Daniel 1:7

KJV

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.

KJV (with Strong's)

Unto whom the prince {H8269} of the eunuchs {H5631} gave {H7760} names {H8034}: for he gave {H7760} unto Daniel {H1840} the name of Belteshazzar {H1095}; and to Hananiah {H2608}, of Shadrach {H7714}; and to Mishael {H4332}, of Meshach {H4335}; and to Azariah {H5838}, of Abednego {H5664}.

Complete Jewish Bible

The chief officer gave them other names - to Dani'el he gave the name Belt'shatzar; to Hananyah, Shadrakh; to Misha'el, Meishakh; and to 'Azaryah, 'Aved-N'go.

Berean Standard Bible

The chief official gave them new names: To Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego.

American Standard Version

And the prince of the eunuchs gave names unto them: unto Daniel he gave the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego.

Commentary

### SUMMARY
Daniel 1:7 powerfully illustrates the Babylonian empire's strategic attempt to culturally and spiritually assimilate four young Judean nobles—Daniel, Hananiah, Mishael, and Azariah—by imposing new, idolatrous names. This deliberate act, orchestrated by the chief official, was a profound symbolic gesture of conquest, a psychological tactic designed to strip them of their Hebrew identity, sever their ties to the God of Israel, and integrate them fully into the service and polytheistic worldview of King Nebuchadnezzar's court.

### CONTEXT
* **Literary Context:** This verse marks a pivotal moment in the opening chapter of Daniel, immediately following the capture of Jerusalem and the selection of the finest young men from Judah's nobility for training in Babylon, as detailed in [Daniel 1:1-6](/daniel/1-1-6 "Daniel 1:1-6 - The Capture of Jerusalem and Selection of Youth"). The preceding verses establish their royal lineage, physical perfection, and intellectual aptitude, making them prime candidates for the assimilation program. The act of renaming in [Daniel 1:7](/daniel/1-7 "Daniel 1:7 - The Renaming of Daniel and His Friends") serves as the direct precursor to Daniel's resolute decision in [Daniel 1:8](/daniel/1-8 "Daniel 1:8 - Daniel's Resolve Not to Defile Himself") not to defile himself with the king's rich food and wine. This sequence sets the foundational conflict of the book: the tension between pagan pressure and faithful adherence to God, a theme that permeates the entire narrative of Daniel.
* **Historical & Cultural Context:** The practice of renaming conquered individuals by their captors was a common and deeply significant act in the ancient Near East. It was far more than a mere administrative change; it represented a profound assertion of dominance, ownership, and a deliberate attempt to erase the former identity, allegiance, and even the spiritual heritage of the vanquished. For these young Judean men, whose original Hebrew names explicitly honored Yahweh, the God of Israel, receiving names linked to Babylonian deities (such as Bel or Nabu) was a direct and forceful assault on their spiritual identity. This act underscored Nebuchadnezzar's perceived triumph not only over Judah but also over its God, aiming to psychologically bind the captives to their new masters and their pantheon of gods.
* **Key Themes:** The renaming described in [Daniel 1:7](/daniel/1-7 "Daniel 1:7 - The Renaming of Daniel and His Friends") introduces several foundational and enduring themes for the book of Daniel. Foremost is the theme of **Identity Under Pressure**, highlighting the profound challenge of maintaining one's covenantal identity and allegiance to God in a hostile, pagan environment. This act is a subtle yet potent form of **Spiritual Warfare**, a calculated attempt to undermine their faith and devotion to Yahweh, thereby setting the stage for later, more overt trials of faith, such as the fiery furnace in [Daniel 3](/daniel/3 "Daniel 3 - The Fiery Furnace") and the lion's den in [Daniel 6](/daniel/6 "Daniel 6 - Daniel in the Lion's Den"). Despite the apparent dominance of the Babylonian empire and its gods, the narrative implicitly asserts **God's Sovereignty**, demonstrating that even in exile and under duress, God remains supreme over earthly kingdoms and is capable of preserving His faithful servants.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **prince (Hebrew, _sar'_):** From H8269, meaning "a head person (of any rank or class); captain, chief, general, governor, ruler." This term emphasizes the significant authority and high standing of the official responsible for the renaming (Ashpenaz, the chief of the eunuchs). It underscores that this was not a casual act but an official, deliberate policy of the Babylonian court, reflecting a strategic move by the conquering power.
* **eunuchs (Hebrew, _çârîyç'_):** From H5631, meaning "a eunuch; by implication, valet (especially of the female apartments), and thus, a minister of state." While literally referring to castrated males, in this context, the term often denotes high-ranking court officials, trusted advisors, or administrators. These individuals held positions of intimate access and influence within the king's inner circle, making them ideal agents for implementing the assimilation process and overseeing the education of the young nobles.
* **names (Hebrew, _shêm'_):** From H8034, a primitive word meaning "an appellation, as a mark or memorial of individuality; by implication honor, authority, character." This word is profoundly significant because, in ancient cultures, a name was far more than a label; it often conveyed one's character, destiny, reputation, or allegiance. The act of giving a new name was a powerful symbolic gesture of establishing new ownership, asserting authority, and attempting to impose a new identity, aiming to overwrite the individual's previous character and allegiance.

#### Verse Breakdown
* **"Unto whom the prince of the eunuchs gave names:"** This opening clause identifies the agent of the action and the nature of the act itself. The "prince of the eunuchs" (Ashpenaz, mentioned in [Daniel 1:3](/daniel/1-3 "Daniel 1:3 - Ashpenaz, Chief of the Eunuchs")) held a position of considerable power and trust within the Babylonian court. The giving of "names" was a deliberate, official policy, signifying the conqueror's absolute control over the conquered and their intention to reshape the identity and allegiance of these young men.
* **"for he gave unto Daniel [the name] of Belteshazzar;"** Daniel's original Hebrew name, _Dânîyêʼl_ (H1840), means "God is my judge," reflecting his inherent identity and trust in Yahweh. His new Babylonian name, _Bêlṭᵉshaʼtstsar_ (H1095), means "Bel protect his life" or "Bel's prince," directly honoring Bel (Marduk), the chief god of Babylon. This change was a direct challenge to Daniel's identity rooted in the God of Israel, associating him instead with the primary deity of his captors.
* **"and to Hananiah, of Shadrach;"** Hananiah's Hebrew name, _Chănanyâh_ (H2608), means "Yahweh has been gracious." His new name, _Shadrak_ (H7714), is likely of foreign origin, possibly related to the Babylonian moon god Aku or another deity, or meaning "command of Aku." This renaming again aimed to shift his allegiance from the gracious God of Israel to a pagan deity.
* **"and to Mishael, of Meshach;"** Mishael's Hebrew name, _Mîyshâʼêl_ (H4332), is a rhetorical question, "Who is what God is?" affirming God's incomparable uniqueness. His new name, _Mêyshak_ (H4335), is also of uncertain Babylonian origin, possibly linked to Aku or meaning "who is like Aku?" The contrast is stark: from affirming Yahweh's unique supremacy to potentially comparing Him to a pagan god.
* **"and to Azariah, of Abednego."** Azariah's Hebrew name, _ʻĂzaryâh_ (H5838), means "Yahweh has helped." His new name, _ʻĂbêd Nᵉgôw_ (H5664), means "servant of Nabu," another prominent Babylonian deity, often considered the son of Bel/Marduk and the god of writing and wisdom. This renaming directly redefined him from a servant of Yahweh to a servant of a Babylonian idol, a powerful statement of enforced spiritual allegiance.

#### Literary Devices
The primary literary device at play in Daniel 1:7 is **Symbolism**. The act of renaming is deeply symbolic, representing the Babylonians' comprehensive attempt at total subjugation and cultural assimilation. It signifies a profound shift in allegiance, from the God of Israel to the gods of Babylon, and an effort to erase the young men's previous identity. The stark contrast between their original Hebrew names (all containing elements referring to "El" or "Yah," indicating a connection to God) and their new Babylonian names (invoking pagan deities) vividly highlights this spiritual conflict. Furthermore, the renaming serves as **Foreshadowing**, setting the stage for the subsequent trials of faith that Daniel and his friends will face. Their steadfast refusal to compromise their core identity, despite the external imposition of new names, anticipates their later acts of defiance and faithfulness in the face of life-threatening pressures, such as the fiery furnace and the lion's den.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 1:7 profoundly illustrates the ancient world's understanding of names as intrinsic to identity and allegiance, and how this concept intersects with divine sovereignty and human faithfulness. The Babylonians' attempt to rename Daniel and his friends was not merely an administrative formality; it was a spiritual assault, aiming to sever their connection to Yahweh and bind them to pagan deities. This act underscores the pervasive nature of spiritual warfare, where even seemingly mundane cultural practices can carry profound theological implications for one's ultimate loyalty. Yet, the narrative of Daniel consistently demonstrates that while external circumstances and labels may change, true identity and allegiance to God remain steadfast for those who choose faithfulness. This tension between outward pressure and inward conviction is a central theological concern, highlighting God's ability to preserve His people and their authentic identity even within hostile environments.

* [Genesis 17:5](/genesis/17-5 "Genesis 17:5 - Abram Becomes Abraham") - God renames Abram to Abraham, signifying a new covenantal identity and destiny, demonstrating divine authority over names and identity.
* [Isaiah 62:2](/isaiah/62-2 "Isaiah 62:2 - A New Name for Zion") - Prophesies a future time when God's people will receive a new name, signifying their renewed relationship and identity in Him.
* [Revelation 2:17](/revelation/2-17 "Revelation 2:17 - The White Stone and New Name") - Promises a "new name" to those who overcome, symbolizing a unique, intimate identity given by Christ, contrasting with the forced renaming in Daniel.

### REFLECTION AND APPLICATION
Daniel 1:7 serves as a powerful reminder that our identity is not merely a label given by the world but is fundamentally shaped by our deepest allegiance. In a world that constantly seeks to define us by our achievements, possessions, social status, or even political affiliations, this verse challenges us to consider where our true identity lies. Just as Daniel and his friends faced immense pressure to conform to Babylonian culture and adopt names that honored pagan gods, believers today encounter various pressures—cultural, professional, social, and ideological—that subtly or overtly attempt to redefine who we are, shift our allegiances, and compromise our Christian values. The resilience of these young men, who despite bearing new names, continued to live out their original, God-given identities, inspires us to remain steadfast in our faith. It calls us to examine whether our actions, choices, and priorities truly reflect the "new name" we bear as followers of Christ, or if we are allowing the world to impose an identity that contradicts our spiritual heritage and divine calling.

#### Questions for Reflection
* **In what specific ways does contemporary culture attempt to rename or redefine believers, subtly challenging their allegiance to Christ and their identity in Him?**
* **How does understanding the meaning of Daniel's original Hebrew name, "God is my judge," inform how he might have responded internally to being called "Belteshazzar" by his captors?**
* **What practical steps can we take to ensure our identity in Christ remains paramount and uncompromised, even when faced with significant pressures to conform to worldly standards?**

### FAQ
**Why was it so important for the Babylonians to change the names of Daniel and his friends?**

Answer: The changing of names was a powerful and common practice in the ancient Near East used by conquerors to assert their absolute dominance and ownership over the conquered. It was more than a bureaucratic act; it was a psychological and spiritual tactic. By giving new names, especially those honoring Babylonian deities, the captors aimed to strip the individuals of their former identity, sever their ties to their heritage and their God, and symbolically integrate them into the culture and religion of the conquering empire. For Daniel and his friends, whose original Hebrew names explicitly honored Yahweh, the God of Israel, this was a direct assault on their spiritual allegiance and a forced induction into the polytheistic Babylonian worldview, as seen in the meanings of their new names like [Belteshazzar](/daniel/1-7 "Daniel 1:7 - Daniel's Babylonian Name") (honoring Bel) and [Abednego](/daniel/1-7 "Daniel 1:7 - Azariah's Babylonian Name") (servant of Nabu). This act was a deliberate attempt to break their will and redirect their loyalty.

### CHRIST-CENTERED FULFILLMENT
The renaming of Daniel and his friends in [Daniel 1:7](/daniel/1-7 "Daniel 1:7 - The Renaming of Daniel and His Friends") powerfully foreshadows a profound truth found in Christ: the ultimate battle for identity and allegiance. Just as these young men faced an external force attempting to redefine them and sever their ties to God, humanity is born into a world that seeks to impose an identity apart from our Creator. However, in Christ, we are offered a radical new identity, not imposed by a conqueror, but freely given by a loving Savior. Through faith in Jesus, believers are "born again" ([John 3:3](/john/3-3 "John 3:3 - You Must Be Born Again")), receiving a new spiritual name and nature as children of God ([John 1:12](/john/1-12 "John 1:12 - Children of God")). This new identity in Christ transcends earthly allegiances and cultural pressures, rooting us in an eternal relationship with the Father and granting us access to His glorious inheritance ([Romans 8:17](/romans/8-17 "Romans 8:17 - Heirs with Christ")). While Daniel and his friends resisted the spiritual implications of their new names by their steadfast faithfulness, Christ Himself perfectly embodied faithfulness, maintaining His divine identity and allegiance to the Father even unto death on the cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")). Furthermore, the promise of a "new name" for believers in the New Testament ([Revelation 2:17](/revelation/2-17 "Revelation 2:17 - The White Stone and New Name")) speaks to the ultimate fulfillment of identity in Christ, where our true character and eternal belonging are sealed by God Himself, far surpassing any earthly attempt to define or diminish us.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Daniel 5:12

Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation.

Daniel 4:8

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],

Daniel 2:49

Then Daniel requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon: but Daniel [sat] in the gate of the king.

2 Kings 23:34

And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there.

2 Kings 24:17

And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah.

Daniel 1:3

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;

Daniel 1:10

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.