Various cultures reckoned the king’s first year of service from different starting points. For example, in the “accession year” system, the king’s first official regnal year would begin with the arrival of the New Year—regardless of when he actually became king. Daniel may have been utilizing the “non-accession year” system, where the king’s reign begins when he actually assumes the throne. However, Daniel most likely employed the “postdating system,” where the king’s reign begins following the completion of his first full year in office. Babylonian record-keeping typically uses this method. While knowing which dating system was in place helps harmonize certain conflicting passages (compare Dan 1:1 with Jer 25:1), this cannot reconcile time gaps greater than one year. In this passage, the main issue is when and how many times Nebuchadnezzar besieged Jerusalem.

The difficulty concerns the timing of Nebuchadnezzar’s attack(s) on Jerusalem. His final destruction of Jerusalem occurred in 586 bc. Daniel 1:1 claims that a siege occurred in 606 bc—during the third year of Jehoiakim’s reign (609–597 bc). The Babylonian Chronicles—which are tablets that record the history of Babylon—report a siege that occurred during the reign of Jehoiachin in 597 bc, but this was after the death of Jehoiakim (compare 2 Kgs 24:10–17). While 2 Chr 36:5–10 records that Nebuchadnezzar came to Jerusalem twice in a brief period, other ancient documents do not mention an earlier siege. It may be that the event mentioned here was not a formal siege, or Nebuchadnezzar may have sent others to deal with Jehoiakim (compare 2 Kgs 18:13–37, where both kings are represented by others).

Daniel 1:1 Daniel (Hermeneia)

Chronology of the Monarchy BEB

The Babylonian Chronicles are a series of tablets discovered in the late 19th century. They present a selective series of accounts about Babylonian history covering the period from around 625–225 bc. Unlike other historical documents from the ancient Near East, these texts reflect an accurate catalog of historical events and omit the self-aggrandizing qualities often found in Egyptian texts. For example, they chronicle defeats as well as victories—a practice almost without parallel in antiquity—making them one of the earliest attempts at historiography. They assist in our understanding of the biblical record, particularly the book of Daniel, and cover some of the events leading up to (and including) Judah’s exile to Babylon.

Scribes and Education ISBE

The setting for the book of Daniel is the deportation of Judah to Babylon, or the Babylonian exile. When Nebuchadnezzar defeated the Egyptians at the Battle of Carchemish and subsequently became king in 605 bc, Judah fell under Babylonian control. Jehoiakim, then king of Judah, was a submissive vassal for three years, then rebelled. His rebellion brought reprisals from Nebuchadnezzar, who besieged Jerusalem in 597 bc. Jehoiachin, son of Jehoiakim, was forced to yield after three months (see 2 Kgs 24:8, 10–12). As a result, he and many of the leading citizens of Judah were exiled to Babylon (see 2 Kgs 24:13–17). A second rebellion in 586 bc by Zedekiah brought about the full measure of Nebuchadnezzar’s wrath; Jerusalem was destroyed and the remaining population was brought to Babylon (see 2 Kgs 24:18–25:21). For the theological reason behind the exile, see Dan 9:2 and note.

The court tales of Daniel and his three friends (chs. 1–6) are placed within this setting of living under Babylonian domination. They function as “hope literature,” providing a sense of encouragement that God has authority over His people’s future. They are also didactic, teaching the exiles how to live righteously among their captors. The fruit of righteousness is seen in God’s continual deliverance of those who do right. The latter half of the book—chs. 7–12—deals with a later persecution. The arguments over when the book of Daniel was written involve this change of setting halfway through the book. Traditionally, Daniel is considered the author, so the book must have been written in his lifetime (sixth century bc). The stories in chs. 1–6 relate to Daniel and his friends in sixth-century Babylon. The change in style and character of chs. 7–12—with its focus on future events, especially those of the early second century bc—have led some to conclude that the book was written after Daniel’s lifetime.

Judah and the Neo-Babylonian Empire AYBD

Marduk DDD

Nebuchadnezzar AYBD

Carchemish ISBE

Old Babylon HBH

Babylon HBH

A saris may have been a eunuch or castrated male (Isa 56:3; 2 Kgs 20:18). While castration of palace officials was common in the ancient Near East (primarily during the Persian period), it is unknown whether it was practiced in Nebuchadnezzar’s Babylon. The date of writing may determine the correct interpretation of “eunuch” in this case: If this text was written during the Persian period, “eunuch” is likely used in the traditional sense. If written later, the word designates a high official or steward.

Saris LTW

Postexilic Judaean Officials AYBD

Zoroaster, Zoroastrianism AYBD

Avesta ZEB A—C

The Avesta ZEB M—P

When Jacob blesses his sons in Gen 49, he tells Judah that the scepter and ruler’s staff shall not depart from him, which developed the belief that the Messiah would be a Judahite. During the period of Israel’s monarchy, this concept was applied to the kings. As Israel’s kings failed to realize the ideal rulership desired by God, exile ensued and the messianic interpretation resurfaced. It became prominent during the Second Temple period.

Daniel’s new name, Belteshazzar, probably means “Bel protect the prince” (see Dan 4:8). Azariah’s new name, Abednego, is probably a misspelling of Abed-Nabu, meaning “servant of Nabu.” The meanings of Shadrach and Meshach are uncertain, and the deity references may be missing from their names. The purpose of renaming was to completely disassociate captives from their former way of life. Since the Jews were known for their steadfast devotion to the faith of their ancestors, a complete reidentification was required for the palace master to successfully assimilate them into the Babylonian culture. However, these four Hebrew youths never abandon their faith, despite their name changes. Rather than reflect the nature and ideals of the gods of their new names, their actions display the character of the God of their Hebrew names.

It is unclear whether other non-Hebrew youths were present at this time. Given Nebuchadnezzar’s warring tendencies, other nations may have been represented in his court-training school. However, the contrast established by the author between right and wrong action suggests that all the players are probably Jews. Apparently some of them had resigned themselves to indulge in the pleasures of the palace. In the end, those who do right according to God’s Law excel—a theme carried throughout the remainder of the book.

God’s favoring of the young men demonstrates His protection and blessing during the exile. Although the nation was removed from its land, Yahweh remained true to His covenant and protected His people. The advancement of the young men in the king’s court, particularly Daniel, gives voice to Jewish concerns during this time. As they succeed and move through the ranks, the young men evidence God’s sovereignty over the affairs of kings and kingdoms. Their ultimate success reflects back on God, to whom they give credit (see 2:27–28).

Prophecy AYBD

The time markers in v. 1 and 1:21 indicate the length of Daniel’s service. The reference to the third year of Cyrus in 10:1 suggests that the visionary experience occurred after his time as a palace official. The mention of Daniel in this closing verse hints that he will have a lead role in the remainder of the book. With one exception, the court tales and visions that follow pertain to his career in service to foreign kings.