Daniel 1 3 4

Daniel 1:3-4
Daniel 1:3-Nebuchadnezzar Commands Ashpenaz, His Chief Official To

Choose Certain Israelites of Royal and Noble Descent For Governmental
Service
Review of Daniel 1:1-2
Daniel 1:1 records king Nebuchadnezzar of Babylon attacking Jerusalem in the

third year of the reign of king Jehoiakim of Judah.
Daniel 1:1 During the third year of Jehoiakim’s reign, Judah’s king,
Nebuchadnezzar, Babylon’s king arrived at Jerusalem and then he lay siege
against her.
We noted that Daniel 1:1 appears to conflict with Jeremiah 25:1 and 46:2. The
latter two state that Nebuchadnezzar of Babylon attacked Jerusalem during the
fourth year of Jehoiakim’s reign. The critics of the Bible have seized upon this
“apparent” contradiction. However, it is easily resolved when we understand that
Daniel is writing from the Babylonian perspective and Jeremiah from the Jewish
perspective. The Babylonians considered the first year of a king’s reign as the
accession year, i.e. the year he ascended to the throne. That “year” would often last
only a few months. The first regnal year or in other words his first full year of
reign began with the first day of the new civil year. For the Babylonians this would
have been the first of Nisan (late March and early April). Jeremiah was writing
from the Jewish perspective who followed the accession year system. The Jews
began their civil year on the first of Tishri (late September and early October).
Pharaoh Neco of Egypt installed Jehoiakim as a vassal king under Egyptian
authority in the fall of 609 B.C., changing his name from Eliakim to Jehoiakim.
This year was Jehoiakim’s accession year. His first regnal year was 608 B.C. After
the downfall of Assyrian, Neco marched into Palestine. He did this to assist the
Assyrian forces according to the Babylonian Chronicle published in 1923 by Gadd.
Josiah did not want Neco to aid the enemies of Judah and thus sought to stop him
at Megiddo. However he was assassinated there in 609 B.C. Jehoahaz II, the son of
Josiah was installed as king but after three months he was ousted by Neco in favor
of his elder brother Jehoiakim. Neco made him a tributary and demanded him to
pay one hundred talents of silver and one of gold (2 Kings 23:33).
In 605 B.C., Nebuchadnezzar attacked Egypt in the Battle of Carchemish which
resulted in the defeat of Egypt. Carchemish was destroyed by the Babylonians in
approximately June of that year. The Babylonian king pursued the Egyptians and
thus expanded his area of authority. He went into Syria and toward Palestine. Upon
learning of the death of his father Nabopolassar, Nebuchadnezzar returned from
ã2011 William E. Wenstrom, Jr. Bible Ministries 1
Riblah to Babylon in August 605 B.C. where he was crowned king. After this he
returned to Palestine and attacked Jerusalem in September 605 B.C.
Thus, if Jehoiakim’s first regnal year began in Nisan 608, Nebuchadnezzar’s
defeat of the Assyrian-Egyptian coalition at the battle of Carchemish would have
taken place during Jehoiakim’s third regnal year according to Babylonian
reckoning, which again would have the first regnal year as beginning with the first
of Nisan. On other hand, the civil year in the Jewish calendar began on the first of
Tishri rather than the first of Nisan.
Therefore, if Jehoiakim was appointed as a vassal king by Neco in the late fall
of 609 his first regnal year according to the Jewish reckoning of time would have
begun in Tishri 608. Consequently, Tishri 605 would have inaugurated his fourth
regnal year. Thus, Jeremiah 25:1 and 46:2 have this first of Nebuchadnezzar’s
three invasions of Jerusalem as taking place during the fourth year of Jehoiakim’s
reign. Therefore, there is no contradiction or error in the Scripture and both
Jeremiah and Daniel are using accession year chronology.
When Nebuchadnezzar attacked Jerusalem during the third year of Jehoiakim’s
reign over Judah, he had not yet ascended the throne as king of Babylon. At that
time in 605 B.C. his father Nabopolassar was king of Babylon. However, while
fighting in battle, Nebuchadnezzar rushed back to Babylon to ascend the throne
when he heard of his father’s death. Daniel 1:1 was written at a later date after
Nebuchadnezzar had assumed the throne.
Nebuchadnezzar was one of the giants of the ancient world. He was not only a
magnificent military commander but also a great builder. He restored many
temples in Babylon. He constructed a raised processional street from the Ishtar gate
and built a colossal, ornate palace. He was also known as a great lawgiver and
judge.
Archaeologists have found his code of laws and his regulations for Babylon and
for his court. He was also involved in pagan idolatry and was considered very
religious. He observed ceremonies of the Babylonian religion and made elaborate
offerings to the gods of Babylon. His records also show that he made an image to
himself which appears to be the one mentioned in Daniel 3:1. An archaeologist by
the name of J. Oppert found remains of a forty-six foot square and twenty-foot-
high brick platform that might have been used as the platform for the gold image
mentioned in Daniel 3:1.
Like the Assyrian and Babylonian kings, his archives do not make mention of
any of his defeats. However, an inscription from the latter half of his reign
indicates he was deposed from power for approximately four years. This no doubt
is a reference to Nebuchadnezzar’s seven year exile mentioned in Daniel chapter
four in which he acted like a wild animal which was the result of his failure to
acknowledge Daniel’s God as sovereign over him.
Babylon had long been the commercial and pagan religious center of the entire
Mesopotamian region. The city was at its zenith when Daniel was taken captive.
Nebuchadnezzar expanded the city and made it a magnificent capital of the Neo-
Babylonian Empire.
The city was a square and was approximately 14 miles on each side. It was
surrounded by a double wall with a wide moat in between. The inner wall was
about 75 feet high and 32 feet wide. The outer wall of the city was about 344 feet
high and 86 feet wide. Four horse chariots could run on top of the wall, pass each
other and turn.
The Euphrates River flowed through the city. Orchards and fields were within
the city walls. The famous hanging gardens were one of the seven wonders of the
ancient world. The walls, palaces, temples and homes associate with the city were
built with brick.
The city of Jerusalem is located along the central mountain ridge of Palestine,
36 miles east of the Mediterranean and 16 miles west of the northern tip of the
Dead Sea and is situated 2100-1500 ft. above sea level in a relatively level plateau
of the Benjaminite highlands. On the east, is the Kidron valley, which separates it
from the Mount of Olives and on the west and south by the Hinnom valley.
Nebuchadnezzar’s attack of Jerusalem in 605 B.C. during the third year of
Jehoiakim, Judah’s king resulted in the first of three deportations of the Jewish
people (Daniel 1:1; 2 Kings 24:1-2, 13; 2 Chronicles 36:5, 6, 7).
Nebuchadnezzar’s attack in 605 B.C. also resulted in the beginning of an
important prophetic period called “the times of the Gentiles,” which is described in
Daniel 2:31-45 and Daniel 7. This prophetic period refers to an extended period of
time when the Gentiles are the dominant world powers and Israel is subject to
those powers and extends from the Babylonian capture of Jerusalem under
Nebuchadnezzar (586 B.C.) and continues through the Tribulation (Revelation
11:2).
This period of history includes the destruction of Jerusalem in A.D. 70 and the
church age and the Tribulation period. This phrase does not rule out temporary
Jewish control of Jerusalem as has occurred in the past during the Maccabean era
(164-63 B.C), the first Jewish revolt against Rome (A.D. 66-70), the second Jewish
revolt (A.D. 132-135) and now since 1967 and the Six-Day War. However, this
control is only temporary because Revelation 11:1-2 predicts at least another three-
and-one-half years of Gentile domination during the last half of Daniel’s
Seventieth Week, also known as the Tribulation.
Daniel 1:2 records the Lord delivering Jehoiakim into Nebuchadnezzar’s power
along with some of the articles of the temple.
Daniel 1:2 Indeed the Lord delivered Jehoiakim, Judah’s king into his
power as well as a portion of articles from the one and only God’s house.
Then, he caused them to be transported to the land of Shinar, his god’s house.
Specifically, he caused these articles to be stored in his god’s temple treasury.
This verse contains three statements. The first is emphatic, the second is
sequential and the third is explicative. The first “Indeed the Lord delivered
Jehoiakim, Judah’s king into his power as well as a portion of articles from
the one and only God’s house” is emphatic in that it is advancing and intensifying
the previous statement in verse 1.
Verse 2 advances upon and intensifies verse 1 in the sense that it is providing
more information for the reader with regards to Nebuchadnezzar laying siege
against Jerusalem during the third regnal year of Jehoiakim’s reign over Judah.
This not only was an attack on Jerusalem but also a national tragedy that led to the
deportation of the king of Judah.
Verse 2 reveals that not only did Nebuchadnezzar attack Jerusalem during
Jehoiakim’s reign but also the Lord Himself delivered Jehoiakim into
Nebuchadnezzar’s hand along with some of the articles from Solomon’s temple.
“The Lord” is the noun ʾā∙ḏôn, which is a reference to the Lord emphasizing
His sovereign authority over the king of Judah, Jehoiakim as well as
Nebuchadnezzar, king of Babylon. It emphasizes the majesty of His sovereign
rulership over the nations of the earth. It makes clear to the reader that
Nebuchadnezzar’s success in defeating Jehoiakim and sacking the city of
Jerusalem was ultimately the result of the Lord sovereignly giving him success in
the endeavor. The word teaches that the Judean monarchy fell because the Lord
decreed for it to take place. It indicates that Nebuchadnezzar was only the human
instrument that the Lord used to bring this about. The entire book of Daniel
emphasizes that the Lord is
“Delivered” is the verb nā∙ṯǎn, which denotes that the Lord handed over
Jehoiakim and some of the articles from the temple to Nebuchadnezzar. Jeremiah
36:30-31 teaches that the reason why the Lord delivered Jehoiakim into
Nebuchadnezzar’s power is because he committed evil in the sight of the Lord and
rejected His Word through the prophet Jeremiah. Jeremiah 25:1-11 also teaches
that the Lord delivered Judah into Nebuchadnezzar’s power because of their
idolatry.
Also, a comparison of Leviticus 25:1-12, 26:32-35, 43, Jeremiah 25:11, 29:10
and 2 Chronicles 26:21 indicates that the Lord delivered Judah into
Nebuchadnezzar’s power because they failed to respect the Sabbath Day and the
sabbatic year in which every seventh year they were to let the land rest.
“Into his power” denotes that the Lord delivered Jehoiakim into
Nebuchadnezzar’s “power” or “authority.” It denotes that Jehoiakim was under
Nebuchadnezzar’s “authority” or “power.”

The noun kelî means “vessels” or “articles” and is used in the plural and refers
to the various articles pertaining to the worship of the Lord in Solomon’s temple. It
does not refer to the main items of the temple such as the altar or lampstand but
rather it refers to the equipment used in serving these. Thus, Daniel 1:2 is
recording that Nebuchadnezzar took the equipment in the temple which was
symbolic of its owner and brought them to the temple of his god in Babylon.
The adjunctive clause “as well as a portion of articles from the one and only
God’s house” is a reference to the tribute that Jehoiakim was forced to pay as
tribute to Nebuchadnezzar. As part of this tribute the latter took the gold articles of
the temple and brought them to Babylon. He placed them in the treasury of the
temple of the god he worshipped, which cuneiform inscriptions reveal was
Marduk. These articles were made of gold, silver and bronze according to Daniel
5:2-3. This tribute is also mentioned in 2 Chronicles 36:7, 10, 18. These articles
were restored seventy years later by Cyrus (Ezra 1:7).
Taking these gold, silver and bronze articles would have religious significance
in Daniel’s day since removing them from Solomon’s temple would be a sign of
victory of Nebuchadnezzar’s god over Yahweh, who was Jehoiakim’s God. Wars
were fought in a god’s name in the ancient world and thus the plunder from a
victory belonged to the victorious god. The temple articles are his booty.
This adjunctive clause denotes that Nebuchadnezzar took a portion of the gold,
silver and bronze articles of the temple and put them into the treasury of his god,
Marduk. It indicates that Nebuchadnezzar took only a part or a portion of the gold,
silver and bronze articles from Solomon’s temple and placed them in the treasury
of his god, Marduk, in Babylon.
“God’s house” refers to Solomon’s temple, which was of course located in
Jerusalem and was still standing during the reign of Jehoiakim.
“The one and only God’s house” denotes the uniqueness of Daniel’s God,
Yahweh in that He is the one and only God, the Creator and Redeemer of mankind.
It sets Daniel’s God in contrast to Nebuchadnezzar’s god, Marduk. It also
emphasizes the transcendent character of God. Thus, the word emphasizes that
Daniel’s God is transcendent of His creation and creatures and thus superior to the
gods of the Babylonian or the god of Nebuchadnezzar, Marduk. It refers to the
Lord’s complete sovereign power over Nebuchadnezzar and all the rulers of the
earth.
This word is employed here rather than the noun Yahweh since the latter is used
to emphasize Israel’s covenant relationship to God whereas the latter emphasizes
that Nebuchadnezzar and the Babylonians were Gentiles and thus did not have a
covenant relationship with God.
“Then, he caused them to be transported to the land of Shinar, his god’s
house” refers to Nebuchadnezzar giving orders to carry these articles from
Solomon’s temple in Jerusalem to the treasury of the temple of Nebuchadnezzar’s
god in Babylon.
“Shinar” was located in the southern region of Mesopotamia, south of Baghdad
in Iraq. “His god’s house” refers to the temple of Marduk.
“Specifically, he caused these articles to be stored in his god’s temple
treasury” is an explicative clause meaning that it clarifies or specifies the exact
location in which Nebuchadnezzar stored a portion of the articles from Solomon’s
temple in Jerusalem after subjugating that city and Jehoiakim to his rule. It refers
to a storage vault which would hold valuables and was part of the temple of
Marduk in Babylon. It would contain items of gold, silver, bronze, iron and
precious stones.
Nebuchadnezzar Commands Ashpenaz to Select Certain Israelites
In Daniel 1:3, we have the record of Nebuchadnezzar commanding his chief

official Ashpenaz to select certain Israelites of royal and noble descent in order to
serve in his government.
Daniel 1:3 Then the king ordered Ashpenaz, the chief of his officials, to
bring in some of the sons of Israel, including some of the royal family and of
the nobles, 4 youths in whom was no defect, who were good-looking, showing
intelligence in every branch of wisdom, endowed with understanding and
discerning knowledge, and who had ability for serving in the king’s court; and
he ordered him to teach them the literature and language of the Chaldeans.
(NASB95)
“Then the king ordered Ashpenaz, the chief of his officials” is composed of
the conjunction wa (ְ‫( )ו‬waw), “and” which is followed by the third person
masculine singular qal imperfect form of the verb ʾā∙mǎr (‫( )ָא ַמר‬aw-mar),
“ordered” and this is followed by the articular masculine singular form of the
noun mě∙lěḵ (‫( )מֶ לְֶך‬meh-lek), “king” and then we have the preposition lĕ (ְ‫)ל‬
(lamed), “of” and its object is the masculine singular form of the proper noun
ʾǎš∙penǎz (‫( )אַׁשְ ְּפנַז‬ash-pen-az), “Ashpenaz” and this is followed by the masculine
singular construct form of the noun rǎḇ (‫)רב‬ ַ (rab), “the chief of” and then we have
the masculine plural construct form of the noun sā∙rîs (‫( )ס ִָריס‬saw-reece),
“officials” and then lastly we have third person masculine singular pronomial
suffix –hû (‫( )־הּו‬who), “his.”
Wa
The conjunction wa is a marker of a sequence of closely related events meaning

that it is introducing a clause that marks the next sequential event that took place
after Nebuchadnezzar stored some of the articles of Solomon’s temple in Jerusalem
to be stored in the temple treasury of his god, Marduk. It introduces a clause that
records that Nebuchadnezzar commanded the chief of his court officials, Ashpenaz
to bring in certain Israelites who were of royal and noble descent in order to serve
in his court.
Therefore, the conjunction denotes that after Nebuchadnezzar stored some of
the articles of the temple to be stored in the temple treasury of his god, he then
commanded Ashpenaz to bring in certain Israelites who were of royal and noble
descent to serve in his court. Thus, we will translate wa, “next.”
mě∙lěḵ
In Daniel 1:3, the noun mě∙lěḵ means “king” and is used with reference to
Nebuchadnezzar referring to the fact that he was governmental head of Babylon.
The articular construction of the word is anaphoric meaning that the word is
referring to the king of Babylon, Nebuchadnezzar who is mentioned by name in
verse 1 and referred to by the third person masculine singular pronomial suffix hû,
“his” in verse 2. Therefore, we will render the articular form of this word “this
king.”
ʾā∙mǎr
The verb ʾā∙mǎr means “to command” since the statement to follow records
Nebuchadnezzar ordering the chief of his court officials, Ashpenaz to bring in
certain Israelites who were of noble and royal descent in order to train them to
serve in his royal court.
As part of the tribute that Nebuchadnezzar would require of Jehoiakim, would
be to provide him Israelite nobles and those of royal descent to serve in his
government. The king of Babylon would enlist handsome, young, well-educated
young princes from a conquered country like Israel and train them in the
Babylonian language and literature. This included the ancient Sumerian and
Akkadian syllabic cuneiform as well as the Aramaic alphabetic system that was
used in international communication.
Archer writes, “Somewhat like Alexander the Great at a later time,
Nebuchadnezzar adopted an enlightened policy of enlisting the most promising
young men of his new empire into government service, whatever their nationality.
Rather than reserving leadership for the Chaldeans alone, or even for the ethnic
Babylonians whose culture traditions reached back to the age of Hammurabi,
Nebuchadnezzar resolved to pool the best brains and abilities discoverable in the
ranks of the nations he had conquered. Since the hostages from Judah included the
finest of the royalty and nobility, it was reasonable to open up special opportunities
for gifted young Jews at the royal academy in Babylon.” (Archer Jr., Gleason L.;
The Expositor’s Bible Commentary, volume 7: Daniel-Minor Prophets; page 33;
Regency Reference Library; Zondervan Publishing House; Grand Rapids,
Michigan; 1985)
The qal stem of the verb is fientive expressing an action on the part of
Nebuchadnezzar. The active voice indicates that Nebuchadnezzar as the subject
performs the action of commanding Ashpenaz to bring in certain Israelites of royal
and noble descent in order to train them to serve in his administration. The
imperfect conjugation speaks of this action of this as taking place in past time from
the perspective of the writer, Daniel. It is used with wa to form a sequential clause.
We will translate ʾā∙mǎr, “commanded.”
ǎš∙penǎz
The etymology and meaning of this proper noun is uncertain. We do not know
for sure the background of the chief of Nebuchadnezzar’s court officials. Some
scholars believe he might have been Persian. But we can not be certain of this.
The NET Bible has the following note, “It is possible that the word Ashpenaz is
not a proper name at all, but a general term for ‘innkeeper.’ See J. J. Collins,
Daniel (Hermeneia), 127, n. 9. However, the ancient versions understand the term
to be a name, and the present translation (along with most English versions)
understands the word in this way.”1
This individual is identified by Daniel as the chief of Nebuchadnezzar’s court
officials. He is mentioned in Daniel 1:7-11 and 18 but not by name.
These passages indicate that this man had compassion toward Daniel and his
friends and permitted them to abstain from the king’s food and wine and eat
vegetables and drink water in order to observe the dietary restrictions of the
Mosaic Law.
lĕ
The proper noun ʾǎš∙penǎz is the object of the preposition lĕ, which marks
Ashpenaz as the definite direct object of the verb ʾā∙mǎr and thus the recipient of
the Nebuchadnezzar’s command. It should not be translated when used in this
manner.
rǎḇ
1 Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.;
The NET Bible. Biblical Studies Press.
The noun rǎḇ is correctly translated as “chief” since it functions as a noun and
refers to the individual who is the supreme authority over Nebuchadnezzar’s
officials.
Commenting on this word, the Theological Wordbook of the Old Testament
writes, “A title of Babylonian origin which appears in both Hebrew and Ugaritic. It
designates the chief or executive of a group such as a military detachment (II Kgs
25:8 et al.). It is often a prefix as it is in Akkadian; cf. Jer 39:9–10. The term was
adopted by the Neo-Babylonians (Dan 1:3), ‘his chief-eunuch,’ and by the Persians
who succeeded them (Est 1:8), ‘all the captains of his house.’ There is no evidence
that the term was ever used except as a rank of foreign origin as in Isa 36:2, 4, 11,
12, 13, 22; 37:4, 8.” (Page 827)
Eerdman’s Bible Dictionary, “The title raḇ ‘great one’ (Esth. 1:8; 41:1) and
related compounds (2 Kgs. 18:17; Jer 39:13; Dan. 1:3; Jonah 1:6) and ˓āšâ melā˒kâ
(lit. ‘doer of work’; Esth. 3:9; cf. ˓ōśeh hammelā˒ḵâ 9:3) are commonly used of
foreign officials, especially those of the lands east of Israel; little else is known
about these functionaries.” (Page 777)
sā∙rîs
The noun sā∙rîs appears 42 times in the Hebrew Bible. It can refer either to a
court official or to literal eunuchs. The word is regarded as a loanword from
Akkadian referring to a high ranking court official. In early biblical literature, this
usually seems to be the meaning. However, in later times, the Assyrians,
Babylonians and Persians adopted the practice of castrating those who served in
the royal palace and the harems. Consequently the term came to mean “eunuch”
that is, a castrated male, thus one who is sexually impotent. Kings did not wish to
risk a son of a servant being an heir to the throne. Now, Potiphar was a court
official who had a wife, thus it is clear that he was not a eunuch (Genesis 37:36;
39:1).
The NET Bible has the following note, “The word court official (Hebrew saris)
need not mean ‘eunuch’ in a technical sense (see Gen 37:36, where the term refers
to Potiphar, who had a wife), although in the case of the book of Daniel there was
in Jewish literature a common tradition to that effect.”2
More than likely, the word sā∙rîs in Daniel 1:3 is in the plural and means
“officials” but since the Babylonians adopted the practice of castrating those who
served in the royal palace and the harems, Ashpenaz would have been a eunuch
himself, that is, a castrated male, thus one who is sexually impotent. We will
translate the word “officials.”
2 Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.;
The NET Bible. Biblical Studies Press.
hû
The pronomial suffix hû means “his” and refers to Nebuchadnezzar and denotes
possession meaning that Ashpenaz was “his” (Nebuchadnezzar) chief of officials.
Ashpenaz is Ordered to Bring in Certain Israelites
the nobles. (NASB95)
“To bring in some of the sons of Israel” is composed of the preposition lĕ (ְ‫)ל‬
(lamed), “to” and its object is the hiphil infinitive construct form of the verb bôʾ (
‫( )ּבֹוא‬bow), “bring in” and this is followed by the preposition min (‫( )מִן‬min),
“some of” and its object is the masculine singular construct form of the noun bēn (
‫( )ּבֵן‬bane), “the sons of” and then we have the masculine singular form of the
proper noun yiś∙rā∙ʾēl (‫( )י ִׂשְ ָראֵל‬yis-raw-ale), “Israel.”
bôʾ
The verb bôʾ is in the hiphil stem and means “to transport” indicating that
Nebuchadnezzar commanded Ashpenaz to “cause” certain Israelites of noble and
royal descent “to be transported” to Babylon. The word denotes the linear
movement and deporting these Israelites to Babylon.
The hiphil stem of this verb is causative indicating that Ashpenaz was to
“cause” these Israelites to be transported from Jerusalem to Babylon by giving
orders to do so.
The verb is in the infinitive construct form functioning as the object of the verb
ʾā∙mǎr. This type of infinitive can be preceded by the preposition ‫ ְל‬which is the
case here. We will translate ‫ ְל ָה ֞ ִביא‬, “to cause…to be transported.”
bēn
The noun bēn means “sons” and not only designates people who are descended
racially or biologically from Israel, aka, Jacob but also emphasizes their national
identity.
min

The preposition is used in a partitive sense to denote the whole from which a
part is taken. Thus, these two words denote that Nebuchadnezzar ordered
Ashpenaz to select only a part or a portion of the Israelites to be trained to serve in
his government. We will translate these two words “some of.”
yiś∙rā∙ʾēl
The name Israel (Hebrew: Yishra’el) is formed from the noun `el, “God,” and a
verbal predicate. The name first appears in Genesis 32 in the context of the story of
Jacob (Iakob) wrestling with God prior to his reunion with Esau.
The proper noun yiś∙rā∙ʾēl (‫ׂש ָראֵל‬
ְ ִ ‫( )י‬yis-raw-ale) means, “one who fights and
overcomes with the power of God” since according to Genesis 32:28 the Lord gave
Jacob this name because he fought with both God and men and prevailed. This
name was bestowed upon Jacob and constituted the essence of the blessing that he
requested from the Lord recorded in Genesis 32:26.
The expression “sons of Israel” was first used in the Hebrew Bible in Genesis
32:32. In this passage, this was a designation for the nation of Israel in Daniel’s
day and is not simply a designation for Jacob’s sons. Most of the time in the Old
Testament, the designation “the sons of Israel” emphasizes the Jewish people’s
national identity of Israel/Jacob’s sons or descendants.
There are three titles used in Scripture for the racial descendants of Abraham,
Isaac and Jacob: (1) Hebraios, “Hebrew” (2) Ioudaios, “Jew” (3) Israelite,
“Israelite.”
The term “Hebrew” appears first in Scripture in Genesis 14:13 where it is used
to describe Abram after rescuing his nephew Lot from the Eastern Mesopotamian
Kings. In this passage, “the Hebrew” is the articular form of the proper noun ‘ivri
(yr!b+u!) (iv-ree), which designates that Abram was a legitimate and well-known
descendant of Shem through Eber and was therefore, in the Messianic line, or the
Promised Seed of Genesis 3:15. The term denotes Abram’s nationality in contrast
with other nationalities in the land of Canaan (cf. Gen. 43:32; Ex. 1:15; 2:11; 21:2)
and the contrast in Genesis 14:13 is with the Amorites who inhabited the land of
Canaan.
“Hebrew” distinguishes a Hebrew-speaking Jew from a Greek-speaking one
and this is illustrated by Paul when describing his pre-salvation distinctions in
Philippians 3:5.
The second title, “Jew” distinguishes a Jew from a Gentile and denotes
nationality.
The third title, “Israelite” speaks of the fact that the Jew is a member of a
theocracy and is the heir of the promises given to Abraham, Isaac and Jacob whose
name was later changed by the Lord to “Israel.”
Prior to the first century, the most common terms used for the descendants of
Abraham, Isaac and Jacob were “Hebrew” and “Israelite.” However, by the first
century, the term “Jew” had become the most common designation for the
descendants of Abraham, Isaac and Jacob.
“Jew” is from “Judah,” (“praise”) and was one of the twelve tribes descended
from Jacob’s son Judah and was also a designation for the southern half of
Solomon’s kingdom after his death. From the time of the Babylonian captivity, the
whole race bore this title.
James Orr commenting on the term, writes, “‘Jew’ denotes originally an
inhabitant of Judah (2 Kings 16:6 applies to the two tribes of the Southern
Kingdom), but later the meaning was extended to embrace all descendants of
Abraham. In the Old Testament the word occurs a few times in the singular.
(Esther 2:5; 3:4, Jeremiah 34:9; Zechariah 8:23); very frequently in the plural in
Ezra and Nehemiah, Esther, and in Jeremiah and Daniel. The adjective in the Old
Testament applies only to the ‘Jews language’ or speech (2 Kings 18:26, 28
parallel Nehemiah 13:24; Isaiah 36:11, 13). ‘Jews’ (always plural) is the familiar
term for Israelites in the Gospels (especially in John), Acts, Epistles, etc. ‘Jewess’
occurs in 1 Chronicles 4:18; Acts 16:1; 24:24. In Titus 1:14 note a warning is
given against ‘Jewish fables’ (in Greek the adjective is found also in Galatians
2:14). The ‘Jews’ religion" (Ioudaismos) is referred to in Galatians 1:13-14.
(International Standard Bible Encyclopaedia)
In heathen writers `Israel is never used for the Jewish people either past or
present, nor should we expect since Israel is a specifically Jewish term which is not
based primarily on nationality or external factors.
The cognate noun of “Israel” is “Israelites” and is the absolute name used to
express the dignity and glory of a member of the theocratic nation in a unique
covenant relation with God.
“Israelites” rarely occurs in the Septuagint but often was used by Josephus in
his earlier history as a synonym for Hebraios. In the middle of his history,
Josephus used Israelites to refer to a member of the ten tribes and toward the end
of his history as a synonym for Ioudaios.
The term “Israelites” was the Jew’s special badge and title of honor. The honor
of being descendants of Abraham was shared with the Ishmaelites (Gen. 16:15),
and the honor of being descendants of Abraham and Isaac was shared with the
Edomites (Gen. 24:25). Only the Jews, however, are descended from Jacob, a
name that is declared in the title “Israelite.”
The Jews did not trace their descent from Jacob as Jacob but from Jacob as
Israel, who as a prince had power with God and with men and prevailed (Gen.
32:28). There is ample proof that this title was the noblest of them all. When the 10
tribes cast off their allegiance to the house of David, they proudly and
pretentiously took the title “the Kingdom of Israel,” thus implying that their
kingdom was heir to the covenant promises and the true successor of the early
patriarchs.
Jesus could not have given a more noble title to Nathaniel than to have called
him “an Israelite indeed” (John 1:47), one in whom all that the name involved
might be found. When Peter and Paul wanted to obtain a hearing from the men of
their own nation, they addressed them with the name they would most welcome,
andres Israelitai, by whose use they sought to secure their favor.
The term “Israelites,” as well as its cognate noun “Israel” denotes the Jews
theocratic privileges and glorious vocation. So in Daniel 1:3, the name “Israel”
speaks of the fact that the Jew is a member of a theocracy. It identifies them as
members of a unique, privileged covenant people of God, heir of the promises
given to Abraham, Isaac and Jacob whose name was later changed by the Lord to
“Israel.”
Royal Family and the Nobles
the nobles. (NASB95)
“Including some of the royal family and of the nobles” is composed of the
conjunction wa (ְ‫( )ו‬waw), “including” and this is followed by the preposition min
(‫( )מִן‬min), “some of” and its object is the masculine singular construct form of the
noun zě∙rǎʿ (‫( )ז ֶַרע‬zeh-rah), “family” which is modifying the articular feminine
singular form of the noun melû∙ḵā(h) (‫( )מְלּוכָה‬mel-oo-kaw), “the royal” and then
we have the conjunction wa (ְ‫( )ו‬waw), “and” and this is followed by the
preposition min (‫( )מִן‬min), “some of” and its object is the articular masculine
plural form of the noun pǎr∙temîm (‫( )ּפ ְַרּתְ מִים‬par-tam), “the nobles.”
Wa
The conjunction wa is used in an explicative sense meaning that the clause is

introducing a statement which clarifies or specifies which members of the sons of
Israel that Nebuchadnezzar ordered his officials’ chief to transport to Babylon to
be trained to serve in a governmental capacity. Therefore, we will translate the
word “specifically.”
Min

The preposition min is once again used in a partitive sense to denote the whole
from which a part is taken. Thus, these two words denote that Nebuchadnezzar
ordered Ashpenaz to deport to Babylon some of the Israelites who were of royal
descent to be trained to serve in his government. We will translate this word “some
of.”
zě∙rǎʿ
The noun zě∙rǎʿ means “family” referring to an extended family based on a

common ancestor. Here it refers to those Israelites who were descendants of the
kings of Israel and Judah.
melû∙ḵā(h)
This noun means “royal” and is modifying the noun zě∙rǎʿ which is in the
construct form and together, they mean “royal family.” The articular construction
of the noun melû∙ḵā(h) is generic emphasizing the class of Israelites that were
deported to Babylon to serve Nebuchadnezzar.
Wa
The conjunction wa is adjunctive meaning that the word is introducing a group

of Israel who were deported to Babylon to be trained to serve in Nebuchadnezzar’s
government “in addition to” those belonging to the royal family. Therefore, we
will translate the word “as well as.”
Min
The preposition min is once again used in a partitive sense to denote the whole
from which a part is taken. Thus, these two words denote that Nebuchadnezzar
ordered Ashpenaz to deport to Babylon some of the Israelite nobles to be trained to
serve in his government. We will translate this word “some of.”
pǎr∙temîm
The noun pǎr∙temîm is a Persian loan word which means “nobles” since it refers
to persons in Israel who were associated with the ruling class or royal family. The
fact that this is a Persian loan word is not evidence for a late date for the book of
Daniel since Daniel lived at the end of his life under the Persian government as a
high ranking government official.
Translation of Daniel 1:3
Daniel 1:3 Next, this king commanded Ashpenaz, his officials’ chief to
cause some of the sons of Israel to be transported, specifically, some of the
royal family as well as some of the nobles.
Purpose in Deporting to Babylon Some of the Royal Family and Nobles
Daniel 1:4 makes clear that Nebuchadnezzar’s purpose in deporting some of the
royal family and nobles of Judah was to train them to serve in an administrative
capacity in his government. This would also serve to keep the royal family of the
kingdom of Judah from rebelling. It would also no doubt appeal to his arrogance
since it would remind him of his conquest in Judah and success in battle. They
could also help him in later administrating affairs in Judah itself.
Fulfillment of Prophecy
The fact that Nebuchadnezzar deported some of the nobles and members of the
royal family to Babylon was a fulfillment of prophecy since Isaiah predicted to
King Hezekiah that this would happen to his descendants in the future.
2 Kings 20:16 Then Isaiah said to Hezekiah, “Hear the word of the Lord.
17 ‘Behold, the days are coming when all that is in your house, and all that
your fathers have laid up in store to this day will be carried to Babylon;
nothing shall be left,’ says the Lord. 18 ‘Some of your sons who shall issue
from you, whom you will beget, will be taken away; and they will become
officials in the palace of the king of Babylon.’” (NASB95)
Isaiah 39:5 Then Isaiah said to Hezekiah, “Hear the word of the Lord of
hosts, 6 ‘Behold, the days are coming when all that is in your house and all
that your fathers have laid up in store to this day will be carried to Babylon;
nothing will be left,’ says the Lord. 7 ‘And some of your sons who will issue
from you, whom you will beget, will be taken away, and they will become
officials in the palace of the king of Babylon.’” (NASB95)

Daniel 1:4-Nebuchadnezzar Deports Israelite Royalty and Nobles With
Certain Qualifications To Train Them To Serve In His Government
Review of Daniel 1:1-3
Daniel 1:1 records king Nebuchadnezzar of Babylon attacking Jerusalem in the

third year of the reign of king Jehoiakim of Judah.
Daniel 1:1 During the third year of Jehoiakim’s reign, Judah’s king,
Nebuchadnezzar, Babylon’s king arrived at Jerusalem and then he lay siege
against her.
We noted that Daniel 1:1 appears to conflict with Jeremiah 25:1 and 46:2. The
latter two state that Nebuchadnezzar of Babylon attacked Jerusalem during the
fourth year of Jehoiakim’s reign. The critics of the Bible have seized upon this
“apparent” contradiction. However, it is easily resolved when we understand that
Daniel is writing from the Babylonian perspective and Jeremiah from the Jewish
perspective. The Babylonians considered the first year of a king’s reign as the
accession year, i.e. the year he ascended to the throne. That “year” would often last
only a few months. The first regnal year or in other words his first full year of
reign began with the first day of the new civil year. For the Babylonians this would
have been the first of Nisan (late March and early April). Jeremiah was writing
from the Jewish perspective who followed the accession year system. The Jews
began their civil year on the first of Tishri (late September and early October).
Pharaoh Neco of Egypt installed Jehoiakim as a vassal king under Egyptian
authority in the fall of 609 B.C., changing his name from Eliakim to Jehoiakim.
This year was Jehoiakim’s accession year. His first regnal year was 608 B.C. After
the downfall of Assyrian, Neco marched into Palestine. He did this to assist the
Assyrian forces according to the Babylonian Chronicle published in 1923 by Gadd.
Josiah did not want Neco to aid the enemies of Judah and thus sought to stop him
at Megiddo. However he was assassinated there in 609 B.C. Jehoahaz II, the son of
Josiah was installed as king but after three months he was ousted by Neco in favor
of his elder brother Jehoiakim. Neco made him a tributary and demanded him to
pay one hundred talents of silver and one of gold (2 Kings 23:33).
In 605 B.C., Nebuchadnezzar attacked Egypt in the Battle of Carchemish which
resulted in the defeat of Egypt. Carchemish was destroyed by the Babylonians in
approximately June of that year. The Babylonian king pursued the Egyptians and
thus expanded his area of authority. He went into Syria and toward Palestine. Upon
learning of the death of his father Nabopolassar, Nebuchadnezzar returned from
Riblah to Babylon in August 605 B.C. where he was crowned king. After this he
returned to Palestine and attacked Jerusalem in September 605 B.C.

Thus, if Jehoiakim’s first regnal year began in Nisan 608, Nebuchadnezzar’s
defeat of the Assyrian-Egyptian coalition at the battle of Carchemish would have
taken place during Jehoiakim’s third regnal year according to Babylonian
reckoning, which again would have the first regnal year as beginning with the first
of Nisan. On other hand, the civil year in the Jewish calendar began on the first of
Tishri rather than the first of Nisan. Therefore, if Jehoiakim was appointed as a
vassal king by Neco in the late fall of 609 his first regnal year according to the
Jewish reckoning of time would have begun in Tishri 608. Consequently, Tishri
605 would have inaugurated his fourth regnal year. Thus, Jeremiah 25:1 and 46:2
have this first of Nebuchadnezzar’s three invasions of Jerusalem as taking place
during the fourth year of Jehoiakim’s reign. Therefore, there is no contradiction or
error in the Scripture and both Jeremiah and Daniel are using accession year
chronology.
When Nebuchadnezzar attacked Jerusalem during the third year of Jehoiakim’s
reign over Judah, he had not yet ascended the throne as king of Babylon. At that
time in 605 B.C. his father Nabopolassar was king of Babylon. However, while
fighting in battle, Nebuchadnezzar rushed back to Babylon to ascend the throne
when he heard of his father’s death. Daniel 1:1 was written at a later date after
Nebuchadnezzar had assumed the throne.
Nebuchadnezzar was one of the giants of the ancient world. He was not only a
magnificent military commander but also a great builder. He restored many
temples in Babylon. He constructed a raised processional street from the Ishtar gate
and built a colossal, ornate palace. He was also known as a great lawgiver and
judge.
Archaeologists have found his code of laws and his regulations for Babylon and
for his court. He was also involved in pagan idolatry and was considered very
religious. He observed ceremonies of the Babylonian religion and made elaborate
offerings to the gods of Babylon. His records also show that he made an image to
himself which appears to be the one mentioned in Daniel 3:1. An archaeologist by
the name of J. Oppert found remains of a forty-six foot square and twenty-foot-
high brick platform that might have been used as the platform for the gold image
mentioned in Daniel 3:1.
Like the Assyrian and Babylonian kings, his archives do not make mention of
any of his defeats. However, an inscription from the latter half of his reign
indicates he was deposed from power for approximately four years. This no doubt
is a reference to Nebuchadnezzar’s seven year exile mentioned in Daniel chapter
four in which he acted like a wild animal which was the result of his failure to
acknowledge Daniel’s God as sovereign over him.
Babylon had long been the commercial and pagan religious center of the entire
Mesopotamian region. The city was at its zenith when Daniel was taken captive.
Nebuchadnezzar expanded the city and made it a magnificent capital of the Neo-
Babylonian Empire.
The city was a square and was approximately 14 miles on each side. It was
surrounded by a double wall with a wide moat in between. The inner wall was
about 75 feet high and 32 feet wide. The outer wall of the city was about 344 feet
high and 86 feet wide. Four horse chariots could run on top of the wall, pass each
other and turn.
The Euphrates River flowed through the city. Orchards and fields were within
the city walls. The famous hanging gardens were one of the seven wonders of the
ancient world. The walls, palaces, temples and homes associate with the city were
built with brick.
The city of Jerusalem is located along the central mountain ridge of Palestine,
36 miles east of the Mediterranean and 16 miles west of the northern tip of the
Dead Sea and is situated 2100-1500 ft. above sea level in a relatively level plateau
of the Benjaminite highlands. On the east, is the Kidron valley, which separates it
from the Mount of Olives and on the west and south by the Hinnom valley.
Nebuchadnezzar’s attack of Jerusalem in 605 B.C. during the third year of
Jehoiakim, Judah’s king resulted in the first of three deportations of the Jewish
people (Daniel 1:1; 2 Kings 24:1-2, 13; 2 Chronicles 36:5, 6, 7).
Nebuchadnezzar’s attack in 605 B.C. also resulted in the beginning of an
important prophetic period called “the times of the Gentiles,” which is described in
Daniel 2:31-45 and Daniel 7. This prophetic period refers to an extended period of
time when the Gentiles are the dominant world powers and Israel is subject to
those powers and extends from the Babylonian capture of Jerusalem under
Nebuchadnezzar (586 B.C.) and continues through the Tribulation (Revelation
11:2).
This period of history includes the destruction of Jerusalem in A.D. 70 and the
church age and the Tribulation period. This phrase does not rule out temporary
Jewish control of Jerusalem as has occurred in the past during the Maccabean era
(164-63 B.C), the first Jewish revolt against Rome (A.D. 66-70), the second Jewish
revolt (A.D. 132-135) and now since 1967 and the Six-Day War. However, this
control is only temporary because Revelation 11:1-2 predicts at least another three-
and-one-half years of Gentile domination during the last half of Daniel’s
Seventieth Week, also known as the Tribulation.
Daniel 1:2 records the Lord delivering Jehoiakim into Nebuchadnezzar’s power
along with some of the articles of the temple.
Daniel 1:2 Indeed the Lord delivered Jehoiakim, Judah’s king into his
power as well as a portion of articles from the one and only God’s house.
Then, he caused them to be transported to the land of Shinar, his god’s house.
Specifically, he caused these articles to be stored in his god’s temple treasury.
This verse contains three statements. The first is emphatic, the second is
sequential and the third is explicative. The first “Indeed the Lord delivered
Jehoiakim, Judah’s king into his power as well as a portion of articles from
the one and only God’s house” is emphatic in that it is advancing and intensifying
the previous statement in verse 1.
Verse 2 advances upon and intensifies verse 1 in the sense that it is providing
more information for the reader with regards to Nebuchadnezzar laying siege
against Jerusalem during the third regnal year of Jehoiakim’s reign over Judah.
This not only was an attack on Jerusalem but also a national tragedy that led to the
deportation of the king of Judah.
Verse 2 reveals that not only did Nebuchadnezzar attack Jerusalem during
Jehoiakim’s reign but also the Lord Himself delivered Jehoiakim into
Nebuchadnezzar’s hand along with some of the articles from Solomon’s temple.
“The Lord” is the noun ʾā∙ḏôn, which is a reference to the Lord emphasizing
His sovereign authority over the king of Judah, Jehoiakim as well as
Nebuchadnezzar, king of Babylon. It emphasizes the majesty of His sovereign
rulership over the nations of the earth. It makes clear to the reader that
Nebuchadnezzar’s success in defeating Jehoiakim and sacking the city of
Jerusalem was ultimately the result of the Lord sovereignly giving him success in
the endeavor. The word teaches that the Judean monarchy fell because the Lord
decreed for it to take place. It indicates that Nebuchadnezzar was only the human
instrument that the Lord used to bring this about. The entire book of Daniel
emphasizes that the Lord is
“Delivered” is the verb nā∙ṯǎn, which denotes that the Lord handed over
Jehoiakim and some of the articles from the temple to Nebuchadnezzar. Jeremiah
36:30-31 teaches that the reason why the Lord delivered Jehoiakim into
Nebuchadnezzar’s power is because he committed evil in the sight of the Lord and
rejected His Word through the prophet Jeremiah. Jeremiah 25:1-11 also teaches
that the Lord delivered Judah into Nebuchadnezzar’s power because of their
idolatry. Also, a comparison of Leviticus 25:1-12, 26:32-35, 43, Jeremiah 25:11,
29:10 and 2 Chronicles 26:21 indicates that the Lord delivered Judah into
Nebuchadnezzar’s power because they failed to respect the Sabbath Day and the
sabbatic year in which every seventh year they were to let the land rest.
“Into his power” denotes that the Lord delivered Jehoiakim into
Nebuchadnezzar’s “power” or “authority.” It denotes that Jehoiakim was under
Nebuchadnezzar’s “authority” or “power.”
The noun kelî means “vessels” or “articles” and is used in the plural and refers
to the various articles pertaining to the worship of the Lord in Solomon’s temple. It
does not refer to the main items of the temple such as the altar or lampstand but
rather it refers to the equipment used in serving these. Thus, Daniel 1:2 is
recording that Nebuchadnezzar took the equipment in the temple which was
symbolic of its owner and brought them to the temple of his god in Babylon.
The adjunctive clause “as well as a portion of articles from the one and only
God’s house” is a reference to the tribute that Jehoiakim was forced to pay as
tribute to Nebuchadnezzar. As part of this tribute the latter took the gold articles of
the temple and brought them to Babylon. He placed them in the treasury of the
temple of the god he worshipped, which cuneiform inscriptions reveal was
Marduk. These articles were made of gold, silver and bronze according to Daniel
5:2-3. This tribute is also mentioned in 2 Chronicles 36:7, 10, 18. These articles
were restored seventy years later by Cyrus (Ezra 1:7).
Taking these gold, silver and bronze articles would have religious significance
in Daniel’s day since removing them from Solomon’s temple would be a sign of
victory of Nebuchadnezzar’s god over Yahweh, who was Jehoiakim’s God. Wars
were fought in a god’s name in the ancient world and thus the plunder from a
victory belonged to the victorious god. The temple articles are his booty.
This adjunctive clause denotes that Nebuchadnezzar took a portion of the gold,
silver and bronze articles of the temple and put them into the treasury of his god,
Marduk. It indicates that Nebuchadnezzar took only a part or a portion of the gold,
silver and bronze articles from Solomon’s temple and placed them in the treasury
of his god, Marduk, in Babylon.
“God’s house” refers to Solomon’s temple, which was of course located in
Jerusalem and was still standing during the reign of Jehoiakim.
“The one and only God’s house” denotes the uniqueness of Daniel’s God,
Yahweh in that He is the one and only God, the Creator and Redeemer of mankind.
It sets Daniel’s God in contrast to Nebuchadnezzar’s god, Marduk. It also
emphasizes the transcendent character of God. Thus, the word emphasizes that
Daniel’s God is transcendent of His creation and creatures and thus superior to the
gods of the Babylonian or the god of Nebuchadnezzar, Marduk. It refers to the
Lord’s complete sovereign power over Nebuchadnezzar and all the rulers of the
earth. This word is employed here rather than the noun Yahweh since the latter is
used to emphasize Israel’s covenant relationship to God whereas the latter
emphasizes that Nebuchadnezzar and the Babylonians were Gentiles and thus did
not have a covenant relationship with God.
“Then, he caused them to be transported to the land of Shinar, his god’s
house” refers to Nebuchadnezzar giving orders to carry these articles from
Solomon’s temple in Jerusalem to the treasury of the temple of Nebuchadnezzar’s
god in Babylon.
“Shinar” was located in the southern region of Mesopotamia, south of Baghdad
in Iraq. “His god’s house” refers to the temple of Marduk.

“Specifically, he caused these articles to be stored in his god’s temple
treasury” is an explicative clause meaning that it clarifies or specifies the exact
location in which Nebuchadnezzar stored a portion of the articles from Solomon’s
temple in Jerusalem after subjugating that city and Jehoiakim to his rule. It refers
to a storage vault which would hold valuables and was part of the temple of
Marduk in Babylon. It would contain items of gold, silver, bronze, iron and
precious stones.
In Daniel 1:3, we have the record of Nebuchadnezzar commanding his chief
official Ashpenaz to select certain Israelites of royal and noble descent in order to
Daniel 1:3 Next, this king commanded Ashpenaz, his officials’ chief to
cause some of the sons of Israel to be transported some of the royal family as
well as some of the nobles.
This verse marks the next sequential event that took place after Nebuchadnezzar
stored some of the articles of Solomon’s temple in Jerusalem to be stored in the
temple treasury of his god, Marduk.
As part of the tribute that Nebuchadnezzar would require of Jehoiakim would
be to provide him Israelite nobles and those of royal descent to serve in his
government. The king of Babylon would enlist handsome, young, well-educated
young princes from a conquered country like Israel and train them in the
Babylonian language and literature. This included the ancient Sumerian and
Akkadian syllabic cuneiform as well as the Aramaic alphabetic system that was
used in international communication.
The etymology and meaning of the proper noun Ashpenaz is uncertain. We do
not know for sure the background of the chief of Nebuchadnezzar’s court officials.
This individual is identified by Daniel as the chief of Nebuchadnezzar’s court
officials and he is mentioned in Daniel 1:7-11 and 18 but not by name. These
passages indicate that this man had compassion toward Daniel and his friends and
permitted them to abstain from the king’s food and wine and eat vegetables and
drink water in order to observe the dietary restrictions of the Mosaic Law.
“His official’s chief” indicates that Ashpenaz had supreme authority over
Nebuchadnezzar’s officials.
More than likely, the word sā∙rîs, “officials” means “officials” and since the
Babylonians adopted the practice of castrating those who served in the royal palace
and the harems, Ashpenaz would have been a eunuch himself, that is, a castrated
male, thus one who is sexually impotent.
Nebuchadnezzar commands Ashpenaz to have certain Israelites to be deported
to Babylon. He ordered Ashpenaz to select only a part or a portion of the Israelites
to be trained to serve in his government.

The proper noun yiś∙rā∙ʾēl, “Israel” means, “one who fights and overcomes
with the power of God” since according to Genesis 32:28 the Lord gave Jacob this
name because he fought with both God and men and prevailed. This name was
bestowed upon Jacob and constituted the essence of the blessing that he requested
from the Lord recorded in Genesis 32:26.
The expression “sons of Israel” was first used in the Hebrew Bible in Genesis
32:32. Most of the time in the Old Testament, the designation “the sons of Israel”
emphasizes the Jewish people’s national identity of Israel/Jacob’s sons or
descendants. This designation speaks of the fact that the Jew is a member of a
theocracy and is the heir of the promises given to Abraham, Isaac and Jacob whose
name was later changed by the Lord to “Israel.” It expresses the dignity and glory
of a member of the theocratic nation in a unique covenant relation with God and
was the Jew’s special badge and title of honor. The term “Israelites,” as well as its
cognate noun “Israel” denotes the Jews theocratic privileges and glorious vocation.
So in Daniel 1:3, the name “Israel” speaks of the fact that the Jew is a member of a
theocracy. It identifies them as members of a unique, privileged covenant people of
God, heir of the promises given to Abraham, Isaac and Jacob whose name was
later changed by the Lord to “Israel.”
Daniel 1:3 also clarifies or specifies which members of the sons of Israel that
Nebuchadnezzar ordered his officials’ chief to transport to Babylon to be trained to
serve in a governmental capacity. These would include members of the royal
family and nobles. He wanted those Israelites who were descendants of the kings
of Israel and Judah. He also wanted persons in Israel who were associated with the
ruling class or royal family.
capacity in his government. The fact that Nebuchadnezzar deported some of the
nobles and members of the royal family to Babylon was a fulfillment of prophecy
since Isaiah predicted to King Hezekiah that this would happen to his descendants
in the future (see 2 Kings 20;16-18; Isaiah 39:5-7).
capacity in his government. This would also serve to keep the royal family of the
kingdom of Judah from rebelling. It would also no doubt appeal to his arrogance
since it would remind him of his conquest in Judah and success in battle. They
could also help him in later administrating affairs in Judah itself.
The fact that Nebuchadnezzar deported some of the nobles and members of the
royal family to Babylon was a fulfillment of prophecy since Isaiah predicted to
King Hezekiah that this would happen to his descendants in the future (2 Kings
20;16-18; Isaiah 39:5-7).
First Qualification for Israelite Royalty and Nobles to Serve Nebuchadnezzar
Daniel 1:4 presents the qualifications that must be met by members of the royal
family and certain nobles in order for them to be trained to serve in
Nebuchadnezzar’s government.
(NASB95)
“Youths in whom was no defect” is composed of the masculine plural form of
the noun yě∙lěḏ (‫( )יֶלֶד‬yeh-led), “youths” and this is followed by the relative
pronoun ʾǎšěr (‫( )אֲׁשֶ ר‬ash-er), “whom” and then we have the singular construct
form of the negative adverb ʾǎ∙yin (‫( )ַאי ִן‬ah-yin), “was no” and this is followed by
the preposition bĕ (ְ‫( )ּב‬beth), “in” and its object is the third person masculine plural
pronomial suffix -hē∙mā(h) (‫( )־הֵמָה‬hey-maw), “whom” and then we have the
singular construct form of the adjective kōl (‫( )ּכ ֹל‬kole), which is not translated and
this is followed by the masculine singular form of the noun mûm (‫( )מּום‬moom),
“defect.”
yě∙lěḏ
This noun is a generic and covers a wide variety of age groups from prenatal to
adolescent. The common denominator among human offspring is that the subject is
part of his father’s estate and has not yet reached the status of head of household.
The word is often used of young children, usually boys.
Yě∙lěḏ can refer to infants (Genesis 21:8), children (Genesis 30:21f; 33:1f;
Exodus 2:6-10), nursing babies (Ruth 4:16), a fetus (Exodus 21:22), adolescents or
young adults (Genesis 4:23; 21:14ff; 37:30; 42:22), and young men (Ruth 1:5; 1
King 12:8, 10, 14).
In Daniel 1:4, the noun yě∙lěḏ is in the masculine gender and is plural in number
and means “young men” referring to adult males who were of royal descent and
from Jewish nobility who were between their late teens and early twenties. They
would not be boys or even in their early teens since it is highly unlikely that
Nebuchadnezzar would entrust boys or young teenagers with such responsibility to

ʾǎšěr
This relative pronoun refers to the young Israelite men who were either of noble
descent or from the royal family who were deported to Babylon by
Nebuchadnezzar. We will translate the word “whom.”
ʾǎ∙yin
The negative adverb ǎ∙yin is in the construct state and means “there is no” and
denies the existence of the thing represented by the following prepositional phrase
‫ּב ֶ ָ֣הם‬. Therefore, the word denies the existence of any physical defect in the young
Israelite men who were of noble descent and who belonged to the royal family. We
will render the word “there was no.”
-hē∙mā(h)
This pronomial suffix refers to the young Israelite men who were deported to
Babylon by Nebuchadnezzar and were of noble descent or from the royal family.
We will translate the word “them.”
bĕ
The pronomial suffix -hē∙mā(h) is the object of the preposition bĕ, which marks
the physical bodies of these young Israelite men who were deported to Babylon by
Nebuchadnezzar as the location in which there was no physical defect. We will
translate this preposition “in.”
mûm
This noun refers to a physical “defect” or “blemish.” It denotes an imperfection

or blemish in the physical characteristics normally attributed to a creature a person.
Here in Daniel 1:4, the word refers to a physical defect in the sense of a physical or
bodily imperfection in the bodies of these young Israelite men who were deported
to Babylon by Nebuchadnezzar.
This would indicate that unlike Ashpenaz and those who served in
Nebuchadnezzar’s residence who were eunuchs, i.e. castrated, Daniel and his
fellow Israelite deportees were not castrated since to have been castrated would
have constituted a major physical defect. We will translate the word “physical
defect.”

kōl
This word functions as an attributive adjective since it is modifying the noun

mûm and is used in a distributive sense meaning “any kind” indicating that
Nebuchadnezzar ordered Ashpenaz to select young Israelite men from the nobles
and royal family who had no physical defect “of any kind.”
Second Qualification for Israelite Royalty and Nobles to Serve Nebuchadnezzar
(NASB95)
“Who were good-looking” is composed of the conjunction wa (ְ‫( )ו‬waw),
“who” and then we have the masculine plural construct form of the adjective ṭôḇ (
‫( )ט ֹוב‬tobe), “good” and this is followed by the masculine singular form of the noun
mǎr∙ʾě(h) (‫( )מַ ְראֶה‬mar-eh), “looking.”
Wa
The conjunction wa is used in an adjunctive sense meaning that it is introduces

a phrase that presents an additional qualification established by Nebuchadnezzar
that must be met by the young Israelite men who were deported by him to Babylon
to serve in his government. We will translate the word “as well as.”
mǎr∙ʾě(h)
This word is used to indicate physical appearance. It denotes the visual form
which is seen. Here it refers to the physical appearance of these young Israelite
men who were deported to Babylon by Nebuchadnezzar.
ṭôḇ
This adjective is modifying the noun mǎr∙ʾě(h) and describes the physical
appearance of these young Israelite men as being pleasing to the eye. The word
denotes a pleasing and usually impressive or dignified appearance. Therefore, the
word indicates that Nebuchadnezzar wanted Ashpenaz to select for service among
the young Israelite men deported to Babylon those who possessed a “handsome”
appearance.
Third Qualification for Israelite Royalty and Nobles to Serve Nebuchadnezzar
(NASB95)
“Showing intelligence in every branch of wisdom” is composed of the
conjunction wa (ְ‫( )ו‬waw), which is not translated and this is followed by the
masculine plural hiphil active participle form of the verb śā∙ḵǎl (‫ׂשכַל‬ָ ) (saw-kal),
“showing intelligence” and then we have the preposition bĕ (ְ‫( )ּב‬beth), “in” and its
object is the feminine singular form of the noun ḥā∙ḵemā(h) (‫( ) ָח ְכמָה‬khok-maw),
“wisdom” which is modified by the feminine singular form of the adjective kōl (
‫( )ּכ ֹל‬kole), “every.”
Wa
The conjunction wa is used once again in an adjunctive sense meaning that it is

introduces a phrase that presents a qualification established by Nebuchadnezzar
that must be met by the young Israelite men who were deported by him to Babylon
to serve in his government which was “in addition to” the previous two listed. We
will translate the word “and in addition.”
śā∙ḵǎl
This word describes a person who possesses the ability to understand and used
of types of wisdom and knowledge. It speaks of a person who has the capacity for
understanding implying this state is a result of proper teaching.
In Daniel 1:4, the verb śā∙ḵǎl means “to possess skill” since it denotes a person
who is skillful in applying various areas or fields of knowledge or learning as a
result of superior education.
These various fields would involve science, math, agriculture, philosophy,
languages, military, medicine, history and government. Thus, the word denotes that
Nebuchadnezzar wanted selected intellectually superior young Israelite men. The

verb speaks of accumulated knowledge in various fields of learning and the ability
to apply that knowledge.
The hiphil stem of the verb is an intransitive hiphil meaning that it does not take
a direct object but instead describes its subject as exhibiting a state or quality. Here
it speaks of exhibiting the state of having skill in every branch of wisdom or an
accumulated knowledge or know-how in various fields of learning such as math,
science, agriculture, philosophy, medicine, languages, military, history and
government.
The participle form of the verb is functioning as a predicate adjective meaning
that it is asserting something about these young Israelite men deported to Babylon
by Nebuchadnezzar, namely that they were to possess skill in various branches of
wisdom. We will translate śā∙ḵǎl, “possessing skill.”
ḥā∙ḵemā(h)
This noun means “branch of wisdom” indicating that Nebuchadnezzar wanted

young Israelite men who possessed skill in every “branch of wisdom.” These
would include math, medicine, science, agriculture, philosophy, languages,
military, history and government.
kōl
This adjective is modifying ḥā∙ḵemā(h) and is used in a distributive sense

meaning “each and every” indicating that Nebuchadnezzar wanted Ashpenaz to
select only young Israelite men who possessed wisdom in “each and every” branch
of wisdom or learning.
bĕ
The noun ḥā∙ḵemā(h) is the object of the preposition bĕ, which functions as a
marker of position within certain limits indicating that Nebuchadnezzar wanted
young Israelite men who possessed skill “within” every branch of wisdom. We will
translate the word “in.”
Fourth and Fifth Qualifications for Israelite Royalty and Nobles to Serve
Nebuchadnezzar
(NASB95)
“Endowed with understanding and discerning knowledge” is composed of
the conjunction wa (ְ‫( )ו‬waw), which is not translated and this is followed
masculine plural qal active participle form of the verb yā∙ḏǎʿ (‫( )י ָדַ ע‬yaw-dah),
“endowed with” and this is followed by the feminine singular form of the noun
dǎ∙ʿǎṯ (‫( )ּדַ עַת‬dah-ath), “knowledge” and then we have the conjunction wa (ְ‫)ו‬
(waw), “and” which is followed by the masculine plural hiphil active participle
form of the verb bîn (‫( )ּבִין‬bene), “understanding” and then we have the masculine
singular form of the noun mǎd∙dāʿ (‫( ) ַמּדָ ע‬mad-daw), “discerning knowledge.”
wa
Once again the conjunction wa is adjunctive meaning that it is introducing a

clause that presents a qualification that is “in addition to” the previous three.
yā∙ḏǎʿ
This verb means “to know experientially” and is used with the noun dǎ∙ʿǎṯ,
which means “knowledge,” thus the two literally mean “to know knowledge
experientially.” The idea of the two words is that of being well educated.
The qal stem of the verb is stative expressing a state or condition. Therefore, it
denotes that state or condition of being well educated. The participle form of the
verb functions as a predicate adjective meaning that it is asserting that these young
Israelite men must be well educated.
dǎ∙ʿǎṯ
This noun as we noted means “knowledge” with regards to various subjects and
is employed with the verb yā∙ḏǎʿ, which means “to know experientially.”
Therefore, the two words literally mean “to know knowledge experientially.” The
idea of the two words is that of being well educated. The noun dǎ∙ʿǎṯ functions as
the direct object of the verb yā∙ḏǎʿ.
wa
Once again the conjunction wa is adjunctive meaning that it is introducing a

clause that presents a qualification that is “in addition to” the previous four.
bîn
The verb bîn means “to discern” in the sense of having the power of judgment
and perceptive insight as demonstrated in the use of knowledge rather than
knowing by experience. It is employed with the noun mǎd∙dāʿ, which denotes
something done in secret and thus means “secret knowledge.” Thus, the two words
literally mean “to discern secret knowledge.” This qualification is probably tied to
revealing Nebuchadnezzar’s dreams.
The hiphil stem of the verb describes the subject as exhibiting a state. Thus, it
denotes that Nebuchadnezzar wanted young Israelite men who exhibited the state
of discerning secret knowledge. The participle form of the word is a predicate
adjective meaning that it is making an assertion that Nebuchadnezzar wanted
young Israelite men who exhibited the state of discerning secret knowledge. We
will translate the verb “possessing the ability to discern.”
mǎd∙dāʿ
As we noted this noun means “secret knowledge since it denotes something

done in secret. It is employed with the verb bîn and together they mean “to discern
secret knowledge.” It could be related to revealing dreams. However, it more than
likely denotes that God gave these four young Israelite men superior knowledge
with regards to various subjects which the Babylonians did not possess and neither
did the young Israelite men who ate the king’s food and drank his wine. It means
that these four knew things with regards to various subjects, which others in
Babylon did not. We will translate this noun “secret knowledge.”
The Ability to Serve Nebuchadnezzar
(NASB95)
“And who had ability for serving in the king’s court” is composed of the
conjunction wa (ְ‫( )ו‬waw), “and” which is followed by the relative pronoun ʾǎšěr (
‫( )אֲׁשֶ ר‬ash-er), “who” and this is followed by the masculine singular form of the
noun kōaḥ (ַ‫( )ּכֹח‬ko-akh), “ability” and then we have the preposition bĕ (ְ‫( )ּב‬beth),
which is not translated and its object is the third person masculine plural pronomial
suffix -hē∙mā(h) (‫( )־הֵמָה‬hey-maw) and this is followed by the preposition lĕ (ְ‫)ל‬
(lamed), “of” and its object is the qal active infinitive construct form of the verb
ʿā∙mǎḏ (‫( )עָמַ ד‬aw-mad), “serving” and then we have the preposition bĕ (ְ‫( )ּב‬beth),
“in” and its object is the masculine singular construct form of the noun hê∙ḵāl (
‫( )הֵיכָל‬hay-kawl), “court” and this is followed by the articular masculine singular
form of the noun mě∙lěḵ (‫( )מֶ לְֶך‬meh-lek), “king.”
Wa
This time the conjunction wa is a marker result meaning that it is introducing a

statement that expresses the result of young Israelite men possessing the previous
five qualifications. Therefore, it indicates “as a result of” a young Israelite man
possessing no physical defect, and being handsome, possessing skill in each and
every branch of wisdom, being well-educated and possessing the ability to discern
secret knowledge, he would have the capacity or ability to serve in
Nebuchadnezzar’s court. So we will translate the word “consequently.”
ʾǎšěr
As it did earlier in the verse, this relative pronoun refers to the young Israelite
men who were either of noble descent or from the royal family who were deported
to Babylon by Nebuchadnezzar. The word is an independent relative describing the
noun yě∙lěḏ, “young men,” which is omitted in this clause. We will translate the
word “these whom.”
kōaḥ
This noun means “capacity” referring to the capability to serve in

Nebuchadnezzar’s government. A young Israelite man who possessed no physical
defect, and was handsome, possessing skill in each and every branch of wisdom,
and was well-educated, possessing the ability to discern secret knowledge, would
have the “capacity” to serve in Nebuchadnezzar’s court. We will translate the word
“possessing capacity.”
hē∙mā(h)
Babylon by Nebuchadnezzar and were of noble descent or from the royal family.
We will translate the word “them.”
bĕ
The pronomial suffix -hē∙mā(h) is the object of the preposition bĕ, which marks
the location in which capacity to serve in Nebuchadnezzar’s court was found,
namely in those young Israelite men who possessed no physical defect, and were
handsome, possessing skill in each and every branch of wisdom, well-educated and
possessed the ability to discern secret knowledge. We will translate this preposition
“in.”
ʿā∙mǎḏ
This word means “to serve in the capacity as a dignitary” for Nebuchadnezzar.
This use is found in Genesis 41:46 where Joseph “stood before” Pharaoh and in 1
Samuel 16:21 where David “stood before” Saul. In Daniel 1:4, it denotes that those
young Israelite men who met the five qualifications in this verse would be in a
position of obedience, respect, and readiness to serve Nebuchadnezzar. Such a
position is noble in proportion to the majesty of the one served.
The preposition lĕ is prefixed to the word. The qal stem of the verb is stative
expressing the state or condition of having the capacity to serve Nebuchadnezzar
as his servant. The infinitive construct form of the word is an infinitive construct of
obligation indicating something that must be or should be done. Here it denotes the
obligation of these young Israelite men serving Nebuchadnezzar if they meet the
five qualifications prescribed by him.
hê∙ḵāl
This noun denotes Nebuchadnezzar’s palace where he conducted his

government. It refers to the residence and building complex of Nebuchadnezzar
and his cabinet. The noun hê∙ḵāl means “court” referring to the establishment or
residence of a sovereign and his councilors who govern a country. Here it refers to
the “court” of Nebuchadnezzar.
Goldingay writes, “According to Oppenheim, the palace included ‘the throne
room in which the king received ambassadors and other visitors, the large
courtyard in front of it, and a special hall, perhaps for official banquets…Living
quarters for the king and his entourage, as well as storage rooms, were built around
these principal areas’ (Mesopotamia, 105). Into it ‘poured the tribute of subjugated
and even of distant peoples, the yield of royal estates and the products of royal
workshops. From its storehouses had to be fed and clad, according to their status,
the members of the royal family, the administrative officials of country and palace,
the personnel of the royal household, the standing army and a host of serfs, slaves
and others who depended on the palace for their living’ (Mesopotamia, 104). A list
of the personnel of Nebuchadnezzar’s court pictures him ‘surrounded by the
administrators of his palace and of his realm, by bureaucrats and vanquished kings
who lived at his court’ (Mesopotamia, 101).” (Word Biblical Commentary, volume
30: Daniel; page 17; Word Books Publisher; Dallas, Texas)
mě∙lěḵ
This noun means “king” and is used with reference to Nebuchadnezzar referring
to the fact that he was governmental head of Babylon. The articular construction of
the word is anaphoric meaning that the word is referring to the king of Babylon,
Nebuchadnezzar who is mentioned by name in verse 1 and referred to by the third
person masculine singular pronomial suffix hû, “his” in verse 2 and this word in
verse 3. Therefore, we will render the articular form of this word “this king.”
bĕ
The noun hê∙ḵāl is the object of the preposition bĕ, which marks the location in
which qualified young Israelite men would serve. It denotes that “in”
Nebuchadnezzar’s palace or court they would serve him.
The Qualified Are To Be Educated in the Literature and Language of the

Chaldeans
(NASB95)
“And he ordered him to teach them the literature and language of the
Chaldeans” is composed of the conjunction wa (ְ‫( )ו‬waw), “and” which is
followed by the preposition lĕ (ְ‫( )ל‬lamed), “to” and its object is the piel active
infinitive construct form of the verb lā∙mǎḏ (‫( ) ָל ַמד‬law-mad), “teach” and then we
have the third person masculine plural pronomial suffix -hē∙mā(h) (‫( )־ ֵהמָה‬hey-
maw), “them” which is followed by the masculine singular construct form of the
noun sē∙p̄ěr (‫( ) ֵספֶר‬say-fer), “the literature” and then we have the conjunction wa (
‫( ) ְו‬waw), “and” which is followed by the masculine singular construct form of the
noun lā∙šôn (‫( )לָׁש ֹון‬law-shone), “language of” and then lastly we have the
masculine plural form of the proper noun kǎś∙dîm (‫ׂשּדִ ים‬ְ ‫( ) ַּכ‬kas-deem), “the
Chaldeans.”
Wa
The conjunction wa is once again adjunctive meaning that it is introducing a

statement the presents an “additional” result of a young Israelite man meeting
Nebuchadnezzar’s five qualifications to serve in his court. We will translate the
word “another.”
lā∙mǎḏ
This verb means “to instruct, train” in the sense of imparting information in a
formal setting with emphasis that the information will be responded to. Here it
denotes Ashpenaz “training” those young Israelite men who met Nebuchadnezzar’s
five qualifications in the language and literature of the Chaldeans, i.e. the
Babylonians.
The preposition lĕ is prefixed to the word. The infinitive construct form of the
word is an infinitive construct of result indicating an additional “consequence” or
“result” of young Israelite men meeting Nebuchadnezzar’s five qualifications for
serving in his court. The piel stem is customary meaning that Nebuchadnezzar
wanted qualified young Israelite men to be trained “habitually” in the language and
literature of the Babylonians. We will translate the expression ‫ ֲל ַל ְּמ ָ ֥דם‬, “result…is to
habitually train.”
hē∙mā(h)
Babylon by Nebuchadnezzar and were of noble descent or from the royal family. It
is the direct object of the verb lā∙mǎḏ. We will translate the word “them.”
sē∙p̄ěr
This noun is an Akkadian loan word which means “scroll, document” or

“letter.” In ancient times, clay tablets, clay cylinders, flat stones, cylindrical stones,
papyrus, leather, and vellum were used for books. Leather or paper scrolls were
used to make records.
R. D. Patterson writes, “The noun sēper “writing,” “book” came to be used also
of important legal documents (Deut 24:1, 3; Isa 50:1; Jer 3:8) or official letters (I
Kgs 21:8ff.; II Kgs 19:14; Est 1:22; Jer 29:1ff.). No doubt these were chiefly in the
form of scrolls (e.g. Num 5:23; Ps 40:7 [H 8]; cf. Heb 10:7; Isa 34:4; Ezk 2:9),
written in columns (Jer 36:23) and occasionally on both sides (Ezk 2:9–10; cf. Rev
5:1).’3
In Daniel 1:4, the noun sē∙p̄ěr means “literature” referring to the books or
writings of the Babylonians, which reflect or represent their culture, religion,
philosophy and values. This noun is in the construct form which means that it
governs the proper noun kǎś∙dîm, “Chaldeans.” This expresses a genitive relation
indicating that this literature “belongs to” the Chaldeans.
wa
The conjunction wa is adjunctive introducing a word that presents an

“additional” thing that young qualified Israelite men were to receive training from
the Babylonians.
lā∙šôn
The noun lā∙šôn means “language” since it denotes a distinct form and function
of communication using verbal code. Here it is used of the language of the
Chaldeans.
This noun is in the construct form which means that it governs the proper noun
kǎś∙dîm, “Chaldeans.” This expresses a genitive relation indicating that this
language “belongs to” the Chaldeans.
kǎś∙dîm
This proper noun refers to the Chaldeans as a people and is a synonym for the
Babylonians. They entered southern Mesopotamia in the first millennium B.C. and
became the rulers of this area in the seventh and sixth centuries B.C. The ancestor
of the Chaldeans was Chesed, the nephew of Abraham through his brother Nahor
(Gen. 11:28, 31; 15:7; Neh. 9:7). The nation of Israel identified the Chaldeans as
the Babylonians under the rule of Nebuchadnezzar.
Commenting on the word D. J. Wiseman writes, “The name of a land, and its
inhabitants, in S Babylonia, later used to denote Babylonia as a whole, especially
during the last dynasty of Babylonia (626–539 bc); a semi-nomadic tribe
occupying the deserts between N Arabia and the Persian Gulf (cf., Jb. 1:17) who
3 Patterson, R. D. (1999). 1540 ‫ ָספַר‬. In R. L. Harris, G. L. Archer, Jr. & B. K. Waltke (Eds.),
Theological Wordbook of the Old Testament (R. L. Harris, G. L. Archer, Jr. & B. K. Waltke, Ed.)
(electronic ed.) (633). Chicago: Moody Press.
early settled in this area occupying Ur ‘of the Chaldees’ (Gn. 11:28; Acts 7:4) and
are distinct from the Aramaeans. The proposed derivation from Chesed (Gn. 22:22)
is unsubstantiated but the Heb. Kasdîm may reflect an earlier form of the name
than the Assyr. From at least the 10th century bc the land of Kaldu is named in the
Assyr. annals to designate the ‘Sea-land’ of the earlier inscriptions. Ashurnasirpal
II (883–859 bc) distinguished its peoples from the more northerly Babylonians,
and Adad-nirari III (c. 810 bc) names several chiefs of the Chaldeans among his
vassals. When Marduk-apla-iddina II (*Merodach-baladan), the chief of the
Chaldean district of Bit-Yakin, seized the throne of Babylon in 721–710 and 703–
702 bc; he sought help from the W against Assyria (Is. 39). The prophet Isaiah
warned of the danger to Judah of supporting the Chaldean rebels (Is. 23:13) and
foresaw their defeat (43:14), perhaps after the initial Invasion by Sargon in 710 bc.
Since Babylon was at this time under a Chaldean king,‘Chaldean’ is used as a
synonym for Babylonian (Is. 13:19; 47:1, 5; 48:14, 20), a use later extended by
Ezekiel to cover all the Babylonian dominions (23:23). When Nabopolassar, a
native Chaldean governor, came to the Babylonian throne in 626 bc, he
inaugurated a dynasty which made the name of Chaldean famous. Among his
successors were Nebuchadrezzar, Amēl-Marduk (*Evil-merodach), Nabonidus and
Belshazzar, ‘king of the Chaldeans’ (Dn. 5:30). The sturdy southerners provided
strong contingents for the Babylonian army attacking Judah (2 Ki. 24–25). In the
time of Daniel the name was again used of Babylonia as a whole (Dn. 3:8), and
Darius the Mede ruled the kingdom of the ‘Chaldeans’ (Dn. 9:1). The ‘tongue of
the Chaldeans’ (Dn. 1:4) was, perhaps, a semitic Babylonian dialect, the name
‘Chaldee’ being, rarely in modern times, wrongly applied to Aramaic (*Targums).
The prominence of the classes of priests who, at Babylon and other centres,
maintained the ancient traditions of astrology and philosophy in the classical
Babylonian languages led to the designation ‘Chaldean’ being applied alike to
priests (Dn. 3:8), astrologers and educated persons (Dn. 2:10; 4:7; 5:7, 11).”4
Translation of Daniel 1:4
Daniel 1:4 Young men, whom there was no defect in them of any kind as
well as a handsome appearance and in addition possessing skill in each and
every branch of wisdom as well as well-educated and in addition possessing
the ability to discern secret knowledge. Consequently these who possess the
capacity in them would serve as a dignitary in the court of this king. Another
result is to habitually train them in the Chaldean literature as well as
language.
4 Wood, D. R. W., & Marshall, I. H. (1996). New Bible dictionary (3rd ed.) (180). Leicester,
England; Downers Grove, Ill.: InterVarsity Press.
Exposition of Daniel 1:4
Daniel 1:4 clarifies or defines specifically which nobles and members of the
royal family that Nebuchadnezzar ordered Ashpenaz to deport to Babylon to
receive training in the language and literature of the Chaldeans. Nebuchadnezzar
was seeking brilliant young Jewish men to help him govern his kingdom.
There are five qualifications listed in this verse. The first was that these young
men who to have no physical defect. The second was that they must be handsome
in appearance. The third is that they were to possess skill in each and every branch
of wisdom, which would include various fields of learning such as math, science,
agriculture, philosophy, medicine, languages, military, history and government.
The fourth demanded that they be well-educated. The fifth was that they must
possess the ability to discern secret knowledge which would be related to
interpreting the dreams of Nebuchadnezzar.
Daniel 1:4 teaches that the first result of meeting these five qualifications was
that these young Israelite men would possess the capacity to serve as a dignitary in
Nebuchadnezzar’s court or palace, where he governed his kingdom. The second
result was that they would receive training on a habitual basis by Babylonian
teachers with regards to Chaldean literature and language.
These young Israelite men would enter an educational program in which they
would receive training in Babylonian culture, mathematics, astrology, astronomy,
science, agriculture, philosophy, medicine, military history and tactics, Babylonian
history as well as training in Babylonian government and law. Daniel 1:5 reveals
that this would be a three year training program.

Daniel 1 3 4

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Daniel 1:3-4

Daniel 1:3-Nebuchadnezzar Commands Ashpenaz, His Chief Official To

Review of Daniel 1:1-2

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ã2011 William E. Wenstrom, Jr. Bible Ministries 4

Nebuchadnezzar Commands Ashpenaz to Select Certain Israelites

In Daniel 1:3, we have the record of Nebuchadnezzar commanding his chief

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ã2011 William E. Wenstrom, Jr. Bible Ministries 10

Royal Family and the Nobles

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ã2011 William E. Wenstrom, Jr. Bible Ministries 13

The noun zě∙rǎʿ means “family” referring to an extended family based on a

The conjunction wa is adjunctive meaning that the word is introducing a group

Purpose in Deporting to Babylon Some of the Royal Family and Nobles

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Review of Daniel 1:1-3

Daniel 1:1 records king Nebuchadnezzar of Babylon attacking Jerusalem in the

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This noun refers to a physical “defect” or “blemish.” It denotes an imperfection

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This word functions as an attributive adjective since it is modifying the noun

Second Qualification for Israelite Royalty and Nobles to Serve Nebuchadnezzar

The conjunction wa is used in an adjunctive sense meaning that it is introduces

Third Qualification for Israelite Royalty and Nobles to Serve Nebuchadnezzar

The conjunction wa is used once again in an adjunctive sense meaning that it is

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This noun means “branch of wisdom” indicating that Nebuchadnezzar wanted

This adjective is modifying ḥā∙ḵemā(h) and is used in a distributive sense

Once again the conjunction wa is adjunctive meaning that it is introducing a

Once again the conjunction wa is adjunctive meaning that it is introducing a

As we noted this noun means “secret knowledge since it denotes something

The Ability to Serve Nebuchadnezzar

This time the conjunction wa is a marker result meaning that it is introducing a

This noun means “capacity” referring to the capability to serve in

This noun denotes Nebuchadnezzar’s palace where he conducted his

The Qualified Are To Be Educated in the Literature and Language of the

The conjunction wa is once again adjunctive meaning that it is introducing a

This noun is an Akkadian loan word which means “scroll, document” or

The conjunction wa is adjunctive introducing a word that presents an

Translation of Daniel 1:4

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