Daniel 1:3
in Daniel 1Then the king ordered Ashpenaz, the chief of his court officials, to bring in some Israelites from the royal family and the nobility—
BSB
The same verse in ASV and KJV ▾
ASV
And the king spake unto Ashpenaz the master of his eunuchs, that he should bring in certain of the children of Israel, even of the seed royal and of the nobles;
KJV
And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes;
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This verse in Daniel 1
Commentary
10 notes on this verseVerse 3. "And the king said to Ashpenaz the overseer of his eunuchs, that he should out of the number of the children of Israel and, of the royal seed and (the seed of) the rulers bring in some young lads who were free from all blemish." Instead of Ashpenaz ("Asphanez") I found Abriesdri written in the Vulgate edition. For the word phorlhommin which Theodotion uses, the Septuagint and Aquila translated "the chosen ones," whereas Symmachus rendered "Parthians," understanding it as the name of a nation instead of a common noun.
This site's exposition
unto Ashpenaz
on Daniel 1:3-5
Ashpenaz the master of the eunuchs receives Nebuchadnezzar's order for youths of Israel's own royal and noble line, chosen for a body without blemish and a mind trained in every science the empire prized. The king's meat and the king's wine were themselves a mark of high favor at a Babylonian table, and the three years of nourishing set the length of Daniel's own coming test. Gill reads the aim as assimilation by kindness rather than force, a gentler conquest of the mind to match the harder conquest already made of the land.
The record, by era
The Church Fathers2 voices
And Scripture says, "And the king told Ashpenaz the chief of the eunuchs to bring in some of those from the sons of the captivity of Israel and from the seed of the king and from the princes, young men, who have no blemish, who are beautiful in appearance and are understanding in all wisdom, being well versed in knowledge, disposed to prudence, and who have in themselves the strength to stand in the house of the king, and to teach them the letters and the tongue of the Chaldeans. And the king appointed them on that very day to be nourished from the table of the king and from the wine which he drank in order for them to be nourished three years, and after these things to stand before the king. And there was among them from the sons of Judah, Daniel and Hanniah, Mishael, and Azariah." [Daniel 1:3-7] It is necessary that those who love learning to not read these things cursorily, but to prepare the mind for the things that lie before us. For the divine writings do not idly preach to us, but their admonition is meant for us and also the blessing of these prophets and the demonstration of all the things which are spoken by them are for us as well. For when Hezekiah king of Judah was sick unto death, then "Isaiah the prophet came to him and told him 'Set in order your sons and your daughters and your father's house, for you will die and you will not live.'" [2 Kings 20:1, also see Isaiah 38:1] Having been grieved at this word, "Hezekiah turned his face to the wall and prayed to the Lord saying, 'Lord remember me just as I have walked before you in truth and in faith and with a full heart and I have done what is pleasing in your presence.' And Hezekiah wept with great weeping." [2 Kings 20:1-3] After this occurred, Isaiah was sent to him a second time and he said to him, "The Lord the God of David your father says this, 'I have heard your prayer and have seen your tears. […]
And so the God of all makes evident the foolishness, infirmity and loathsome ways of the world in order to put to shame its power and wisdom. People who care for bodily things and seek beauty, greatness and great bodily strength know nothing of divine …
The Puritans and the Awakening3 voices
And the king spake unto Ashpenaz, the master of his eunuchs,.... That is, Nebuchadnezzar king of Babylon spake to this officer of his, whose name was Ashpenaz; which, according to Saadiah, signifies a man of an angry countenance; but Hillerus (e) derives it from the Arabic word "schaphan", as designing one that excels in wit and understanding; for which reason he might have the command of the eunuchs, many of which the eastern princes had about them, particularly to wait upon their women, or to educate youth, as the Turks have now; though, as R.
Of the eunuchs - These were chief among the king's servants; and they are called eunuchs, because many of them were such. And of the princes - Here was fulfilled what the prophet Isaiah had foretold, Isaiah xxxix, 7.
The improvement he made of this success. He did not destroy the city or kingdom, but did that which just accomplished the first threatening of mischief by Babylon. It was denounced against Hezekiah, for showing his treasures to the king of Babylon's ambassadors ( Isa. xxxix.
quarantine:debris (2026-07-29) — unbalanced-parens
3 more voices on this verse
The Puritans and the Awakening1 voice
But it was a shame that a people who had so much wit should have so little wisdom and grace. Now observe, [1.] The directions which the king of Babylon gave for the choice of these youths,
The Nineteenth Century2 voices
Master of his eunuchs - This word eunuchs signifies officers about or in the palace whether literally eunuchs or not.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
And the king spake unto Ashpenaz the master of his eunuchs - On the general reasons which may have influenced the king to make the selection of the youths here mentioned, see the analysis of the chapter. Of Ashpenaz, nothing more is known than is stated here. Eunuchs were then, as they are now, in constant employ in the harems of the East, and they often rose to great influence and power. A large portion of the slaves employed at the courts in the East, and in the houses of the wealthy, are eunuchs.
The words behind it
12 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| וַיֹּ֣אמֶר | vaiyomer | and he said | H559 → | 5305 times |
| הַמֶּ֔לֶךְ | hamelekh | the king | H4428 → | 2525 times |
| לְאַשְׁפְּנַ֖ז | leashpenaz | to Ashpenaz | H828 → | |
| רַ֣ב | rav | [the] chief of | H7227 → | 454 times |
| סָרִיסָ֑יו | sarisav | officials his | H5631 → | 42 times |
| לְהָבִ֞יא | lehavi' | to bring | H935 → | 2568 times |
| מִבְּנֵ֧י | mibenei | some of [the] people of | H1121 → | 4930 times |
| יִשְׂרָאֵ֛ל | yisrael | Israel | H3478 → | 2507 times |
| וּמִזֶּ֥רַע | umizera' | and some of [the] offspring of | H2233 → | |
| הַמְּלוּכָ֖ה | hamelukhah | <the> royalty | H4410 → | |
| וּמִן־ | umin- | and some of | H4480 → | 1188 times |
| הַֽפַּרְתְּמִֽים׃ | hapartemim | the nobles | H6579 → |
וַיֹּ֣אמֶרand he said
vaiyomerH559 →5305 times
הַמֶּ֔לֶךְthe king
hamelekhH4428 →2525 times
לְאַשְׁפְּנַ֖זto Ashpenaz
leashpenazH828 →
רַ֣ב[the] chief of
ravH7227 →454 times
סָרִיסָ֑יוofficials his
sarisavH5631 →42 times
לְהָבִ֞יאto bring
lehavi'H935 →2568 times
מִבְּנֵ֧יsome of [the] people of
mibeneiH1121 →4930 times
יִשְׂרָאֵ֛לIsrael
yisraelH3478 →2507 times
וּמִזֶּ֥רַעand some of [the] offspring of
umizera'H2233 →
הַמְּלוּכָ֖ה<the> royalty
hamelukhahH4410 →
וּמִן־and some of
umin-H4480 →1188 times
הַֽפַּרְתְּמִֽים׃the nobles
hapartemimH6579 →
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
2 Kings 24:15Nebuchadnezzar carried away Jehoiachin to Babylon, as well as the king’s mother, his wives, his officials, and the leading men of the land. He took them into exile from Jerusalem to Babylon.
it leads to
- 2 Chronicles 36:10
In the spring, King Nebuchadnezzar summoned Jehoiachin and brought him to Babylon, along with the articles of value from the house of the LORD. And he made Jehoiachin’s relative Zedekiah king over Judah and…
Reached by 2 separate paths from here.
- Jeremiah 22:24–28
“As surely as I live,” declares the LORD, “even if you, Coniah son of Jehoiakim king of Judah, were a signet ring on My right hand, I would pull you off.
- Esther 2:6
He had been carried into exile from Jerusalem by Nebuchadnezzar king of Babylon among those taken captive with Jeconiah king of Judah.
- 2 Chronicles 36:10
Through
Jeremiah 41:1In the seventh month, Ishmael son of Nethaniah, the son of Elishama, who was a member of the royal family and one of the king’s chief officers, came with ten men to Gedaliah son…
it leads to
- Jeremiah 40:8
they came to Gedaliah at Mizpah—Ishmael son of Nethaniah, Johanan and Jonathan the sons of Kareah, Seraiah son of Tanhumeth, the sons of Ephai the Netophathite, and Jezaniah son of the Maacathite—they and their…
- Psalms 41:9
Even my close friend whom I trusted, the one who shared my bread, has lifted up his heel against me.
- Jeremiah 40:6
So Jeremiah went to Gedaliah son of Ahikam at Mizpah and stayed with him among the people who were left in the land.
- Jeremiah 40:8
Through
Isaiah 39:7And some of your descendants, your own flesh and blood, will be taken away to be eunuchs in the palace of the king of Babylon.”
it leads to
- Daniel 1:1–7
In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it.
- 2 Kings 24:12
Jehoiachin king of Judah, his mother, his servants, his commanders, and his officials all surrendered to the king of Babylon. So in the eighth year of his reign, the king of Babylon took him…
- Daniel 1:1–7
Where this verse is studied
On this page
About Daniel

This page draws on 9 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Hippolytus of Rome, Commentary on Daniel 1.7.1-10.1; Jerome, St. Jerome, Commentary on Daniel, CHAPTER ONE; John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Matthew Henry, Commentary on the Whole Bible and Theodoret of Cyrus, COMMENTARY ON DANIEL 1:3-4.
