Daniel 1:9

Dan 1:9 Now God had brought Daniel into favour and tender love with the prince of the eunuchs.

Ver. 9. Now God had brought Daniel into favour.] God is never wanting to the truly conscientious. Let them choose rather to offend all the world than to do things sinful, and they shall be sure of good success. The prince of the eunuchs dared not yield to Daniel’s request, but he connived at the steward’s yieldance.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Dan 1:9. Now God had brought Daniel into favour and tender love, &c. — Hebrew, לרחמים, compassionate regard, or, bowels of compassion, which is also the sense of the same word, Dan 2:18. It is a very strong expression, and denotes a kind of parental compassion, like that of St. Paul in his epistle to Philemon, Dan 1:12, Receive him that is mine own bowels. We see a like instance of God’s care over Joseph, (Gen 39:21,) when he was a poor captive, a prisoner, and destitute of all friends to support or comfort him: see Psa 106:46, where, as here, the favour of men toward God’s people is attributed to his overruling and gracious providence over them. And, considering what important consequences frequently follow upon it, we may, with great reason, acknowledge the hand of God in it, whenever it takes place.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

9-16. The Rab-saris objected to the proposed change of diet — to pulse (vegetables) and water — out of “favor and compassion” for Daniel (Dan_1:9, R.V.), and for fear of his own life if the boys should attract attention by their inferior appearance and it should thus be discovered that the royal orders concerning food had been disobeyed; but finally his assistant (Dan_1:11) consented to a ten days’ experiment, which was so successful that all objections were removed. Melzar (Hebrews, the Melzar) is probably not a proper name but an official title: “steward” (R.V.) or “chief butler” (Haugh) or “pedagogue’’ (Hitzig). Lenormant thinks it corresponds to the Amil-ussur, or “treasurer,” an official prominent at the Assyrian court; but later Assyriologists have derived it from mazzar, “overseer” or “guardian.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

1:9 God worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

[Daniel 1:9] Vayiten (וַיִּתֵּן - And God gave/disposed): The Gaon [Saadia Gaon] said: The meaning is that He [God] granted him [Daniel] favor (chen - חֵן), kindness (chesed - חֶסֶד), and compassion (rachamim - רַחֲמִים) in the eyes of the chief officer. [However,] he [the chief officer] did not [immediately] grant his [Daniel's] request. But he [the chief officer] responded [in such a way, as seen in the next verse] that he did not reveal his [Daniel's] secret [plan/request] to the king, because [if the king found out about the special diet and the youths looked worse for it] he [the king] would not let him [the chief officer] live. [Therefore, according to Saadia, the "favor" here was the officer's willingness to listen and his discreet handling of the sensitive request, rather than outright agreement at this point].

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.

God . . . brought Daniel into favour--The favor of others towards the godly is the doing of God. So in Joseph's case (Gen 39:21). Especially towards Israel (Psa 106:46; compare Pro 16:7).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Daniel, yesterday, related what he had asked from the master to whose care he had been committed, he now inserts his sentence, to show this demand to be quite unobjectionable, since the prefect of the eunuchs treated him kindly. The crime would have been fatal had Daniel been brought into the king’s presence. Although very probably he did not use the word “pollution,” and openly and directly call the royal diet a “defilement,” yet it, may be easily conjectured from these words which he now records, that he asked the prefect to be permitted to eat pulse, because he did not think himself permitted to partake of the royal diet. We yesterday gave the reason; but the king of Babylon would immediately have been angry, had he known this. What! he would say, I honor those captives, when I might abuse them as slaves; nay, I nourish them delicately like my own children. and yet they reject my food, as if I were polluted. This, therefore, is the reason why Daniel here relates his being in favor with that prefect. For, as we shall see in the next verse, the prefect simply denied his request. Where was then any favor shown? But though he was not willing to acquiesce in the prayers of Daniel, he showed a singular kindness in not taking him before the king, since courtiers are ready for any accusation for the sake of obtaining favor. Then, very probably, the prefect would know that this had been granted to Daniel by his servant. If then there was any connivance on the part of the prefect, this is the favor and pity of which Daniel now speaks. His intention, then, is by no means doubtful, since he did not hesitate to adopt a different course of life, in order to remain pure and spotless, and uncontaminated with the delicacies of the palace of Babylon. He expresses how he escaped the danger, because the perfect treated him kindly, when he might have instantly caused his death. But we must notice the form of speech here used; — God placed him in favor and pity before that prefect He might have used the usual phrase, merely saying he was favorably treated; but, as he found a barbarian so humane and merciful, he ascribes this benefit to God. This phrase, as we have expounded it, is customary with the Hebrews; as when it is said, (Psalm 106:46,) God gave the Jews favor in the sight of the heathen who had led them captive; meaning, he took care that their conquerors should not rage so cruelly against them as they had done at first. For we know how the Jews were often treated harshly, roughly, and contemptuously. Since this inhumanity was here mitigated, the Prophet attributes it to God, who prepared mercies for his people. The result is this, — Daniel obtained favor with the prefect, since God bent the heart of a man, otherwise unsoftened, to clemency and humanity. His object in this narrative is to urge us to greater earnestness in duty, if we have to undergo any difficulties when God calls us.

It often happens that we cannot discharge everything which God requires and exacts without imminent danger to our lives. Sloth and softness naturally creep over us, and induce us to reject the cross. Daniel, therefore, gives us courage to obey God and his commands, and here states his favor with the prefect, since God granted his servant favor while faithfully performing his duty. Hence let us learn to cast our care upon God when worldly terror oppresses us, or when men forbid us with threats to obey God’s commands. Here let us acknowledge the power of God’s hand to turn the hearts of those who rage against us, and to flee us from all danger. This, then, is the reason why Daniel says the prefect was kind to him. Meanwhile, we gather the general doctrine from this passage, that men’s hearts are divinely governed, while it shows us how God softens their iron hardness, and turns the wolf into the lamb. For when he brought his people out of Egypt, he gave them favor with the Egyptians, so that they carried with them their most precious vessels. It is clear enough that the Egyptians were hostile towards the Israelites. Why then did they so freely offer them the most valuable of their household goods? Only beck, use the Lord inspired their hearts with new affections. So, again, the Lord can exasperate our friends, and cause them afterwards to rise up in hostility against us. Let us perceive, then, that on both sides the will is in God’s power, either to bend the hearts of men to humanity, or to harden those which were naturally tender. It is true, indeed, that every one has a peculiar disposition from his birth some are ferocious, warlike, and sanguinary; others are mild, humane, and tractable. This variety springs from God’s secret ordination; but God not only forms every one’s disposition at his birth, but every day and every moment, if it seems good to him, changes every one’s affections. He also blinds men’s minds, and rouses them again from their stupor. For we sometimes see the rudest men endued with much acuteness, and show a singular contrivance in action, and others who excel in foresight, are at fault when they have need of judgment and discretion. We must consider the minds and hearts of men to be so governed by God’s secret instinct, that he changes their affections just as he pleases. Hence there is no reason why we should so greatly fear our enemies, although they vomit forth their rage with open mouth, and are overflowing with cruelty; for they can be turned aside by the Lord. And thus let us learn from the example of Daniel to go on fearlessly in our course, and not to turn aside, even if the whole world should oppose us; since God can easily and readily remove all impediments and we shall find those who were formerly most cruel, become humane when the Lord wishes to spare us. We now understand the sense of the words of this verse, as well as the Prophet’s intention. It follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) Into favour.—The close correspondence between Daniel and Joseph has been frequently remarked. Each finds favour with his master, and afterwards with a foreign monarch. The grace of God enables each to overcome the temptations into which his circumstances lead him. The acute natural faculties of each are miraculously increased by God; and, lastly, each is sent into a foreign land to comfort exiled Israel. (See Gen_39:21; 1Ki_8:50; Neh_1:11; Psa_106:46.) No less striking is the resemblance of Nebuchadnezzar to Pharaoh.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. And God made Daniel to find kindness and compassion in the sight of, &c.] lit. ‘gave Daniel to kindness and compassion before’: exactly the same idiom which occurs (without ‘kindness and’) in 1Ki_8:50 (whence Psa_106:46). The pluperfect (‘had brought’) is grammatically incorrect: the meaning is that the kindness was experienced immediately after the request. Cf., though the expressions are different, the similar case of Joseph, Gen_39:21.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now God had brought Daniel into favour and tender love with the prince of the eunuchs. Even before this request was made; as he gave to Joseph favour in the sight of Potiphar, and of the keeper of the prison; for whatever favour is shown to good men by bad men is from the Lord; for though Daniel's ingenuity, the goodness of his temper, and his modest behaviour, his excellent natural parts, and other accomplishments, might be a means of ingratiating him into the favour of this officer; yet all would have been insufficient to recommend him to him, or to overcome his prejudices on account of religion, if the Lord had not wrought upon his heart to show kindness and tenderness to him; which appeared not only by his past usage of him; but, when he presented his supplication to him, he did not put on a stern countenance, and answer him roughly, and threaten him if he did not comply with the king's orders; but in a mild and gentle manner, as follows:

Now God had brought Daniel into favour and tender love with the prince of the eunuchs. Even before this request was made; as he gave to Joseph favour in the sight of Potiphar, and of the keeper of the prison; for whatever favour is shown to good men by bad men is from the Lord; for though Daniel's ingenuity, the goodness of his temper, and his modest behaviour, his excellent natural parts, and other accomplishments, might be a means of ingratiating him into the favour of this officer; yet all would have been insufficient to recommend him to him, or to overcome his prejudices on account of religion, if the Lord had not wrought upon his heart to show kindness and tenderness to him; which appeared not only by his past usage of him; but, when he presented his supplication to him, he did not put on a stern countenance, and answer him roughly, and threaten him if he did not comply with the king's orders; but in a mild and gentle manner, as follows:

Daniel 1:10

dan 1:10

dan 1:10

dan 1:10And the prince of the eunuchs said unto Daniel, I fear my lord the king,.... This he said, not as refusing and denying the request of Daniel; but as hesitating about it, divided in his own mind, between love and tenderness to Daniel, and fear of the king: it is as if he should say, I could freely out of respect to you grant you your request; were it not for duty to my lord the king, reverence of him, and especially fear of his wrath and displeasure: who hath appointed your meat and your drink; has ordered it himself, both the quality and quantity, both what and how much; whose will is his law, and cannot be resisted, but must be obeyed; and though I should indulge you in this matter, and it may be concealed for a while, yet it cannot be always a secret, your countenance will betray it:

for why should he see your faces worse liking than the children which are of your sort? than the other Jewish youths that were selected at the same time, and brought up in the same manner, and for the same ends. Some (x) render it, "than the children of your captivity"; who were taken and brought captive to Babylon when they were; but the Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "than those of the same age" (y); their contemporaries, that were born about the same time, and brought up together in the same way: or, than those of your own nation? as some (z) translate it: and now, when they should be presented together to the king, the difference would be observable; Daniel and his companions would appear of a pale complexion, of thin and meagre looks, and dark dismal countenances, like persons angry, fretful, and troubled; as the word signifies (a); when their contemporaries would appear fat and plump, cheerful and pleasant; which would naturally lead into an inquiry of the reason of this difference:

then shall ye make me endanger my head to the king; I shall commit a trespass, of which I shall be found guilty, and be condemned to die, and lose my head for it; and now, as if he should say, I leave it with you; can you desire me to expose myself to so much danger? I would willingly grant your favour, but my life is at stake.

(x) "secundum captivitatem vesture", Gejerus; "in captivitate vestra; sic quidam legunt cum" Vatablus. (y) The word is only used in this place; but in the Arabic language "gil" is an age or generation, as in the Arabic version of Gen. vi. 9. Matt. i. 17. and xxiii. 36. Luke xi. 50, 51. So, in the Talmudic language, is one that is born in the same hour, and under the same planet, as the gloss explains it in T. Bab. Bava Metzia, fol. 27. 2. (z) So Hottinger, who says the word in the Arabic language signifies a nation or country; and renders the words, "qui secundum nationem et gentem vestram", Smegma Orientals, l. 1. c. 7. p. 134. (a) see Gen. xl. 6. 2 Chron. xxvi. 19. 1 Kings xx. 43. and xxi. 4. Prov. xix. 3. 12. so Ben Melech.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Now God had brought Daniel into favor - Compare Gen 39:21; Pro 16:7. By what means this had been done is not mentioned. It may be presumed, however, that it was by the attractiveness of his person and manners, and by the evidence of promising talent which he had evinced. Whatever were the means, however, two things are worthy of notice:

(1) The effect of this on the subsequent fortunes of Daniel. It was to him a great advantage, that by the friendship of this man he was enabled to carry out the purposes of temperance and religion which he had formed, without coming in conflict with those who were in power.

(2) God was the author of the favor which was thus shown to Daniel. It was by a controlling influence which he exerted, that this result had been secured, and Daniel traced it directly to him. We may hence learn that the favor of others toward us is to be traced to the hand of God, and if we are prospered in the world, and are permitted to enjoy the friendship of those who have it in their power to benefit us, though it may be on account of our personal qualifications, we should learn to attribute it all to God. There would have been great reason to apprehend beforehand, that the refusal of Daniel and his companions to partake of the food prepared for them would have been construed as an affront offered to the king, especially if it was understood to be on the ground that they regarded it as “defilement” or “pollution” to partake of it; but God overruled it all so as to secure the favor of those in power.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

This is a special act of God’s favour to his afflicted people, to give them any favour in the eyes of them that do afflict them; Psa 106:46,

He made them to be pitied of those that carried them captive. This is the effect of sincere holiness and innocence, Pro 16:7. This is the effect of prayer, 1Ki 8:50. This is the effect of the special presence of God, Gen 39:3,4,21.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Now God had brought Daniel into favour and tender love with the prince of the eunuchs. The word here translated "tender love" really means "bowels," and then "mercy" or "compassion." Hence the Apostle Paul (Php_2:1) combines the two meanings, "If there be any bowels and mercies." The Revised Version is here to be preferred, "favour and compassion," as the Authorized exaggerates the affection the prince of the eunuchs had for Daniel. The versions in this verse do not afford any marked variations. The Septuagint has Kuriov, "Lord," usually employed to translate hwhy, Jehovah, instead of Qeov ( It is not impossible that the original reading may have been hwhy, though it is to be admitted not likely. Rahameem is translated carin," favour," in the Septuagint, which is a weak rendering; Theodotion renders oijktirmon, which may be regarded as practically equivalent to our Revised Version. While the third verse speaks of the "chief" (br) of the eunuchs, a Babylonian and Assyrian title, the more usual Hebrew rc replaces it in this verse and in that which precedes it. From this root the Assyrian and Babylonian word for "king," sat or sarru, was derived, while tab fell on evil days. Among the later Jews it became equivalent to,mr doctors of divinity. Before the word for "God" (Elohim) there is the article. So far as the form stands, it might be plural, and therefore be capable of being translated "the gods," but the verb being singular renders that translation impossible. The affection with which the chief of the eunuchs regarded Daniel is notified to us as the result of God"s goodness, who had thus given him favour in the eyes of him set over him. The Hebrew never failed to recognize, in his devouter moments, that the hearts of all men are in the hands of God; that by him kings reign and princes decree wisdom.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

the chief officer who was the chief over the king’s servants.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.