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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1" /><title>Daniel 1:3 Then the king ordered Ashpenaz, the chief of his court officials, to bring in some Israelites from the royal family and the nobility--</title><link rel="canonical" href="https://biblehub.com/daniel/1-3.htm" /><link rel="stylesheet" href="/new9.css" type="text/css" media="Screen" /><meta property="og:image" content="https://biblehub.com/visuals/17/27_Dan_01_03.jpg" /><meta property="og:title" content="Daniel 1:3 - Daniel Removed to Babylon" /><meta property="og:site_name" content="Bible Hub" /><meta property="og:description" content="Then the king ordered Ashpenaz, the chief of his court officials, to bring in some Israelites from the royal family and the nobility--" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script> <script src='https://app.protectsubrev.com/biblehub.js' type='text/javascript'></script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="/vmenus/daniel/1-3.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmc/daniel/1-3.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="/">Bible</a> > <a href="/daniel/">Daniel</a> > <a href="/daniel/1.htm">Chapter 1</a> > Verse 3</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div><div id="ad1"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/ad1.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="/daniel/1-2.htm" title="Daniel 1:2">◄</a> Daniel 1:3 <a href="/daniel/1-4.htm" title="Daniel 1:4">►</a></div></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse"> <a href="#study" class="clickchap2" title="Context and Study Bible"> Audio </a> <a href="#crossref" class="clickchap2" title="Cross References"> Crossref </a> <a href="#commentary" class="clickchap2" title="Commentary"> Comm </a> <a href="#lexicon" class="clickchap2" title="Lexicon"> Hebrew </a> </div><div id="leftbox"><div class="padleft"><div class="vheadingv">Verse<a href="/bsb/daniel/1.htm" class="clickchap" style="color:#001320" title="Click any translation name for full chapter">  (Click for Chapter)</a></div><div id="par"><a href="/niv/daniel/1.htm">New International Version</a> Then the king ordered Ashpenaz, chief of his court officials, to bring into the king&#8217s service some of the Israelites from the royal family and the nobility— <a href="/nlt/daniel/1.htm">New Living Translation</a> Then the king ordered Ashpenaz, his chief of staff, to bring to the palace some of the young men of Judah’s royal family and other noble families, who had been brought to Babylon as captives. <a href="/esv/daniel/1.htm">English Standard Version</a> Then the king commanded Ashpenaz, his chief eunuch, to bring some of the people of Israel, both of the royal family and of the nobility, <a href="/bsb/daniel/1.htm">Berean Standard Bible</a> Then the king ordered Ashpenaz, the chief of his court officials, to bring in some Israelites from the royal family and the nobility— <a href="/kjv/daniel/1.htm">King James Bible</a> And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes; <a href="/nkjv/daniel/1.htm">New King James Version</a> Then the king instructed Ashpenaz, the master of his eunuchs, to bring some of the children of Israel and some of the king’s descendants and some of the nobles, <a href="/nasb_/daniel/1.htm">New American Standard Bible</a> Then the king told 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, <a href="/nasb/daniel/1.htm">NASB 1995</a> 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, <a href="/nasb77/daniel/1.htm">NASB 1977 </a> 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, <a href="/lsb/daniel/1.htm">Legacy Standard Bible </a> Then the king said for Ashpenaz, the chief of his officials, to bring in some of the sons of Israel, including some of the royal seed and of the nobles, <a href="/amp/daniel/1.htm">Amplified Bible</a> And the [Babylonian] king told Ashpenaz, the chief of his officials, to bring in some of the sons of Israel, including some from the royal family and from the nobles, <a href="/csb/daniel/1.htm">Christian Standard Bible</a> The king ordered Ashpenaz, his chief eunuch, to bring some of the Israelites from the royal family and from the nobility— <a href="/hcsb/daniel/1.htm">Holman Christian Standard Bible</a> The king ordered Ashpenaz, the chief of his court officials, to bring some of the Israelites from the royal family and from the nobility— <a href="/asv/daniel/1.htm">American Standard Version</a> And the king spake unto Ashpenaz the master of his eunuchs, that he should bring in certain of the children of Israel, even of the seed royal and of the nobles; <a href="/cev/daniel/1.htm">Contemporary English Version</a> One day the king ordered Ashpenaz, his highest palace official, to choose some young men from the royal family of Judah and from other leading Jewish families. <a href="/erv/daniel/1.htm">English Revised Version</a> And the king spake unto Ashpenaz the master of his eunuchs, that he should bring in certain of the children of Israel, even of the seed royal and of the nobles; <a href="/gwt/daniel/1.htm">GOD'S WORD® Translation</a> The king told Ashpenaz, the chief-of-staff, to bring some of the Israelites, the royal family, and the nobility. <a href="/gnt/daniel/1.htm">Good News Translation</a> The king ordered Ashpenaz, his chief official, to select from among the Israelite exiles some young men of the royal family and of the noble families. <a href="/isv/daniel/1.htm">International Standard Version</a> Later, the king ordered Ashpenaz, his chief officer, to bring in some Israelis of royal and noble descent. <a href="/msb/daniel/1.htm">Majority Standard Bible</a> Then the king ordered Ashpenaz, the chief of his court officials, to bring in some Israelites from the royal family and the nobility— <a href="/net/daniel/1.htm">NET Bible</a> The king commanded Ashpenaz, who was in charge of his court officials, to choose some of the Israelites who were of royal and noble descent-- <a href="/nheb/daniel/1.htm">New Heart English Bible</a> The king spoke to Ashpenaz the master of his eunuchs, that he should bring in some of the people of Israel, even of the royal family and of the nobles; <a href="/wbt/daniel/1.htm">Webster's Bible Translation</a> And the king spoke to Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes; <a href="/web/daniel/1.htm">World English Bible</a> The king spoke to Ashpenaz, the master of his eunuchs, that he should bring in some of the children of Israel, even of the royal offspring and of the nobles: <div class="vheading2">Literal Translations</div><a href="/lsv/daniel/1.htm">Literal Standard Version</a> And the king says, to Ashpenaz master of his eunuchs, to bring in out of the sons of Israel (even of the royal seed, and of the chiefs), <a href="/ylt/daniel/1.htm">Young's Literal Translation</a> And the king saith, to Ashpenaz master of his eunuchs, to bring in out of the sons of Israel, (even of the royal seed, and of the chiefs,) <a href="/slt/daniel/1.htm">Smith's Literal Translation</a> And the king will say to Ashpenaz the leader of his eunuchs to bring from the sons of Israel and from the seed royal, and from the nobles;<div class="vheading2">Catholic Translations</div><a href="/drb/daniel/1.htm">Douay-Rheims Bible</a> And the king spoke to Asphenez the master of the eunuchs, that he should bring in some of the children of Israel, and of the king's seed and of the princes, <a href="/cpdv/daniel/1.htm">Catholic Public Domain Version</a> And the king told Ashpenaz, the chief of the eunuchs, that he should bring in some of the sons of Israel, and some of the offspring of the king and of the sovereigns: <a href="/nabre/daniel/1.htm">New American Bible</a> The king told Ashpenaz, his chief chamberlain, to bring in some of the Israelites, some of the royal line and of the nobility. <a href="/nrsvce/daniel/1.htm">New Revised Standard Version</a> Then the king commanded his palace master Ashpenaz to bring some of the Israelites of the royal family and of the nobility,<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/daniel/1.htm">Lamsa Bible</a> And the king spoke to Ashpaz the chief of the eunuchs, that he should bring some of the children of Israel, of the royal families, and of the Parthians; <a href="/hpbt/daniel/1.htm">Peshitta Holy Bible Translated</a> And the King said to Ashphaz, the High Eunuch, that he would bring some children of Israel, and some seed of the Kingdom, and some Parthians<div class="vheading2">OT Translations</div><a href="/jps/daniel/1.htm">JPS Tanakh 1917</a> And the king spoke unto Ashpenaz his chief officer, that he should bring in certain of the children of Israel, and of the seed royal, and of the nobles, <a href="/sep/daniel/1.htm">Brenton Septuagint Translation</a> And the king told Asphanez his chief eunuch, to bring in some of the captive children of Israel, and of the seed of the kingdom, and of the princes; <a href="/parallel/daniel/1-3.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="study" id="study"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/shUZJK-vYxI?start=26" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/daniel/1.htm">Daniel Removed to Babylon</a> …2And the Lord delivered into his hand Jehoiakim king of Judah, along with some of the articles from the house of God. He carried these off to the land of Shinar, to the house of his god, where he put them in the treasury of his god. 3<a href="/hebrew/4428.htm" title="4428: ham·me·leḵ (Art:: N-ms) -- King. From malak; a king.">Then the king</a> <a href="/hebrew/559.htm" title="559: way·yō·mer (Conj-w:: V-Qal-ConsecImperf-3ms) -- To utter, say. A primitive root; to say.">ordered</a> <a href="/hebrew/828.htm" title="828: lə·’aš·pə·naz (Prep-l:: N-proper-ms) -- A Bab. eunuch. Of foreign origin; Ashpenaz, a Babylonian eunuch.">Ashpenaz,</a> <a href="/hebrew/7227.htm" title="7227: raḇ (N-msc) -- Much, many, great. By contracted from rabab; abundant.">the chief</a> <a href="/hebrew/5631.htm" title="5631: sā·rî·sāw (N-mpc:: 3ms) -- Eunuch. Or caric; from an unused root meaning to castrate; a eunuch; by implication, valet, and thus, a minister of state.">of his court officials,</a> <a href="/hebrew/935.htm" title="935: lə·hā·ḇî (Prep-l:: V-Hifil-Inf) -- To come in, come, go in, go. A primitive root; to go or come.">to bring in</a> <a href="/hebrew/4480.htm" title="4480: ū·min- (Conj-w:: Prep) -- From. Or minniy; or minney; for men; properly, a part of; hence, from or out of in many senses.">some</a> <a href="/hebrew/1121.htm" title="1121: mib·bə·nê (Prep-m:: N-mpc) -- Son. From banah; a son, in the widest sense (like 'ab, 'ach, etc.).">Israelites</a> <a href="/hebrew/3478.htm" title="3478: yiś·rā·’êl (N-proper-ms) -- From sarah and 'el; he will rule as God; Jisrael, a symbolical name of Jacob; also of his posterity."></a> <a href="/hebrew/4410.htm" title="4410: ham·mə·lū·ḵāh (Art:: N-fs) -- Kingship, royalty. Feminine passive participle of malak; something ruled, i.e. A realm.">from the royal</a> <a href="/hebrew/2233.htm" title="2233: ū·miz·ze·ra‘ (Conj-w, Prep-m:: N-msc) -- A sowing, seed, offspring. From zara'; seed; figuratively, fruit, plant, sowing-time, posterity.">family</a> <a href="/hebrew/6579.htm" title="6579: hap·par·tə·mîm (Art:: N-mp) -- Nobles. Of Persian origin; a grandee.">and the nobility—</a> 4young 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.…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/2_kings/20-18.htm">2 Kings 20:18</a> And some of your descendants, your own flesh and blood, will be taken away to be eunuchs in the palace of the king of Babylon.” <a href="/isaiah/39-7.htm">Isaiah 39:7</a> And some of your descendants, your own flesh and blood, will be taken away to be eunuchs in the palace of the king of Babylon.” <a href="/2_kings/24-13.htm">2 Kings 24:13-14</a> As the LORD had declared, Nebuchadnezzar also carried off all the treasures from the house of the LORD and the royal palace, and he cut into pieces all the gold articles that Solomon king of Israel had made in the temple of the LORD. / He carried into exile all Jerusalem—all the commanders and mighty men of valor, all the craftsmen and metalsmiths—ten thousand captives in all. Only the poorest people of the land remained. <a href="/2_chronicles/36-7.htm">2 Chronicles 36:7</a> Nebuchadnezzar also took to Babylon some of the articles from the house of the LORD, and he put them in his temple in Babylon. <a href="/jeremiah/39-9.htm">Jeremiah 39:9-10</a> Then Nebuzaradan captain of the guard carried away to Babylon the remnant of the people who had remained in the city, along with the deserters who had defected to him. / But Nebuzaradan left behind in the land of Judah some of the poor people who had no property, and at that time he gave them vineyards and fields. <a href="/jeremiah/52-28.htm">Jeremiah 52:28-30</a> These are the people Nebuchadnezzar carried away: in the seventh year, 3,023 Jews; / in Nebuchadnezzar’s eighteenth year, 832 people from Jerusalem; / in Nebuchadnezzar’s twenty-third year, Nebuzaradan captain of the guard carried away 745 Jews. So in all, 4,600 people were taken away. <a href="/esther/2-5.htm">Esther 2:5-6</a> Now there was at the citadel of Susa a Jewish man from the tribe of Benjamin named Mordecai son of Jair, the son of Shimei, the son of Kish. / He had been carried into exile from Jerusalem by Nebuchadnezzar king of Babylon among those taken captive with Jeconiah king of Judah. <a href="/ezekiel/1-1.htm">Ezekiel 1:1-3</a> In the thirtieth year, on the fifth day of the fourth month, while I was among the exiles by the River Kebar, the heavens opened and I saw visions of God. / On the fifth day of the month—it was the fifth year of the exile of King Jehoiachin— / the word of the LORD came directly to Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the River Kebar. And there the LORD’s hand was upon him. <a href="/2_kings/25-11.htm">2 Kings 25:11-12</a> Then Nebuzaradan captain of the guard carried into exile the people who remained in the city, along with the deserters who had defected to the king of Babylon and the rest of the population. / But the captain of the guard left behind some of the poorest of the land to tend the vineyards and fields. <a href="/jeremiah/24-1.htm">Jeremiah 24:1</a> After Nebuchadnezzar king of Babylon had carried away Jeconiah son of Jehoiakim king of Judah, as well as the officials of Judah and the craftsmen and metalsmiths from Jerusalem, and had brought them to Babylon, the LORD showed me two baskets of figs placed in front of the temple of the LORD. <a href="/matthew/1-11.htm">Matthew 1:11-12</a> and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon. / After the exile to Babylon: Jeconiah was the father of Shealtiel, Shealtiel the father of Zerubbabel, <a href="/acts/7-22.htm">Acts 7:22</a> So Moses was educated in all the wisdom of the Egyptians and was powerful in speech and action. <a href="/2_timothy/3-15.htm">2 Timothy 3:15</a> From infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. <a href="/philippians/3-5.htm">Philippians 3:5</a> circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin; a Hebrew of Hebrews; as to the law, a Pharisee; <a href="/acts/13-21.htm">Acts 13:21-22</a> Then the people asked for a king, and God gave them Saul son of Kish, from the tribe of Benjamin, who ruled forty years. / After removing Saul, He raised up David as their king and testified about him: ‘I have found David son of Jesse a man after My own heart; he will carry out My will in its entirety.’</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>And the king spoke to Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes;Foretold.<a href="/2_kings/20-17.htm">2 Kings 20:17,18</a> Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD… <a href="/isaiah/39-7.htm">Isaiah 39:7</a> And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.<a href="/jeremiah/41-1.htm">Jeremiah 41:1</a> Now it came to pass in the seventh month, that Ishmael the son of Nethaniah the son of Elishama, of the seed royal, and the princes of the king, even ten men with him, came unto Gedaliah the son of Ahikam to Mizpah; and there they did eat bread together in Mizpah.<div class="vheading">Jump to Previous</div><a href="/ezekiel/31-6.htm">Birth</a> <a href="/jeremiah/52-30.htm">Captain</a> <a href="/ezekiel/39-1.htm">Chief</a> <a href="/ezekiel/32-21.htm">Chiefs</a> <a href="/ezekiel/48-11.htm">Children</a> <a href="/ezekiel/37-10.htm">Commanded</a> <a href="/jeremiah/52-25.htm">Eunuch</a> <a href="/jeremiah/41-16.htm">Eunuchs</a> <a href="/ezekiel/43-19.htm">Family</a> <a href="/ezekiel/43-15.htm">High</a> <a href="/ezekiel/41-16.htm">Including</a> <a href="/ezekiel/48-31.htm">Israel</a> <a href="/ezekiel/17-13.htm">King's</a> <a href="/jeremiah/34-5.htm">Master</a> <a href="/ezekiel/17-12.htm">Nobles</a> <a href="/jeremiah/52-25.htm">Officer</a> <a href="/ezekiel/23-23.htm">Officials</a> <a href="/ezekiel/43-21.htm">Ordered</a> <a href="/ezekiel/48-11.htm">Orders</a> <a href="/ezekiel/45-9.htm">Princes</a> <a href="/ezekiel/17-13.htm">Royal</a> <a href="/ezekiel/44-22.htm">Seed</a> <a href="/ezekiel/46-24.htm">Servants</a> <a href="/jeremiah/38-7.htm">Unsexed</a><div class="vheading2">Jump to Next</div><a href="/daniel/9-1.htm">Birth</a> <a href="/daniel/1-7.htm">Captain</a> <a href="/daniel/1-7.htm">Chief</a> <a href="/micah/5-5.htm">Chiefs</a> <a href="/daniel/1-4.htm">Children</a> <a href="/daniel/1-18.htm">Commanded</a> <a href="/acts/8-27.htm">Eunuch</a> <a href="/daniel/1-7.htm">Eunuchs</a> <a href="/daniel/11-7.htm">Family</a> <a href="/daniel/2-48.htm">High</a> <a href="/haggai/2-19.htm">Including</a> <a href="/daniel/9-7.htm">Israel</a> <a href="/daniel/1-4.htm">King's</a> <a href="/daniel/4-9.htm">Master</a> <a href="/daniel/4-36.htm">Nobles</a> <a href="/daniel/2-15.htm">Officer</a> <a href="/daniel/1-7.htm">Officials</a> <a href="/daniel/1-5.htm">Ordered</a> <a href="/daniel/2-2.htm">Orders</a> <a href="/daniel/3-2.htm">Princes</a> <a href="/daniel/1-8.htm">Royal</a> <a href="/daniel/2-43.htm">Seed</a> <a href="/daniel/1-8.htm">Servants</a> <a href="/daniel/1-7.htm">Unsexed</a><div class="vheading2">Daniel 1</div>1. <a href="/daniel/1-1.htm">Jehoiakim's captivity.</a> 3. <a href="/daniel/1-3.htm">Ashpenaz takes Daniel, Hananiah, Mishael, and Azariah.</a> 8. <a href="/daniel/1-8.htm">They refusing the king's portion do prosper with pulse and water.</a> 17. <a href="/daniel/1-17.htm">Their proficiency in wisdom.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <script type="text/javascript"> </script> <script type="text/javascript" src="//pagead2.googlesyndication.com/pagead/show_ads.js"> </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="commentary" id="commentary"></a><div class="vheading"><a href="/study/daniel/1.htm">Berean Study Bible</a></div>Then the king ordered This phrase sets the stage for the unfolding narrative, highlighting the authority and power of King Nebuchadnezzar of Babylon. The Hebrew word for "ordered" is "אמר" (amar), which conveys a command or decree. In the ancient Near Eastern context, a king's word was law, reflecting the absolute power monarchs held. This command initiates a significant event in the lives of the Israelites, demonstrating how God’s people often found themselves under the rule of foreign powers, yet still within God’s sovereign plan.Ashpenaz Ashpenaz is identified as the chief of the court officials. His name, possibly of Persian origin, suggests a person of high rank and influence within the Babylonian court. Historically, such officials were responsible for the administration of the king's household and the training of young captives. Ashpenaz's role is crucial as he becomes an instrument in the unfolding of God's plan for Daniel and his friends, showing how God can use even those outside the covenant community to fulfill His purposes.the chief of his court officials The Hebrew term "רַב־סָרִיס" (rav-saris) indicates a high-ranking officer, often translated as "chief eunuch." This title suggests a position of significant responsibility and trust. In the ancient world, eunuchs were often employed in royal courts due to their perceived loyalty and inability to establish a competing dynasty. This context underscores the strategic importance of Ashpenaz's role in the Babylonian empire and the careful selection process for those who would serve the king.to bring in The phrase "to bring in" implies a purposeful selection and gathering. The Hebrew verb "בּוֹא" (bo) means to come or bring, indicating an intentional act of bringing the chosen individuals into the Babylonian sphere of influence. This action reflects the broader theme of exile, where God's people are physically removed from their homeland, yet spiritually remain under His care and guidance.some of the Israelites This phrase identifies the group targeted by the king's order. The term "Israelites" refers to the descendants of Jacob, also known as Israel, highlighting their covenant identity. Despite their physical displacement, their identity as God's chosen people remains intact. This selection of Israelites signifies the beginning of their integration into Babylonian society, yet it also sets the stage for their witness to God's faithfulness in a foreign land.from the royal family and the nobility The selection criteria focus on those of royal and noble lineage, indicating a strategic move by Nebuchadnezzar to assimilate the best and brightest of the conquered peoples. The Hebrew words "מִזֶּרַע הַמְּלוּכָה" (mi-zera ha-melukha) and "וּמִן־הַפָּרְתְּמִים" (u-min ha-partemim) refer to descendants of the royal line and the aristocracy. This choice reflects the king's desire to utilize their potential for leadership and service within his empire. Historically, this practice was common among ancient empires to ensure loyalty and stability. Spiritually, it demonstrates how God places His people in positions of influence, even in exile, to accomplish His divine purposes.<div class="vheading2"><a href="/commentaries/ellicott/daniel/1.htm">Ellicott's Commentary for English Readers</a></div>(3) Ashpenaz . . . his eunuchs--i.e., the courtiers or attendants upon the king. (See marginal translation of <a href="/genesis/37-36.htm" title="And the Midianites sold him into Egypt to Potiphar, an officer of Pharaoh's, and captain of the guard.">Genesis 37:36</a>; and compare <a href="/jeremiah/39-3.htm" title="And all the princes of the king of Babylon came in, and sat in the middle gate, even Nergalsharezer, Samgarnebo, Sarsechim, Rabsaris, Nergalsharezer, Rabmag, with all the residue of the princes of the king of Babylon.">Jeremiah 39:3</a>, where a Rab-saris, or chief of the courtiers, is mentioned. See also <a href="/isaiah/39-7.htm" title="And of your sons that shall issue from you, which you shall beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.">Isaiah 39:7</a>.)The king's seed.--According to the story of Josephus (Ant. x. 10, 1), Daniel and the three holy children were all connected with Zedekiah. The context makes this opinion perfectly admissible.<div class="vheading2"><a href="/commentaries/pulpit/daniel/1.htm">Pulpit Commentary</a></div>Verses 3, 4. - And the king spoke unto Ash-penaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes; children 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 in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans. The version of the LXX. here becomes important: "And the king spoke to Abiesdri, his own chief eunuch (τῷ ἑαυτοῦ ἀρχιευνούχῳ), to lead to him from the sons of the nobles of Israel, and from the seed royal, and from the choice ones, four young men, without blemish, of goodly appearance, and understanding in all wisdom, and educated, and prudent, and wise, and strong, so that they may be in the house of the king, and may be taught the letters and tongue of the Chaldees." The version of Theodotion is in closer accordance with the Massoretic text, only it inserts "captivity" where the LXX. had "nobles," and reads, "from the sons of the captivity of Israel." In this version the name of the chief of the eunuchs is the same as the Massoretic; the word rendered "princes" in the Authorized Version is transliterated φορθομμίν. The rendering, "the seed of the kingdom," is more literal than that of the Authorized, "the king's seed" The Peshitta is in close agreement with the Massoretic text, save that, instead of "Ashpenaz," the name of the chief of the eunuchs is written "Aspaz," and the word translated "princes" (parte-mira) is transliterated Parthouia, which means literally "Parthians." Symmachus reads Παρθῶν. The king spake unto Ashpenaz. There is assumed here that there were a large number of Israelitish hostages who would be reckoned captives whenever the conquered state gave cause of suspicion to the regnant power in whose hands the hostages were, and they were possibly eunuchized. It is possible that Nebuchadnezzar wished to use these hostages about the court, in order that, having tasted the pleasure and dignities of the magnificent court of Babylon, their influence would be exercised on their relatives to maintain them in fidelity. The phrase, "spake unto," has. in later Hebrew, the force of "command," especially when followed by an infinitive, as <a href="/esther/1-17.htm">Esther 1:17</a>. As translated in the Authorized Version. the impression conveyed is that of consultation. The name "Ash-penaz" has caused much discussion. As it stands, it is not Assyrian or Babylonian. The form it has suggests a Persian etymology, and on this fact, along with other similar alleged facts, an argument against the authenticity of Daniel has been based. One derivation would make it ashpa, "a horse;" nasa, "a nose," "horse nose" - by no means an impossible personal name for a Persian or Median. In one or two cuneiform inscriptions of the Persian period the name occurs. Nothing can be built on this, as in the Septuagint the name is given as Ἀβιεσδρὶ: in the Peshitta it becomes "Ash-paz," as we have mentioned above. It would be easily possible to derive" Ashpaz" from "Ashpenaz," or vice versa; but there seems no relation between Abiesdri and either. By some, as Hitzig, the name has been identified with "Ashkenaz" (<a href="/genesis/10-3.htm">Genesis 10:3</a>), and that again derived from אֶשֶׁד, "the cord of the testicle," and has, a Sanskrit root, "to destroy," and therefore the name would simply be "eunuch." Over and above the general improbability that is always present in regard to etymologies which imply the word in question to be a hybrid word, there is the improbability that one eunuch would receive a name applicable to the whole class of which he was a member. The name, as it appears in the Septuagint, is, as we have said, totally unconnected with that in the Massoretic text, but both may have sprung from some common source. Thus the French word eveque has not a single letter in common with "bishop," yet both words are derived from ἐπίσκοπος. The changes that a name might undergo in passing from any language, even a cognate one, into Hebrew wine very great; thus Assur-bani-pal became "Asnapper." Lenormant has endeavoured to recover the name in the present case. The process he has followed is the somewhat mechanical one of combining the two names, as if we were to strive to reach Asshur-bani-pal item a combination of "Asnapper" and "Sar-danapalus." He arrives at the name Ash-ben-azur, which is a possible Babylonian name. Professor Fuller has suggested Aba-(i)-istar, "the astronomer of the goddess Ishtar." The main objection to this is that it is drawn solely from the Septuagint Version. If we look at the tendency exhibited by the Hebrew equivalents of Babylonian names, we find that shortening was one that was nearly invariably present, as Asshur-akhi-iddin na became Esarhaddon, and Sin-akhi-irba became Sanherib. The only exception to this shortening process which occurs to us is Brodach for Marduk, and even it is scarcely an exception. Next there is a tendency, which Hebrew shares with other languages, of suiting a foreign word to the genius of the language. Hence we find "Ashpenaz" has such a close resemblance to "Ashkenaz" of <a href="/genesis/10-3.htm">Genesis 10:3</a>, and that "Abiesdri" is identical with the form "Abiezer" - the name of the father of Gideon - assumes in the Septuagint. Judging from "Asnapper," the name might even begin with Asshur, only that, as Asshur was the national god of the Ninevites, names which contained the name of that divinity are rare in Babylon. The first element in the word might not impossibly be ablu, "son." The final element seems certainly to have been ezer or utzur. As to the office he tided in the court of Nebuchadnezzar, "the master of eunuchs," the name of the office in the text is Rab-Sarisim, which occurs in a slightly different form in <a href="/2_kings/18-17.htm">2 Kings 18:17</a>, along with Rab-Shakeh, as if it were a proper name. From the fact that persons thus mutilated were employed in Eastern courts, the word became equivalent to "officer;" hence we find Petiphar is called saris, or "eunuch;" yet he had a wife. It therefore may be doubted whether Daniel and his companions are to be understood as placed in that condition. The title here given - Rab-Sarisim - becomes Sar-Sarisim in vers. 7 and 10, Sat being the Hebrew equivalent of the more Babylonian Rab. It is also Aramaic. That he should bring certain of the children of Israel, and of the king's seed, and of the princes. It may be doubted at first sight whether these may not be separate classes - a view that seems to have been taken by most of the old translators, or whether the first class, "the children of Israel," does not include the two classes that follow. The rendering part'mim, as "Parthians," adopted by Symmachus and the Peshitta, would make a contrast between "the children of Israel" and "the Parthians." That, however, is utterly unlikely. Were that translation the true one, a strong argument could be advanced for the late origin of Daniel. The fact that the text before Symmachus and the Peshitta translator admitted of that translation shows how far the tendency to modify the text into suitability with the knowledge of the scribe had gone, and therefore how little weight ought to be given to lateness of individual words. According to the LXX. and Theodotion, there is a word awanting in the first clause; the Septuagint translator would supply "nobles" (μεγιστάνων) "from the nobles of Israel." Theodotion renders, "from the sons of the Captivity of Israel." If the sentence ran בני שרי ישראל, one might understand how it could be read בני שבי ישראל; the natural phrase for this is בני גלותי ישראל, but that would not explain the LXX. rendering. The name "Israel" is the covenant name of the whole nation, equally applicable to the southern and to the northern kingdoms. All the more so that the captivity of Judah contained members of three other tribes besides that of Judah, namely, those of Benjamin and Simeon an l Levi. Further, Josiah seems to have extended the bounds of the Davidic kingdom to embrace the remnant of the ten tribes (<a href="http://niv.scripturetext.com/2_chronicles/34-6.htm">2 Chronicles 34:6, 9</a>), therefore his sons would claim the same boundaries, and therefore hostages might be taken by Nebuchadnezzar from them to Babylon. And of the king's seed and of the princes. The two "ands" might be rendered "both... and," or "alike ... and." The king's seed means, literally, "the seed of the kingdom," as it is translated by Theodotion. The phrase, "children of the kingdom," is applied by our Lord (<a href="/matthew/8-12.htm">Matthew 8:12</a>) to all the Jews, and in <a href="/matthew/13-38.htm">Matthew 13:38</a> to the members of the true Israel - perhaps with a latent reference to the children of the true King thus in captivity to the beggarly elements of this world, compelled to stand as servants in the court of Mammon, of which Nebuchadnezzar may well be the type. The word partemim is one which has caused difficulty; it only occurs here, and twice in Esther (<a href="/esther/1-3.htm">Esther 1:3</a>; <a href="/esther/6-9.htm">Esther 6:9</a>). In these passages it is rendered by the Peshitta as here, Parthouia, "Parthians." It would seem that the Septuagint translator had before him, not partemin, but bahureem, connecting it with yeladeem," children" (youths), the opening word of the succeeding vers,., In Esther the word part°mim is applied to a special class of nobles among the Persians, and certainly was not applied to the princes of Judah. Theodotion does not understand what it means, and so transliterates it φορθομμίν. Symmachus and the Peshitta make it "Parthians;" the Targum on Esther makes the same blunder. The LXX. Version of Esther renders it ἔνδοξοι, as if it were connected with פְאֵר and תום. It certainly has Zend (frathema) and Pehlevi (pardun) congeners, so it may have come over from Aryan sources into the Babylonian. Equally certainly it has disappeared from Aramaic Eastern and Western. If partemim is to be held as part of the original text, it must belong to a period before the Greek domination, as the meaning of the word had disappeared by that time. It might, on the other hand, have been a word in the Babylonian court, or, again, a copyist might have inserted it as a more known word than that originally in the text. This latter, we think, is the probable solution. If the division of the verses had in the Massoretic become deranged, then bahureem would be unintelligible, standing, as it would, at the end of the verse. In Egypt this derangement did not take place, and hence bahureem was retained. Children in whom was no blemish. There is no limit to the age implied in yeled, the word the plural of which is translated "children;" thus to young counsellors who had been brought up with Rehoboam are called yeladeem. As they had been brought up with Rehoboam, they were of the same age with him, yet he was forty-one years old when he ascended the throne. Joseph is called yeled when he was at least seventeen, and Ishmael when he was probably sixteen. Benjamin is called yeled when he was nearly, if not quite, thirty years old; it is said of him immediately before he went down to Egypt, and then he was the father of ten sons. It is used also of new-born infants (<a href="/exodus/1-17.htm">Exodus 1:17</a>). When we look at the various qualifications they were to possess - skilful in all wisdom, cunning in knowledge, understanding science - sixteen to eighteen seems the lowest limit we can set. Aben Ezra comes to the conclusion that they were fourteen when they came to Babylon; that, however, even when all allowance is made for the precocity of warm climates, seems too low. On the whole, we may say that Daniel, when he was taken to Babylon, was the same age as Joseph when he went down into Egypt. The Septuagint rendering (νεανίσκους) supports our view. We may note that this command to Ashpenaz was in all likelihood given at Jerusalem. In whom was no blemish, but well-secured. If we may judge of the taste of the Babylonians and Assyrians from the sculptures that have come down to us, they had a high standard of personal appearance - especially fine in appearance are the eunuchs that stand before the king. The word moom, "blemish," is used of the priesthood; presence of a "blemish" excluded from the priesthood (<a href="/leviticus/21-17.htm">Leviticus 21:17</a>). It is used of Absalom (<a href="/2_samuel/14-25.htm">2 Samuel 14:25</a>); it is equivalent in meaning to μῶμος, which not impossibly was derived from some early form of this word; tovay mar'eh," goodly in appearance," almost identical with our colloquial "good-looking." Skilful in all wisdom. The word "wisdom" has, in general, a somewhat technical meaning in Hebrew, "skill in interpreting riddles and framing proverbs." It became widened in meaning in certain cases, as we see in the description of wisdom in the beginning of Proverbs and <a href="http://niv.scripturetext.com/job/28.htm">Job 28</a>. Yet wider is the sphere given to it in Ecclesiasticus and the Book of Wisdom. The word translated "skilful," maskileem, means, in the first instance, "attending to;" then, the result of this attention, especially when followed by the preposition בְ, "in," The LXX. suits this, "skilled in all wisdom." Theodotion renders, "understanding (συνιέντας) in all wisdom." Professor Bevan would render maskil, "intelligent;" Hitzig adopts Luther's einsichtig in allerlei Wissenschaft, "intelligent in every kind of science," adding, "that is, they would be were they placed in suitable circumstances." He objects to De Wette rendering "experienced," as unsuitable to boys. Cunning in knowledge; literally, knowing knowledge. The distinction is here between the faculty of intelligence and the actual acquirements. It might be rendered "intelligent and well-educated" - a view that is supported by the Septuagint rendering (γραμματικοὺς). Understanding science; "discriminating knowledge," as it is rendered in Theodotion. The Septuagint translator had another text before him; instead of reading mebine madda, he had before him mebinim yod'eem, that is to say, he divided the letters differently, so that he read it along with mebine, and had a yod inserted after it, not as connected, but as separate. The word madda is late, found in Chronicles and Ecclesiastes, and as Aramaic well known; the change in the Septuagint must have been due to a different reading. The fact that madda is late, and was not in the Septuagint text, throws a suspicion on all the late words in Daniel, as all of them may be due to the same modernizing tendency. The phrase, according to the Septuagint reading, may be rendered, "having good powers of discrimination and acquisition." And such as had the ability in them to stand in the king's palace. The word used for "ability" (koh) usually means "physical strength," as of Samson (<a href="/judges/16-6.htm">Judges 16:6</a>), applied to animals as of the unicorn (wild ox) (<a href="/job/39-11.htm">Job 39:11</a>). Here, however, it refers rather to mental capacity. The idea is that those should be chosen who showed signs of future ability, and therefore afforded a probability that they would be of use in the royal council-chamber. The translator of the Septuagint Version puts a point after ἰσχύοντας, and unites the two following clauses under it. And whom they might teach the learning and the tongue of the Chaldeans. The LXX. renders, "to teach them letters and the Chaldean dialect." There were three tongues used in Babylon. There was the Aramaic of ordinary business and diplomacy, called in <a href="/2_kings/18-26.htm">2 Kings 18:26</a> "the Syrian language," and in this book (ch. Daniel 2:4) "Syriack." This was commonly understood, as is shown by the fact that tablets have been found inscribed in Assyrian, but having a docquet behind in Aramaic, telling the contents. Next there was the Assyrian, a Shemitic tongue, cognate with Hebrew, though further removed from it than Aramaic is. This is the language of historic and legal documents, much as Norman French was for long the language of our Acts of Parliament, while the people spoke a tongue not far removed from our modern English. The system of writing was cumbrous in the highest degree, the same sign standing for several different words, and the same word represented by several different signs. As a spoken language — if it ever were a spoken tongue — it was cumbrous also. It was eminently a monumental tongue. Lastly, there was Accadian, the sacred tongue, a language belonging to a different class from the Aramaic and Assyrian. In it the great bulk of the magical formulae and ritual directions of Babylon and Nineveh were written. In the huge library of Asshurbanipal, now in the British Museum, a large portion is composed of translations of those Accadian texts. A number of syllabaries have also been found, which enable scholars to investigate this antique tongue. It seems not impossible that Accadian was meant by the learning (סֶפֶר, sepher, "book") and tongue of the Chaldeans. Their learning involved some astronomy, a great deal of astrology, and not a little magic, incantations, interpretations of dreams and omens. We ourselves, though so far removed both geographically and chronologically from them, feel the effects of their ideas, and enjoy some of the results of their knowledge. We cannot tell whether the Babylonians were the earliest to fix the course of the sun, moon, and planets. At all events, they made observations on the basis of these discoveries; and our week, with its Sunday and Monday, conveys to us still the fact that the Babylonians believed the planets to be seven; the planets strictly so called were associated with deities similar in attributes to those associated with them by the Latin and Teutonic peoples, and the same days were sacred to them in Babylonia and Germany. The Chaldeans, כַשְׂדִים, Kasdeem, of the Bible, do not seem to have been originally inhabitants of Babylon. They formed a cluster of clans to the south-west of Babylon, who invaded Babylonia, and occasionally secured the supremacy in the city. The Assyrians had frequent encounters with them, and carried on against them many prolonged wars. The name in the Assyrian monuments is most frequently Kaldu, from which the Greek Ξαλδαῖοι comes. It is doubtful whether there is a form Kassatu to explain the Hebrew term. In the days of Nabo-polassar, the Chaldeans being supreme in Babylonia, all the inhabitants of that province may have been called Chaldeans. Latterly there was a restricted use of the term, due to the great attention paid in Babylonia to astrology. It is doubtful whether this restricted use of the word occurred in the genuine Daniel, from which our canonical Daniel has sprung. Certainly Daniel, and those hostages selected with him, were to be educated so as to become member's of this sacred college of augurs and astrologers. <a href="/commentaries/daniel/1-3.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Hebrew</div>Then the king הַמֶּ֔לֶךְ (ham·me·leḵ) Article | Noun - masculine singular <a href="/hebrew/strongs_4428.htm">Strong's 4428: </a> A king ordered וַיֹּ֣אמֶר (way·yō·mer) Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular <a href="/hebrew/strongs_559.htm">Strong's 559: </a> To utter, say Ashpenaz, לְאַשְׁפְּנַ֖ז (lə·’aš·pə·naz) Preposition-l | Noun - proper - masculine singular <a href="/hebrew/strongs_828.htm">Strong's 828: </a> Ashpenaz -- a Babylonian eunuch the chief רַ֣ב (raḇ) Noun - masculine singular construct <a href="/hebrew/strongs_7227.htm">Strong's 7227: </a> Much, many, great of his court officials, סָרִיסָ֑יו (sā·rî·sāw) Noun - masculine plural construct | third person masculine singular <a href="/hebrew/strongs_5631.htm">Strong's 5631: </a> A eunuch, valet, a minister of state to bring in לְהָבִ֞יא (lə·hā·ḇî) Preposition-l | Verb - Hifil - Infinitive construct <a href="/hebrew/strongs_935.htm">Strong's 935: </a> To come in, come, go in, go some וּמִן־ (ū·min-) Conjunctive waw | Preposition <a href="/hebrew/strongs_4480.htm">Strong's 4480: </a> A part of, from, out of Israelites מִבְּנֵ֧י (mib·bə·nê) Preposition-m | Noun - masculine plural construct <a href="/hebrew/strongs_1121.htm">Strong's 1121: </a> A son from the royal הַמְּלוּכָ֖ה (ham·mə·lū·ḵāh) Article | Noun - feminine singular <a href="/hebrew/strongs_4410.htm">Strong's 4410: </a> Something ruled, a realm family וּמִזֶּ֥רַע (ū·miz·ze·ra‘) Conjunctive waw, Preposition-m | Noun - masculine singular construct <a href="/hebrew/strongs_2233.htm">Strong's 2233: </a> Seed, fruit, plant, sowing-time, posterity and the nobility— הַֽפַּרְתְּמִֽים׃ (hap·par·tə·mîm) Article | Noun - masculine plural <a href="/hebrew/strongs_6579.htm">Strong's 6579: </a> A grandee <div class="vheading">Links</div><a href="/niv/daniel/1-3.htm">Daniel 1:3 NIV</a> <a href="/nlt/daniel/1-3.htm">Daniel 1:3 NLT</a> <a href="/esv/daniel/1-3.htm">Daniel 1:3 ESV</a> <a href="/nasb/daniel/1-3.htm">Daniel 1:3 NASB</a> <a href="/kjv/daniel/1-3.htm">Daniel 1:3 KJV</a> <a href="//bibleapps.com/daniel/1-3.htm">Daniel 1:3 BibleApps.com</a> <a href="//bibliaparalela.com/daniel/1-3.htm">Daniel 1:3 Biblia Paralela</a> <a href="//holybible.com.cn/daniel/1-3.htm">Daniel 1:3 Chinese Bible</a> <a href="//saintebible.com/daniel/1-3.htm">Daniel 1:3 French Bible</a> <a href="/catholic/daniel/1-3.htm">Daniel 1:3 Catholic Bible</a> <a href="/daniel/1-3.htm">OT Prophets: Daniel 1:3 The king spoke to Ashpenaz the master (Dan. 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