Daniel 1:1

Daniel Finds Favor in Babylon

1:1 In the third ¹  year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar ²  of Babylon advanced against Jerusalem ³  and laid it under siege. ⁴ 

Daniel 1:1-21

Daniel Finds Favor in Babylon

1:1 In the third ⁵  year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar ⁶  of Babylon advanced against Jerusalem ⁷  and laid it under siege. ⁸  1:2 Now the Lord ⁹  delivered ¹⁰  King Jehoiakim of Judah into his power, ¹¹  along with some of the vessels ¹²  of the temple of God. ¹³  He brought them to the land of Babylonia ¹⁴  to the temple of his god ¹⁵  and put ¹⁶  the vessels in the treasury of his god.

1:3 The king commanded ¹⁷  Ashpenaz, ¹⁸  who was in charge of his court officials, ¹⁹  to choose ²⁰  some of the Israelites who were of royal and noble descent ²¹  – 1:4 young men in whom there was no physical defect and who were handsome, ²²  well versed in all kinds of wisdom, well educated ²³  and having keen insight, ²⁴  and who were capable ²⁵  of entering the king’s royal service ²⁶  – and to teach them the literature and language ²⁷  of the Babylonians. ²⁸  1:5 So the king assigned them a daily ration ²⁹  from his royal delicacies ³⁰  and from the wine he himself drank. They were to be trained ³¹  for the next three years. At the end of that time they were to enter the king’s service. ³²  1:6 As it turned out, ³³  among these young men ³⁴  were some from Judah: ³⁵  Daniel, Hananiah, Mishael, and Azariah. ³⁶  1:7 But the overseer of the court officials renamed them. He gave ³⁷  Daniel the name Belteshazzar, Hananiah he named Shadrach, Mishael he named Meshach, and Azariah he named Abednego. ³⁸ 

1:8 But Daniel made up his mind ³⁹  that he would not defile ⁴⁰  himself with the royal delicacies or the royal wine. ⁴¹  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. ⁴²  1:10 But he ⁴³  responded to Daniel, “I fear my master the king. He is the one who has decided ⁴⁴  your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? ⁴⁵  If that happened, ⁴⁶  you would endanger my life ⁴⁷  with the king!” 1:11 Daniel then spoke to the warden ⁴⁸  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 ⁴⁹  with that of ⁵⁰  the young men who are eating the royal delicacies; ⁵¹  deal with us ⁵²  in light of what you see.” 1:14 So the warden ⁵³  agreed to their proposal ⁵⁴  and tested them for ten ⁵⁵  days.

1:15 At the end of the ten days their appearance was better and their bodies were healthier ⁵⁶  than all the young men who had been eating the royal delicacies. 1:16 So the warden removed the delicacies and the wine ⁵⁷  from their diet ⁵⁸  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, ⁵⁹  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 ⁶⁰  anyone like Daniel, Hananiah, Mishael, or Azariah. So they entered the king’s service. ⁶¹  1:20 In every matter of wisdom and ⁶²  insight the king asked them about, he found them to be ten times ⁶³  better than any of the magicians and astrologers that were in his entire empire. 1:21 Now Daniel lived on until the first ⁶⁴  year of Cyrus the king.

Daniel 1:1-21

Daniel Finds Favor in Babylon

1:1 In the third ⁶⁵  year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar ⁶⁶  of Babylon advanced against Jerusalem ⁶⁷  and laid it under siege. ⁶⁸  1:2 Now the Lord ⁶⁹  delivered ⁷⁰  King Jehoiakim of Judah into his power, ⁷¹  along with some of the vessels ⁷²  of the temple of God. ⁷³  He brought them to the land of Babylonia ⁷⁴  to the temple of his god ⁷⁵  and put ⁷⁶  the vessels in the treasury of his god.

1:3 The king commanded ⁷⁷  Ashpenaz, ⁷⁸  who was in charge of his court officials, ⁷⁹  to choose ⁸⁰  some of the Israelites who were of royal and noble descent ⁸¹  – 1:4 young men in whom there was no physical defect and who were handsome, ⁸²  well versed in all kinds of wisdom, well educated ⁸³  and having keen insight, ⁸⁴  and who were capable ⁸⁵  of entering the king’s royal service ⁸⁶  – and to teach them the literature and language ⁸⁷  of the Babylonians. ⁸⁸  1:5 So the king assigned them a daily ration ⁸⁹  from his royal delicacies ⁹⁰  and from the wine he himself drank. They were to be trained ⁹¹  for the next three years. At the end of that time they were to enter the king’s service. ⁹²  1:6 As it turned out, ⁹³  among these young men ⁹⁴  were some from Judah: ⁹⁵  Daniel, Hananiah, Mishael, and Azariah. ⁹⁶  1:7 But the overseer of the court officials renamed them. He gave ⁹⁷  Daniel the name Belteshazzar, Hananiah he named Shadrach, Mishael he named Meshach, and Azariah he named Abednego. ⁹⁸ 

1:8 But Daniel made up his mind ⁹⁹  that he would not defile ¹⁰⁰  himself with the royal delicacies or the royal wine. ¹⁰¹  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. ¹⁰²  1:10 But he ¹⁰³  responded to Daniel, “I fear my master the king. He is the one who has decided ¹⁰⁴  your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? ¹⁰⁵  If that happened, ¹⁰⁶  you would endanger my life ¹⁰⁷  with the king!” 1:11 Daniel then spoke to the warden ¹⁰⁸  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 ¹⁰⁹  with that of ¹¹⁰  the young men who are eating the royal delicacies; ¹¹¹  deal with us ¹¹²  in light of what you see.” 1:14 So the warden ¹¹³  agreed to their proposal ¹¹⁴  and tested them for ten ¹¹⁵  days.

1:15 At the end of the ten days their appearance was better and their bodies were healthier ¹¹⁶  than all the young men who had been eating the royal delicacies. 1:16 So the warden removed the delicacies and the wine ¹¹⁷  from their diet ¹¹⁸  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, ¹¹⁹  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 ¹²⁰  anyone like Daniel, Hananiah, Mishael, or Azariah. So they entered the king’s service. ¹²¹  1:20 In every matter of wisdom and ¹²²  insight the king asked them about, he found them to be ten times ¹²³  better than any of the magicians and astrologers that were in his entire empire. 1:21 Now Daniel lived on until the first ¹²⁴  year of Cyrus the king.

[1:1]  ¹ sn 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.

[1:1]  ² sn King Nebuchadnezzar ruled Babylon from ca. 605-562 B.C.

[1:1]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ⁴ sn 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.

[1:1]  ⁵ sn 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.

[1:1]  ⁶ sn King Nebuchadnezzar ruled Babylon from ca. 605-562 B.C.

[1:1]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ⁸ sn 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.

[1:2]  ⁹ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[1:2]  ¹⁰ tn Heb “gave.”

[1:2]  ¹¹ tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2.

[1:2]  ¹² tn Or “utensils”; or “articles.”

[1:2]  ¹³ tn Heb “house of God.”

[1:2]  ¹⁴ sn 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).

[1:2]  ¹⁵ tn 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.

[1:2]  ¹⁶ tn Heb “brought.” Though the Hebrew verb “brought” is repeated in this verse, the translation uses “brought…put” for stylistic variation.

[1:3]  ¹³ tn Or “gave orders to.” Heb “said to.”

[1:3]  ¹⁴ sn 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.

[1:3]  ¹⁵ sn 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.

[1:3]  ¹⁶ tn Heb “bring.”

[1:3]  ¹⁷ tn Heb “and from the seed of royalty and from the nobles.”

[1:4]  ¹⁷ tn Heb “good of appearance.”

[1:4]  ¹⁸ tn Heb “knowers of knowledge.”

[1:4]  ¹⁹ tn Heb “understanders of knowledge.”

[1:4]  ²⁰ tn Heb “who had strength.”

[1:4]  ²¹ tn Heb “to stand in the palace of the king.” Cf. vv. 5, 19.

[1:4]  ²² sn The language of the Chaldeans referred to here is Akkadian, an East Semitic cuneiform language.

[1:4]  ²³ tn Heb “Chaldeans” (so KJV, NAB, NASB, NRSV). This is an ancient name for the Babylonians.

[1:5]  ²¹ tn Heb “a thing of a day in its day.”

[1:5]  ²² tn Heb “from the delicacies of the king.”

[1:5]  ²³ tn Or “educated.” See HALOT 179 s.v. I גדל.

[1:5]  ²⁴ tn Heb “stand before the king.”

[1:6]  ²⁵ tn Heb “and it happened that.”

[1:6]  ²⁶ tn Heb “among them”; the referent (the young men taken captive from Judah) has been specified in the translation for clarity.

[1:6]  ²⁷ tn Heb “the sons of Judah.”

[1:6]  ²⁸ 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.”

[1:7]  ²⁹ tc The LXX and Vulgate lack the verb here.

[1:7]  ³⁰ 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.

[1:8]  ³³ tn Heb “placed on his heart.”

[1:8]  ³⁴ tn Or “would not make himself ceremonially unclean”; TEV “become ritually unclean.”

[1:8]  ³⁵ tn Heb “with the delicacies of the king and with the wine of his drinking.”

[1:9]  ³⁷ 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.

[1:10]  ⁴¹ tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity.

[1:10]  ⁴² tn Heb “assigned.” See v. 5.

[1:10]  ⁴³ 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.

[1:10]  ⁴⁴ tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity.

[1:10]  ⁴⁵ tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear.

[1:11]  ⁴⁵ 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.

[1:13]  ⁴⁹ tn Heb “let our appearance be seen before you.”

[1:13]  ⁵⁰ tn Heb “the appearance of.”

[1:13]  ⁵¹ tn Heb “delicacies of the king.” So also in v. 15.

[1:13]  ⁵² tn Heb “your servants.”

[1:14]  ⁵³ tn Heb “he”; the referent (the warden mentioned in v. 11) has been specified in the translation for clarity.

[1:14]  ⁵⁴ tn Heb “listened to them with regard to this matter.”

[1:14]  ⁵⁵ 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.

[1:15]  ⁵⁷ 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).

[1:16]  ⁶¹ tn Heb “the wine of their drinking.”

[1:16]  ⁶² tn The words “from their diet” are not in the Hebrew text but have been added in the translation for clarity.

[1:18]  ⁶⁵ tn Heb “at the end of the days which the king said to bring them.”

[1:19]  ⁶⁹ tn Heb “from all of them.”

[1:19]  ⁷⁰ tn Heb “stood before the king.”

[1:20]  ⁷³ 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.

[1:20]  ⁷⁴ tn Heb “hands.”

[1:21]  ⁷⁷ sn 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.

[1:1]  ⁸¹ sn 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.

[1:1]  ⁸² sn King Nebuchadnezzar ruled Babylon from ca. 605-562 B.C.

[1:1]  ⁸³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ⁸⁴ sn 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.

[1:2]  ⁸⁵ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[1:2]  ⁸⁶ tn Heb “gave.”

[1:2]  ⁸⁷ tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2.

[1:2]  ⁸⁸ tn Or “utensils”; or “articles.”

[1:2]  ⁸⁹ tn Heb “house of God.”

[1:2]  ⁹⁰ sn 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).

[1:2]  ⁹¹ tn 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.

[1:2]  ⁹² tn Heb “brought.” Though the Hebrew verb “brought” is repeated in this verse, the translation uses “brought…put” for stylistic variation.

[1:3]  ⁸⁹ tn Or “gave orders to.” Heb “said to.”

[1:3]  ⁹⁰ sn 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.

[1:3]  ⁹¹ sn 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.

[1:3]  ⁹² tn Heb “bring.”

[1:3]  ⁹³ tn Heb “and from the seed of royalty and from the nobles.”

[1:4]  ⁹³ tn Heb “good of appearance.”

[1:4]  ⁹⁴ tn Heb “knowers of knowledge.”

[1:4]  ⁹⁵ tn Heb “understanders of knowledge.”

[1:4]  ⁹⁶ tn Heb “who had strength.”

[1:4]  ⁹⁷ tn Heb “to stand in the palace of the king.” Cf. vv. 5, 19.

[1:4]  ⁹⁸ sn The language of the Chaldeans referred to here is Akkadian, an East Semitic cuneiform language.

[1:4]  ⁹⁹ tn Heb “Chaldeans” (so KJV, NAB, NASB, NRSV). This is an ancient name for the Babylonians.

[1:5]  ⁹⁷ tn Heb “a thing of a day in its day.”

[1:5]  ⁹⁸ tn Heb “from the delicacies of the king.”

[1:5]  ⁹⁹ tn Or “educated.” See HALOT 179 s.v. I גדל.

[1:5]  ¹⁰⁰ tn Heb “stand before the king.”

[1:6]  ¹⁰¹ tn Heb “and it happened that.”

[1:6]  ¹⁰² tn Heb “among them”; the referent (the young men taken captive from Judah) has been specified in the translation for clarity.

[1:6]  ¹⁰³ tn Heb “the sons of Judah.”

[1:6]  ¹⁰⁴ 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.”

[1:7]  ¹⁰⁵ tc The LXX and Vulgate lack the verb here.

[1:7]  ¹⁰⁶ 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.

[1:8]  ¹⁰⁹ tn Heb “placed on his heart.”

[1:8]  ¹¹⁰ tn Or “would not make himself ceremonially unclean”; TEV “become ritually unclean.”

[1:8]  ¹¹¹ tn Heb “with the delicacies of the king and with the wine of his drinking.”

[1:9]  ¹¹³ 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.

[1:10]  ¹¹⁷ tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity.

[1:10]  ¹¹⁸ tn Heb “assigned.” See v. 5.

[1:10]  ¹¹⁹ 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.

[1:10]  ¹²⁰ tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity.

[1:10]  ¹²¹ tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear.

[1:11]  ¹²¹ 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.

[1:13]  ¹²⁵ tn Heb “let our appearance be seen before you.”

[1:13]  ¹²⁶ tn Heb “the appearance of.”

[1:13]  ¹²⁷ tn Heb “delicacies of the king.” So also in v. 15.

[1:13]  ¹²⁸ tn Heb “your servants.”

[1:14]  ¹²⁹ tn Heb “he”; the referent (the warden mentioned in v. 11) has been specified in the translation for clarity.

[1:14]  ¹³⁰ tn Heb “listened to them with regard to this matter.”

[1:14]  ¹³¹ 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.

[1:15]  ¹³³ 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).

[1:16]  ¹³⁷ tn Heb “the wine of their drinking.”

[1:16]  ¹³⁸ tn The words “from their diet” are not in the Hebrew text but have been added in the translation for clarity.

[1:18]  ¹⁴¹ tn Heb “at the end of the days which the king said to bring them.”

[1:19]  ¹⁴⁵ tn Heb “from all of them.”

[1:19]  ¹⁴⁶ tn Heb “stood before the king.”

[1:20]  ¹⁴⁹ 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.

[1:20]  ¹⁵⁰ tn Heb “hands.”

[1:21]  ¹⁵³ sn 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.