Daniel 1:6

1:6 As it turned out, ¹  among these young men ²  were some from Judah: ³  Daniel, Hananiah, Mishael, and Azariah. ⁴ 

Daniel 1:1-2

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.

Daniel 9:7

9:7 “You are righteous, ¹⁷  O Lord, but we are humiliated this day ¹⁸  – the people ¹⁹  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you.

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

[1:6]  ² tn Heb “among them”; the referent (the young men taken captive from Judah) has been specified in the translation for clarity.

[1:6]  ³ tn Heb “the sons of Judah.”

[1:6]  ⁴ 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.”

[1:1]  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.

[9:7]  ¹³ tn Heb “to you (belongs) righteousness.”

[9:7]  ¹⁴ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ¹⁵ tn Heb “men.”