the Fourth Week after Epiphany
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King James Version
Daniel 1:4
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youths without blemish, of good appearance and skillful in all wisdom, endowed with knowledge, understanding learning, and competent to stand in the king's palace, and to teach them the literature and language of the Chaldeans.
Children in whome was no blemish, but well fauoured, and instruct in all wisedome, and well seene in knowledge, and able to vtter knowledge, & such as were able to stande in the kings palace, and whome they might teach the learning, and the tongue of the Caldeans.
young men without any physical defect, good-looking, suitable for instruction in all wisdom, knowledgeable, perceptive, and capable of serving in the king’s palace. He was to teach them the Chaldean language and literature.
youths in whom was no blemish, but well-favored, and skillful in all wisdom, and endowed with knowledge, and understanding science, and such as had ability to stand in the king's palace; and that he should teach them the learning and the language of the Kasdim.
youths in whom was no blemish, and of goodly countenance, and skilful in all wisdom, and acquainted with knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the language of the Chaldeans.
King Nebuchadnezzar wanted only healthy boys who did not have any bruises, scars, or anything wrong with their bodies. He wanted handsome, smart young men who were able to learn things quickly and easily to serve in his palace. He told Ashpenaz to teach these young men the language and writings of the Chaldeans.
young men without blemish and handsome in appearance, skillful in all wisdom, endowed with intelligence and discernment, and quick to understand, competent to stand [in the presence of the king] and able to serve in the king's palace. He also ordered Ashpenaz to teach them the literature and language of the Chaldeans.
youths in whom was no blemish, but well-favored, and skilful in all wisdom, and endued with knowledge, and understanding science, and such as had ability to stand in the king's palace; and that he should teach them the learning and the tongue of the Chaldeans.
young men without blemish, handsome, gifted in all wisdom, knowledgeable, quick to understand, and qualified to serve in the king's palace-and to teach them the language and literature of the Chaldeans.
The king said, "They must be healthy, handsome, smart, wise, educated, and fit to serve in the royal palace. Teach them how to speak and write our language
They were to be boys without physical defect, handsome in appearance, versed in all kinds of wisdom, quick to learn, discerning, and having the capacity to serve in the king's palace; and he was to teach them the language and literature of the Kasdim.
youths in whom was no blemish, but fair to look on, and skilful in all wisdom, and skilful in knowledge, and discerning in thought, and such as had ability to stand in the king's palace; and that he should teach them the learning and the tongue of the Chaldeans.
Children in whom was no blemish, but well fauoured, and skilfull in all wisedome, and cunning in knowledge, and vnderstanding science, and such as had abilitie in them to stand in the Kings palace, and whom they might teach the learning, and the tongue of the Caldeans.
young men in whom was no blemish, and beautiful in appearance, and skilled in all wisdom, and possessing knowledge, and acquainted with prudence, and who had ability to stand in the house before the king, and the king gave commandment to teach them the learning and language of the Chaldeans.
youths in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability to stand in the king's palace; and that he should teach them the learning and the tongue of the Chaldeans.
youths who have no physical defect, and who are handsome, and who are prudent in all wisdom and endowed with knowledge, and who understand insight, and who have the ability in them to serve in the palace of the king. And the king ordered him to teach them the literature and the language of the Chaldeans.
young men in whom was no blemish, but who were of good appearance and having understanding in all wisdom, having knowledge and understanding learning, even those with strength in themto stand in the king's palace, and to teachthem the writing and the language of the Chaldeans.
King Nebuchadnezzar wanted only young Israelite men who had nothing wrong with them. They were to be handsome and well educated, capable of learning and understanding, and able to serve in his palace. Ashpenaz was to teach them the language and writings of the Babylonians.
young men in whom there was no physical defect and who were handsome, well versed in all kinds of wisdom, well educated and having keen insight, and who were capable of entering the king's royal service—and to teach them the literature and language of the Babylonians.
young men in whom there was no blemish, but good-looking, gifted in all wisdom, possessing knowledge and quick to understand, who had ability to serve in the king's palace, and whom they might teach the language and literature of the Chaldeans.
"Select only strong, healthy, and good-looking young men," he said. "Make sure they are well versed in every branch of learning, are gifted with knowledge and good judgment, and are suited to serve in the royal palace. Train these young men in the language and literature of Babylon."
They were to be young men, perfect in body, good-looking, with wisdom, understanding, much learning, and able to serve in the king's house. The king told Ashpenaz to teach them the writings and language of the Babylonians.
young men without physical defect and handsome, versed in every branch of wisdom, endowed with knowledge and insight, and competent to serve in the king's palace; they were to be taught the literature and language of the Chaldeans.
youths in whom was no blemish, but comely of countenance, and skilful in all wisdom, and possessed of knowledge, and able to impart instruction, and who had vigour in them, to stand in the palace of the king, - and that they should be taught the learning and the tongue of the Chaldeans.
Children in whom there was no blemish, well favoured, and skilful in all wisdom, acute in knowledge, and instructed in science, and such as might stand in the king’s palace, that he might teach them the learning, and tongue of the Chaldeans.
Boys in whom was no blemish, who were handsome in their appearance and skillful in all wisdom and cunning in knowledge and understanding of science, those who were able to stand in the kings palace to minister to him, and whom they might teach the learning and the language of the Chaldeans.
They had to be handsome, intelligent, well-trained, quick to learn, and free from physical defects, so that they would be qualified to serve in the royal court. Ashpenaz was to teach them to read and write the Babylonian language.
Children in whom [was] no blemish, but of good appearance, and skillful in all wisdom, and intelligent 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 learning and the language of the Chaldeans.
Springaldes without any blemishe, but well fauoured, studious in al wisdome, skilfull for knowledge, able to vtter knowledge, & such as haue liuelinesse in the that they may stand in the kinges palace: & whom they might teache the learning & the toung of the Chaldeans.
faire in schap, and lerned in al wisdom, war in kunnyng, and tauyt in chastisyng, and that myyten stonde in the paleis of the kyng, that he schulde teche hem the lettris and langage of Caldeis.
lads in whom there is no blemish, and of good appearance, and skilful in all wisdom, and possessing knowledge, and teaching thought, and who have ability to stand in the palace of the king, and to teach them the literature and language of the Chaldeans.
youths in whom was no blemish, but well-favored, and skillful in all wisdom, and endowed with knowledge, and understanding science, and such as had ability to stand in the king's palace; and that he should teach them the learning and the language of the Chaldeans.
youths without blemish, handsome and skilful in all wisdom, endowed with knowledge, understanding learning, and competent to serve in the king's palace, and to teach them the letters and language of the Chalde'ans.
youths in whom was no blemish, but well-favored, and skillful in all wisdom, and endued with knowledge, and understanding science, and such as had ability to stand in the king's palace; and that he should teach them the learning and the tongue of the Chaldeans.
Young men who were strong and healthy, good-looking, and trained in all wisdom, having a good education and much knowledge, and able to take positions in the king's house; and to have them trained in the writing and language of the Chaldaeans.
youths in whom there was no impairment, who were good-looking, suitable for instruction in every kind of expertise, endowed with understanding and discerning knowledge, and who had ability to serve in the king's court; and he ordered Ashpenaz to teach them the literature and language of the Chaldeans.
yoge spryngaldes with out eny blemish but fayre ad welfauored, instructe in all wisdome, connynge and vnderstodinge: which were able to stonde in the kynges palace, to reade, and to lerne for to speake Caldeish.
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.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Children: The word yeladim rendered children, is frequently used for lads, or young men (see Genesis 21:8, Genesis 21:14-16), ××××××£×××¥×¢, as the LXX render; and Daniel must have been at this time at least seventeen or eighteen years of age.
in whom: Leviticus 21:18-21, Leviticus 24:19, Leviticus 24:20, Judges 8:18, 2 Samuel 14:25, Acts 7:20, Ephesians 5:27
and skillful: Rather, as Houbigant renders, "apt to understand wisdom, to acquire knowledge, and to attain science;" for it was not a knowledge of the sciences, but merely a capacity to learn them, that was required. Daniel 2:20, Daniel 2:21, Daniel 5:11, Ecclesiastes 7:19, Acts 7:22
ability: Daniel 1:17-20, Proverbs 22:29
Cross-References
And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.
And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.
And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.
And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.
And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.
Then I saw that wisdom excelleth folly, as far as light excelleth darkness.
Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun:
Gill's Notes on the Bible
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
ספר, 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 ×ש××, 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, ÏÏ ÏιÏÏι, 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 ××××¢× ×עת "et scientes scientiam, Pagninus, Montanus, intelligentes scientiam", Calvin. n ספר ××ש×× "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.
Barnes' Notes on the Bible
Children in whom was no blemish - The word rendered âchildrenâ in this place (××××× yelaÌdıÌym) is different from that which is rendered âchildrenâ in Job 1:3 - ×× ×× baÌnnıÌym). That word denotes merely that they were âsons,â or âdescendants,â 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 âa young man.â It is sometimes, indeed, used to denote a son, without reference to age, and is then synonymous with ×× beÌn, a âson.â But it properly means âone born;â that is, ârecently born;â 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, νεανιÏÎºÎ¿Ï Ï 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 âblemishâ 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 : âBut 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.â Song of Solomon 4:7 : âthou art all fair, my love; there is no spot in thee.â 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, âgood of appearance;â 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 âknowledgeâ (×עת daâath) and the word rendered âscienceâ (×××¢ maddaÌâ) is not apparent. Both come from the word ×××¢ yaÌdaâ to âknow,â and would be applicable to any kind of knowledge. The word rendered âcunningâ is also derived from the same root, and means âknowing,â or âskilled in.â 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; 1Sa 16:16; 1 Chronicles 25:7; Psalms 137:5; Isaiah 3:3.
And understanding science - That is, the sciences which prevailed among the Hebrews. They were not a nation distinguished for âscience,â 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 kingâs palace - Hebrew, âhad strengthâ - ×× koÌach. Properly meaning, who had strength of body for the service which would be required of them in attending on the court. âA firm constitution of body is required for those protracted services of standing in the hall of the royal presence.â - Grotius. The word âpalaceâ here (×××× heÌykaÌl) is commonly used to denote the temple (2Ki 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 âpalaceâ 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 seÌpher. literally, âwritingâ Isaiah 29:11-12. Gesenius supposes that this means the âwritingâ of the Chaldeans; or that they might be able to read the language of the Chaldeans. But it, doubtless, included âthe knowledgeâ of what was written, as well as the ability âto readâ 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 âreformed,â 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 âChaldeanâ and âmagicianâ 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 âChaldeans,â 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 âthe realm of the Chaldeansâ 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: âIt cannot be doubted that, at some remote period, antecedent to the commencement of historical records. âone mighty raceâ 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.â
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 âBeni Khaled,â who are probably the same people as the âGens Chaldeiâ 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, âForsterâs Historical Geography of Arabia,â 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:
(1) The Aramean, which prevailed in Syria, Babylonia, and Mesopotamia; and which may, therefore, be divided into the Syriac or West-Aramean, and the Chaldee or East-Aramean, called after the Babylonian Aramean.
(2) The Hebrew, with which the fragments of the Phoenician coincide.
(3) The Arabic, under which belongs the Ethiopic as a dialect. The Aramean, which, after the return from the Babylonian captivity, was introduced into Palestine, and which prevailed in the time of the Saviour, is commonly called the Syro-Chaldaic, because it was a mixture of the Eastern and Western dialects. The Chaldee, or East Aramean, and the Hebrew, had in general the same stock of original words, but they differed in several respects, such as the following:
(a) Many words of the old primitive language which had remained in one dialect had been lost in the other.
(b) The same word was current in both dialects, but in different significations, because in the one it retained the primitive signification, while in the other it had acquired different meaning.
(c) The Babylonian dialect had borrowed expressions from the Northern Chaldeans, who had made various irruptions into the country. These expressions were foreign to the Shemitish dialects, and belonged to the Japhetian language, which prevailed among the Armenians, the Medes, the Persians, and the Chaldeans, who were probaby related to these. Traces of these foreign words are found in the names of the officers of state, and in expressions having reference to the government.
(d) The Babylonian pronunciation was more easy and more sonorous than the Hebrew. It exchanged the frequent sibilants of the Hebrew, and the other consonants which were hard to pronounce, for others which were less difficult: it dropped the long vowels which were not essential to the forms of words; it preferred the more sonorous âaâ to the long âo,â and assumed at the end of nouns, in order to lighten the pronunciation, a prolonged auxiliary vowel (the so-called emphatic × ('); it admitted contractions in pronouncing many words) and must have been, as the language of common life, far better adapted to the sluggish Orientals than the harsher Hebrew. See an article âOn the Prevalence of the Aramean Language in Palestine in the age of Christ and the Apostles,â by Henry F. Pfannkuche, in the âBiblical Repository,â vol. i. pp. 318, 319. On this verse also, compare the notes at Isaiah 39:7.
Clarke's Notes on the Bible
Verse Daniel 1:4. Children — ××××× yeladim, youths, young men; and so the word should be rendered throughout this book.
Skilled in all wisdom — Rather, persons capable of every kind of literary accomplishment, that they might be put under proper instruction. And as children of the blood and of the nobles mere most likely, from the care usually taken of their initiatory education, to profit most by the elaborate instruction here designed, the master of the eunuchs, the king's chamberlain, was commanded to choose the youths in question out of such.
