But Daniel purposed in his heart
The phrase "purposed in his heart" indicates a firm and deliberate decision made by Daniel. The Hebrew word for "purposed" is "שׂוּם" (sum), which means to set, place, or appoint. This suggests a strong, intentional resolve. Daniel's decision was not impulsive but a deep-seated commitment. In the context of a young man taken captive in a foreign land, this highlights his unwavering dedication to his faith and principles. His heart, in Hebrew "לֵב" (lev), represents the center of his will and emotions, indicating that his decision was both rational and heartfelt.

that he would not defile himself
The term "defile" comes from the Hebrew "גָּאַל" (ga'al), meaning to pollute or stain. In the Jewish context, defilement was not merely physical but spiritual, affecting one's relationship with God. Daniel's concern was to maintain ritual purity according to the Mosaic Law, which prohibited certain foods. This reflects his commitment to holiness and obedience to God's commandments, even in a foreign land where such laws were not observed.

with the king’s food or with the wine that he drank
The "king’s food" and "wine" were likely rich and luxurious, possibly offered to idols, which would make them unclean according to Jewish law. The Hebrew word for "food" is "פַּתְבַּג" (patbag), a rare term that suggests delicacies or royal provisions. Daniel's refusal indicates his resistance to assimilation into Babylonian culture and his desire to remain distinct as a follower of Yahweh. This choice underscores the importance of dietary laws in maintaining Jewish identity and faithfulness to God.

So he requested permission from the chief official
Daniel's approach was respectful and diplomatic. The Hebrew word for "requested" is "בִּקֵּשׁ" (biqqesh), meaning to seek or ask earnestly. This shows Daniel's wisdom and tact in handling the situation. Instead of outright rebellion, he sought a peaceful resolution, demonstrating respect for authority while remaining true to his convictions. The "chief official," or "שַׂר הַסָּרִיסִים" (sar hasarisim), was likely Ashpenaz, the master of the eunuchs, indicating Daniel's high standing and the favor he found even among his captors.

not to defile himself
Reiterating his earlier resolve, Daniel's request emphasizes his primary concern: maintaining purity before God. This repetition underscores the central theme of the verse—faithfulness to God over conformity to worldly standards. Daniel's steadfastness serves as an inspirational example of living out one's faith with integrity, regardless of external pressures or circumstances. His actions remind believers of the importance of upholding God's standards in all areas of life, trusting that God honors those who honor Him.

1. Daniel
A young Hebrew man taken into Babylonian captivity, known for his unwavering faith and commitment to God.

2. Babylon
The empire that conquered Judah and took many Israelites, including Daniel, into exile.

3. King's Food and Wine
The royal provisions offered to Daniel and his friends, which they chose to avoid to remain ceremonially clean according to Jewish law.

4. Chief Official
The Babylonian officer responsible for overseeing the young captives, including Daniel and his friends.

5. Defilement
The act of becoming ceremonially unclean, which Daniel sought to avoid by not partaking in the king's provisions.Commitment to God's Standards
Daniel's decision to avoid defilement shows the importance of adhering to God's standards, even when faced with pressure to conform.

Courage in Conviction
Daniel's request to the chief official demonstrates the courage needed to stand by one's convictions in challenging environments.

Influence through Integrity
Daniel's integrity and respectful approach gained him favor, illustrating how living out one's faith can positively influence others.

Faithfulness in Small Things
Daniel's faithfulness in dietary matters reflects the broader principle of being faithful in all areas of life, no matter how small they may seem.

God's Provision and Protection
Daniel's account shows that when we honor God, He provides and protects, as seen in the favor Daniel found with the chief official.(8) Daniel purposed in his heart.--He was cautious from the first. He feared that he might eat something that had been consecrated to idols. (See 1 Corinthians 8)

Verse 8. - But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wins which he drank, therefore he requested of the prince of the eunuchs that he might not defile himself. The Septuagint renders the first clause somewhat paraphrastically, "Daniel desired in his heart," led possibly to this by the more limited meaning assigned to "heart" in the psychology of ordinary Greek speech. Theodotion is, as usual, in close harmony with the Massoretic text. The Peshitta, instead of "heart," has r'ina, "mind." As before noticed, the G reek versions here render פּת־בג by δεῖπνον. Jerome renders it mensa In the Syriac the word is present, as we before said. We have above indicated that it is possible that the original word was not path-bag, but pathura. In regard to the Massoretic text as compared with the Greek and Latin versions, it seems certain that path-bag, if belonging to the text, was only understood in the East - a phenomenon that would be intelligible if this chapter be a condensation and translation of an original Aramaic text, especially if the Aramaic were Eastern, not Western. An ancient feast had always the nature of a sacrifice. It was the case with the Jews: thus in Deuteronomy 12:11, 12, directions are given for sacrificing in the place which the Lord should choose, and they and all their household rejoicing. But if the place chosen were too far, then permission was given them to eat flesh, only they were to be careful not to eat with the blood. It was the characteristic of the classic nations all through their whole history, that the feast should be consecrated by the offering of something of it to the Deity. The immense probability was that this was the case also among the Babylonians. It may be that this consecration of the feast arose from the same justifiable religious feeling which leads us to ask a blessing on our meals. The habit of the African Church to celebrate the Lord's Supper at every supper, was probably connected with this offering to God of what the guests were about to partake. This fact, that every feast had the character of a sacrifice, might easily make these Hebrew youths refuse the royal dainties. So far as animal food was concerned, the careful directions as to not eating with blood made partaking of the feasts of the Babylonian monarch peculiarly liable to bring on them defilement. The fact that Evil-Merodach provided Jeconiah with a portion from his table, and that Jeconiah did not refuse it, does not necessarily militate against the early date of Daniel. Jeconiah probably was not as conscientious as those youths, and, on the other hand, Daniel's influence by this time may have arranged some consideration for Jewish scruples. It is certain that in 2 Maccabees 5:27 Judas and his brethren are represented as living in the mountains on herbs, after the manner of beasts, that they might not be defiled; but as there is nothing parallel to this in 1 Maccabees, we may dismiss the statement as probably untrue. So the whole idea of this action on the part of Judas and his nine companions may have arisen from the case recorded before us. It has all the look of a rhetorical addition to the narrative, and the differences of the circumstances were not such as would strike a rhetorical scribe; but as this abstinence appeared to add to the sanctity of these four Hebrew youths, would it not add to the sanctity of Judas also? 'In the Assyrian feasts the guests do not seem to have sat at one long table or several long tables, as is usual with us. The guests were divided into sets of four, and had provisions served to them, and it is to be observed that the youths before us would have exactly occupied one of those tables. The word used for "defile" (ga'al) occurs in Isaiah, Lamentations, Zephaniah, Malachi, Ezra, and Nehemiah. It is an Exilic and post-Exilic word mainly; the old priestly word lama had not disappeared - it is used in Haggai. It is to be observed that there is nothing about defilement in the Peshitta; it is not impossible that the word is a later addition, only its presence both in Theodotion and the Septuagint renders the omission improbable. There is nothing in the passage here which makes it necessary for us to maintain that the principle of action followed by those youths was one which was generally acknowledged to be incumbent on all Jews. It may simply have been that, feeling the critical condition in which they were placed, it was well for them to erect a hedge about the Law. There may even have been an excess of scrupulosity which is in perfect dramatic suitability to the age of the youths. Such abstinence may well have occasioned the regular abstinence of the Essenes, but this state-merit concerning Daniel and his friends can scarcely have originated from the Essene dietary. It has been noted, as a proof of Daniel's courtesy and docility, that he requested of the prince of the eunuchs that he might not defile himself. But to have refused the food provided by the king might have been construed as an insult to the king, and anything of that sort had swift and severe punishment meted out to it. Daniel's request was simply due to the necessities of the situation.

Parallel Commentaries ...


But Daniel
דָּנִיֵּאל֙ (dā·nî·yêl)
Noun - proper - masculine singular
Strong's 1840: Daniel -- 'God is my judge', the name of several Israelites

resolved
וַיָּ֤שֶׂם (way·yā·śem)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 7760: Put -- to put, place, set

in
עַל־ (‘al-)
Preposition
Strong's 5921: Above, over, upon, against

his heart
לִבּ֔וֹ (lib·bōw)
Noun - masculine singular construct | third person masculine singular
Strong's 3820: The heart, the feelings, the will, the intellect, centre

that
אֲשֶׁ֧ר (’ă·šer)
Pronoun - relative
Strong's 834: Who, which, what, that, when, where, how, because, in order that

he would not
לֹֽא־ (lō-)
Adverb - Negative particle
Strong's 3808: Not, no

defile
יִתְגָּאַ֛ל (yiṯ·gā·’al)
Verb - Hitpael - Imperfect - third person masculine singular
Strong's 1351: To soil, desecrate

himself with the king’s
הַמֶּ֖לֶךְ (ham·me·leḵ)
Article | Noun - masculine singular
Strong's 4428: A king

food
בְּפַתְבַּ֥ג (bə·p̄aṯ·baḡ)
Preposition-b | Noun - masculine singular construct
Strong's 6598: Portion, delicacies

or wine.
וּבְיֵ֣ין (ū·ḇə·yên)
Conjunctive waw, Preposition-b | Noun - masculine singular construct
Strong's 3196: Wine, intoxication

So he asked
וַיְבַקֵּשׁ֙ (way·ḇaq·qêš)
Conjunctive waw | Verb - Piel - Consecutive imperfect - third person masculine singular
Strong's 1245: To search out, to strive after

the chief
מִשַּׂ֣ר (miś·śar)
Preposition-m | Noun - masculine singular construct
Strong's 8269: Chieftain, chief, ruler, official, captain, prince

official
הַסָּרִיסִ֔ים (has·sā·rî·sîm)
Article | Noun - masculine plural
Strong's 5631: A eunuch, valet, a minister of state

for permission
אֲשֶׁ֖ר (’ă·šer)
Pronoun - relative
Strong's 834: Who, which, what, that, when, where, how, because, in order that

not
לֹ֥א (lō)
Adverb - Negative particle
Strong's 3808: Not, no

to defile himself.
יִתְגָּאָֽל׃ (yiṯ·gā·’āl)
Verb - Hitpael - Imperfect - third person masculine singular
Strong's 1351: To soil, desecrate


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OT Prophets: Daniel 1:8 But Daniel purposed in his heart that (Dan. Da Dn)