TRV
Translation
King James Version
And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes;
Complete Jewish Bible
The king ordered Ashp'naz, the eunuch serving as his chief officer, to bring into the palace from the people of Isra'el some of royal or noble descent.
Berean Standard Bible
Then the king ordered Ashpenaz, the chief of his court officials, to bring in some Israelites from the royal family and the nobility—
American Standard Version
And the king spake unto Ashpenaz the master of his eunuchs, that he should bring in certain of the children of Israel, even of the seed royal and of the nobles;
World English Bible Messianic
The king spoke to Ashpenaz the master of his eunuchs, that he should bring in some of the children of Israel, even of the seed royal and of the nobles;
Geneva Bible (1599)
And the King spake vnto Ashpenaz the master of his Eunuches, that he shoulde bring certeine of the children of Israel, of the Kings seede, and of the princes:
Young's Literal Translation
And the king saith, to Ashpenaz master of his eunuchs, to bring in out of the sons of Israel, (even of the royal seed, and of the chiefs,)
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Commentary on Daniel 1 verses 1–7
1 ¶ In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
2 And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god.
3 And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes;
4 Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans.
5 And the king appointed them a daily provision of the king's meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king.
6 Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah:
7 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.
We have in these verses an account,
I. Of the first descent which Nebuchadnezzar, king of Babylon, in the first year of his reign, made upon Judah and Jerusalem, in the third year of the reign of Jehoiakim, and his success in that expedition (Dan 1:1, Dan 1:2.): He besieged Jerusalem, soon made himself master of it, seized the king, took whom he pleased and what he pleased away with him, and then left Jehoiakim to reign as tributary to him, which he did about eight years longer, but then rebelled, and it was his ruin. Now from this first captivity most interpreters think the seventy years are to be dated, though Jerusalem was not destroyed, nor the captivity completed, till about nineteen years after, In that first year Daniel was carried to Babylon, and there continued the whole seventy years (see Dan 1:21), during which time all nations shall serve Nebuchadnezzar, and his son, and his son's son, Jer 25:11. This one prophet therefore saw within the compass of his own time the rise, reign, and ruin of that monarchy; so that it was res unius aetatis - the affair of a single age, such short-lived things are the kingdoms of the earth; but the kingdom of heaven is everlasting. The righteous, that see them taking root, shall see their fall, Job 5:3; Pro 29:16. Mr. Broughton observes the proportion of times in God's government since the coming out of Egypt: thence to their entering Canaan forty years, thence seven years to the dividing of the land, thence seven Jubilees to the first year of Samuel, in whom prophecy began, thence to this first year of the captivity seven seventies of years, 490 (ten Jubilees), thence to the return one seventy, thence to the death of Christ seven seventies more, thence to the destruction of Jerusalem forty years.
II. The improvement he made of this success. He did not destroy the city or kingdom, but did that which just accomplished the first threatening of mischief by Babylon. It was denounced against Hezekiah, for showing his treasures to the king of Babylon's ambassadors (Isa 39:6, Isa 39:7), that the treasures and the children should be carried away, and, if they had been humbled and reformed by this, hitherto the king of Babylon's power and success should have gone, but no further. If less judgments do the work, God will not send greater; but, if not, he will heat the furnace seven times hotter. Let us see what was now done. 1. The vessels of the sanctuary were carried away, part of them, Dan 1:2. They fondly trusted to the temple to defend them, though they went on in their iniquity. And now, to show them the vanity of that confidence, the temple is first plundered. Many of the holy vessels which used to be employed in the service of God were taken away by the king of Babylon, those of them, it is likely, which were most valuable, and he brought them as trophies of victory to the house of his god, to whom, with a blind devotion, he gave praise of his success; and having appropriated these vessels, in token of gratitude, to his god, he put them in the treasury of his temple. See the righteousness of God; his people had brought the images of other gods into his temple, and now he suffers the vessels of the temple to be carried into the treasuries of those other gods. Note, When men profane the vessels of the sanctuary with their sins it is just with God to profane them by his judgments. It is probable that the treasures of the king's house were rifled, as was foretold, but particular mention is made of the taking away of the vessels of the sanctuary because we shall find afterwards that the profanation of them was that which filled up the measure of the Chaldeans' iniquity, Dan 5:3. But observe, It was only part of them that went now; some were left them yet upon trial, to see if they would take the right course to prevent the carrying away of the remainder. See Jer 27:18. 2. The children and young men, especially such as were of noble or royal extraction, that were sightly and promising, and of good natural parts, were carried away. Thus was the iniquity of the fathers visited upon the children. These were taken away by Nebuchadnezzar, (1.) As trophies, to be made a show of for the evidencing and magnifying of his success. (2.) As hostages for the fidelity of their parents in their own land, who would be concerned to conduct themselves well that their children might have the better treatment. (3.) As a seed to serve him. He took them away to train them up for employments and preferments under him, either out of an unaccountable affectation, which great men often have, to be attended by foreigners, though they be blacks, rather than by those of their own nation, or because he knew that there were no such witty, sprightly, ingenious young men to be found among his Chaldeans as abounded among the youth of Israel; and, if that were so, it was much for the honour of the Jewish nation, as of an uncommon genius above other people, and a fruit of the blessing. But it was a shame that a people who had so much wit should have so little wisdom and grace. Now observe, [1.] The directions which the king of Babylon gave for the choice of these youths, Dan 1:4. They must not choose such as were deformed in body, but comely and well-favoured, whose countenances were indexes of ingenuity and good humour. But that is not enough; they must be skilful in all wisdom, and cunning, or well-seen in knowledge, and understanding science, such as were quick and sharp, and could give a ready and intelligent account of their own country and of the learning they had hitherto been brought up in. He chose such as were young, because they would be pliable and tractable, would forget their own people and incorporate with the Chaldeans. He had an eye to what he designed them for; they must be such as had ability in them to stand in the king's palace, not only to attend his royal person, but to preside in his affairs. This is an instance of the policy of this rising monarch, now in the beginning of his reign, and was a good omen of his prosperity, that he was in care to raise up a succession of persons fit for public business. He did not, like Ahasuerus, appoint them to choose him out young women for the service of his government. It is the interest of princes to have wise men employed under them; it is therefore their wisdom to take care for the finding out and training up of such. It is the misery of this world that so many who are fit for public stations are buried in obscurity, and so many who are unfit for them are preferred to them. [2.] The care which he took concerning them. First, For their education. He ordered that they should be taught the learning and tongue of the Chaldeans. They are supposed to be wise and knowing young men, and yet they must be further taught. Give instructions to a wise man and he will increase in learning. Note, Those that would do good in the world when they grow up must learn when they are young. That is the learning age; if that time be lost, it will hardly be redeemed. It does not appear that Nebuchadnezzar designed they should learn the unlawful arts that were used among the Chaldeans, magic and divination; if he did, Daniel and his fellows would not defile themselves with them. Nay, we do not find that he ordered them to be taught the religion of the Chaldeans, by which it appears That he was at this time no bigot; if men were skilful and faithful, and fit for his business, it was not material to him what religion they were of, provided they had but some religion. They must be trained up in the language and laws of the country, in history, philosophy, and mathematics, in the arts of husbandry, war, and navigation, in such learning as might qualify them to serve their generation. Note, It is real service to the public to provide for the good education of the youth. Secondly, For their maintenance. He provided for them three years, not only necessaries, but dainties for their encouragement in their studies. They had daily provision of the king's meat, and of the wine which he drank, Dan 1:5. This was an instance of his generosity and humanity; though they were captives, he considered their birth and quality, their spirit and genius, and treated them honourably, and studied to make their captivity easy to them. There is a respect due to those who are well-born and bred when they have fallen into distress. With a liberal education there should be a liberal maintenance.
III. A particular account of Daniel and his fellows. They were of the children of Judah, the royal tribe, and probably of the house of David, which had grown a numerous family; and God told Hezekiah that of the children that should issue from him some should be taken and made eunuchs, or chamberlains, in the palace of the king of Babylon. The prince of the eunuchs changed the names of Daniel and his fellows, partly to show his authority over them and their subjection to him, and partly in token of their being naturalized and made Chaldeans. Their Hebrew names, which they received at their circumcision, had something of God, or Jah, in them: Daniel - God is my Judge; Hananiah - The grace of the Lord; Mishael - He that is the strong God; Azariah - The Lord is a help. To make them forget the God of their fathers, the guide of their youth, they give them names that savour of the Chaldean idolatry. Belteshazzar signifies the keeper of the hidden treasures of Bel; Shadrach - The inspiration of the sun, which the Chaldeans worshipped; Meshach - Of the goddess Shach, under which name Venus was worshipped; Abed-nego, The servant of the shining fire, which they worshipped also. Thus, though they would not force them from the religion of their fathers to that of their conquerors, yet they did what they could by fair means insensibly to wean them from the former and instil the latter into them. Yet see how comfortably they were provided for; though they suffered for their fathers' sins they were preferred for their own merits, and the land of their captivity was made more comfortable to them than the land of their nativity at this time would have been.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER ONE
Verse 3. "And the king said to Ashpenaz the overseer of his eunuchs, that he should out of the number of the children of Israel and, of the royal seed and (the seed of) the rulers bring in some young lads who were free from all blemish." Instead of Ashpenaz ("Asphanez") I found Abriesdri written in the Vulgate edition. For the word phorlhommin which Theodotion uses, the Septuagint and Aquila translated "the chosen ones," whereas Symmachus rendered "Parthians," understanding it as the name of a nation instead of a common noun. This is in disagreement with the Hebrew edition as it is accurately read; I have translated it as "rulers," especially because it is preceded by the words "of the seed royal." From this passage the Hebrews think that Daniel, Hananiah, Mishael, and Azariah were eunuchs, thus fulfilling that prophecy which is spoken by Isaiah regarding Hezekiah: "And they shall take of thy seed and make eunuchs of them in the house of the king of Babylon" (Isaiah 39:7). If however they were of the seed royal, there is no doubt but what they were of the line of David. But perhaps the following words are opposed to this interpretation: "...lads, or youths, who were free from all blemish, in order that he might teach them the literature and language of the Chaldeans." Philo supposes that Chaldee is the same thing as the Hebrew language, because Abraham came from the Chaldeans. But if we accept this we must ask how the Hebrew lads could now be bidden to be taught a language which they already knew; unless, perchance, we should say, as some believe, that Abraham was acquainted with two languages.
Theodoret of CyrusAD 458
COMMENTARY ON DANIEL 1:3-4
And so the God of all makes evident the foolishness, infirmity and loathsome ways of the world in order to put to shame its power and wisdom. People who care for bodily things and seek beauty, greatness and great bodily strength know nothing of divine wisdom but rather only a false and artificial sort of eloquence. And thus is the distance between humanity and God. The false pretense of the king is shown as he wished not only the other captives be servants but also that they be descendents from kings. Now all this happened just as Isaiah had predicted to Hezekiah …: “And some of your own sons will become slaves, yes eunuchs, in the palace of the king of Babylon.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Daniel 1:3 initiates the narrative of Judah's elite being assimilated into the Babylonian Empire, detailing King Nebuchadnezzar's directive to Ashpenaz, chief of his eunuchs, to select promising young men from Israel, specifically those of royal lineage and noble families. This strategic act of deportation and re-education sets the immediate stage for the profound cultural and spiritual challenges faced by Daniel and his companions, establishing the initial context for their captivity and subsequent service within a pagan court, all under the overarching, sovereign hand of God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its profound message and set the stage for the unfolding narrative. Metonymy is evident in the phrase "the king's seed," where "seed" stands for the descendants or offspring of the royal family, emphasizing their noble lineage and inherent claim to leadership. Selection is a prominent narrative technique, highlighting the deliberate and strategic choice of specific individuals from conquered Judah, rather than a random group. This selective process immediately sets apart Daniel and his friends, foreshadowing their unique roles and the significant challenges they will face. Furthermore, the verse utilizes Foreshadowing by introducing the individuals who will face immense cultural and spiritual pressure, hinting at the conflicts and triumphs related to faithfulness in exile that will dominate the book. The mention of "Ashpenaz the master of his eunuchs" also subtly introduces the theme of Power Dynamics, illustrating the hierarchical structure of the Babylonian court and the absolute authority wielded by Nebuchadnezzar, which will serve as a backdrop for God's ultimate sovereignty over all earthly powers.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 1:3 powerfully illustrates the intricate intersection of human decree and divine sovereignty. While King Nebuchadnezzar's command appears to be a purely political and strategic maneuver to consolidate his vast empire and assimilate conquered peoples, the biblical narrative consistently reveals God's overarching purpose at work. The forced exile and the specific selection of these promising young men, far from being a random misfortune or an act of sheer human will, were part of God's deliberate plan to position His faithful servants within the very heart of a pagan empire. This strategic placement allowed for the demonstration of His power, wisdom, and truth to the most influential rulers of the age, ultimately preparing the way for future prophetic revelations and the unfolding of His kingdom plans. This verse serves as a profound reminder that God can effectively use even the seemingly hostile actions and decrees of human authorities to advance His redemptive purposes, turning what appears to be a defeat or a displacement into a powerful opportunity for His glory to be revealed.
REFLECTION AND APPLICATION
Daniel 1:3 presents a stark picture of displacement, cultural imposition, and the overwhelming force of a foreign power, yet it simultaneously introduces the profound theme of divine orchestration. For believers today, this verse invites deep reflection on how we are called to respond when circumstances beyond our control disrupt our lives, challenge our identity, or threaten our faith. Like the young men of Judah, we may find ourselves in "Babylonian" contexts—environments, workplaces, or cultural settings that are contrary to our faith and values, designed to subtly or overtly pressure us into conformity. The king's command to "bring certain" individuals highlights a deliberate selection, reminding us that even in seemingly random, adverse, or oppressive situations, God's sovereign hand can be at work, positioning us precisely for His purposes. Our call is not to passively conform to the world's pressures, but to actively maintain our spiritual integrity and identity in Christ, trusting that God can powerfully use our presence, even in difficult and unexpected places, to bear witness to His truth, grace, and transformative power. This verse encourages us to view challenges not merely as obstacles to be endured, but as potential arenas for God to display His faithfulness and power through our steadfastness and unwavering commitment to Him.
Questions for Reflection
FAQ
What was the purpose of King Nebuchadnezzar's command in Daniel 1:3?
Answer: King Nebuchadnezzar's command in Daniel 1:3 was a highly strategic and calculated move to consolidate his empire and integrate conquered peoples. By selecting the brightest, most promising, and highest-ranking young men from the Israelite royal and noble families, he aimed to achieve several interconnected objectives. First, it effectively neutralized potential future leaders and sources of rebellion in Judah by removing them from their homeland. Second, it allowed him to systematically indoctrinate these individuals into Babylonian culture, language, and religion, fostering loyalty to his empire and diminishing their ties to their former identity. Third, it provided his administration with intelligent, capable, and well-educated individuals, thereby enhancing the efficiency and expertise of his royal court. This policy was a common and effective practice among ancient Near Eastern empires to both control and harness the talents of subjugated populations, ensuring their long-term subservience and contributing to the strength of the Babylonian state.
CHRIST-CENTERED FULFILLMENT
Daniel 1:3, though set in the context of Israel's exile and a pagan king's decree, profoundly points to the greater King and His eternal kingdom. Nebuchadnezzar's precise selection of the "king's seed" and "princes" from Judah's elite foreshadows God's own divine selection of a spiritual royal lineage, culminating in Jesus Christ, the true King of kings and Lord of lords. Just as these young men were chosen to serve in an earthly kingdom, believers are chosen by God to serve in His eternal kingdom, a spiritual lineage established not by earthly birthright or noble descent, but by grace through faith in Christ (1 Peter 2:9). The forced assimilation into Babylonian culture, meticulously designed to strip away Israelite identity and impose a foreign one, finds its ultimate contrast in Christ, who invites us into a new, transformative identity in Him. In Christ, we are no longer defined by earthly allegiances, national origins, or cultural pressures, but by our profound union with Him (Galatians 3:28). Furthermore, the narrative of Daniel and his friends, chosen and strategically placed in a foreign land to bear faithful witness to God's truth amidst paganism, powerfully prefigures Christ's mission to send His disciples into the world—a "foreign land" often hostile to God—to proclaim the good news of His kingdom to all nations (Matthew 28:19-20). Thus, Daniel 1:3, while detailing human power and the sorrow of exile, ultimately sets the stage for the glorious fulfillment of God's sovereign plan through His Son, Jesus Christ, who reigns supreme over all earthly kingdoms and gathers His chosen people from every tribe, tongue, and nation into His everlasting dominion.