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The highest import of names arises from their association with the highest of all beings. Among Jews and Christians a name gathers round it a halo of beauty, strength, and sanctity, by reason of its relations with the divine. In pagan climes a name becomes significant and revered in proportion to its connection with some idol deity. Daniel and his three companions had received from their fathers names divinely significant. In Babylon they are called upon to assume the names of the idol-gods belonging to the land of their captivity. They were dedicated to the four leading gods Bel, the chief god; the Sun-god; the Earth-god; and the Fire-god. What the "prince of the Eunuchs" did with these young and heroic Hebrews, the "prince of the power of the air" seeks to effect with the children of faith everywhere. His great effort is to merge the divine in the human; the spiritual in the material; and to convert the Church to the world.

1. Daniel. His name may be rendered "God my judge." Instead, he was called Belshazzar, derived from Bel. Daniel's estimate of this change may be inferred from the small use he made of it. He appears to have regarded it as no compliment. Thrice happy are they who, like Daniel, have God for their judge. Whenever they are falsely judged, the just Judge can "bring forth their righteousness as the light, and their judgment as the noon-day."

2. Hananiah. This names signifies, "the grace and favour of God." Shadrach, for which it was changed, denotes the same thing in an idolatrous sense — "the favour, or illumination, or inspiration, of the Sun-god." A contrast is thus illustrated between the divine complacency, and the favour and applause of the world. "The God of this world" is worshipped with as much devotion as the Babylonians coveted the shining rays of their great Sun-god. The world's smiles, her caresses, honours, wealth, and pleasures, are the inspirations of the eager devotion of the multitude. In these things consist their sunshine. Contrasted with this is the true light, revealing by its clear and steady rays all dangerous passes, pitfalls, and precipices, whereby so many perish through the glare of sin. And this favour is a light that shines always.

3. Mishael. This name is composed of two Hebrew words which may be rendered "comparable to God," or resemblance to God." The substituted name retains a part of the word, displacing the last syllable, which is the name of Jehovah, by the name "Shak," the chief goddess of Babylon, the goddess of beauty and pleasure. Meshach, therefore, signifies a votary to the chief goddess of beauty and pleasure, who smiles upon all who bear her name. Babylon's goddess still rules with successful sway. Men are "lovers of pleasure more than lovers of God." Too often is the temptation yeilded to by God's spiritual Israel.

4. Azariah. This name may be rendered "God my help." "Abednego" means "servant of the shining light," or "servant of Lucifer." The two names furnish illustrations of the contrasted characters of the servants of righteousness and those of sin. The service of sin is the service of grief. In a course of evil pleasure and pain are twin companions. Light is attractive, sad so is sin; but the light is the effect of fire, and fire burns; so does sin — like the glaring taper alluring to slay the bewildered moth.

(Anon.)

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KJV: Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah:

WEB: Now among these were, of the children of Judah, Daniel, Hananiah, Mishael, and Azariah.