:4tn Heb “understanders of knowledge.” 211:4tn Heb “who had strength.” 221:4tn Heb “to stand in the palace of the king.” Cf. vv. 5, 19. 231:4sn The language of the Chaldeans referred to here is Akkadian, an East Semitic cuneiform language. 241:4tn Heb “Chaldeans” (so KJV, NAB, NASB, NRSV). This is an ancient name for the Babylonians. 251:5tn Heb “a thing of a day in its day.” 261:5tn Heb “from the delicacies of the king.” 271:5tn Or “educated.” See HALOT 179 s.v. I גדל. 281:5tn Heb “stand before the king.” 291:6tn Heb “and it happened that.” 301:6tn Heb “among them”; the referent (the young men taken captive from Judah) has been specified in the translation for clarity. 311:6tn Heb “the sons of Judah.” 321:6sn The names reflect a Jewish heritage. In Hebrew Daniel means “God is my judge”; Hananiah means “the Lord is gracious”; Mishael means “who is what God is?”; Azariah means “the Lord has helped.” 331:7tc The LXX and Vulgate lack the verb here. 341:7sn The meanings of the Babylonian names are more conjectural than is the case with the Hebrew names. The probable etymologies are as follows: Belteshazzar means “protect his life,” although the MT vocalization may suggest “Belti, protect the king” (cf. Dan 4:8); Shadrach perhaps means “command of Aku”; Meshach is of uncertain meaning; Abednego means “servant of Nego.” Assigning Babylonian names to the Hebrew youths may have been an attempt to erase from their memory their Israelite heritage. 351:8tn Heb “placed on his heart.” 361:8tn Or “would not make himself ceremonially unclean”; TEV “become ritually unclean.”sn Various reasons have been suggested as to why such food would defile Daniel. Perhaps it had to do with violations of Mosaic law with regard to unclean foods, or perhaps it had to do with such food having been offered to idols. Daniel’s practice in this regard is strikingly different from that of Esther, who was able successfully to conceal her Jewish identity. 371:8tn Heb “with the delicacies of the king and with the wine of his drinking.” 381:9tn Heb “Then God granted Daniel loyal love and compassion before the overseer of the court officials.” The expression “loyal love and compassion” is a hendiadys; the two words combine to express one idea. 391:10tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity. 401:10tn Heb “assigned.” See v. 5. 411:10tn Heb “Why should he see your faces thin from the young men who are according to your age?” The term translated “thin” occurs only here and in Gen 40:6, where it appears to refer to a dejected facial expression. The word is related to an Arabic root meaning “be weak.” See HALOT 277 s.v. II זעף. 421:10tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity. 431:10tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear. 441:11sn Having failed to convince the overseer, Daniel sought the favor of the warden whom the overseer had appointed to care for the young men. 451:13tn Heb “let our appearance be seen before you.” 461:13tn Heb “the appearance of.” 471:13tn Heb “delicacies of the king.” So also in v. 15. 481:13tn Heb “your servants.” 491:14tn Heb “he”; the referent (the warden mentioned in v. 11) has been specified in the translation for clarity. 501:14tn Heb “listened to them with regard to this matter.” 511:14sn The number ten is sometimes used in the OT as an ideal number of completeness. Cf. v. 20; Zech 8:23; Rev 2:10. 521:15tn Heb “fat of flesh”; KJV, ASV “fatter in flesh”; NASB, NRSV “fatter” (although this is no longer a sign of health in Western culture). 531:16tn Heb “the wine of their drinking.” 541:16tn The words “from their diet” are not in the Hebrew text but have been added in the translation for clarity. 551:18tn Heb “at the end of the days which the king said to bring them.” 561:19tn Heb “from all of them.” 571:19tn Heb “stood before the king.” 581:20tc The MT lacks the conjunction, reading the first word in the phrase as a construct (“wisdom of insight”). While this reading is not impossible, it seems better to follow Theodotion, the Syriac, the Vulgate, and the Sahidic Coptic, all of which have the conjunction. 591:20tn Heb “hands.” 601:21sn The Persian king Cyrus’ first year in control of Babylon was 539 B.C. Daniel actually lived beyond the first year of Cyrus, as is clear from 10:1. The purpose of the statement in 1:21 is merely to say that Daniel’s life spanned the entire period of the neo-Babylonian empire. His life span also included the early years of the Persian control of Babylon. However, by that time his age was quite advanced; he probably died sometime in the 530’s B.C.