Daniel 1:4

King James Version (KJV)

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.

Adam Clarke
Bible Commentary

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

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

Was this helpful?

Albert Barnes
Notes on the Whole Bible

Children in whom was no blemish - The word rendered “children” in this place (ילדים yelâdı̂ym ) is different from that which is rendered “children” in Job 1:3 - בנים bânnı̂ym ). That word denotes merely that they were “sons,” or “descendants,” of Israel, without implying anything in regard to their age; the word here used would be appropriate only to those who were at an early period of life, and makes it certain that the king meant that those who were selected should be youths. Compare Genesis 4:23, where the word is rendered “a young man.” It is sometimes, indeed, used to denote a son, without reference to age, and is then synonymous with בן bên a “son.” But it properly means “one born;” that is, “recently born;” a child, Genesis 21:8; Exodus 1:17; Exodus 2:3; and then one in early life. There can be no doubt that the monarch meant to designate youths. So the Vulgate, pueros, and the Greek, νεανισκους neaniskous and so the Syriac. All these words would be applicable to those who were in early life, or to young men. Compare Introduction to Daniel, Section I. The word “blemish” refers to bodily defect or imperfection. The object was to select those who were most perfect in form, perhaps partly because it was supposed that beautiful youths would most grace the court, and partly because it was supposed that such would be likely to have the brightest intellectual endowments. It was regarded as essential to personal beauty to be without blemish, 2 Samuel 14:25: “But in all Israel there was none to be so much praised as Absalom for beauty; from the sole of Iris foot even to the crown of his head there was no blemish in him.” Deuteronomy 32:5; Job 11:15; Job 31:7, but that is not the meaning here.

But well-favored - Hebrew, “good of appearance;” that is, beautiful.

And skillful in all wisdom - Intelligent, wise - that is, in all that was esteemed wise in their own country. The object was to bring forward the most talented and intelligent, as well as the most beautiful, among the Hebrew captives.

And cunning in knowledge - In all that could be known. The distinction between the word here rendered “knowledge” (דעת da‛ath ) and the word rendered “science” (מדע maddâ‛ ) is not apparent. Both come from the word ידע yâda‛ to “know,” and would be applicable to any kind of knowledge. The word rendered “cunning” is also derived from the same root, and means “knowing,” or “skilled in.” We more commonly apply the word to a particular kind of knowledge, meaning artful, shrewd, astute, sly, crafty, designing. But this was not the meaning of the word when the translation of the Bible was made, and it is not employed in that sense in the Scriptures. It is always used in a good sense, meaning intelligent, skillful, experienced, well-instructed. Compare Genesis 25:27; Exodus 26:1; Exodus 28:15; Exodus 38:23; 1 Samuel 16:16; 1 Chronicles 25:7; Psalm 137:5; Isaiah 3:3.

And understanding science - That is, the sciences which prevailed among the Hebrews. They were not a nation distinguished for “science,” in the sense in which that term is now commonly understood - embracing astronomy, chemistry, geology, mathematics, electricity, etc.; but their science extended chiefly to music, architecture, natural history, agriculture, morals, theology, war, and the knowledge of future events; in all which they occupied an honorable distinction among the nations. In many of these respects they were, doubtless, far in advance of the Chaldeans; and it was probably the purpose of the Chaldean monarch to avail himself of what they knew.

And such as had ability in them to stand in the king‘s palace - Hebrew, “had strength” - כח kôach Properly meaning, who had strength of body for the service which would be required of them in attending on the court. “A firm constitution of body is required for those protracted services of standing in the hall of the royal presence.” - Grotius. The word “palace” here (היכל hêykâl ) is commonly used to denote the temple (2 Kings 24:13; 2 Chronicles 3:17; Jeremiah 50:28; Haggai 2:15. Its proper and primitive signification, however, is a large and magnificent building - a palace - and it was given to the temple as the “palace” of Jehovah, the abode where he dwelt as king of his people.

And whom they might teach - That they might be better qualified for the duties to which they might be called. The purpose was, doubtless (see analysis), to bring forward their talent, that it might contribute to the splendor of the Chaldean court; but as they were, doubtless, ignorant to a great extent of the language of the Chaldeans, and as there were sciences in which the Chaldeans were supposed to excel, it seemed desirable that they should have all the advantage which could be delayed from a careful training under the best masters.

The learning - - ספר sêpher literally, “writing” Isaiah 29:11-12. Gesenius supposes that this means the “writing” of the Chaldeans; or that they might be able to read the language of the Chaldeans. But it, doubtless, included “the knowledge” of what was written, as well as the ability “to read” what was written; that is, the purpose was to instruct them in the sciences which were understood among the Chaldeans. They were distinguished chiefly for such sciences as these:

(1) Astronomy. This science is commonly supposed to have had its orion on the plains of Babylon, and it was early carried there to as high a degree of perfection as it attained in any of the ancient nations. Their mild climate, and their employment as shepherds, leading them to pass much of their time at night under the open heavens, gave them the opportunity of observing the stars, and they amused themselves in marking their positions and their changes, and in mapping out the heavens in a variety of fanciful figures, now called constellations.

(2) Astrology. This was at first a branch of astronomy, or was almost identical with it, for the stars were studied principally to endeavor to ascertain what influence they exerted over the fates of men, and especially what might be predicted from their position, on the birth of an individual, as to his future life. Astrology was then deemed a science whose laws were to be ascertained in the same way as the laws of any other science; and the world has been slow to disabuse itself of the notion that the stars exert an influence over the fates of men. Even Lord Bacon held that it was a science to be “reformed,” not wholly rejected.

(3) Magic; soothsaying; divination; or whatever would contribute to lay open the future, or disclose the secrets of the invisible world. Hence, they applied themselves to the interpretation of dreams; they made use of magical arts, probably employing, as magicians do, some of the ascertained results of science in producing optical illusions, impressing the common with the belief that they were familiar with the secrets of the invisible world; and hence, the name “Chaldean” and “magician” became almost synonymous terms Daniel 2:2; Daniel 4:7; Daniel 5:7.

(4) It is not improbable that they had made advances in other sciences, but of this we have little knowledge. They knew little of the true laws of astronomy, geology, cheministry, electricity, mathematics; and in these, and in kindred departments of science, they may be supposed to have been almost wholly ignorant.

And the tongue of the Chaldeans - In regard to the “Chaldeans,” see the notes at Job 1:17; and the notes at Isaiah 23:13. The kingdom of Babylon was composed mainly of Chaldeans, and that kingdom was called “the realm of the Chaldeans” Daniel 9:1. Of that realm, or kingdom, Babylon was the capital. The origin of the Chaldeans has been a subject of great perplexity, on which there is still a considerable variety of opinions. According to Heeren, they came from the North; by Gesenius they are supposed to have come from the mountains of Kurdistan; and by Michaelis, from the steppes of Scythia. They seem to have been an extended race, and probably occupied the whole of the region adjacent to what became Babylonia. Heeren expresses his opinion as to their origin in the following language: “It cannot be doubted that, at some remote period, antecedent to the commencement of historical records. “one mighty race” possessed these vast plains, varying in character according to the country which they inhabited; in the deserts of Arabia, pursuing a nomad life; in Syria, applying themselves to agriculture, and taking up settled abodes; in Babylonia, erecting the most magnificent cities of ancient times; and in Phoenicia, opening the earliest ports, and constructing fleets, which secured to them the commerce of the known world.”

There exists at the present time, in the vicinity of the Bahrein Islands, and along the Persian Gulf, in the neighborhood of the Astan River, an Arab tribe, of the name of the “Beni Khaled,” who are probably the same people as the “Gens Chaldei” of Pliny, and doubtless the descendants of the ancient race of the Chaldeans. On the question when they became a kingdom, or realm, making Babylon their capital, see the notes at Isaiah 23:13. Compare, for an interesting discussion of the subject, “Forster‘s Historical Geography of Arabia,” vol. i. pp. 49-56. The language of the Chaldeans, in which a considerable part of the book of Daniel is written (see the Introduction Section IV., III.), differed from the Hebrew, though it was a branch of the same Aramean family of languages. It was, indeed, very closely allied to the Hebrew, but was so different that those who were acquainted with only one of the two languages could not understand the other. Compare Nehemiah 8:8. Both were the offspring of the original Shemitish language. This original language may be properly reduced to three great branches:

(1) The Aramean, which prevailed in Syria, Babylonia, and Mesopotamia; and which may, therefore, be divided into the Syriac or West-Aramean, and the Chaldee or East-Aramean, called after the Babylonian Aramean.

(2) The Hebrew, with which the fragments of the Phoenician coincide.

(3) The Arabic, under which belongs the Ethiopic as a dialect. The Aramean, which, after the return from the Babylonian captivity, was introduced into Palestine, and which prevailed in the time of the Saviour, is commonly called the Syro-Chaldaic, because it was a mixture of the Eastern and Western dialects. The Chaldee, or East Aramean, and the Hebrew, had in general the same stock of original words, but they differed in several respects, such as the following:

(a) Many words of the old primitive language which had remained in one dialect had been lost in the other.

(b) The same word was current in both dialects, but in different significations, because in the one it retained the primitive signification, while in the other it had acquired different meaning.

(c) The Babylonian dialect had borrowed expressions from the Northern Chaldeans, who had made various irruptions into the country. These expressions were foreign to the Shemitish dialects, and belonged to the Japhetian language, which prevailed among the Armenians, the Medes, the Persians, and the Chaldeans, who were probaby related to these. Traces of these foreign words are found in the names of the officers of state, and in expressions having reference to the government.

(d) The Babylonian pronunciation was more easy and more sonorous than the Hebrew. It exchanged the frequent sibilants of the Hebrew, and the other consonants which were hard to pronounce, for others which were less difficult: it dropped the long vowels which were not essential to the forms of words; it preferred the more sonorous “a” to the long “o,” and assumed at the end of nouns, in order to lighten the pronunciation, a prolonged auxiliary vowel (the so-called emphatic א (' ); it admitted contractions in pronouncing many words) and must have been, as the language of common life, far better adapted to the sluggish Orientals than the harsher Hebrew. See an article “On the Prevalence of the Aramean Language in Palestine in the age of Christ and the Apostles,” by Henry F. Pfannkuche, in the “Biblical Repository,” vol. i. pp. 318,319. On this verse also, compare the notes at Isaiah 39:7.

Was this helpful?

Matthew Henry
Concise Bible Commentary

Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. It is the interest of princes to employ wise men; and it is their wisdom to find out and train up such. Nebuchadnezzar ordered that these chosen youths should be taught. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals.

Was this helpful?

SDA Bible Commentary (limited)
Volume 1-7

4. Children. Heb. yeladim, here designating a word covering a much wider range of age than the English word “children.” Here it designates “youth,” “young men.” The young counselors who had been brought up with King Rehoboam are called yeladim (1 Kings 12:8). The word is translated “young men” (KJV) because it is obvious that they were not children in the English sense of the word. The same term is applied to Benjamin at about the age of 30, shortly before he went down to Egypt, and when he was the father of 10 sons (Gen. 44:20; cf. ch. 46:21). Hence it is not strange to see the word for “children” applied to youth, of whom one at least, Daniel, had reached the age of 18 years (4T 570). It is worth noticing in this connection that Xenophon, speaking of a later time, says that no young men could enter the service of the Persian kings before they had attained their 17th year (Cyropaedia i. 2).

No blemish. Physical soundness and a handsome form were considered indispensable to officers of high rank among the ancient Orientals, and are considered highly desirable qualities in the modern East.

Chaldeans. This term (Akkadian, Kaldu) designates the members of an Aramaean tribe whose early settlement was in Lower Mesopotamia and who had taken over the rulership of Babylonia when Nabopolassar founded the Neo-Babylonian dynasty. The term applies also to a class of scholars at the Babylonian court who were the foremost astronomers of their day. These scholars were equally proficient in other exact sciences, such as mathematics, although they included magic and astrology in their activities. Commentators have been divided in their interpretation of the phrase “learning and the tongue of the Chaldeans.” The older view, found among the church Fathers, sees in the phrase a study of Aramaic language and literature, while many modern commentators are inclined to interpret it as meaning the combined scientific and linguistic knowledge of the Chaldeans. All known scientific writings of that time were inscribed on clay tablets in cuneiform script in the Babylonian language. It must therefore be concluded that “the learning and the tongue of the Chaldeans” included a thorough training in the classical language and script of the countryâ€”that is, in the Babylonian language and in cuneiform writingâ€”in addition to colloquial Aramaic. Since proficiency in the cuneiform script, with its hundreds of characters, was not easy to acquire, a good educational background, a natural ability to learn easily, and the gift of picking up a new language readily would be deemed desirable prerequisites for acceptance into the royal school for future courtiers (see PK 480).

Was this helpful?

Ellen G. White
Fundamentals of Christian Education, 96

Such was the training of Moses in the lowly cabin home in Goshen; of Samuel, by the faithful Hannah; of David, in the hill-dwelling at Bethlehem; of Daniel, before the scenes of the captivity separated him from the home of his fathers. Such, too, was the early life of Christ, in the humble home at Nazareth; such the training by which the child Timothy learned from the lips of his mother Eunice, and his grandmother Lois, the truths of Holy Writ. FE 96.1

Further provision was made for the instruction of the young, by the establishment of the “school of the prophets.” If a youth was eager to obtain a better knowledge of the Scriptures, to search deeper into the mysteries of the kingdom of God, and to seek wisdom from above, that he might become a teacher in Israel, this school was open to him. FE 96.2

By Samuel the schools of the prophets were established to serve as a barrier against the widespread corruption resulting from the iniquitous course of Eli's sons, and to promote the moral and spiritual welfare of the people. These schools proved a great blessing to Israel, promoting that righteousness which exalteth a nation, and furnishing it with men qualified to act, in the fear of God, as leaders and counselors. In the accomplishment of this object, Samuel gathered companies of young men who were pious, intelligent and studious. These were called the sons of the prophets. The instructors were men not only versed in divine truth, but those who had themselves enjoyed communion with God, and had received the special endowment of His Spirit. They enjoyed the respect and confidence of the people, both for learning and piety. FE 96.3

In Samuel's day there were two of these schools,—one at Ramah, the home of the prophet, and the other at Kirjath-jearim, where the ark then was. Two were added in Elijah's time, at Jericho and Bethel, and others were afterward established at Samaria and Gilgal. FE 96.4

Read in context »

Was this helpful?

Ellen G. White
Prophets and Kings, 422-3

The first years of Jehoiakim's reign were filled with warnings of approaching doom. The word of the Lord spoken by the prophets was about to be fulfilled. The Assyrian power to the northward, long supreme, was no longer to rule the nations. Egypt on the south, in whose power the king of Judah was vainly placing his trust, was soon to receive a decided check. All unexpectedly a new world power, the Babylonian Empire, was rising to the eastward and swiftly overshadowing all other nations. PK 422.1

Within a few short years the king of Babylon was to be used as the instrument of God's wrath upon impenitent Judah. Again and again Jerusalem was to be invested and entered by the besieging armies of Nebuchadnezzar. Company after company—at first a few only, but later on thousands and tens of thousands—were to be taken captive to the land of Shinar, there to dwell in enforced exile. Jehoiakim, Jehoiachin, Zedekiah—all these Jewish kings were in turn to become vassals of the Babylonian ruler, and all in turn were to rebel. Severer and yet more severe chastisements were to be inflicted upon the rebellious nation, until at last the entire land was to become a desolation, Jerusalem was to be laid waste and burned with fire, the temple that Solomon had built was to be destroyed, and the kingdom of Judah was to fall, never again to occupy its former position among the nations of earth. PK 422.2

Read in context »

Was this helpful?

Ellen G. White
Prophets and Kings, 428

It was their conscientious observance of the commands of Holy Scripture, that in the days of Jeremiah's ministry brought to Daniel and his fellows opportunities to exalt the true God before the nations of earth. The instruction these Hebrew children had received in the homes of their parents, made them strong in faith and constant in their service of the living God, the Creator of the heavens and the earth. When, early in the reign of Jehoiakim, Nebuchadnezzar for the first time besieged and captured Jerusalem, and carried away Daniel and his companions, with others specially chosen for service in the court of Babylon, the faith of the Hebrew captives was tried to the utmost. But those who had learned to place their trust in the promises of God found these all-sufficient in every experience through which they were called to pass during their sojourn in a strange land. The Scriptures proved to them a guide and a stay. PK 428.1

As an interpreter of the meaning of the judgments beginning to fall upon Judah, Jeremiah stood nobly in defense of the justice of God and of His merciful designs even in the severest chastisements. Untiringly the prophet labored. Desirous of reaching all classes, he extended the sphere of his influence beyond Jerusalem to the surrounding districts by frequent visits to various parts of the kingdom. PK 428.2

In his testimonies to the church, Jeremiah constantly referred to the teachings of the book of the law that had been so greatly honored and exalted during Josiah's reign. He emphasized anew the importance of maintaining a covenant relationship with the all-merciful and compassionate Being who upon the heights of Sinai had spoken the precepts of the Decalogue. Jeremiah's words of warning and entreaty reached every part of the kingdom, and all had opportunity to know the will of God concerning the nation. PK 428.3

Read in context »

Was this helpful?

Ellen G. White
The Ministry of Healing, 148

In giving light to His people anciently, God did not work exclusively through any one class. Daniel was a prince of Judah. Isaiah also was of the royal line. David was a shepherd boy, Amos a herdsman, Zechariah a captive from Babylon, Elisha a tiller of the soil. The Lord raised up as His representatives prophets and princes, the noble and the lowly, and taught them the truths to be given to the world. MH 148.1

To everyone who becomes a partaker of His grace the Lord appoints a work for others. Individually we are to stand in our lot and place, saying, “Here am I; send me.” Isaiah 6:8. Upon the minister of the word, the missionary nurse, the Christian physician, the individual Christian, whether he be merchant or farmer, professional man or mechanic—the responsibility rests upon all. It is our work to reveal to men the gospel of their salvation. Every enterprise in which we engage should be a means to this end. MH 148.2

Those who take up their appointed work will not only be a blessing to others, but they will themselves be blessed. The consciousness of duty well done will have a reflex influence upon their own souls. The despondent will forget their despondency, the weak will become strong, the ignorant intelligent, and all will find an unfailing helper in Him who has called them. MH 148.3

Read in context »

Was this helpful?

More Comments

Cross References

in whom