TRV
Translation
King James Version
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.
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.
World English Bible Messianic
The prince of the eunuchs gave names to them: to Daniel he gave the name Belteshazzar; and to Hananiah, Shadrach; and to Mishael, Meshach; and to Azariah, Abednego.
Geneva Bible (1599)
Vnto whome the chiefe of the Eunuches gaue other names: for hee called Daniel, Belteshazzar, and Hananiah, Shadrach, and Mishael, Meshach, and Azariah, Abednego.
Young's Literal Translation
and the chief of the eunuchs setteth names on them, and he setteth on Daniel, Belteshazzar; and on Hananiah, Shadrach; and on Mishael, Meshach; and on Azariah, Abed-Nego.
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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 7. "And the overseer of the eunuchs imposed names upon them, calling Daniel Belteshazzar (Balthasar), and Hananiah Shadrach, and Mishael Meshach, and Azariah Abednego." It was not only the overseer or master of the eunuchs (as others have rendered it, the "chief-eunuch") who changed the names of saints, but also Pharaoh called Joseph in Egypt Somtonphanec (Genesis 41:45), for neither of them wished them to have Jewish names in the land of captivity. Wherefore the prophet says in the Psalm: "How shall we sing the Lord's song in a strange land?" (Psalm 137:4). Furthermore the Lord Himself changes names benignly, and on the basis of events imposes names of special significance, so as to call Abram Abraham (Genesis 17:5), and Sarai Sarah (Genesis 17:15). Also in the Gospel, the former Simon received the name of Peter (Mark 3:16), and the sons of Zebedee are called "sons of thunder" (Mark 3:17) - which is not boanerges, as most people suppose, but is more correctly read benereem.
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 1:7 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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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 (honoring Bel) and Abednego (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 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), receiving a new spiritual name and nature as children of God (John 1:12). 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). 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). Furthermore, the promise of a "new name" for believers in the New Testament (Revelation 2:17) 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.