TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
The king assigned them a daily portion of his own food and the wine he drank, and they were to be cared for in this way for three years. At the end of this time they were to become the king's attendants.
Berean Standard Bible
The king assigned them daily provisions of the royal food and wine. They were to be trained for three years, after which they were to enter the king’s service.
American Standard Version
And the king appointed for them a daily portion of the king’s dainties, and of the wine which he drank, and that they should be nourished three years; that at the end thereof they should stand before the king.
World English Bible Messianic
The king appointed for them a daily portion of the king’s dainties, and of the wine which he drank, and that they should be nourished three years; that at its end they should stand before the king.
Geneva Bible (1599)
And the King appointed them prouision euery day of a portion of the Kings meate, and and of the wine, which he dranke, so nourishing them three yeere, that at the ende thereof, they might stande before the King.
Young's Literal Translation
And the king doth appoint for them a rate, day by day, of the king's portion of food, and of the wine of his drinking, so as to nourish them three years, that at the end thereof they may stand before the king.
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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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Theodoret of CyrusAD 458
COMMENTARY ON DANIEL 1:5-6
So here he informs us of the king’s generosity in providing them with nourishment that was not of an ordinary kind fit for captives and slaves; instead, he gave orders for them to share in the king’s table. Shortly afterward he mentions their self-control and sound values, not indulging in self-glorification but proposing a beneficial lesson to those prepared to accept benefit. It is possible to see also the moderation in his thinking: after mentioning above that the king ordered young men of royal birth to be chosen, fair to behold and of becoming stature, and citing at this point the persons’ names, he simply referred to the tribe of Judah and concealed their royal connections.
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 1:5 outlines King Nebuchadnezzar's strategic decree to provide a daily allotment of royal delicacies and wine to the select young Judean captives, including Daniel and his companions. This provision was integral to a meticulously planned three-year training program, designed not only to physically sustain these promising youths but also to thoroughly assimilate them into Babylonian court culture, preparing them to serve as trusted royal advisors and officials.
CONTEXT
Literary Context: Daniel 1:5 is a pivotal component of the introductory narrative of the Book of Daniel, immediately following the account of Babylon's conquest of Jerusalem and the subsequent selection of the most intelligent and capable young men from the Judean nobility, as detailed in Daniel 1:1-4. This verse precisely sets the stage for the profound ethical and spiritual conflict that emerges in Daniel 1:8, where Daniel and his friends courageously refuse the king's provisions due to their unwavering dietary and religious convictions. It powerfully illustrates the deliberate and insidious strategy of the Babylonian empire to integrate conquered peoples by systematically reshaping their identity, language, and worldview. Furthermore, it foreshadows the recurring theme of divine testing, faithfulness, and miraculous intervention that defines much of Daniel's prophetic ministry and the broader narrative of the book. The king's provision, while superficially appearing as an act of generosity, is revealed as a crucial and calculated element in this comprehensive assimilation process.
Historical & Cultural Context: The events depicted in Daniel 1:5 unfold during the nascent years of the Babylonian exile, specifically subsequent to Nebuchadnezzar's initial siege of Jerusalem in 605 BC, which precipitated the first significant deportation of Judean elites. It was a well-established and common practice for powerful ancient Near Eastern empires, such as Babylon, to strategically assimilate the most intelligent, skilled, and promising individuals from conquered territories into their own administrative and intellectual structures. This served a dual purpose: it strengthened the empire by incorporating new talent and diverse perspectives, while simultaneously weakening the national and cultural identity of the subjugated people, thereby reducing the likelihood of rebellion. The "king's meat" (פתבג, pathbag), a Persian loanword for royal delicacies, and the "wine" were far more than mere sustenance; they profoundly symbolized allegiance to the monarch and active participation in the royal court's life and customs. Such provisions frequently included food that was ritually unclean according to Mosaic law, or, more critically, food that had been consecrated or offered to pagan deities, thereby posing a significant and direct religious challenge for devout Israelites committed to monotheism. The specified three-year training period was a standard duration for comprehensive education in the Babylonian language (likely Aramaic and Akkadian), literature, astronomy, mathematics, and intricate court etiquette, ensuring that the young men would be fully functional, loyal, and integrated within the imperial system.
Key Themes: Daniel 1:5 introduces several foundational and enduring themes that resonate throughout the entire Book of Daniel. Firstly, it starkly underscores the theme of assimilation versus faithfulness, as the king's seemingly benevolent provision represents a subtle yet powerful attempt to erode the distinct identity and covenantal commitment of the Judean captives. This immediately establishes the central tension between conforming to the pervasive pressures of worldly systems and steadfastly maintaining integrity to God's covenant, a challenge that believers have faced across all generations (Romans 12:2). Secondly, the verse subtly highlights the overarching theme of divine sovereignty in exile. Even amidst the apparent defeat and profound captivity of God's people, the narrative implicitly suggests that God's providential hand is ultimately at work, preparing individuals for His specific purposes, as vividly demonstrated in the subsequent narrative of Daniel's remarkable rise to prominence. Thirdly, it emphasizes the importance of wisdom and education, albeit initially presented within a pagan framework. The rigorous training period was designed to impart knowledge and practical skills, a theme that later finds its ultimate and divine source in God Himself, who is the giver of true wisdom (Proverbs 2:6). Finally, the provision itself serves as a crucial test of integrity and commitment, compelling the young men to confront their deepest convictions regarding the dietary laws of Moses and their exclusive worship of the one true God in a polytheistic and idolatrous environment.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage skillfully employs several potent literary devices. Irony is profoundly present in the "nourishing" provision itself, which, while ostensibly intended for the physical and intellectual growth of the young men, simultaneously poses a grave spiritual threat to their deeply held faith and covenantal purity. The king's apparent generosity is ironically the very instrument that precipitates a profound test of their integrity. Foreshadowing is powerfully evident as this seemingly benign provision sets the immediate stage for Daniel's pivotal and courageous decision in Daniel 1:8, where his resolute refusal to defile himself becomes the central conflict and a defining moment. The "king's meat" and "wine" function as potent Symbols of the Babylonian system's pervasive attempt to assimilate, control, and compromise; they represent the seductive power of worldly comfort, prestige, and opportunity that can subtly undermine spiritual convictions. Finally, a subtle but significant Contrast is introduced between the king's grand, human-centric plans and God's ultimate, sovereign purposes, which will become abundantly evident as Daniel and his friends remarkably prosper by divine favor, demonstrating that God's plan transcends human schemes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 1:5 introduces the fundamental tension between living faithfully in exile and the pervasive pressures of assimilation into a dominant, pagan culture. The king's provision, though superficially a benevolent act, was a strategic tool of indoctrination, meticulously designed to mold the young men into loyal Babylonian subjects, thereby erasing their distinct Judean identity. This raises profound and timeless questions about how believers are to maintain their unique identity and unwavering convictions when confronted with cultural pressures that subtly, yet powerfully, undermine their faith. The theological implication is clear: true nourishment, both physical and spiritual, ultimately comes from God's divine provision and steadfast adherence to His commands, rather than from worldly sources that may compromise one's integrity or lead to spiritual defilement. This verse sets the stage for God's remarkable faithfulness to those who honor Him, demonstrating unequivocally that divine wisdom, favor, and protection can operate powerfully even within overtly hostile and idolatrous environments.
REFLECTION AND APPLICATION
Daniel 1:5 offers a profound and timeless lesson for believers navigating a world that is often profoundly at odds with biblical values. The "king's meat" and "wine" serve as powerful archetypes for the subtle, yet pervasive, temptations and pressures to conform to societal norms, even when these norms directly conflict with our most deeply held convictions. These pressures frequently come disguised as appealing opportunities, comforting conveniences, or seemingly legitimate pathways to advancement and prestige, much like the royal provision offered to Daniel and his friends. This verse challenges us to critically and discerningly examine the true sources of our "nourishment"—what we consume, what influences our thoughts and actions, and what we allow to shape our fundamental identity and worldview. Maintaining spiritual integrity in a pluralistic or even overtly hostile environment demands intentional discernment, unwavering resolve, and a resolute commitment to God's Word, even when such a choice implies choosing a path that appears less convenient, less comfortable, or less prestigious in the eyes of the world. Our ultimate goal, mirroring Daniel's steadfast commitment, should be to "stand" faithfully before God, having preserved our integrity and maintained our faithfulness, rather than merely "standing before the king" of this transient world.
Questions for Reflection
FAQ
Why was the "king's meat" and "wine" an issue for Daniel and his friends?
Answer: The "king's meat" and "wine" presented multiple significant issues for devout Israelites like Daniel and his friends. Firstly, a substantial portion of the food would likely have been considered unclean according to the Mosaic dietary laws, which are meticulously outlined in Leviticus 11 and Deuteronomy 14. This included specific animals, methods of slaughter, or preparation techniques that did not adhere to Israelite kosher standards. Secondly, and perhaps more profoundly, it was a ubiquitous practice in pagan courts for food and drink to be dedicated or offered to idols before being consumed. Partaking in such provisions would have been perceived as direct participation in idol worship or, at the very least, defiling oneself by association with pagan rituals, which was strictly forbidden by God's covenant (Exodus 34:15). Daniel and his friends understood that their distinct identity as God's chosen people was inextricably linked to their unwavering adherence to His covenant, even while living in the challenging context of exile.
What was the purpose of the three-year training period?
Answer: The three-year training period was a comprehensive and strategically designed program intended to fully assimilate the young Judean captives into Babylonian culture and administration. It encompassed an intensive curriculum involving the learning of the Babylonian language (likely Aramaic and Akkadian), literature, history, and sciences, alongside rigorous instruction in court etiquette and administrative procedures. The overarching goal was to transform these foreign elites into loyal, competent, and culturally integrated servants of the king, capable of advising him and effectively managing crucial affairs of state. This extended period allowed for deep cultural immersion and the cultivation of advanced skills necessary for high-level governmental service, thereby ensuring their complete integration into the Babylonian imperial system so they could effectively "stand before the king" (serve directly in his presence).
CHRIST-CENTERED FULFILLMENT
Daniel 1:5, with its poignant depiction of a subtle yet profound test of faithfulness through the provision of the king's table, ultimately directs our gaze to Jesus Christ. While Daniel and his friends faced the formidable challenge of potential defilement from worldly provisions, Jesus Christ, the true Son of David and the ultimate King of kings, perfectly embodied purity and unwavering obedience in the face of every conceivable temptation. He declared that His true "nourishment" came not from the provisions of this world, but from faithfully doing the will of His Father (John 4:34). In stark contrast to the king's food, which threatened to defile and compromise, Christ offers Himself as the true bread of life (John 6:35) and the source of living water (John 4:10), providing spiritual nourishment that profoundly cleanses, sustains, and transforms, rather than defiles. His perfectly righteous life and sacrificial death on the cross enable believers, who were once captives to sin and its defilement, to "stand before the King" of the universe, not through their own merit or any earthly training program, but solely through His imputed righteousness (Romans 5:2). Daniel's resolute commitment to God's commands foreshadows Christ's unwavering devotion to His Father's will, even unto death, thereby ensuring that all who trust in Him are truly nourished, eternally equipped, and perfectly prepared to serve in God's everlasting kingdom.