Discovery BoxDaniel 1:3 
Context1:3 The king commanded 1 Ashpenaz, 2 who was in charge of his court officials, 3 to choose 4 some of the Israelites who were of royal and noble descent 5 –
Daniel 1:7-8
Context1:7 But the overseer of the court officials renamed them. He gave 6 Daniel the name Belteshazzar, Hananiah he named Shadrach, Mishael he named Meshach, and Azariah he named Abednego. 7
1:8 But Daniel made up his mind 8 that he would not defile 9 himself with the royal delicacies or the royal wine. 10 He therefore asked the overseer of the court officials for permission not to defile himself.
1 tn Or “gave orders to.” Heb “said to.”
2 sn 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.
3 sn 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. On the OT usage of this word see HALOT 769-70 s.v. סָרֹיס.
4 tn Heb “bring.”
5 tn Heb “and from the seed of royalty and from the nobles.”
6 tc The LXX and Vulgate lack the verb here.
7 sn The meanings of the Babylonian names are more conjectural than is the case with the Hebrew names. The probable etymologies are as follows: Belteshazzar means “protect his life,” although the MT vocalization may suggest “Belti, protect the king” (cf. Dan 4:8); Shadrach perhaps means “command of Aku”; Meshach is of uncertain meaning; Abednego means “servant of Nego.” Assigning Babylonian names to the Hebrew youths may have been an attempt to erase from their memory their Israelite heritage.
8 tn Heb “placed on his heart.”
9 tn Or “would not make himself ceremonially unclean”; TEV “become ritually unclean.”
sn Various reasons have been suggested as to why such food would defile Daniel. Perhaps it had to do with violations of Mosaic law with regard to unclean foods, or perhaps it had to do with such food having been offered to idols. Daniel’s practice in this regard is strikingly different from that of Esther, who was able successfully to conceal her Jewish identity.
10 tn Heb “with the delicacies of the king and with the wine of his drinking.”
