(4) Children.—If the Babylonian customs were similar to the Persian, it is probable that the course of education would commence at an early age. So elaborate a system of science as the Babylonian, whether theological, astronomical, or magical, would naturally require an early training. It is reasonable to suppose that these “children” were quite young. So much may be inferred from Nebuchadnezzar’s amazement at what he considered to be Daniel’s precocious genius (Daniel 2:26).

To stand, i.e., to act as courtiers or servants. (Comp. 2Kings 5:25, and below, Daniel 1:19.)

Learning . . . Chaldeans.—Many interesting specimens of this may be seen in the volumes of the Records of the Past, which are devoted to Assyrian and Babylonian subjects. Many more examples may be seen in the British Museum, and among them the large treatise on magic, which originally consisted of no less than two hundred tablets. It appears, from comparing this with Daniel 1:19, that some form of examination was held by the king, before he admitted the courtiers into his immediate service. The language of Chaldæa at this time was Semitic; but there was a sacred language in use besides, which probably belonged to the Turanian family. In both these languages was Daniel educated.

1:1-7 Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. It is the interest of princes to employ wise men; and it is their wisdom to find out and train up such. Nebuchadnezzar ordered that these chosen youths should be taught. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals.Children in whom was no blemish - The word rendered "children" in this place (ילדים yelâdı̂ym) is different from that which is rendered "children" in Job 1:3 - בנים bânnı̂ym). That word denotes merely that they were "sons," or "descendants," of Israel, without implying anything in regard to their age; the word here used would be appropriate only to those who were at an early period of life, and makes it certain that the king meant that those who were selected should be youths. Compare Genesis 4:23, where the word is rendered "a young man." It is sometimes, indeed, used to denote a son, without reference to age, and is then synonymous with בן bên, a "son." But it properly means "one born;" that is, "recently born;" a child, Genesis 21:8; Exodus 1:17; Exodus 2:3; and then one in early life. There can be no doubt that the monarch meant to designate youths. So the Vulgate, pueros, and the Greek, νεανισκους neaniskous, and so the Syriac. All these words would be applicable to those who were in early life, or to young men. Compare Introduction to Daniel, Section I. The word "blemish" refers to bodily defect or imperfection. The object was to select those who were most perfect in form, perhaps partly because it was supposed that beautiful youths would most grace the court, and partly because it was supposed that such would be likely to have the brightest intellectual endowments. It was regarded as essential to personal beauty to be without blemish, 2 Samuel 14:25 : "But in all Israel there was none to be so much praised as Absalom for beauty; from the sole of Iris foot even to the crown of his head there was no blemish in him." Sol 4:7 : "thou art all fair, my love; there is no spot in thee." The word is sometimes used in a moral sense, to denote corruption of heart or life Deuteronomy 32:5; Job 11:15; Job 31:7, but that is not the meaning here.

But well-favored - Hebrew, "good of appearance;" that is, beautiful.

And skillful in all wisdom - Intelligent, wise - that is, in all that was esteemed wise in their own country. The object was to bring forward the most talented and intelligent, as well as the most beautiful, among the Hebrew captives.

And cunning in knowledge - In all that could be known. The distinction between the word here rendered "knowledge" (דעת da‛ath) and the word rendered "science" (מדע maddâ‛) is not apparent. Both come from the word ידע yâda‛ to "know," and would be applicable to any kind of knowledge. The word rendered "cunning" is also derived from the same root, and means "knowing," or "skilled in." We more commonly apply the word to a particular kind of knowledge, meaning artful, shrewd, astute, sly, crafty, designing. But this was not the meaning of the word when the translation of the Bible was made, and it is not employed in that sense in the Scriptures. It is always used in a good sense, meaning intelligent, skillful, experienced, well-instructed. Compare Genesis 25:27; Exodus 26:1; Exodus 28:15; Exodus 38:23; 1 Samuel 16:16; 1 Chronicles 25:7; Psalm 137:5; Isaiah 3:3.

And understanding science - That is, the sciences which prevailed among the Hebrews. They were not a nation distinguished for "science," in the sense in which that term is now commonly understood - embracing astronomy, chemistry, geology, mathematics, electricity, etc.; but their science extended chiefly to music, architecture, natural history, agriculture, morals, theology, war, and the knowledge of future events; in all which they occupied an honorable distinction among the nations. In many of these respects they were, doubtless, far in advance of the Chaldeans; and it was probably the purpose of the Chaldean monarch to avail himself of what they knew.

And such as had ability in them to stand in the king's palace - Hebrew, "had strength" - כח kôach. Properly meaning, who had strength of body for the service which would be required of them in attending on the court. "A firm constitution of body is required for those protracted services of standing in the hall of the royal presence." - Grotius. The word "palace" here (היכל hêykâl) is commonly used to denote the temple (2 Kings 24:13; 2 Chronicles 3:17; Jeremiah 50:28; Haggai 2:15. Its proper and primitive signification, however, is a large and magnificent building - a palace - and it was given to the temple as the "palace" of Jehovah, the abode where he dwelt as king of his people.

And whom they might teach - That they might be better qualified for the duties to which they might be called. The purpose was, doubtless (see analysis), to bring forward their talent, that it might contribute to the splendor of the Chaldean court; but as they were, doubtless, ignorant to a great extent of the language of the Chaldeans, and as there were sciences in which the Chaldeans were supposed to excel, it seemed desirable that they should have all the advantage which could be delayed from a careful training under the best masters.

The learning - - ספר sêpher. literally, "writing" Isaiah 29:11-12. Gesenius supposes that this means the "writing" of the Chaldeans; or that they might be able to read the language of the Chaldeans. But it, doubtless, included "the knowledge" of what was written, as well as the ability "to read" what was written; that is, the purpose was to instruct them in the sciences which were understood among the Chaldeans. They were distinguished chiefly for such sciences as these:

(1) Astronomy. This science is commonly supposed to have had its orion on the plains of Babylon, and it was early carried there to as high a degree of perfection as it attained in any of the ancient nations. Their mild climate, and their employment as shepherds, leading them to pass much of their time at night under the open heavens, gave them the opportunity of observing the stars, and they amused themselves in marking their positions and their changes, and in mapping out the heavens in a variety of fanciful figures, now called constellations.

(2) Astrology. This was at first a branch of astronomy, or was almost identical with it, for the stars were studied principally to endeavor to ascertain what influence they exerted over the fates of men, and especially what might be predicted from their position, on the birth of an individual, as to his future life. Astrology was then deemed a science whose laws were to be ascertained in the same way as the laws of any other science; and the world has been slow to disabuse itself of the notion that the stars exert an influence over the fates of men. Even Lord Bacon held that it was a science to be "reformed," not wholly rejected.

(3) Magic; soothsaying; divination; or whatever would contribute to lay open the future, or disclose the secrets of the invisible world. Hence, they applied themselves to the interpretation of dreams; they made use of magical arts, probably employing, as magicians do, some of the ascertained results of science in producing optical illusions, impressing the common with the belief that they were familiar with the secrets of the invisible world; and hence, the name "Chaldean" and "magician" became almost synonymous terms Daniel 2:2; Daniel 4:7; Daniel 5:7.

(4) It is not improbable that they had made advances in other sciences, but of this we have little knowledge. They knew little of the true laws of astronomy, geology, cheministry, electricity, mathematics; and in these, and in kindred departments of science, they may be supposed to have been almost wholly ignorant.

And the tongue of the Chaldeans - In regard to the "Chaldeans," see the notes at Job 1:17; and the notes at Isaiah 23:13. The kingdom of Babylon was composed mainly of Chaldeans, and that kingdom was called "the realm of the Chaldeans" Daniel 9:1. Of that realm, or kingdom, Babylon was the capital. The origin of the Chaldeans has been a subject of great perplexity, on which there is still a considerable variety of opinions. According to Heeren, they came from the North; by Gesenius they are supposed to have come from the mountains of Kurdistan; and by Michaelis, from the steppes of Scythia. They seem to have been an extended race, and probably occupied the whole of the region adjacent to what became Babylonia. Heeren expresses his opinion as to their origin in the following language: "It cannot be doubted that, at some remote period, antecedent to the commencement of historical records. "one mighty race" possessed these vast plains, varying in character according to the country which they inhabited; in the deserts of Arabia, pursuing a nomad life; in Syria, applying themselves to agriculture, and taking up settled abodes; in Babylonia, erecting the most magnificent cities of ancient times; and in Phoenicia, opening the earliest ports, and constructing fleets, which secured to them the commerce of the known world."

There exists at the present time, in the vicinity of the Bahrein Islands, and along the Persian Gulf, in the neighborhood of the Astan River, an Arab tribe, of the name of the "Beni Khaled," who are probably the same people as the "Gens Chaldei" of Pliny, and doubtless the descendants of the ancient race of the Chaldeans. On the question when they became a kingdom, or realm, making Babylon their capital, see the notes at Isaiah 23:13. Compare, for an interesting discussion of the subject, "Forster's Historical Geography of Arabia," vol. i. pp. 49-56. The language of the Chaldeans, in which a considerable part of the book of Daniel is written (see the Introduction Section IV., III.), differed from the Hebrew, though it was a branch of the same Aramean family of languages. It was, indeed, very closely allied to the Hebrew, but was so different that those who were acquainted with only one of the two languages could not understand the other. Compare Nehemiah 8:8. Both were the offspring of the original Shemitish language. This original language may be properly reduced to three great branches:

continued...

4. no blemish—A handsome form was connected, in Oriental ideas, with mental power. "Children" means youths of twelve or fourteen years old.

teach … tongue of … Chaldeans—their language and literature, the Aramaic-Babylonian. That the heathen lore was not altogether valueless appears from the Egyptian magicians who opposed Moses; the Eastern Magi who sought Jesus, and who may have drawn the tradition as to the "King of the Jews" from Da 9:24, &c., written in the East. As Moses was trained in the learning of the Egyptian sages, so Daniel in that of the Chaldeans, to familiarize his mind with mysterious lore, and so develop his heaven-bestowed gift of understanding in visions (Da 1:4, 5, 17).

If the princes are so curious in their choice, no marvel that God was cautious in his, Leviticus 21:17-21 22:20-25. The reason why they were so delicately trained up was, that they being in the flower of their age should be allured with the delights of the court, and should: thereby be brought to forget their fathers’ house and their religion; this hath been the artifice of the Turk in taking Christians’ children, and making them Mamelukes and Janizaries, that thereby they may become, as renegades, the greatest champions for Mahomet, and enemies to the Christians.

To stand in the king’s palace: this notes men fit by their parts to give advice in arduous matters, 2 Chronicles 10:6: which shows that men only of promising abilities, and not incompetent, should be admitted to the presence of kings.

The learning and the tongue of the Chaldeans: for this cause Moses was learned in all the wisdom of the Egyptians, Acts 7:22; yet it must be supposed that neither Moses nor Daniel learned any thing that was ungodly, but only to search nature, and that which was only moral; wherein both the Chaldeans and Egyptians were skilled above any other nations of the heathens. And although their magi or wise men did at last degenerate into curious and vain arts, yet Daniel had no further design to know their wisdom than to choose the good of it, and to shun and reject that which was unlawful. The Chaldean tongue differed from the Hebrew in dialect and in pronunciation, which they learned in the right tone and accent, that they might be the more acceptable to the king and court, by their conformity in garb, language, and manners; for which they had the space of three years allotted them.

Children in whom was no blemish,.... Not mere children, but young men of fifteen or twenty years of age; about which age Daniel is by Aben Ezra supposed to be when he was carried captive; and less than this be cannot well be thought to be, since, in a few years after, he was put into posts of the greatest eminence and importance: such were ordered to be selected that had no deformity or defect in any parts of their body, or wanted any, as an eye, or a hand, &c.; or, "in whom was not anything" (h); vicious or immoral, or scandalous in their character:

but well favoured; of a good complexion, a ruddy countenance, and a healthful look. So Curtius (i) says, that, in all barbarous or uncivilized countries, the stateliness and size of the body is had in great veneration; nor do they think any capable of great services or actions, to whom nature has not vouchsafed to give a beautiful form and aspect. And Aristotle (k) says it was reported, that, in Ethiopia, civil offices of government or magistracy were distributed according to the bulk or beauty of men, the largeness and tallness of their bodies, or the comeliness of them; and not only among them, but this has always been the custom of the eastern nations, to choose such for their principal officers, or to wait on princes and great personages, and continues to this day. Sir Paul Ricaut (l) observes,

"that the youths that are designed for the great offices of the Turkish empire must be of admirable features and pleasing looks, well shaped in their bodies, and without any defects of nature; for it is conceived that a corrupt and sordid soul can scarce inhabit in a serene and ingenious aspect; and (says he) I have observed not only in the seraglio, but also in the courts of great men, their personal attendants have been of comely lusty youths well habited, deporting themselves with singular modesty and respect in the presence of their masters: so that when a pascha, aga, spahee, travels, he is always attended with a comely equipage, followed by flourishing youths, well clothed, and mounted in great numbers; that one may guess at the greatness of this empire by the retinue, pomp, and number of servants, which accompany persons of quality in their journeys.''

And no doubt Nebuchadnezzar had some of these ends in view, in ordering such persons to be selected and brought up at his expense; that they might be both for service and usefulness, and for his grandeur and glory.

And skilful in all wisdom: in the wisdom of the Jews, or had a liberal education according to the custom of their country; or were young men of good capacities, capable of being instructed, and of improving themselves in all kind of wisdom:

and cunning in knowledge; or "knowing knowledge" (m); having a large share of the knowledge of their own country, customs, and laws, civil and religious: and understanding science; the liberal arts and sciences; or however were persons of a good genius, and of retentive memories; young men of capacity, diligence, industry, and application, and of great docility, and so very promising to make great and useful men:

and such as had ability in them to stand in the king's palace; not only strength of body, which was requisite to a long waiting there, as sometimes they were obliged to do; but strength of mind, courage, and undauntedness, to stand before the king and his nobles, without showing a rustic fear, and timidity of mind:

and whom they might teach the learning and tongue of the Chaldeans; or, "the book and language of the Chaldeans" (n); book for books; such as contained their literature, history, and philosophy, mathematics, the knowledge of the stars, in which they excelled, as well as architecture and military skill; and it was necessary they should learn the Chaldean language, which differed from the Hebrew chiefly in dialect and pronunciation, that they might be able to read those books of science, and to speak with a good accent, and readily, before the king and his nobles; or rather the sense is, that they might understand the Chaldean language, the manner of reading, writing, and pronouncing it translated "learning", may signify the letters of the language, the Scripture or manner of writing, as Saadiah and Aben Ezra interpret it; which must be first learned in any language, in order to attain the knowledge of it; so it seems to be used in Isaiah 19:12. "I am not learned, or know not a book or letters" see John 7:15 and translated "tongue", may signify the rules, idioms, and properties of the language; the nature, genius, and dialect of it, and signification of the words and phrases used in it to be learned, so as to be thorough masters of it, understand it, speak it, and pronounce it well. But here a difficulty arises, since the form and character of the letters of the Chaldee and Hebrew languages now in use are the same; it may seem unnecessary that Hebrew youths should be put to school to learn the Chaldean letters and language, though the dialect and idioms of the two languages might in some things differ; but let it be observed, that it might be, and it is not improbable, that the letters of the Chaldean language were not the same then as they are now; and Hottinger (o) expressly says, that the ancient Chaldee character is not known; not to say anything of the difference of the Hebrew letters then from what they are now, which some have surmised: besides, it is a clear case that the Chaldee and Syriac languages are the same, as appears from Daniel 2:4, where the Chaldeans are said to speak to the king in Syriac; and yet, what follows is no other than Chaldee, their mother tongue, in which it was most proper and agreeable to speak to the king: and as it is the opinion of many learned men now that these languages are the same, so it was the sense of the ancient Jews. Says R. Samuel Bar Nachman (p), let not the Syriac language be mean in thine eyes, or lightly esteemed by thee; for in the law, in the prophets, and in the Hagiographa, the holy blessed God has imparted honour to it; in the law, Genesis 31:47, in the prophets, Jeremiah 10:11, in the Hagiographa, Daniel 2:4 in all which places it is the Chaldee language that is used; and that which was spoken in Babylon, the head of the Chaldean empire, is called the Syriac; for Cyrus, when he took that city, ordered a proclamation to be made, by men skilled, in the Syriac language, that the inhabitants should keep within doors, and that those that were found without should be slain (q); which orders were published in that language, that they might be universally understood, being the language of the common people. So Herodotus, speaking of the Assyrians, says (r), these by the Greeks are called Syrians, and by the barbarians Assyrians, among whom were the Chaldeans: and, as Strabo observes (s), the same language or dialect was used by those without Euphrates, and by those within; that is, by the Syrians, strictly so called, and by the Babylonians or Chaldeans: and elsewhere (t), the name of Syrians reached from Babylon to Sinus Issicus; and, formerly, from thence to the Euxine sea. Now it is certain that the form and character of the letters in the Syriac language are very different from the Hebrew, and difficult to be learned, and might be those which these Hebrew youths were to be taught at school, as well as the rudiments of it; and it is as evident that the language of the Jews, and that of the Syrians, Chaldeans, and Babylonians, were so different, that the common people of the former did not understand the language of the latter when spoke, as appears from 2 Kings 18:26 so that there was an apparent necessity for the one to be taught the language of the other, in order to understand it.

(h) "quidquam quod obstet", Gussetius. (i) Histor. l. 6. c. 5. (k) Politic. l. 4. c. 4. tom. 2. p. 224. (l) Present State of the Ottoman Empire, B. 1. c. 5. p. 13. (m) "et scientes scientiam, Pagninus, Montanus, intelligentes scientiam", Calvin. (n) "librum et linguam", Jo. Henr. Michaelis. (o) Smegma Oriental. l. 1. c. 3. p. 35. (p) Bereshit Rabba, sect. 74. fol. 65. 4. (q) Xenophon. Cyropaedia, l. 7. c. 23. (r) Polymnia, sive l. 7. c. 63. (s) Geograph. I. 2. p. 58. (t) Ibid. l. 16. p. 507.

Children in whom was no blemish, but well {f} favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the {g} learning and the tongue of the Chaldeans.

(f) The King required three things: that they should be of noble birth, that they should be intelligent and learned, and that they should be of a strong and handsome nature, so that they might do him better service. This he did for his own benefit, therefore it is not to praise his liberality: yet in this he is worthy of praise, that he esteemed learning, and knew that it was a necessary means to govern by.

(g) That they might forget their own religion and country fashions to serve him the better to his purpose: yet it is not to be thought that Daniel learned any knowledge that was not godly. In all points he refused the abuse of things and superstition, insomuch that he would not eat the meat which the King appointed him, but was content to learn the knowledge of natural things.