Exegetical and Hermeneutical Commentary of Daniel 1:11
Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,
11. Melzar ] the melar, ‘melar’ being the title of some officer, or attendant, of the court. What officer is intended is, however, uncertain, as the word has not hitherto been satisfactorily explained. Friedr. Delitzsch thinks that melar may be the Ass. maaru, ‘keeper’ (as in maar bbi, ‘keeper of the gate’), the l taking the place of the doubled (cf. from bassm); and Schrader agrees that this explanation is possible. The term evidently denotes some subordinate official, appointed by the chief of the eunuchs to be in personal charge of Daniel and his companions.
Fuente: The Cambridge Bible for Schools and Colleges
11 16. From the answer given by the chief of the eunuchs, Daniel gathers that he does not view his request unfavourably, though he declines the responsibility of acceding to it himself. He therefore applies to the subordinate officer who has the immediate charge of himself and his companions, and induces him to try them temporarily with vegetable diet. The result of the experiment being satisfactory, the royal food is withdrawn from the Jewish youths.
Fuente: The Cambridge Bible for Schools and Colleges
Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel … – Margin, or, the steward. It is not easy to determine whether the word here used ( meltsar) is to be regarded as a proper name, or the name of an office. It occurs nowhere else, except in Dan 1:16, applied to the same person. Gesenius regards it as denoting the name of an office in the Babylonian court – master of the wine, chief butler. Others regard it as meaning a treasurer. The word is still in use in Persia. The Vulgate renders it as a proper name – Malasar; and so the Syriac – Meshitzar; and so the Greek – Amelsad. The use of the article in the word ( hameltsar) would seem to imply that it denoted the name of an office, and nothing would be more probable than that the actual furnishing of the daily portion of food would be entrusted to a steward, or to some incumbent of an office inferior to that sustained by Ashpenaz, Dan 1:3.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. Then said Daniel to Melzar] Melzar was an officer under Ashpenaz, whose office it was to attend to the food, clothing, &c., of these royal captives. Others think meltsar, master of the inn or hotel, the name of an office.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
11. Melzarrather, thesteward, or chief butler, entrusted by Ashpenaz with furnishing thedaily portion to the youths [GESENIUS].The word is still in use in Persia.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said Daniel to Melzar,…. The prince of the eunuchs, having put off Daniel with the above answer, seems to have left him; or, however, Daniel, finding he could not obtain of him what he sought for, applies to Melzar, a subordinate officer, whom he hoped to find more pliable; and it may be that Ashpenaz might suggest it to him to apply to this person, and signify that if he could prevail upon him to give him other food instead of the king’s; who might be under a temptation from profit, being a meaner officer; he for his part would wink at it, so be it he came not into any danger himself; however, be it as it will, Daniel did apply to this man, whose name was Melzar, for so most take it to be the proper name of a man; which, according to Hillerus b, signifies one “in full splendour”. Josephus calls c him Aschanes; though some think it is the name of an office, as a steward, or the like; but whether it is expressive of his name, or his office, he is described as one
whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah; to give them their food at proper time.
b Onomast. Sacr. p. 600. c Antiqu. l. 10. c. 10. sect. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Since Daniel understood from the answer of the prefect that he could not obtain his wish, he now addresses his servant. For the prefect had many servants under him, according to the custom of important stewardships. Most probably the steward’s duty was similar to that of the Chief Steward of the Household, (93) as it exists at this time in France. Daniel and his companions were under the care of one of these servants; Daniel descends to this remedy and obtains his wish, though, as we shall see, not without some artifice. And here Daniel’s singular constancy is observable, who after trying the matter once in vain, did not cease to pursue the same object It is a clear and serious proof of our faith, when we are not fatigued when anything adverse occurs, and never consider the way closed against us. Then if we do not retrace our steps, but try all ways, we truly show the root of piety fixed in our hearts. It might have seemed excusable in Daniel, after he had met with his first repulse; for who would not have said he had discharged his duty, and that an obstacle had prevailed over him! But; since he did not prevail with the chief prefect, he goes to his servant. Thus voluntarily to incur risk was the result of no common prudence. For this servant could not make the same objection, as we have just heard the prefect did. Without doubt he had heard of Daniel’s request, and of his repulse and denial; hence Daniel is beforehand with him, and shows how the servant may comply without the slightest danger; as if he had said, — We, indeed, did not obtain our wish from the prefect because he was afraid of his life, but I have now thought of a new scheme by which you may both gratify us and yet not become chargeable with any crime, as the whole matter will be unknown. Try thy servants, therefore, for ten days, and prove them; let nothing but pulse be given us to eat and water to drink If after that time our faces are fresh and plump, no suspicion will attach to time, and no one will be persuaded that we are not treated delicately according to the king’s commandment. Since, then, this proof will be sufficiently safe for thee, and cautious enough for us both, there is no reason why you should reject our prayers. Besides, without the slightest doubt, when Daniel brought this forward, he was directed by God’s Spirit to this act of prudence, and was also impelled to make this request. By the singular gift of the Holy Spirit Daniel invented this method of bending the mind of the servant under whose care he was placed. We must hold, then, that this was not spoken rashly or of his own will, but by the instinct of the Holy Spirit. It would not have been duty but rashness, if Daniel had been the author of this plan, and had not been assured by the Lord of its prosperous issue. Without doubt he had some secret revelation on the subject; and if the servant allowed him and His associates to feed on pulse, it was a happy answer to his prayers. Hence, I say, he would not have spoken thus, except under the guidance and command of the Spirit. And this is worthy of notice, since we often permit ourselves to do many things which turn out badly, because we are carried away by the mere feelings of the flesh, and do not consider what is pleasing to God. It is not surprising, then, when men indulge in various expectations, if they feel themselves deceived at last, since every one occasionally imposes upon himself by foolish hopes, and thus frustrates his designs. Indeed, it is not our province to promise ourselves any success. Hence let us notice how Daniel had not undertaken or approached the present business with any foolish zeal; and did not speak without due consideration, but was assured of the event by the Spirit of God.
But he says, let pulse be put before us to eat, and water to drink We see, then, that the foul youths did not abstain from the royal food for fear of pollution; for there was no law to prevent any one drinking wine, except the Nazarites, (Num 6:2,) and they might eat of any kind of flesh, of which there was abundance at the royal table. Whence then sprang this scrupulousness? because, as we said yesterday, Daniel was unwilling to accustom himself to the delicacies of the palace, which would cause him to become degenerate. He wished, therefore, to nourish his body not only frugally, but abstemiously, and not to indulge in these tastes; for although he was raised to the highest honors, he was always the same as if still among the most wretched captives. There is no occasion for seeking other reasons for this abstinence of Daniel’s. For he might have fed on ordinary bread and other less delicate food; but he was content with pulse, and was continually lamenting and nourishing in his mind the remembrance of his country, of which he would have been directly forgetful if he had been plunged into those luxuries of the palace. It follows —
(93) Du grand Escuyer. — Fr. Trans.
Fuente: Calvin’s Complete Commentary
HOMILETICS
SECT. IV.THE TRIAL (Chap. Dan. 1:11-21).
God works by means, and in doing so deals with mens minds as well as their bodies. Daniel was delivered out of his difficulty in regard to the food by a suggestion made upon his own mind, and favourably regarded by the person with whom he had to do. This suggestion was the proposal of a trial for ten days with pulse [20] instead of the kings meat, and water instead of wine. Melzar [21], the subordinate officer, who could agree to the proposal with less risk to his head than his chief, and who was, no doubt, in the meantime, to reap the material advantage of it, consented to the proposed trial. The trial was made, and proved, by the divine blessing on the humbler fare, eminently successful. At the end of the period, no doubt could exist that the four Jewish youths were not only no worse in their looks for their pulse diet, but actually appeared fairer and plumper than those who had subsisted on the royal dainties [22]. Nor was this all; for at the end of the three years study and preparation prescribed for them by the king, they were found, on examination, to have made much greater proficiency than the rest, and, indeed, to possess a wisdom and understanding greatly superior to any of the magicians [23] and astrologers [24] within the realm. The result was, in the providence of God, an influential appointment to each of the young men about the kings person as his attendants and councillors [25]; God, as Calvin observes, aiming at exalting Himself in and through the person of His servants. They stood before the king, an expression that finds its parallel in such passages as Luk. 1:19; Mat. 18:10; 1Sa. 16:21; 1Ki. 12:6; 1Ki. 12:8. The purpose of Divine Providence in thus elevating Daniel is indicated in the closing words of the chapter, Daniel continued even unto the first year of King Cyrus [26]. Daniel was to acquire an influence which should operate on Cyrus to do what was already written of him in the Scripture of truth,release the Jewish captives and restore the Holy City with its Temple and worship (Isa. 44:28; Isa. 45:1-4) [27]. We observe from the passage
[20] Pulse, (min haz-zeroim), out of the vegetables. Dr. Rule observes that according to Buxtorf, Daniel and his companions would thus be allowed free use of grain, pulse, and spices, not necessarily excluding vegetable oils for the preparation of such food as they had been accustomed to at home, like their ancestors before entering the land of promise, and many of them afterwards (1Sa. 17:17-18), living as do multitudes in the Levant at this day. He thinks it cannot be inferred that they suffered any severe privation. They were content to live moderately and humbly.
[21] Melzar. Hengstenberg thinks that Melzar was perhaps the official name of the sub-overseer of the royal attendants. Melzar, or the Melzar, observes Dr. Rule, whatever that may mean, being in a subordinate station, and therefore not directly responsible, like his chief, consented to make a brief trial by way of private experiment.
[22] Fairer and fatter in flesh. Dr. Pusey remarks that even now God protects religious abstinence, and quotes the words of Chardin: I have remarked that the countenance of the Keshicks (Keshishim or monks) are in fact more rosy and smooth than those of others; and that those who fast much, I mean the Armenians and Greeks, are notwithstanding very beautiful, sparkling with health, and with a clear and lively complexion.
[23] Magicians, (ha-khartummim), from (kheret), a writing or graving instrument, a pen or style. Persons skilled in writing, especially hieroglyphics.Nork and Gesenius. According to Hengstenberg, persons skilled in mystic writing. The existence of such among the Babylonians confirmed by the fact that they are found among the Egyptians, whose religious system stands in the closest historical relation to the Babylonian. The existence of a mystic writing in Babylon supposed in the narration in chap, 5, where the king thinks of calling for the wise men to interpret the writing on the wall. According to Gesenius, they were persons among the ancient Egyptians who studied the interpretation of dreams and wrought miracles by magic (Gen. 41:8; Gen. 41:24; Exo. 7:11; Exo. 7:22, &c.); the name also applied to the Chaldean wise men similarly versed in the interpretation of dreams; sacred scribes, or persons skilled in interpreting sacred writing, especially hieroglyphics.
[24] Astrologers, (ha-ash-shaphim). Nork derives the name from = (ashaph = asaph), to gather together, and understands by it such persons as professed to foretell events by a contemplation of the stars in their situation relative to each other. According to Gesenius, they were enchanters or magicians, from (ashaph), a root of uncertain meaning; but in Syriac, to enchant. Rendered by the Sept. and Theodotion, (magic). So the Vulgate. The Venetian Bible has astronomers. So Abulwaled and Kimchi. Aben Ezra understands physicians. Hengstenberg thinks of exorcists; not natural philosophers, as Bertholdt and Mnter suppose. According to Diodorus Siculus, the Babylonian wise men sought to avert misfortune by lustrations, sacrifices, and witchcraft. Isaiah (Isa. 47:9; Isa. 47:12) derides Babylon by saying that all the incantations of their wise men availed not to avert the threatened ruin from her. According to Claudian, a rain was ascribed to the incantations of the Chaldeans, by which the army of Antoninus was delivered from the threatened destruction. Dr. A. Clarke thinks the name may be derived from (na-phash), to breathe, these men laying claim to inspiration; but supposes them to have been the philosophers and astronomers among the Babylonians. See further under chap. Dan. 2:2.
[25] Therefore stood they before the king. Dr. Cox remarks that the kings preference of the four young Jews was all the more remarkable from the fact that the Chaldeans boasted of their literature and science, and deemed all other nations to be barbarians; their superiority, which thus so greatly attracted the royal favour, being certainly from the Lord, who exalts and depresses according to His own good pleasure, and to subserve the purposes of His universal government. Keil observes that Daniel needed to be deeply versed in the Chaldean wisdom, as formerly Moses was in the wisdom of Egypt (Act. 7:22), so as to be able to put to shame the wisdom of this world by the hidden wisdom of God. Gaussen notices that four benefits were bestowed by God on these faithful youths as a recompense for their fidelity: knowledge, skill in all learning, wisdom in the conduct of themselves, and, in the case of Daniel at least, something supernatural, prophetic gifts, a miraculous knowledge of the secrets of the Lord. Matthew Henry quaintly remarks that the king was soon aware that a little of their divinity was preferable to a great deal of the divinations he had been used to.
[26] And Daniel continued even unto the first year of King Cyrus. Hengstenberg remarks that the author considers it superfluous to describe more precisely the event which distinguished the first year of Cyrus; he takes it for granted that all his readers would of themselves remember it. He must, therefore, have written as a cotemporary for cotemporaries; a confirmation of the genuineness of the book. The year referred to, 536 b.c., exactly seventy years after the first captives were taken from Jerusalem to Babylon, of whom Daniel was one, being then probably fourteen or sixteen years of age.
[27] That the authority of Daniel had a very great share in bringing about the liberation of the Jews is generally admitted. Bertholdt, who opposes the genuineness of the book, says that Daniel without doubt very much contributed to obtain the permission from Cyrus for the exiled Jews to return to their fatherland, and to build Jerusalem and the Temple anew. Kleinert expresses the opinion that the immediate occasion of the edict of Cyrus was the reading of the prophecies of Isaiah concerning the liberation to be granted to the Jews by a person of his name. But this supposes another more remote causethe influence of Daniel. Daniel influenced Cyrus to take the step partly by his great credit with the monarch, resulting from all the preceding miraculous events, even those which had occurred under the reign of the Chaldeans, partly by his laying before him the prophecies of Isaiah concerning him, which he attested with his own authority.Hengstenberg.
1. Faith IN God and fidelity TO God sure to be rewarded. They trusted and were not confounded. They shall not be ashamed that wait for me. Them that honour me I will honour. God is a good paymaster, says Kitto; give what we may to Him of faith, or work, or trust, or love, or zeal, He gives back again with large interest. Trust in man or self may disappoint; trust in God never. Better to trust in the Lord than to put confidence in princes. Even the youths shall faint and be weary, and the young men shall utterly fall; but they that wait upon the Lord shall renew their strength (Isa. 40:30-31). The trust reposed in God by these four youths, honoured by the blessing received from God on all their undertakings and pursuits.
2. Health and vigour often the result of Gods blessing on the humblest fare. Pulse and water, says Matthew Henry, shall be the most nourishing food, if God speak the word. The coarsest food with the divine blessing more conducive to health and good liking than the choicest diet without it. A natural connection with godliness and good looks not to be forgotten. Godliness promotes temperance, temperance health, and health a good complexion. Peace with God brings peace of conscience, serenity of mind, and sweetness of temper; and these the most certain means of bringing sweetness of countenance. One of the promises made to godliness, or godlikeness which is loveThe Lord shall make fat thy bones (Isa. 58:11). A merry heart doeth good like a medicine. A truly and abidingly merry heart the result of peace with God, trust in God, and obedience to God.
3. The divine blessing the best help to successful study. A sound intelligent mind as well as a sound and healthful body acknowledged even by the heathen to be given by the deity, and to be sought in prayer. One of the favourite gods of the Hindoos is one that is worshipped as the giver of wisdom and helper in study. That study likely to be barren enough that lacks the divine blessing. Daniels three years study with that blessing better than others ten without it. That blessing given in answer to prayer. Hence, bene orasse est bene studuisse,to have prayed well is to have studied well. He studies to best purpose who has a closet for prayer as well as a study for his books, and who is much in the one as well as in the other. Godliness one of the best teachers. I understand more than the ancients, because I keep Thy precepts,a sentiment of which Daniel himself may have been the author. The most prayerful and conscientious usually the most proficient student. Hence the knowledge even of difficult languages so readily acquired by missionaries to the heathen, enabling them not only to preach the gospel, but to translate the Scriptures in the vernacular language. The late William C. Burn enabled to converse and preach in Chinese in a wonderfully short time after his arrival in the country. We count it reasonable, says Kitto, to look to the Lord for our daily bread, and to apply to Him for aid and guidance in the trials and emergencies of life. But how few are they who seek for the same aid from Him, and feel the same dependence upon Him, in matters of the intellect,in learning, in study, in thought! It is very reasonable and becoming,it is very necessary,that when we go forth to the toil and business of the day, or when our affairs present perplexing difficulties, we should cast ourselves upon the Lords protection, and look to Him for counsel and guidance. But is it,can it be,less needful that, when we sit down to write, to study, to think, we should lift up our hearts trustingly to Him? Kitto himself an eminent example of the truth he teaches.
4. True piety the frequent path to worldly promotion. Length of days is in her right hand, and in her left hand riches and honour. Daniel in Babylon and Joseph in Egypt distinguished examples. Worldly honour and advancement in Gods hand. Promotion cometh neither from the east, nor from the west, nor from the south: but God is judge; He putteth down one and setteth up another (Psa. 75:6-7). God promotes His servants in the world as He sees to be most for His own glory and the good of themselves and others. Such promotion often a natural consequence of true piety. Godliness, even on natural grounds, profitable unto all things. Makes a man more faithful, conscientious, truthful, honest, unselfish; hence more trustworthy and reliable. True piety connected with the exercise of thought; hence tends to make a man intelligent and prudent, even though poorly educated. Makes him acquainted with the best and most elevating book, the Bible; and gives him the best and most efficient teacher, the Holy Spirit. Hence a man with true godliness, though less gifted by nature and providence, more likely to acquire advancement in the world than a man more highly gifted without it.
5. Gods purposes and promises sure of fulfilment. Means for accomplishing divine purposes never wanting. Daniels good appearance, proficiency in study, and superior intelligence, with their result, his elevation at court, part of the means for accomplishing the divine purpose and promise in regard to Israels restoration. The same true of Daniels longevity. His life extended to about ninety years, in order to accomplish the purpose for which God had raised him up and sent him an exile to Babylon. His influence with Cyrus to be the principal means of leading that monarch, in the very first year of his reign, to liberate the Jewish captives, then under his dominion. An easy thing with God to make slaves and exiles, like Joseph in Egypt and Daniel in Babylon, his honoured instruments in accomplishing His designs in reference to His people, His kingdom, and the world. I will work, and who shall let it?
6. A happy issue given to a believer out of all his troubles. Believers have troubles promised to them, but with the troubles a joyous deliverance out of them. The angel that redeemed Jacob from all evil still lives, and does the same for all Jacobs faithful children. With the godly, the end better than the beginning. Always better on before. Their latter end peace, whatever their previous experience. Those who mourn with Zion in her sorrows sometimes spared to rejoice with her in her joys. Daniel, after all his sorrow for his people, spared to see the promise made by Jeremiah fulfilled,to see, at least in its beginning, the good of Jerusalem and peace upon Israel. Weeping may endure for a night; joy cometh in the morning.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(11) Melzar.(See Introduction, VI.) Not a proper name (Hamelsar), but a cellarman. The appeal of Daniel to the chief chamberlain having proved insufficient, he applies to the man with whom he was on more familiar terms.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘The Daniel said to the steward whom the prince of the chief officers had appointed over Daniel, Hananiah, Mishael and Azariah “Put your servants to the test, I pray you, for ten days, and let them give us vegetables (‘what is sown’) to eat and water to drink, then let our faces be looked at before you, and the faces of the youths who eat of the king’s food. And deal with your servants in accordance with what you see.’
Having been discouraged by the prince Daniel proposed a test to the steward (supervisor, guard) who had immediate charge over them. Let them for a period of a few days (‘ten’ often means ‘a number of’) be given vegetables and grain (compare Isa 61:11 – ‘things sown’) to eat, and water to drink, and then let them be compared with the other youths. Then they would be happy to stand by any decision made. This was not a question of a vegetarian diet, but of a diet which would not include anything ritually ‘unclean’, and which would not be from the king’s table, thus having been dedicated to the gods. The steward might well be willing for such a short trial, which could be stopped at any time, because, unlike the more important prince, he could keep his eye on things all the time, and it may be that he had some sympathy with their position. It could do little harm. (Underlings are often willing to be more flexible than those with direct responsibility. They can pass the buck).
Fuente: Commentary Series on the Bible by Peter Pett
Dan 1:11 Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,
Ver. 11. Then said Daniel to Melzar. ] Or, To the steward, alimentator, the purveyor for the pages of honour. The prince of the eunuchs might haply give him a hint to go to this Melzar, who might do it with less danger.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Melzar. Hebrew = the melzar = the steward or butler, who had charge of the wine, &c.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 1:11
Dan 1:1 In the thirdH7969 yearH8141 of the reignH4438 of JehoiakimH3079 kingH4428 of JudahH3063 cameH935 NebuchadnezzarH5019 kingH4428 of BabylonH894 unto Jerusalem,H3389 and besiegedH6696 H5921 it.
Dan 1:1
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
Nebuchadnezzar
His name meant “the prince favored by Nebo”. He was the son of Nabo-polassar who conquered and utterly destroyed the Assyrian capitol of Nineveh making Babylon supreme. He married his father’s ally from the Median Empire, king Cyaxares’ daughter, Amuhia, which marked the alliance of the Median and the Babylonian dynasties in 625 B.C. It was at this time that Nabo-polassar revolted against Assyria. Little further is known of Nebuchadnezzar during his father’s lifetime. When Nabo-polassar was old and infirmed, he placed Nebuchadnezzar at the head of the Babylonian army and sent him to war against Pharaoh-Necho of Egypt. Necho had previously invaded Syria and taken the territory from Egypt to Carchemish on the upper Euphrates River. Necho had held possession of these countries for about three years, when in B.C. 606, Nebuchadnezzar led the Babylonian army against him and defeated him at Carchemish in a great battle (Jeremiah 66:2-12). He recovered all the lands taken by Necho and pressed forward to Egypt, and was conquering within or very near to its borders when he got news of his father’s death back in Babylon. Pharaoh-Necho had been defeated so badly that he returned to Egypt and never left the borders of his country again (2Ki 24:7).
With the throne vacant, Nebuchadnezzar knew he had to get back to Babylon quickly in order to secure his succession so he hurried back accompanied only by a few of his troops. He crossed the desert in haste and reached Babylon before any disturbance over the death of his father had arisen and was able to enter peaceably into the city and assume the throne as the next king of the Babylonian Empire in 604 B.C. The bulk of Nebuchadnezzar’s army came along behind him on their way back to the capitol city. It was at this time that Daniel and his three companions were brought to Babylon. This marked the beginning of the Babylonian captivity. In Daniel chapter 2 we see that Nebuchadnezzar’s famous dream occurred in the second year of his reign. It is likely that when Daniel and the rest of the Israelites were taken captive, they were immediately taken to Babylon while Nebuchadnezzar went on to Egypt to confront Necho. Nebuchadnezzar probably ascended the throne of Babylon after Daniel and his fellow Israelite captives arrived in Babylon.
Jehoiakim was the second son of Josiah by Zebudah, daughter of Pedaiah of Rumah. He was born in 634 B.C. and was the eighteenth king of Judah for a period of eleven years from B.C. 609 to 598. He was 25 years old when he began to reign. His original name was Eliakim. The name Jehoiakim was given to him by Pharaoh-Necho who placed him on his father’s throne (2Ki 23:34). Jehoahaz was Jehoiakim’s younger brother and was the people’s choice for king over Judea but Necho replaced him with someone more favorable to Egyptian rule. Jehoahaz was taken to Egypt and kept there until he died.
Fuente: Old and New Testaments Restoration Commentary
Melzar: or, the steward, Dan 1:16
Reciprocal: Dan 1:7 – the prince Dan 2:17 – Hananiah
Fuente: The Treasury of Scripture Knowledge
Dan 1:11. But the prince of the eunuchs had placed the actual work of providing the food in charge of a steward named Melzar. As far as the record informs us, the prince of the eunuchs saw no more of Daniel and his companions until the time for their appearance before the king. He left the task of serving the food to this steward Melzar.
Fuente: Combined Bible Commentary
Dan 1:11-12. Then said Daniel, Prove thy servants, I beseech, thee To satisfy him that there would be no danger of any ill consequence, Daniel desires the matter might be put to a trial for ten days; and let them give us pulse to eat The word , here used, seems to signify fruits or vegetables; or rather, according to the Greek interpreter, seeds in general. At the 16th verse the word is , seeds, and some MSS. read it so in this verse. The sense is doubtless the same in both places, and perhaps may be well enough expressed by that kind of nourishing seed called pulse. The LXX. render it, , of seeds. Pliny, in his Natural History, p. 380, mentions a kind of pulse, that is said to affect the temper of those that feed upon it, and to produce equanimity and gentleness. Various sorts of grain were dried and prepared for food by the people of the East, as wheat, barley, rice, and pulse. Of some of these was the parched corn, mentioned in Scripture, and the chief food of the labourers and poorer sort of people; and perhaps something of this kind of preparation might have been the choice of Daniel. Wintle.