ดาเนียล 1:6 วิจารณ์

This chapter gives us a more particular account of the beginning of Daniel's life, his original and education, than we have of any other of the prophets. Isaiah, Jeremiah, and Ezekiel, began immediately with divine visions; but Daniel began with the study of human learning, and was afterwards honoured with divine visions; such variety of methods has God taken in training up men for the service of his church. We have here, I. Jehoiakim's first captivity (Dan 1:1, Dan 1:2), in which Daniel, with others of the seed-royal, was carried to Babylon. II. The choice made of Daniel, and some other young men, to be brought up in the Chaldean literature, that they might be fitted to serve the government, and the provision made for them (Dan 1:3-7). III. Their pious refusal to eat the portion of the king's meat, and their determining to live upon pulse and water, which, having tried it, the master of the eunuchs allowed them to do, finding that it agreed very well with them (Dan 1:8-16). IV. Their wonderful improvement, above all their fellows, in wisdom and knowledge (Dan 1:17-21).

This chapter begins with an account of the first captivity of the Jews, in the times of Jehoiakim; of which captivity Daniel was one, and it is mentioned on his account, Dan 1:1, who, with others, were selected by the order of the king of Babylon, to be educated in the learning of the Chaldeans, and to be maintained at his expense, in order to be his ministers, Dan 1:3, but Daniel and his three companions refused the king's meat and wine, lest they should be defiled; in which they were indulged by their governor, after trial being made, that they were fairer and fatter for it, Dan 1:8, and, at the end of the time appointed, they appeared to have a large share of knowledge, wisdom, and learning; upon which they were taken into the king's court and service, Dan 1:17, and the chapter is concluded with observing the long continuation of Daniel here, even to the first year of Cyrus, Dan 1:21.

Now among these were of the children of Judea, Among those youths that were selected from the rest, and brought up in the above manner, and for the above purposes, who were of the tribe of Judah, and very likely of the house of David, and of royal descent, were the four following persons: Daniel, Hananiah, Mishael, and Azariah; who are particularly mentioned, because they were the most famous and renowned of them, and are concerned in the subsequent history and account of facts: their names are expressive and significant: Daniel signifies "God is my Judge"; Hananiah may be interpreted "God is gracious to me"; Mishael is by some thought to be the same as Michael, "he who is God", or "as God"; and by others, "asked of God", by his mother, as Samuel was by Hannah, so Saadiah interprets it; and Azariah may be explained, "God is my help", or "helps me".

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.

This chapter begins with giving a short account of Nebuchadnezzar's conquest of Judea, when Jehoiakim became tributary to him; and consequently the seventy years' captivity and vassalage began, Dan 1:1, Dan 1:2. On this expedition (taking Egypt in his way) the king of Babylon set out towards the end of the third year of Jehoiakim, but did not take Jerusalem before the ninth month of the year following. Hence the seeming discrepancy between Daniel and Jeremiah, (Jer 25:1), the one computing from the time of his setting out on the expedition, and the other from the time in which the purpose of it was accomplished. We have next an account of the manner in which Daniel and his companions were brought up at the king's court, Dan 1:3-7. They reject the daily provision of meat granted by the king, lest they should be defiled, and are allowed to live on pulse, Dan 1:8-16. Their great proficiency in the wisdom of that time, Dan 1:17-20. Daniel flourishes till the reign of Cyrus the Persian, Dan 1:21.

Now among these - There were no doubt several noble youths from other provinces: but the four mentioned here were Jews, and are supposed to have all been of royal extraction.

THE BABYLONIAN CAPTIVITY BEGINS; DANIEL'S EDUCATION AT BABYLON, &C. (Dan. 1:1-21) third year--compare Jer 25:1, "the fourth year; Jehoiakim came to the throne at the end of the year, which Jeremiah reckons as the first year, but which Daniel leaves out of count, being an incomplete year: thus, in Jeremiah, it is "the fourth year"; in Daniel, "the third" [JAHN]. However, Jeremiah (Jer 25:1; Jer 46:2) merely says, the fourth year of Jehoiakim coincided with the first of Nebuchadnezzar, when the latter conquered the Egyptians at Carchemish; not that the deportation of captives from Jerusalem was in the fourth year of Jehoiakim: this probably took place in the end of the third year of Jehoiakim, shortly before the battle of Carchemish [FAIRBAIRN]. Nebuchadnezzar took away the captives as hostages for the submission of the Hebrews. Historical Scripture gives no positive account of this first deportation, with which the Babylonian captivity, that is, Judah's subjection to Babylon for seventy years (Jer 29:10), begins. But Ch2 36:6-7, 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 (Jer 22:18-19; Jer 36:30), 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.

children of Judah--the most noble tribe, being that to which the "king's seed" belonged (compare Dan 1:3).

Historico-Biographical Introduction When Nebuchadnezzar first besieged Jerusalem he not only took away the holy vessels of the temple, but also commanded that several Israelitish youths of noble lineage, among whom was Daniel, should be carried to Babylon and there educated in the science and wisdom of the Chaldeans for service in his court, which they entered upon when their education was completed. This narrative, in which the stedfast attachment of Daniel and his three friends to the religion of their fathers, and the blessings which flowed to them from this fidelity (Dan 1:8-17), are particularly set forth, forms the historical introduction to the following book, whilst it shows how Daniel reached the place of influence which he held, a place which was appointed for him according to the divine counsel, during the Babylonish exile, for the preservation and development of the Old Testament kingdom of God. It concludes (Dan 1:21) with the remark, that Daniel continued to occupy this place till the first year of Cyrus.