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Daniel 1:7

Adam Clarke
Bible Commentary

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 נגו אבד 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 so the end, without attending to the natural division of the word Abed-Nego.

Albert 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 bêlṭesha'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 yehovâh ), 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 nebô 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.

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.
Ellen G. White
Education, 54-6

Loyalty to God, faith in the Unseen, was Joseph's anchor. In this lay the hiding of his power. Ed 54.1

“The arms of his hands were made strong By the hands of the mighty God of Jacob.” Ed 54.2

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Ellen G. White
The Sanctified Life, 18-9

The prophet Daniel was an illustrious character. He was a bright example of what men may become when united with the God of wisdom. A brief account of the life of this holy man of God is left on record for the encouragement of those who should afterward be called to endure trial and temptation. SL 18.1

When the people of Israel, their king, nobles, and priests were carried into captivity, four of their number were selected to serve in the court of the king of Babylon. One of these was Daniel, who early gave promise of the remarkable ability developed in later years. These youth were all of princely birth, and are described as “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” (Daniel 1:4). Perceiving the superior talents of these youthful captives, King Nebuchadnezzar determined to prepare them to fill important positions in his kingdom. That they might be fully qualified for their life at court, according to Oriental custom, they were to be taught the language of the Chaldeans, and to be subjected for three years to a thorough course of physical and intellectual discipline. SL 18.2

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Ellen G. White
Fundamentals of Christian Education, 77-81

The prophet Daniel was an illustrious character. He was a bright example of what men may become when united with the God of wisdom. A brief account of the life of this holy man of God is left on record for the encouragement of those who should afterward be called to endure trial and temptation. FE 77.1

When the people of Israel, their king, nobles, and priests, were carried into captivity, four of their number were selected to serve in the court of the king of Babylon. One of these was Daniel, who early gave promise of the remarkable ability developed in later years. These youth were all of princely birth, and are described as “children in whom was no blemish, but well-favored, and skillful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them.” Perceiving the superior talents of these youthful captives, King Nebuchadnezzar determined to prepare them to fill important positions in his kingdom. That they might be fully qualified for their life at court, according to Oriental custom, they were to be taught the language of the Chaldeans, and to be subjected for three years to a thorough course of physical and intellectual discipline. FE 77.2

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Ellen G. White
The Upward Look, 253

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. UL 253.1

The first chapter of Daniel teaches the lesson that what we eat and drink has an influence upon the powers of the mind, and that if we would have healthful bodies and clear minds, we must be careful of our diet. If we are careless in this matter and eat simply to gratify taste, the digestive organs are impaired and the brain is confused, and neither can act their part as fully as God intended they should.... UL 253.2

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