7<\/strong>. And<\/strong> the prince of the eunuchs<\/em> gave names unto them: unto Daniel he gave<\/strong>, &c.] as R.V. ‘Prince’ (Heb. sar<\/em>, i.e. here, governor, superintendent, 1Ki 9:22<\/span> [‘rulers’], 1Ki 22:26<\/span>) is a synonym of the rab<\/em> of Dan 1:3<\/em><\/span> (cf. Gen 37:36<\/span> with Jer 39:9<\/span>). The practice of giving a person a new name, when admitted into the public service of a foreign country, is well attested in the case of Egypt (see not only Gen 41:45<\/span>, but also Erman, Life in Ancient Egypt<\/em>, p. 517 f.), and was probably usual elsewhere. There is an example, though it is not quite parallel, quoted from the reign of the Assyrian king, Esarhaddon, when Neco’s son was made viceroy of Athribis under the Assyrian name of Nabu-uzib-anni (‘Nebo saves me’). In the present instance the change has the effect in each case of obliterating the name of God: Daniel, ‘God is my judge’; ananiah, ‘Yah is gracious’; Mishael, ‘Who is what God is?’; Azariah, ‘Yah hath holpen.’<\/p>\n Belteshazzar<\/em> ] i.e. balsu-uur<\/em>, ‘protect his life!’; probably elliptical for Bl-balsu-uur<\/em>, ‘Bel, protect his life!’ The name (which recurs Dan 2:26<\/span>, Dan 4:8-9<\/span>; Dan 4:18-19<\/span>, Dan 5:12<\/span>) is quite distinct from Belshazzar<\/em> (see on Dan 5:1<\/span>).<\/p>\n Shadrach<\/em> ] Of uncertain meaning, but explained plausibly by Friedr. Delitzsch as Shudur-Aku<\/em>, ‘the command of Aku’ ( Aku<\/em> being the Sumerian equivalent of Sin<\/em>, the Semitic name of the Moon-god); cf. the proper name Kibt-Ishtar<\/em>, ‘the word, or command, of Ishtar.’<\/p>\n Meshach<\/em> ] Explained by Delitzsch, somewhat less satisfactorily, as a hybrid word, partly Hebrew and partly Babylonian, properly Msha-Aku<\/em>, ‘Who is what Aku is?’, cf. Mishael above, and the Babylonian names Mannu-ki-Rammn<\/em>, ‘Who is like Rammn (Rimmon)?’, and Mannu-ki-ilu<\/em>, ‘Who is like God?’<\/p>\n Abed-nego<\/em> ] generally recognized as a corruption of ‘Abed-ne b<\/em> o, ‘servant of Nebo’ (Isa 46:1<\/span>). Proper names, compounded with ‘Abd<\/em> (or ‘Ebed<\/em>), ‘servant,’ are common in most Semitic languages; and, though it is not the usual word for servant<\/em> in Babylonian, Babylonian names compounded with it occur. Indeed, the name Abed-nebo itself has been found in a bilingual (Assyr. and Aram.) inscription (Schrader, KAT<\/em> [183][184] ad loc.<\/em>); it is also, as Prof. Bevan remarks, met with as that of a heathen Syrian long after the Christian era (Cureton’s Ancient Syriac Documents<\/em>, p. 14).<\/p>\n [183] AT.<\/em> Eb. Schrader, Die Keilinschriften und das A. T.<\/em>, ed. 2, 1883 (translated under the title The Cuneiform Inscriptions and the O.T.<\/em> 1885, 1888). The references are to the pagination of the original, which is given on the margin of the English translation.<\/p>\n [184] Eb. Schrader, Die Keilinschriften und das A. T.<\/em>, ed. 2, 1883 (translated under the title The Cuneiform Inscriptions and the O.T.<\/em> 1885, 1888). The references are to the pagination of the original, which is given on the margin of the English translation.<\/p>\n Unto whom the prince of the eunuchs gave names – <\/B>This practice is common in Oriental courts. The captive youths referred to in the notes on Dan 1:5<\/span>, in the Turkish court also receive new names, that is, Mahometan names, their former names being Christian. – Pict. Bible. It is possible that this changing of their names may have been designed to make them forget their country, and their religion, and to lead them more entirely to identify themselves with the people in whose service they were now to be employed, though nothing of this is intimated in the history. Such a change, it is easy to conceive, might do much to make them feel that they were identified with the people among whom they were adopted, and to make them forget the customs and opinions of their own country. It is a circumstance which may give some additional probability to this supposition, that it is quite a common thing now at missionary stations to give new names to the children who are taken into the boarding-schools, and especially the names of the Christian benefactors at whose expense they are supported. Compare the same general character, for this change of names may have been, that the name of the true God constituted a part of their own names, and that thus they were constantly reminded of him and his worship. In the new names given them, the appellation of some of the idols worshipped in Babylon was incorporated, and this might serve as remembrancers of the divinities to whose service it was doubtless the intention to win them.<\/P> For he gave unto Daniel the name of Belteshazzar – <\/B>The name Belteshazzar (<\/span> belt<\/I>e<\/I><\/SUP>sha’tstsar<\/I>) is compounded of two words, and means according to Gesenius, Bels prince; that is, he whom Bel favors. Bel was the principal divinity worshipped at Babylon (notes, Isa 46:1<\/span>), and this name would, therefore, be likely to impress the youthful Daniel with the idea that he was a favorite of this divinity, and to attract him to his service. It was a flattering distinction that he was one of the favorites of the principal god worshipped in Babylon, and this was not improbably designed to turn his attention from the God whose name had been incorporated in his own. The giving of this name seemed to imply, in the apprehension of Nebuchadnezzar, that the spirit of the gods was in him on whom it was conferred. See Dan 4:8-9<\/span>.<\/P> And to Hananiah, of Shadrach – <\/B>The name Hananiah (<\/span> chananyah<\/I>) means, whom Jehovah has graciously given, and is the same with Ananias (Greek, <\/SPAN><\/span> Ananias<\/I>), and would serve to remind its possessor of the name of Jehovah, and of his mercy. The name Shadrach (<\/span> shadrak<\/I>), according to Lorsbach, means young friend of the king; according to Bohlen, it means rejoicing in the way, and this last signification is the one which Gesenius prefers. In either signification it would contribute to a forgetfulness of the interesting significancy of the former name, and tend to obliterate the remembrance of the early training in the service of Jehovah.<\/P> And to Mishael, of Meshach – <\/B>The name Mishael (<\/span> mysha’el<\/I>) means, who is what God is? – from <\/span> my<\/I> who, <\/span> sha<\/I> what, and <\/span> el<\/I> God. It would thus be a remembrancer of the greatness of God; of his supremacy over all his creatures, and of his incomparable exaltation over the universe. The signification of the name Meshach (<\/span> meyshak<\/I>) is less known. The Persian word ovicula<\/I> means a little sheep (Gesenius), but why this name was given we are not informed. Might it have been on account of his beauty, his gentleness, his lamb-like disposition? If so, nothing perhaps would be better fitted to turn away the thoughts from the great God and his service to himself.<\/P> And to Azariah, of Abednego – <\/B>The name Azaziah (<\/span> <\/I>azaryah<\/I>) means, whom Jehovah helps, from <\/span> <\/I>azar<\/I> to help, and <\/span> yah<\/I>, the same as Jah (a shortened form of Jehovah, <\/span> y<\/I>e<\/I><\/SUP>hovah<\/I>), This name, therefore, had a striking significancy, and would be a constant remembrancer of the true God, and of the value of his favor and protection. The name Abed-nego ( <\/span> <\/I>abed nego<\/I>) means, a servant of Nego, or perhaps of Nebo – <\/span> n<\/I>e<\/I><\/SUP>bo<\/I>. This word Nebo, among the Chaldeans, probably denoted the planet Mercury. This planet was worshipped by them, and by the Arabs, as the celestial scribe or writer. See the notes at Isa 46:1<\/span>. The Divine worship paid to this planet by the Chaldeans is attested, says Gesenius, by the many compound proper names of which this name forms a part; as Nebuchadnezzar, Nebushasban, and others mentioned in classic writers; as Nabonedus, Nabonassar, Nabonabus, etc. This change of name, therefore, was designed to denote a consecration to the service of this idol-god, and the change was eminently adapted to make him to whom it was given forget the true God, to whom, in earlier days, he had been devoted. It was only extraordinary grace which could have kept these youths in the paths of their early training, and in the faithful service of that God to whom they had been early consecrated, amidst the temptations by which they were now surrounded in a foreign land, and the influences which were employed to alienate them from the God of their fathers.<\/P> <\/p>\n Verse 7<\/span>. Unto whom the prince of the eunuchs gave names<\/B><\/I>] This change of names, Calmet<\/I> properly remarks, was a mark of dominion and authority. It was customary for masters to impose new names upon their slaves; and rulers often, on their ascending the throne, assumed a name different from that which they had before.<\/P> <\/P> DANIEL signifies “God is my Judge.” This name they changed into BELTESHATSTSAR; in Chaldee, “The treasure of Bel,” or “The despository of the secrets (or treasure<\/I>) of Bel.”<\/P> <\/P> HANANIAH signifies, “The Lord has been gracious to me,” or “He to whom the Lord is gracious.” This name was changed into SHADRACH, Chaldee, which has been variously translated: “The inspiration of the sun;” “God the author of evil, be propitious to us;” “Let God preserve us from evil.”<\/P> <\/P> MISHAEL signifies “He who comes from God.” Him they called MESHACH, which in Chaldee signifies, “He who belongs to the goddess Sheshach,” a celebrated deity of the Babylonians, mentioned by Jeremiah, Jer 25:26<\/span>.<\/P> <\/P> AZARIAH, which signifies “The Lord is my Helper,” they changed into ABED-NEGO, which in Chaldee is “the servant of Nego,” who was one of their divinities; by which they meant either the sun<\/I>, or the morning star<\/I>; whether Jupiter<\/I> or Venus.<\/I><\/P> <\/P> The vicious pronunciation of this name should be carefully avoided; I mean that which lays the accent on the first syllable, and hurries to the end, without attending to the natural division of the word Abed-Nego<\/I>.<\/P> <\/p>\n Names; that is, other names: this was done by the subtle instigation of Satan, that they might renounce their names received in circumcision, by assuming names imposed relating to the idol gods, being a profanation and a further degree of their apostacy; for Daniel had <\/P> the name of Belteshazzar, or Baltasar, from the great Babylonian idol Baal or Bel, &c. This was by the kings command, and herein he put forth an act of his sovereignty. Thus Adam, Gen 2:19<\/span>,20<\/span>. Thus Pharaoh did, Gen 41:45<\/span>; he gave <\/P> Joseph the name of Zaphnath-paaneah. And Pharaohnechoh changed the name of <\/P> Eliakim, Josiahs son, to Jehoiakim, 2Ki 23:34<\/span>. And the king of Babylon turned the name of <\/P> Mattaniah to Zedekiah, 2Ki 24:17<\/span>. The Lord changed the name of <\/P> Sarai to Sarah, of <\/P> Abram to Abraham, of <\/P> Jacob to Israel. Thus the Lord changed <\/P> Simons name to Cephas or Peter, Mar 3:16<\/span>. <\/P> <\/p>\n 7. gave names<\/B>designed to marktheir new relation, that so they might forget their former religionand country (Ge 41:45<\/span>). But asin Joseph’s case (whom Pharaoh called Zaphnath-paaneah), so inDaniel’s, the name indicative of his relation to a heathen court(“Belteshazzar,” that is, “Bel’s prince”),however flattering to him, is not the one retained by Scripture, butthe name marking his relation to God (“Daniel,” God myJudge,<\/I> the theme of his prophecies being God’s judgment<\/I> onthe heathen world powers). <\/P> Hananiah<\/B>that is, “whomJehovah hath favored.” <\/P> Shadrach<\/B>from Rak,<\/I>in Babylonian, “the King,” that is, “the Sun”;the same root as in Abrech<\/I> (Ge41:43<\/span>, Margin<\/I>), “Inspired or illumined by theSun-god.” <\/P> Mishael<\/B>that is, “whois what God is?” Who is comparable to God?<\/I> <\/P> Meshach<\/B>The Babyloniansretained the first syllable of Mishael, the Hebrew<\/I> name; butfor El,<\/I> that is, GOD,substituted Shak,<\/I> the Babylonian goddess, called Sheshach(Jer 25:26<\/span>; Jer 51:41<\/span>),answering to the Earth, or else Venus, the goddess of love and mirth;it was during her feast that Cyrus took Babylon. <\/P> Azariah<\/B>that is, “whomJehovah helps.” <\/P> Abed-nego<\/B>that is,”servant of the shining fire.” Thus, instead of to Jehovah,these His servants were dedicated by the heathen to their fourleading gods [HERODOTUS,Clio<\/I>]; Bel, the Chief-god, the Sun-god, Earth-god, andFire-god. To the last the three youths were consigned when refusingto worship the golden image (Da3:12<\/span>). The Chaldee version<\/I> translates “Lucifer,”in Isa 14:12<\/span>, Nogea,<\/I>the same as Nego.<\/I> The names thus at the outset are significantof the seeming triumph, but sure downfall, of the heathen powersbefore Jehovah and His people.<\/P><\/p>\n Unto whom the prince of the eunuchs gave names<\/strong>,…. Other names, Chaldee names, according to the names of the gods of that country, for honour and glory, as Saadiah observes; which was done either to make them more acceptable to the court and courtiers of the king of Babylon; and to show that they were his servants, and naturalized subjects; and chiefly to cause them to forget the names their fathers gave them, and out of hatred to them, having all of them in them the names of the true God, El or Jah; and, most of all, that they might forget the God of their fathers, whose names they bore. This prince of the eunuchs seems to be the same with the master of the eunuchs, Ashpenaz, before mentioned, so Jacchiades; but some take him to be another person: what he did in changing the names of these four Hebrew youths was not his own idea and by his own authority, but by the order of the king; Da 5:12<\/span>:<\/p>\n for he gave unto Daniel the name of Belteshazzar<\/strong>; which signifies “Bel hath hid and treasured”; or Bel’s treasurer, or the keeper of his treasures; see Da 1:2<\/span>. Bel was the chief idol of the Chaldeans, Isa 46:1<\/span>, and Daniel was named according to him, as Nebuchadnezzar himself says, Da 4:8<\/span> and differs but in one letter from the name of a successor of his, Belshazzar, Da 5:1<\/span>, hence Daniel is thought by Broughton, and others, to be the Belesis of Diolorus Siculus: or it may be he had this name given him from “beltis” or “baaltis” u, a queen and goddess of the Babylonians, and may be compounded of that and “azer”:<\/p>\n and to Hananiah of Shadrach<\/strong>; which some interpret a “tender pap”, or “breast”: others, the “king’s messenger”, or “the messenger the sun”. The word “rach” signifies a “king” with the Chaldeans, as it did with the Egyptians, as may be observed in the word “abrec”, the king’s father, in Ge 41:43<\/span> and is used by them of the sun, the prince of planets, whom they worshipped: others, “the inspiration of the sun”, their idol. Hillerus w explains it of fire, the object of their adoration:<\/p>\n and to Mishael of Meshach<\/strong>; or; “of Shach”, which was a name of a god or goddess of the Chaldeans, they worshipped; at the celebration of whose feast they were when Babylon was taken by Cyrus:<\/p>\n and to Azariah of Abednego<\/strong>; or “a servant, or worshipper of Nego”. The word signifies “shining brightness”: which some understand of fire worshipped by them; others of the bright planet Venus; and others of Lucifer, or the morning star. Saadiah takes it to be the same with Nebo, by a change of a letter, which was a god of the Chaldeans; see<\/p>\n Isa 46:1<\/span>.<\/p>\n u Vid Euseb. Praepar. Evangel. l. 1. p 38. &. l. 9. c. 41. p. 456. w Onomast. Sacr. p. 924.<\/p>\n Dan 1:7<\/strong><\/span> Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego.<\/p>\n Dan 1:7<\/span><\/strong> Word Study on “Belteshazzar” – <\/em><\/strong> The name Belteshazzar ( ) (H1095<\/span>) means, “prince whom Bel favors” ( Gesenius<\/em>), “lord of the straitened’s treasure” ( BDB<\/em>), or “protect his life” ( PTW<\/em>).<\/p>\n Word Study on “Shadrach” – <\/em><\/strong> The name Shadrach ( ) (H7714<\/span>) means, “little friend of the king; and <\/em> rejoicing in the way” ( Gesenius<\/em>), “royal,” or “the great scribe” ( BDB<\/em>), or “servant of (the god) Sin” ( PTW<\/em>).<\/p>\n Word Study on “Meshach” – <\/em><\/strong> The name Meshach ( ) (H4335<\/span>) means “guest of a king” ( Gesenius, BDB<\/em>), or “the shadow of the prince, who is this?” ( PTW<\/em>). <\/p>\n Word Study on “Abednego” – <\/em><\/strong> The name Abednego ( ) (H5664<\/span>) means “servant of Nebo” ( BDB<\/em>), or “servant of Nego; servant of Ishtar” ( PTW<\/em>).<\/p>\n Comments – <\/em><\/strong> It becomes obvious that these four men’s Hebrew names reflected their God, YHWH, while their Babylonian names are given to honor their heathen gods. Nebuchadnezzar states this fact in Dan 4:8<\/span>, “But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god , and in whom is the spirit of the holy gods: and before him I told the dream, saying,”<\/p>\n Dan 1:8<\/strong><\/span> But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself.<\/p>\n Dan 1:8<\/span><\/strong> Comments – <\/em><\/strong> Keep in mind that in pagan cultures partaking of festive foods meant partaking of the idol worship that was associated with such feasts. It is very likely that the food offered to Daniel and his three friends had gone through an idolatrous ritual with the gods of the Babylonians. These young Jewish men had been taught and disciplined in their Hebrew faith to eat only clean foods. Such heathen foods would be considered ceremonially unclean or defiled, and these foods may have been unhygienic as well. Therefore, Daniel’s request was for the purpose of remaining undefiled as well as healthy.<\/p>\n Dan 1:8<\/strong><\/span> <\/strong> Comments – <\/em><\/strong> Partaking of the king’s food can be a type of partaking of worldly living. The king wanted to renew their minds (Dan 1:4<\/span>), but because of their stance, God Himself gave them wisdom (Dan 1:17<\/span>, Romans 12<\/span>).<\/p>\n Dan 1:9<\/strong><\/span> Now God had brought Daniel into favour and tender love with the prince of the eunuchs. <\/p>\n Dan 1:9<\/span><\/strong> “Now God had brought Daniel into favour and tender love” – <\/strong> Comments <\/em><\/strong> Daniel was a man with a pure heart and he walked in love and kindness towards others. Pro 3:3-4<\/span> tell us that such a man will reap the reward of obtaining favor with both God and man.<\/p>\n Pro 3:3-4<\/span>, “Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: So shalt thou find favour and good understanding in the sight of God and man.”<\/p>\n “with the prince of the eunuchs” – <\/strong> Comments – <\/em><\/strong> The fact that Daniel was under the care of the prince of the eunuchs suggests to many Bible scholars that Daniel was made to be a eunuch. <\/p>\n Dan 1:10<\/strong><\/span> And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. <\/p>\n Dan 1:11<\/strong><\/span><\/strong> Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,<\/p>\n Dan 1:11<\/span><\/strong> Word Study on “Melzar”<\/em><\/strong> PTW <\/em> says the name “Melzar” means, “The overseer.”<\/p>\n Dan 1:12<\/strong><\/span> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.<\/p>\n Dan 1:12<\/span><\/strong> Word Study on “pulse”<\/em><\/strong> – Holladay<\/em> says this word means, “vegetables.” Webster <\/em> says that pulse is “l eguminous plants, or their seeds, as beans, pease, etc. ”<\/p>\n Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n