1:8 But Daniel made up his mind 18 that he would not defile 19 himself with the royal delicacies or the royal wine. 20 He therefore asked the overseer of the court officials for permission not to defile himself. 1:9 Then God made the overseer of the court officials sympathetic to Daniel. 21 1:10 But he 22 responded to Daniel, “I fear my master the king. He is the one who has decided 23 your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? 24 If that happened, 25 you would endanger my life 26 with the king!” 1:11 Daniel then spoke to the warden 27 whom the overseer of the court officials had appointed over Daniel, Hananiah, Mishael, and Azariah: 1:12 “Please test your servants for ten days by providing us with some vegetables to eat and water to drink. 1:13 Then compare our appearance 28 with that of 29 the young men who are eating the royal delicacies; 30 deal with us 31 in light of what you see.” 1:14 So the warden 32 agreed to their proposal 33 and tested them for ten 34 days.
1:15 At the end of the ten days their appearance was better and their bodies were healthier 35 than all the young men who had been eating the royal delicacies. 1:16 So the warden removed the delicacies and the wine 36 from their diet 37 and gave them a diet of vegetables instead. 1:17 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.
1:18 When the time appointed by the king arrived, 38 the overseer of the court officials brought them into Nebuchadnezzar’s presence. 1:19 When the king spoke with them, he did not find among the entire group 39 anyone like Daniel, Hananiah, Mishael, or Azariah. So they entered the king’s service. 40 1:20 In every matter of wisdom and 41 insight the king asked them about, he found them to be ten times 42 better than any of the magicians and astrologers that were in his entire empire. 1:21 Now Daniel lived on until the first 43 year of Cyrus the king.
1 tn Heb “good of appearance.”
2 tn Heb “knowers of knowledge.”
3 tn Heb “understanders of knowledge.”
4 tn Heb “who had strength.”
5 tn Heb “to stand in the palace of the king.” Cf. vv. 5, 19.
6 sn The language of the Chaldeans referred to here is Akkadian, an East Semitic cuneiform language.
7 tn Heb “Chaldeans” (so KJV, NAB, NASB, NRSV). This is an ancient name for the Babylonians.
8 tn Heb “a thing of a day in its day.”
9 tn Heb “from the delicacies of the king.”
10 tn Or “educated.” See HALOT 179 s.v. I גדל.
11 tn Heb “stand before the king.”
12 tn Heb “and it happened that.”
13 tn Heb “among them”; the referent (the young men taken captive from Judah) has been specified in the translation for clarity.
14 tn Heb “the sons of Judah.”
15 sn 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.”
16 tc The LXX and Vulgate lack the verb here.
17 sn 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.
18 tn Heb “placed on his heart.”
19 tn Or “would not make himself ceremonially unclean”; TEV “become ritually unclean.”
20 tn Heb “with the delicacies of the king and with the wine of his drinking.”
21 tn 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.
22 tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity.
23 tn Heb “assigned.” See v. 5.
24 tn 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.
25 tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity.
26 tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear.
27 sn Having failed to convince the overseer, Daniel sought the favor of the warden whom the overseer had appointed to care for the young men.
28 tn Heb “let our appearance be seen before you.”
29 tn Heb “the appearance of.”
30 tn Heb “delicacies of the king.” So also in v. 15.
31 tn Heb “your servants.”
32 tn Heb “he”; the referent (the warden mentioned in v. 11) has been specified in the translation for clarity.
33 tn Heb “listened to them with regard to this matter.”
34 sn The number ten is sometimes used in the OT as an ideal number of completeness. Cf. v. 20; Zech 8:23; Rev 2:10.
35 tn Heb “fat of flesh”; KJV, ASV “fatter in flesh”; NASB, NRSV “fatter” (although this is no longer a sign of health in Western culture).
36 tn Heb “the wine of their drinking.”
37 tn The words “from their diet” are not in the Hebrew text but have been added in the translation for clarity.
38 tn Heb “at the end of the days which the king said to bring them.”
39 tn Heb “from all of them.”
40 tn Heb “stood before the king.”
41 tc 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.
42 tn Heb “hands.”
43 sn The Persian king Cyrus’ first year in control of Babylon was 539