Exegetical and Hermeneutical Commentary of Daniel 1:6
Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah:
6. Mishael ] ‘Who is what God is?’ (cf. Michael, ‘Who is like God?’), a name found also in Exo 6:22, Lev 10:4 (of a cousin of Moses’); and in Neh 8:4.
Fuente: The Cambridge Bible for Schools and Colleges
6, 7. Among the noble youths thus selected were four belonging to the tribe of Judah, who are named specially as forming the subject of the following narratives.
Fuente: The Cambridge Bible for Schools and Colleges
Now among these were of the children of Judah – That is, these were a part of those who were selected. They are mentioned because they became so prominent in the transactions which are subsequently recorded in this book, and because they evinced such extraordinary virtue in the development of the principles in which they had been trained, and in the remarkable trials through which they were called to pass. It does not appear that they are mentioned here particularly on account of any distinction of birth or rank, for though they were among the noble and promising youth of the land, yet it is clear that others of the same rank and promise also were selected, Dan 1:3. The phrase the children of Judah is only another term to denote that they were Hebrews. They belonged to the tribe, or the kingdom of Judah.
Daniel – This name ( danye’l) means properly judge of God; that is, one who acts as judge in the name of God. Why this name was given to him is not known. We cannot, however, fail to be struck with its appropriateness, as the events of his life showed. Nor is it known whether he belonged to the royal family, or to the nobles of the land, but as the selection was made from that class it is probable. Those who were at first carried into captivity were selected exclusively from the more elevated classes of society, and there is every reason to believe that Daniel belonged to a family of rank and consequence. The Jews say that he was of the royal family, and was descended from Hezekiah, and cite his history in confirmation of the prophecy addressed by Isaiah to that monarch, Of thy sons which shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon, Isa 39:7. Compare Introduction Section I.
Hananiah, Mishael, and Azariah – Of the rank and early history of these young men nothing is known. They became celebrated for their refusal to worship the golden image set up by Nebuchadnezzar, Dan 3:12, following.
Fuente: Albert Barnes’ Notes on the Bible
Dan 1:6-7
The Prince of the Eunuchs gave names.
Names
The highest import of names arises from their association with the highest of all beings. Among Jews and Christians a name gathers round it a halo of beauty, strength, and sanctity, by reason of its relations with the divine. In pagan climes a name becomes significant and revered in proportion to its connection with some idol deity. Daniel and his three companions had received from their fathers names divinely significant. In Babylon they are called upon to assume the names of the idol-gods belonging to the land of their captivity. They were dedicated to the four leading gods Bel, the chief god; the Sun-god; the Earth-god; and the Fire-god. What the prince of the Eunuchs did with these young and heroic Hebrews, the prince of the power of the air seeks to effect with the children of faith everywhere. His great effort is to merge the divine in the human; the spiritual in the material; and to convert the Church to the world.
1. Daniel. His name may be rendered God my judge. Instead, he was called Belshazzar, derived from Bel. Daniels estimate of this change may be inferred from the small use he made of it. He appears to have regarded it as no compliment. Thrice happy are they who, like Daniel, have God for their judge. Whenever they are falsely judged, the just Judge can bring forth their righteousness as the light, and their judgment as the noon-day.
2. Hananiah. This names signifies, the grace and favour of God. Shadrach, for which it was changed, denotes the same thing in an idolatrous sense–the favour, or illumination, or inspiration, of the Sun-god. A contrast is thus illustrated between the divine complacency, and the favour and applause of the world. The God of this world is worshipped with as much devotion as the Babylonians coveted the shining rays of their great Sun-god. The worlds smiles, her caresses, honours, wealth, and pleasures, are the inspirations of the eager devotion of the multitude. In these things consist their sunshine. Contrasted with this is the true light, revealing by its clear and steady rays all dangerous passes, pitfalls, and precipices, whereby so many perish through the glare of sin. And this favour is a light that shines always.
3. Mishael. This name is composed of two Hebrew words which may be rendered comparable to God, or resemblance to God. The substituted name retains a part of the word, displacing the last syllable, which is the name of Jehovah, by the name Shak, the chief goddess of Babylon, the goddess of beauty and pleasure. Meshach, therefore, signifies a votary to the chief goddess of beauty and pleasure, who smiles upon all who bear her name. Babylons goddess still rules with successful sway. Men are lovers of pleasure more than lovers of God. Too often is the temptation yeilded to by Gods spiritual Israel.
4. Azariah. This name may be rendered God my help. Abednego means servant of the shining light, or servant of Lucifer. The two names furnish illustrations of the contrasted characters of the servants of righteousness and those of sin. The service of sin is the service of grief. In a course of evil pleasure and pain are twin companions. Light is attractive, sad so is sin; but the light is the effect of fire, and fire burns; so does sin–like the glaring taper alluring to slay the bewildered moth. (Anon.)
Names changed for reasons of religion
Their very names were a witness, not only to their nationality, but to their religion. Daniel means God is my judge, Hananiah Jehovah is gracious, Mishael (perhaps) Who is equal to God? Azariah God is a helper. It is hardly likely that the Chaldeans would have tolerated the use of such names among the young pupils, since every repitition of them would have sounded like a challenge to the supremacy of Bel-Merodach and Nebo. It was a common thing to change names in heathen courts, as the name of Joseph had been changed by the Egyptains to Zaphnathpaaneah (Gen 41:45), and the Assyrians changed the name of Psammetichus II into Nebo-serib-ani, Nebo Save mo. They therefore made the names of the boys into the names of the Babylonian deities. (F. W. Farrar.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. Now among these] There were no doubt several noble youths from other provinces: but the four mentioned here were Jews, and are supposed to have all been of royal extraction.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Doubtless most of them of the royal lineage of Judah, to which tribe God had a special respect, upon the account of David; and this tribe of Judah had the pre-eminence in many things.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. children of Judahthe mostnoble tribe, being that to which the “king’s seed” belonged(compare Da 1:3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now among these were of the children of Judea, e.] Among those youths that were selected from the rest, and brought up in the above manner, and for the above purposes, who were of the tribe of Judah, and very likely of the house of David, and of royal descent, were the four following persons:
Daniel, Hananiah, Mishael, and Azariah who are particularly mentioned, because they were the most famous and renowned of them, and are concerned in the subsequent history and account of facts: their names are expressive and significant: Daniel signifies “God is my Judge”; Hananiah may be interpreted “God is gracious to me”; Mishael is by some thought to be the same as Michael, “he who is God”, or “as God”; and by others, “asked of God”, by his mother, as Samuel was by Hannah, so Saadiah interprets it; and Azariah may be explained, “God is my help”, or “helps me”.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet now comes to what properly belongs to his purpose. He did not propose to write a full narrative, but he touched shortly on what was necessary, to inform us how God prepared him for the subsequent discharge of the prophetic office. After he had stated their selection from the royal and noble seed, as excelling in talent, dexterity, and eloquence, as well as in rigor of body, he now adds, that he would his companions were among them. He leaves out the rest, because he had nothing to record of them worthy of mention; and, as I have said, the narrative hitherto is only subsidiary. The Prophet’s object, then, must be noticed, since he was exiled, and educated royally and sumptuously in the palace of King Nebuchadnezzar, that he might afterwards be one of the prefects, and his companions be elevated to the same rank. He does not say that he was of the royal house, but only of the tribe of Judah; but he was probably born of a noble rather than of a plebeian family, since kings more commonly selected their prefects from their own relations than from others. Moreover, since the kingdom of Israel was cut off, perhaps through a feeling of modesty, Daniel did not record his family, nor openly assert his origin from a noble and celebrated stock. He was content with a single word, — he and his companion were of the tribe of Judah, and brought up among the children of the nobility. He says — their names were changed; so that by all means the king might blot out of their hearts the remembrance of their own race, and they might forget their own origin. As far as interpretations are concerned, I think I have said enough to satisfy you, as I am not willingly curious in names where there is any obscurity, and especially in these Chaldee words. As to the Hebrew names, we know Daniel’s name to mean the judge, or judgment of God. Therefore, whether by the secret instinct of God, his parents had imposed this name, or whether by common custom, Daniel was called by this name, as God’s judge. So also of the rest; for Hananiah has a fixed meaning, namely, one who has obtained mercy from God; so Misael means required or demanded by God; and so Azariah, the help of God, or one whom God helps. But all these flyings have already been better explained to you, so I have only just touched on these points, as the change has no adequate reason for it. It is enough for us that the names were changed to abolish the remembrance of the kingdom of Judah from their hearts. Some Hebrews also assert these to have been the names of wise men. Whether it was so or not, if, was the kings plan to draw away those boys that they should have nothing in common with the elect people, but degenerate to the manners of the Chaldeans. Daniel could not help the prince or master of the eunuchs changing his name, for it was not in. his power to hinder it; the same must be said of his companions. But they had enough to retain the remembrance of their race, which Satan, by this artifice, wished utterly to blot out. And yet this was a great trial, because they suffered from their badge of slavery. Since their names were changed, either the king or his prefect Aspenaz wished to force them under the yoke, as if he would put before their eyes the, judgment of their own slavery as often as they heard their” names. We see, then, the intention of the change of name, namely, to cause these miserable exiles to feel themselves; in captivity, and cut off from the race of Israel; and by this mark or symbol they were reduced to slavery, to the, king of Babylon and his palace. This was, indeed, a hard trial, but it mattered not to the servants of God to be contemptuously treated before men, so long as they were not infected with any corruption; hence we conclude them to have been divinely governed, as they stood pure and spotless. For Daniel afterwards says —
Fuente: Calvin’s Complete Commentary
(6) Now among these . . .Four persons only are mentioned here, because the narrative of the book is only concerned with four. Daniel calls our attention to the fact that the very four whom Providence had endowed with the greatest natural gifts were those by whose constancy and example the king was converted. The names of these four were subsequently changed, with the view of showing that they had become nationalised Chaldee subjects. (Comp. 2Ki. 23:34; 2Ki. 24:17.) The name Belteshazzar must be carefully distinguished from Belshazzar. It is said to mean, protect his life (balatsu-usur). Daniel appears, if this be the true meaning of the name, to have endeared himself at a very early period to Ashpenaz. (See Dan. 4:18.) Abed-nego is apparently Servant of Nebo, the b and g having been designedly interchanged, on account of Azariahs unwillingness to bear a heathen name. Shadrach and Meshach have not as yet been explained, but probably the clue to their interpretation is to be found in the last syllable, ach, which occurs also in Merodach and Arioch.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6, 7. It was quite the common thing for Assyrian, Babylonian, and Egyptian kings to take new names themselves on special occasions, or give new names to members of the royal family. (Compare Gen 41:45; 2Ki 23:34 ; 2Ki 24:17.) So Tiglath-pileser was also known as Pulu (compare 2Ki 15:19); Shalmaneser, as Ulula’a; and Assurbanipal, when he placed the Egyptian prince Psammetichus at the head of a province, changed his name to Nebo-sezibani. Daniel (Hebrews, “God is my judge”) receives the name of Belteshazzar, probably a contraction of Bel-balatsu-usur, “Bel, protect his life” (Fr. Delitzsch). Most Assyriologists consider as hypercritical the remark of Professor Sayce that there is one letter wrong in the spelling of the Babylonian word corresponding to Belteshazzar, and that therefore we have here “a compound which has no sense and would be impossible in the Babylonian language.” It is now known that the Babylonian scribes even spelled the names of their own kings differently at different times, just as the Hebrew scribes spelled David one way in Kings and another in Chronicles. (See also note Dan 4:8.) The companions of Daniel who bear names meaning, respectively, “The Lord Jehovah is gracious,” “Who is like God” (or, “Who is what God is”), and “Jehovah is helper” receive as new names Shadrach, Shudur-Aku (“Command of Aku” Aku being the Babylonian moon-god); Meshach, a probable Babylonian original for which cannot be suggested; and Abednego, or rather Abed-Nebo (“Servant of Nebo”), a name which Sayce has himself found in an inscription of the fifth or sixth century B.C. The objection of Jewish copyists to writing the names of heathen deities may account for the change of consonants here. There are numbers of instances of Jews settled at Babylon taking Babylonian names. (See, for example, Records of the Past, 4:107; Zeits. fur Assy., 13:329, etc.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now among these men were, of the children of Judah, Daniel, Hananiah, Mishael and Azariah. And the prince of the palace servaants, (nobles, chief officers, eunuchs) gave them names, to Daniel he gave the name of Belteshazzar, and to Hananiah of Shadrach, and to Mishael of Meshach, and to Azariah of Abednego.’
The new name was given to them to bring home to them that they were now Babylonians and to give them a new status, and were now servants of the gods of Babylon. They had been ‘adopted’ by the court and their future lay with the king. Giving them names connected with the gods of Babylon was intended to be a compliment. The original names meant something like, – Daniel (‘El (God) has judged’), Hananiah (‘Yahweh has been gracious’), Mishael (‘who is as El (God)’), Azariah (‘Yahweh has helped’) – although we must not be over-dogmatic about the meaning of names. All were connected with the God of Israel.
The new names were connected with Babylonian thought. Daniel’s with Bel. See Dan 4:8. Some think his name was Belti – sar – usur – ‘may the lady (wife of Bel) protect the king’. Others that it was possibly only so by sound, for they see the name as signifying ‘protect his life’ – balatusu-usur – but that is how names were used. It was probably intended to signify ‘Bel protect his life’). Hananiah’s with Marduk (of which Shadrach was a deliberate corruption) and Azariah’s with Nebo (Nego being a deliberate corruption. The name was probably intended to suggest ‘servant of Nebo’). Meshach is unidentified, it may be a deliberate corruption of Sheshach, a cypher for Babylon. Playing with names was popular amongst all cultures. Compare the sons of Jacob whose names were all given as suggestive of some idea by a play on words (Gen 29:31 to Gen 30:24)
Theoretically these men had now been taken from Yahweh and given to the gods of Babylon. The Babylonians were soon to be disillusioned.
Fuente: Commentary Series on the Bible by Peter Pett
The change of names could, have no good design. No doubt it was to make them forget both the Lord, and their interest in Him as a covenant God. The custom in Israel, of giving names to their children, which, either by direct words, or indirect meaning; had reference to the God of their fathers, was very ancient, and, no doubt, arose from the Lord. For we find that the Lord himself gave names to his people, and sometimes changed their names upon any remarkable occasion. See Gen 17:5-15 and Gen 32:28 . And holy men of old were very fond of calling their children by somewhat remarkable, in order to keep in remembrance the Lord’s grace or his providence. Thus in the instance before us, Daniel’s name signified, a God of judgment, or God is my judge. Hananiah had two of the letters which belong to the incommunicable name of Jehovah in it: and signified the Lord of grace, or the Lord is gracious to me. Michael, conveyed in the sense of it, t he strength of God; and Azariah, a compound of Azar and JAH, implied the Lord is my help. So that the very names always carried with them a blessed allusion to the Lord God of their fathers. But, Belteshazzar, Shadrach, Meshech, and Abednego, were all in allusion to the dunghill idols of Babylon. Thus Belteshazzar referred to their idol Bel; and Rack and Shack are supposed to have been idols also; and Abed or Obed, a servant of Nego, another contemptible idol of the Babylonians. For it appears that they had many which they worshipped. And indeed, when by sin man revolted from the Lord, in the unity of the divine nature, existing in a threefold character of person, as the Patriarchs adored the God of Israel; and turned from one only and true God, the transition was easily then made to many. How blessedly the Apostle speaks to this subject, 1Co 8:5-6 . I cannot forbear remarking, that the names given to the planets by philosophers, as they are called, of modern times, is but too near a kin to the conduct of Eastern manners among idolaters. And it is in my view, a sad reproach to a nation like ours, professing godliness.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Dan 1:6 Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah:
Ver. 6. Now among these were, of the children of Judah, Daniel. ] Who had not his name for nought, as we say, but by a providence. It signifieth, God is my judge; and so, indeed, he was throughout his whole life, but especially when they cast him into the lions’ den. Dan 6:16 David had also a son of the same name, and that by Abigail, 2Sa 3:3 1Ch 3:1 in remembrance haply of the right that God had done him upon the churl Nabal. 1Sa 25:39
Hananiah, Mishael, and Azariah.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Daniel = God is my Judge. See note on the Title.
Hananiah = Jah is gracious; or, graciously given by Jah.
Mishael = who is (or is as) El? App-4.
Azariah = helped of Jah, or Jah has helped.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 1:6
Dan 1:6 Now among these wereH1961 of the childrenH4480 H1121 of Judah,H3063 Daniel,H1840 Hananiah,H2608 Mishael,H4332 and Azariah:H5838
Dan 1:6
Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah.
We are now introduced to the four youths of Judah who play a prominent role in the book of Daniel. These young men were most likely of royal blood or nobles from the palace of Josiah. Josiah was a righteous king of Judah and with these young men being raised under his reign, they likely received the finest training and upbringing available in the Mosaic Law which was demonstrated in their behavior in Babylon. It is unlikely they received the level of knowledge they exhibited under Jehoiakim who cared little for the way of God. Jehoiakim succeeded Josiah on the throne and had only been reigning three years when Nebuchadnezzar captured Jerusalem.
There were more than just these four captives which are the chief Israelite figures of the book of Daniel. The four which are named were the ones which were selected from among the entire group of captives. We do not know what happened to the rest. They probably went to service in lesser prominent places within the empire. Daniel and his companions were eventually set in places of high authority over the empire so they were obviously men of great personal character and trustworthiness.
Fuente: Old and New Testaments Restoration Commentary
Daniel
deported 8 years before Ezekiel. 2Ki 24:1; 2Ki 24:2; 2Ch 36:5-7; Jer 25:1; Jer 52:12-30.
Fuente: Scofield Reference Bible Notes
Daniel: Dan 2:17, Eze 14:14, Eze 14:20, Eze 28:3, Mat 24:15, Mar 13:14
Reciprocal: Est 2:7 – Hadassah Dan 2:25 – captives of Judah Dan 6:13 – That Daniel
Fuente: The Treasury of Scripture Knowledge
Dan 1:6. This verse tells us that Daniel was taken to Babylon at tbe first captivity, that means the first stage of the noted 70year exile.
Fuente: Combined Bible Commentary
Dan 1:6-7. Among these were Daniel, Hananiah, &c. All their names had some affinity with the name of Jehovah, the God whom they worshipped. Daniel signifies, God is my judge, or the judgment of God; Hananiah, God has been gracious to me, or, one favoured of Jehovah; Mishael, the powerful one of God; Azariah, the help of Jehovah, or, Jehovah is my succour. In like manner, the prince of the eunuchs, in changing their names, as a mark of dominion and authority over them, gave them such as had an affinity with the names of the gods of the Chaldees; Belteshazzar, the name given to Daniel, being derived from Bel, or Baal, the chief idol of Babylon, and signifying the treasurer of Baal, or, the depositary of the secrets, or treasure, of Baal. Shadrach, according to some, means the inspiration of the sun; being derived from shada, to pour out, and rach, a king, a name given to the sun by the Babylonians. Meshach, derived from a Babylonian deity called Shach, or from a goddess called Sheshach, is thought to signify, He who belongs to Shach, or Sheshach. Abed-nego imports the servant of the shining light, or, as Calmet thinks, of the sun, or the morning star, unless the word should be written Abed-nebo, referring to the idol so called, which gave name to several distinguished personages among the Babylonians: see Isa 46:2. It is certain from Herodotus, lib. 1., that the Chaldeans worshipped Jupiter Belus, Venus, and other idols, or the same under other names; and from these it is probable that the names were given, according to Chaldee usage, to these young men.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Daniel’s name probably means "My judge is God." Hananiah means "Yahweh has shown grace," Mishael means "Who is what God is?" and Azariah means "Yahweh has helped." The new names assigned them all included or referred to various Babylonian gods: Bel, Aku, and Nego (a possible variant of Nebo). Belteshazzar means "Bel’s prince," Shadrach may mean "command of Aku," and Abednego most likely means "servant of Nebo."
"It seems the world always tries to blot out the distinctive marks of a believer . . ." [Note: Feinberg, p. 19.]
The practice of changing names was a way to express sovereign control over others. These new names would have also encouraged these youths to think of themselves as part of the culture in which they were living, rather than the culture from which they had come (cf. Gen 41:45).
"Like Zerubbabel and Mordecai, the four can use their foreign names without worrying about them, perhaps on the same basis that Paul can eat meat sacrificed to idols-because the idol is really nothing." [Note: Goldingay, p. 24.]
The fact that each of their Jewish names included some reference to the Lord may indicate that they had godly parents. Perhaps their early upbringing by godly parents is one reason they stood for God in Babylon.