Daniel 1:7
The chief official gave them new names: To Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego.
The chief official
The term "chief official" refers to Ashpenaz, the master of the eunuchs, who was responsible for the care and training of the young captives from Judah. In the Babylonian court, such officials held significant authority and were tasked with assimilating captives into Babylonian culture. This role underscores the systematic approach of the Babylonians to integrate and indoctrinate the youth of conquered nations, ensuring loyalty and service to the empire.

gave them new names
In ancient cultures, names held profound significance, often reflecting one's identity, heritage, and religious beliefs. By giving new names, the Babylonians aimed to redefine the captives' identities, severing ties with their Hebrew heritage and God. This act symbolizes the attempt to impose a new cultural and religious identity upon the young men, aligning them with Babylonian deities and customs.

to Daniel he gave the name Belteshazzar
The name "Daniel" means "God is my judge" in Hebrew, reflecting his heritage and faith in the God of Israel. The new name "Belteshazzar" likely means "Bel, protect his life," associating Daniel with the Babylonian god Bel (or Marduk). This renaming was an attempt to shift Daniel's allegiance from the God of Israel to the gods of Babylon, yet throughout the book, Daniel remains steadfast in his faith.

to Hananiah, Shadrach
"Hananiah" means "Yahweh is gracious." His new name, "Shadrach," is thought to be derived from "Aku," the moon god, or possibly from a phrase meaning "command of Aku." This change was intended to align Hananiah with Babylonian religious practices, yet he, like Daniel, remains true to his faith.

to Mishael, Meshach
"Mishael" means "Who is like God?" in Hebrew, a rhetorical question emphasizing the uniqueness of the God of Israel. The name "Meshach" may be related to the Babylonian goddess Shach or a corruption of "Mishael" to remove its Hebrew significance. Despite the name change, Mishael's account in the book of Daniel demonstrates his unwavering commitment to God.

to Azariah, Abednego
"Azariah" means "Yahweh has helped." The new name "Abednego" is believed to mean "servant of Nego" or "Nabu," another Babylonian deity. This renaming was part of the broader strategy to integrate the captives into Babylonian society, yet Azariah's faithfulness to God is evident in his actions and the miraculous deliverance he experiences.

Persons / Places / Events
1. Daniel (Belteshazzar)
A young Hebrew man of noble lineage taken into Babylonian captivity. His name, meaning "God is my judge," was changed to Belteshazzar, which may mean "Bel protect his life," reflecting Babylonian influence.

2. Hananiah (Shadrach)
Another Hebrew youth whose name means "Yahweh is gracious." His name was changed to Shadrach, possibly meaning "command of Aku," a Babylonian moon god.

3. Mishael (Meshach)
A Hebrew whose name means "Who is what God is?" His Babylonian name, Meshach, might be derived from "Who is what Aku is?"

4. Azariah (Abednego)
His Hebrew name means "Yahweh has helped." The name Abednego could mean "servant of Nebo," a Babylonian god of wisdom.

5. Babylon
The empire that conquered Judah and took many Israelites, including Daniel and his friends, into exile. It was a center of pagan worship and culture.
Teaching Points
Identity in God vs. Worldly Identity
Despite the Babylonians' attempt to redefine Daniel and his friends through new names, their true identity remained rooted in their relationship with God. Christians today must remember their identity in Christ, even when the world tries to impose a different identity.

Cultural Pressure and Faithfulness
Daniel and his friends faced immense pressure to conform to Babylonian culture. Their account encourages believers to remain faithful to God's commands, even when cultural norms conflict with biblical values.

God's Sovereignty in Exile
The renaming of Daniel and his friends shows God's sovereignty in allowing them to be in Babylon. It reminds us that God is in control, even in difficult circumstances, and can use them for His purposes.

The Power of Names
Names in the Bible often reflect character and destiny. Understanding the meaning behind the names given to Daniel and his friends can deepen our appreciation of their account and God's work in their lives.

Witness in a Foreign Land
Daniel and his friends serve as examples of how to be a witness for God in a foreign land. Their account challenges us to live out our faith boldly, regardless of our surroundings.
Bible Study Questions
1. How does the changing of names in Daniel 1:7 reflect the broader theme of identity in the book of Daniel, and how can this apply to maintaining our Christian identity today?

2. In what ways do Daniel and his friends' experiences in Babylon parallel the experiences of Christians living in a secular world?

3. How can understanding the meanings of the Hebrew and Babylonian names deepen our understanding of the spiritual challenges faced by Daniel and his friends?

4. What other biblical figures experienced a change of name or identity, and how did they respond to it? How can their responses guide us in our own lives?

5. How does the account of Daniel and his friends encourage us to remain faithful to God when faced with cultural pressures that conflict with our faith?
Connections to Other Scriptures
Genesis 41
Joseph's experience in Egypt parallels Daniel's in Babylon, where both were given new names and roles in foreign courts.

2 Kings 24-25
These chapters describe the Babylonian conquest of Judah and the beginning of the exile, providing context for Daniel's situation.

Revelation 2
The letter to the church in Pergamum discusses remaining faithful in a place where Satan's throne is, similar to Daniel's faithfulness in Babylon.
Training for Imperial Office and WorkJ.D. Davies Daniel 1:3-21
Moral HeroismH.T. Robjohns Daniel 1:5-21
NamesAnon.Daniel 1:6-7
Names Changed for Reasons of ReligionF. W. Farrar.Daniel 1:6-7
People
Abednego, Ashpenaz, Azariah, Babylonians, Belteshazzar, Cyrus, Daniel, Hananiah, Israelites, Jehoiakim, Melzar, Meshach, Mishael, Nebuchadnezzar, Shadrach
Places
Babylon, Jerusalem, Shinar
Topics
Abednego, Abed'nego, Abed-nego, Assigned, Azariah, Azari'ah, Belteshazzar, Belteshaz'zar, Captain, Chief, Commander, Daniel, Eunuchs, Hananiah, Hanani'ah, Meshach, Mishael, Mish'a-el, Names, Officers, Official, Officials, Prince, Servants, Setteth, Shadrach, Unsexed
Dictionary of Bible Themes
Daniel 1:7

     5044   names, giving of

Daniel 1:1-7

     4215   Babylon

Daniel 1:1-21

     5542   society, positive

Daniel 1:3-16

     4532   vegetables

Daniel 1:5-8

     5573   table

Daniel 1:5-16

     4436   drinking, abstention

Library
Youthful Confessors
'But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank; therefore he requested of the prince of the eunuchs that he might not defile himself. 9. Now God had brought Daniel into favour and tender love with the prince of the eunuchs. 10. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink; for why should he see your faces worse liking than the children which
Alexander Maclaren—Expositions of Holy Scripture

Appendix v. Rabbinic Theology and Literature
1. The Traditional Law. - The brief account given in vol. i. p. 100, of the character and authority claimed for the traditional law may here be supplemented by a chronological arrangement of the Halakhoth in the order of their supposed introduction or promulgation. In the first class, or Halakhoth of Moses from Sinai,' tradition enumerates fifty-five, [6370] which may be thus designated: religio-agrarian, four; [6371] ritual, including questions about clean and unclean,' twenty-three; [6372] concerning
Alfred Edersheim—The Life and Times of Jesus the Messiah

Whether Curiosity Can be About Intellective Knowledge?
Objection 1: It would seem that curiosity cannot be about intellective knowledge. Because, according to the Philosopher (Ethic. ii, 6), there can be no mean and extremes in things which are essentially good. Now intellective knowledge is essentially good: because man's perfection would seem to consist in his intellect being reduced from potentiality to act, and this is done by the knowledge of truth. For Dionysius says (Div. Nom. iv) that "the good of the human soul is to be in accordance with reason,"
Saint Thomas Aquinas—Summa Theologica

Upon Our Lord's SermonOn the Mount
Discourse 7 "Moreover when ye fast, be not, as the hypocrites, of a sad countenance. For they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: And thy Father, which seeth in secret, shall reward thee openly." Matthew 6:16-18. 1. It has been the endeavour of Satan, from the beginning of the world,
John Wesley—Sermons on Several Occasions

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