The Geneva Bible 1587 Edition
one of the most historically significant translations of the Bible into the English language,
preceding the King James translation by 51 years.
E. C. Marsh
P.O. Box 342
Saint Ansgar, IA 50472
1 In the Read (2Ki_24:1; Jer_25:1). third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. The Argument - The great providence of God, and his singular mercy towards his Church are set forth here most vividly, who never leaves his own destitute, but now in their greatest miseries and afflictions gives them Prophets, such as Ezekiel and Daniel, whom he adorned with special graces of his Holy Spirit. And Daniel above all others had most special revelations of such things as would come to the Church, even from the time that they were in captivity, to the last end of the world, and to the general resurrection, as of the four Monarchies and empires of all the world, that is, of the Babylonians, Persians, Grecians, and Romans. Also of the certain number of the times even until Christ, when all ceremonies and sacrifices would cease, because he would be the accomplishment of them: moreover he shows Christ's office and the reason of his death, which was by his sacrifice to take away sins, and to bring everlasting life. And as from the beginning God always exercised his people under the cross, so he teaches here, that after Christ is offered, he will still leave this exercise to his Church, until the dead rise again, and Christ gathers his own into his kingdom in the heavens.
2 And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Which was a plain by Babylon, where the temple of their great god was, and is here taken for Babylon. Shinar to the house of his god; and he brought the vessels into the treasure house of his god.
3 And the king spake unto Who was as master of the guards. Ashpenaz the master of his He calls them «eunuchs» whom the King nourished and brought up to be rulers of other countries afterwards. eunuchs, that he should bring [certain] of the children of Israel, and of the His purpose was to keep them as hostages, and so that he might show himself victorious, and also by their good entreaty and learning of his religion, they might favour him rather than the Jews, and so to be able to serve him as governors in their land. Moreover by this means the Jews might be better kept in subjection, fearing otherwise to bring hurt upon these noble men. king's seed, and of the princes;
4 Children in whom [was] no blemish, but well The King required three things: that they should be of noble birth, that they should be intelligent and learned, and that they should be of a strong and handsome nature, so that they might do him better service. This he did for his own benefit, therefore it is not to praise his liberality: yet in this he is worthy of praise, that he esteemed learning, and knew that it was a necessary means to govern by. 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 That they might forget their own religion and country fashions to serve him the better to his purpose: yet it is not to be thought that Daniel learned any knowledge that was not godly. In all points he refused the abuse of things and superstition, insomuch that he would not eat the meat which the King appointed him, but was content to learn the knowledge of natural things. learning and the tongue of the Chaldeans.
5 And the king appointed them a That by their good entertainment they might learn to forget the mediocrity of their own people. daily provision of the king's meat, and of the wine which he drank: so nourishing them With the intent that in this time they might learn both the manners of the Chaldeans, and also their language. three years, that at the end thereof they might stand As well as to serve at the table as in other offices. before the king.
6 Nowe among these were certeine of the children of Iudah, Daniel, Hananiah, Mishael and Azariah.
7 Unto whom the prince of the eunuchs That they might altogether forget their religion: for the Jews gave their children names which might always put them in remembrance of some point of religion. Therefore this was a great temptation and a sign of servitude, which they were not able to resist. gave names: for he gave unto Daniel [the name] of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego.
8 But Daniel purposed in his heart that he would not Not that he thought any religion to be in the meat or drink (for afterwards he did eat), but because the king should not entice him by this sweet poison to forget his religion and accustomed sobriety, and that in his meat and drink he might daily remember of what people he was from. And Daniel brings this in to show how God from the beginning assisted him with his Spirit, and at length called him to be a Prophet. 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 (Nowe God had brought Daniel into fauour, and tender loue with the chiefe of the Eunuches)
10 And the prince of the eunuchs said unto Daniel, He supposed they did this for their religion, which was contrary to the Babylonians, and therefore in this he represents those who are of no religion: for neither would he condemn theirs, nor maintain his own. 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 [are] of your sort? then shall ye make [me] endanger my head to the king.
11 Then sayd Daniel to Melzar, whome the chiefe of the Eunuches had set ouer Daniel, Hananiah, Mishael, and Azariah,
12 Prove thy servants, I beseech thee, Meaning that within this space he might have the test, and that no man would be able to know about it: and thus he spoke, being moved by the Spirit of God. ten days; and let them give us Not that it was a thing abominable to eat dainty meats, and to drink wine, as both before and after they did, but if they would have by this been won to the King, and had refused their own religion, that meat and drink would have been accursed. pulse to eat, and water to drink.
13 Then let our countenances bee looked vpon before thee, and the countenances of the children that eate of the portion of the Kings meate: and as thou seest, deale with thy seruantes.
14 So hee consented to them in this matter, an proued them ten dayes.
15 And at the end of ten days their This bare feeding and that also of Moses, when he fled from the court of Egypt, declares that we must live in such sobriety as God calls us to, seeing that he will make it more profitable to us than all dainties: for his blessing alone suffices. countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat.
16 Thus Melzar tooke away the portion of their meat, and the wine that they should drinke, and gaue them pulse.
17 As for these four children, God gave them knowledge and skill in all learning Meaning in the liberal sciences, and natural knowledge, and not in the magical areas which are forbidden; (Deu_18:11). and wisdom: and Daniel had understanding in all So that he alone was a Prophet, and none of the others: for by dreams and visions God appeared to his Prophets; (Num_12:6) visions and dreams.
18 Now at the Of the three years mentioned above as in (Dan_1:5). end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.
19 And the King communed with them: and among them al was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stoode they before the king.
20 And in all matters of wisedome, and vnderstanding that the King enquired of them, hee founde them tenne times better then all the inchanters and astrologians, that were in all his realme.
21 And Daniel continued [even] unto That is, he was esteemed in Babylon as a Prophet as long as that commonwealth stood. the first year of king Cyrus.Presented by The Common Man's Prospective. Copyright© 1999-2012 Ernest C. Marsh