65 lines
13 KiB
HTML
65 lines
13 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script type="text/javascript">
|
|
PriorBook = 'Ezekiel';
|
|
PriorBookURL = './Comm/jfb/Eze/Eze000.html';
|
|
PriorChapter = 'Daniel Intr.';
|
|
PriorChapterURL = './Comm/jfb/Dan/Dan000.html';
|
|
NextBook = 'Hosea';
|
|
NextBookURL = './Comm/jfb/Hsa/Hsa000.html';
|
|
NextChapter = 'Daniel 2';
|
|
NextChapterURL = './Comm/jfb/Dan/Dan002.html';
|
|
Title = 'The Book of Daniel';
|
|
SubTitle1 = 'Commentary by A. R. FAUSSET';
|
|
SubTitle2 = '';
|
|
SubTitle3 = 'CHAPTER 1';
|
|
SubTitle3Cased = 'Chapter 1';
|
|
Author = ' Jamieson, Fausset & Brown';
|
|
imageMasthead = 'jfb.gif';
|
|
authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
|
|
</script>
|
|
<script src="./js/Comms/JFB.js" type="text/javascript"></script>
|
|
</head><body>
|
|
<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
|
|
|
|
<p id="Da1_1"><a onclick="return mV('Dan',1,'1-21');">Dan 1:1-21</a>. THE BABYLONIAN CAPTIVITY BEGINS; DANIEL'S EDUCATION AT BABYLON, ETC.
|
|
<p><b>1. third year</b>—compare <a onclick="return mV('Jer',25,1);">Jer 25:1</a>, "the <i>fourth</i> year; Jehoiakim came to the throne at the <i>end</i> of the year, which Jeremiah reckons as the <i>first</i> year, but which Daniel leaves out of count, being an incomplete year: thus, in Jeremiah, it is "the <i>fourth</i> year"; in Daniel, "the <i>third</i>" [JAHN]. However, Jeremiah (<a onclick="return mV('Jer',25,1);">Jer 25:1</a>; <a onclick="return mV('Jer',46,2);">46:2</a>) merely says, the fourth year of Jehoiakim coincided with the first of Nebuchadnezzar, when the latter <i>conquered the Egyptians at Carchemish;</i> not that the <i>deportation of captives from Jerusalem</i> was in the fourth year of Jehoiakim: this probably took place in the end of the third year of Jehoiakim, shortly <i>before</i> the battle of Carchemish [FAIRBAIRN]. Nebuchadnezzar took away the captives as hostages for the submission of the Hebrews. <i>Historical</i> Scripture gives no positive account of this first deportation, with which the Babylonian captivity, that is, Judah's subjection to Babylon for seventy years (<a onclick="return mV('Jer',29,10);">Jer 29:10</a>), begins. But <a onclick="return mV('2Ch',36,6,7);">2Ch 36:6-7</a>, states that Nebuchadnezzar had intended "to carry Jehoiakim to Babylon," and that he "carried off the vessels of the house of the Lord" thither. But Jehoiakim died at Jerusalem, before the conqueror's intention as to him was carried into effect (<a onclick="return mV('Jer',22,18,19);">Jer 22:18-19</a>; <a onclick="return mV('Jer',36,30);">36:30</a>), and his dead body, as was foretold, was dragged out of the gates by the Chaldean besiegers, and left unburied. The second deportation under Jehoiachin was eight years later.
|
|
<p id="Da1_2"><b>2. Shinar</b>—the old name of Babylonia (<a onclick="return mV('Gen',11,2);">Gen 11:2</a>; <a onclick="return mV('Gen',14,1);">14:1</a>; <a onclick="return mV('Isa',11,11);">Isa 11:11</a>; <a onclick="return mV('Zec',5,11);">Zec 5:11</a>). Nebuchadnezzar took only "part of the vessels," as he did not intend wholly to overthrow the state, but to make it tributary, and to leave such vessels as were absolutely needed for the public worship of Jehovah. Subsequently all were taken away and were restored under Cyrus (<a onclick="return mV('Ezr',1,7);">Ezr 1:7</a>).
|
|
<br><br><b>his god</b>—Bel. His temple, as was often the case among the heathen, was made "treasure house" of the king.
|
|
<p id="Da1_3"><b>3. master of...eunuchs</b>—called in Turkey the <i>kislar aga.</i>
|
|
<br><br><b>of the king's seed</b>—compare the prophecy, <a onclick="return mV('2Ki',20,17,18);">2Ki 20:17-18</a>.
|
|
<p id="Da1_4"><b>4. no blemish</b>—A handsome form was connected, in Oriental ideas, with mental power. "Children" means youths of twelve or fourteen years old.
|
|
<br><br><b>teach...tongue of...Chaldeans</b>—their language and literature, the Aramaic-Babylonian. That the heathen lore was not altogether valueless appears from the Egyptian magicians who opposed Moses; the Eastern Magi who sought Jesus, and who may have drawn the tradition as to the "King of the Jews" from <a onclick="return mV('Dan',9,24);">Dan 9:24</a>, etc., written in the East. As Moses was trained in the learning of the Egyptian sages, so Daniel in that of the Chaldeans, to familiarize his mind with mysterious lore, and so develop his heaven-bestowed gift of understanding in visions (<a onclick="return mV('Dan',1,4,5,17);">Dan 1:4-5, 17</a>).
|
|
<p id="Da1_5"><b>5. king's meat</b>—It is usual for an Eastern king to entertain, from the food of his table, many retainers and royal captives (<a onclick="return mV('Jer',52,33,34);">Jer 52:33-34</a>). The <i>Hebrew</i> for "meat" implies <i>delicacies.</i>
|
|
<br><br><b>stand before the king</b>—as attendant courtiers; not as eunuchs.
|
|
<p id="Da1_6"><b>6. children of Judah</b>—the most noble tribe, being that to which the "king's seed" belonged (compare <a onclick="return mV('Dan',1,3);">Dan 1:3</a>).
|
|
<p id="Da1_7"><b>7. gave names</b>—designed to mark their new relation, that so they might forget their former religion and country (<a onclick="return mV('Gen',41,45);">Gen 41:45</a>). But as in Joseph's case (whom Pharaoh called Zaphnath-paaneah), so in Daniel'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, but the name marking his relation to God ("Daniel," <i>God my Judge,</i> the theme of his prophecies being <i>God's judgment</i> on the heathen world powers).
|
|
<br><br><b>Hananiah</b>—that is, "whom Jehovah hath favored."
|
|
<br><br><b>Shadrach</b>—from <i>Rak,</i> in Babylonian, "the King," that is, "the Sun"; the same root as in <i>Abrech</i> (<a onclick="return mV('Gen',41,43);">Gen 41:43</a>, <i>Margin</i>), inspired or illumined by the Sun-god."
|
|
<br><br><b>Mishael</b>—that is, "who is what God is?" <i>Who is comparable to God?</i>
|
|
<br><br><b>Meshach</b>—The Babylonians retained the first syllable of Mishael, the <i>Hebrew</i> name; but for <i>El,</i> that is, GOD, substituted <i>Shak,</i> the Babylonian goddess, called Sheshach (<a onclick="return mV('Jer',25,26);">Jer 25:26</a>; <a onclick="return mV('Jer',51,41);">51:41</a>), answering to the Earth, or else Venus, the goddess of love and mirth; it was during her feast that Cyrus took Babylon.
|
|
<br><br><b>Azariah</b>—that is, "whom Jehovah helps."
|
|
<br><br><b>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 four leading gods [HERODOTUS, <i>Clio</i>]; Bel, the Chief-god, the Sun-god, Earth-god, and Fire-god. To the last the three youths were consigned when refusing to worship the golden image (<a onclick="return mV('Dan',3,12);">Dan 3:12</a>). The <i>Chaldee version</i> translates "Lucifer," in <a onclick="return mV('Isa',14,12);">Isa 14:12</a>, <i>Nogea,</i> the same as <i>Nego.</i> The names thus at the outset are significant of the seeming triumph, but sure downfall, of the heathen powers before Jehovah and His people.
|
|
<p id="Da1_8"><b>8. Daniel...would not defile himself with...king's meat</b>—Daniel is specified as being the leader in the "purpose" (the word implies a <i>decided</i> resolution) to abstain from defilement, thus manifesting a character already formed for prophetical functions. The other three youths, no doubt, shared in his purpose. It was the custom to throw a small part of the viands and wine upon the earth, as an initiatory offering to the gods, so as to consecrate to them the whole entertainment (compare <a onclick="return mV('Deu',32,38);">Deu 32:38</a>). To have partaken of such a feast would have been to sanction idolatry, and was forbidden even after the legal distinction of clean and unclean meats was done away (<a onclick="return mV('1Cr',8,7,10);">1Cr 8:7, 10</a>; <a onclick="return mV('1Cr',10,27,28);">10:27-28</a>). Thus the faith of these youths was made instrumental in overruling the evil foretold against the Jews (<a onclick="return mV('Eze',4,13);">Eze 4:13</a>; <a onclick="return mV('Hsa',9,3);">Hsa 9:3</a>), to the glory of God. Daniel and his three friends, says AUBERLEN, stand out like an oasis in the desert. Like Moses, Daniel "chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (<a onclick="return mV('Hbr',11,25);">Hbr 11:25</a>; see <a onclick="return mV('Dan',9,'3-19');">Dan 9:3-19</a>). He who is to interpret divine revelations must not feed on the dainties, nor drink from the intoxicating cup, of this world. This made him as dear a name to his countrymen as Noah and Job, who also stood alone in their piety among a perverse generation (<a onclick="return mV('Eze',14,14);">Eze 14:14</a>; <a onclick="return mV('Eze',14,14);">28:3</a>).
|
|
<br><br><b>requested</b>—While decided in principle, we ought to seek our object by gentleness, rather than by an ostentatious testimony, which, under the plea of faithfulness, courts opposition.
|
|
<p id="Da1_9"><b>9. God...brought Daniel into favour</b>—The favor of others towards the godly is the doing of God. So in Joseph's case (<a onclick="return mV('Gen',39,21);">Gen 39:21</a>). Especially towards Israel (<a onclick="return mV('Psa',106,46);">Psa 106:46</a>; compare <a onclick="return mV('Pro',16,7);">Pro 16:7</a>).
|
|
<p id="Da1_10"><b>10. worse liking</b>—looking less healthy.
|
|
<br><br><b>your sort</b>—of <i>your age,</i> or <i>class;</i> literally, "circle."
|
|
<br><br><b>endanger my head</b>—An arbitrary Oriental despot could, in a fit of wrath at his orders having been disobeyed, command the offender to be instantly decapitated.
|
|
<p id="Da1_11"><b>11. Melzar</b>—rather, the steward, or chief butler, entrusted by Ashpenaz with furnishing the daily portion to the youths [GESENIUS]. The word is still in use in Persia.
|
|
<p id="Da1_12"><b>12. pulse</b>—The <i>Hebrew</i> expresses any vegetable grown from <i>seeds,</i> that is, vegetable food in general [GESENIUS].
|
|
<p id="Da1_13"><b>13-15.</b> Illustrating <a onclick="return mV('Deu',8,3);">Deu 8:3</a>, "Man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord."
|
|
<p id="Da1_17"><b>17. God gave them knowledge</b>— (<a onclick="return mV('Exd',31,2,3);">Exd 31:2-3</a>; <a onclick="return mV('1Ki',3,12);">1Ki 3:12</a>; <a onclick="return mV('Job',32,8);">Job 32:8</a>; <a onclick="return mV('Jam',1,5,17);">Jam 1:5, 17</a>).
|
|
<br><br><b>Daniel had understanding in...dreams</b>—God thus made one of the despised covenant-people eclipse the Chaldean sages in the very science on which they most prided themselves. So Joseph in the court of Pharaoh (<a onclick="return mV('Gen',40,5);">Gen 40:5</a>; <a onclick="return mV('Gen',41,'1-8');">41:1-8</a>). Daniel, in these praises of his own "understanding," speaks not through vanity, but by the direction of God, as one transported out of himself. See my JFB for <a href= "./Comm/jfb/Dan/Dan000.html#contents"><i>Introduction,</i></a> "CONTENTS OF THE BOOK."
|
|
<p id="Da1_18"><b>18. brought them in</b>—that is, not only Daniel and his three friends, but other youths (<a onclick="return mV('Dan',1,3,19);">Dan 1:3, 19</a>, "among <i>them all</i>").
|
|
<p id="Da1_19"><b>19. stood...before the king</b>—that is, were advanced to a position of favor near the throne.
|
|
<p id="Da1_20"><b>20. ten times</b>—literally, "ten hands."
|
|
<br><br><b>magicians</b>—properly, "sacred scribes, skilled in the sacred writings, a class of Egyptian priests" [GESENIUS]; from a <i>Hebrew</i> root, "a pen." The word in our <i>English Version,</i> "magicians," comes from <i>mag,</i> that is, "a priest." The Magi formed one of the six divisions of the Medes.
|
|
<br><br><b>astrologers</b>—<i>Hebrew,</i> "enchanters," from a root, "to conceal," pactisers of the occult arts.
|
|
<p id="Da1_21"><b>21. Daniel continued...unto...first year of Cyrus</b>— (<a onclick="return mV('2Ch',36,22);">2Ch 36:22</a>; <a onclick="return mV('Ezr',1,1);">Ezr 1:1</a>). Not that he did not continue <i>beyond</i> that year, but the expression is designed to mark the fact that he who was one of the first captives taken to Babylon, lived to see the end of the captivity. See my JFB for <a href="./Comm/jfb/Dan/Dan000.html#significance"><i>Introduction,</i></a> "SIGNIFICANCE OF THE BABYLONIAN CAPTIVITY." In <a onclick="return mV('Dan',10,1);">Dan 10:1</a> he is mentioned as living "in the third year of Cyrus." See <i>Margin Note,</i> on the use of "till" (<a onclick="return mV('Psa',110,1);">Psa 110:1</a>; <a onclick="return mV('Psa',112,8);">112:8</a>).
|
|
</div></div><div class="return"><a href="#top">Return to Top</a></div>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script> |