(5) A daily portion.--(Comp. Jeremiah 52:34.) The meat was solid food, as opposed to the wine and vegetables which formed so important a part of Babylonian diet. The food appears to have been sent from the king's table.

Three years.--The king appears to have had sufficient insight into the extraordinary character of these youths, to enable him to prescribe not only the subjects of their studies, but also the length of their course of instruction. It appears that Nebuchadnezzar was a man of far higher character than many Assyrian and Babylonian kings. We shall see, in the course of the boot, that his heart was fitted for the reception of Divine truth, and that in the end he was brought to know the true God.

Verse 5. - And the king appointed them a daily provision of the king's meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. The only thing to be noticed in the LXX. Version of this verse is the fact that מָנָה is taken to mean "give a portion" - a meaning which seems to be implied in מָנות (Nehemiah 8:10), hence the translation δίδοσθαι... ἐκθέσιν. Further, the translator must have had חַמּ מֵ אֵת as in 2 Kings 25:29. The mysterious פַּת־בַג (path-bag), translated "meat," has caused differences of rendering. The Syriac Peshitta transfers it. Professor Bevan speaks as if it were common in Syriac, but Castell gives no reference beyond Daniel. (Brockei-mann adds, Ephrem Syrus, Isaac Antiochenus, Bar Hebraeus). It is to be observed that the Syriac form of the word has teth, not tan, for the second radical. This is a change that would not likely take place had the Hebrew form been the original, whereas from the fact that path means in Hebrew "a portion," if the Hebrew were derived from the Syriac the change would be intelligible. It is confounded in Daniel 11:26 with פָתוּרָא (pathura), "a table." It seems not improbable that both the LXX. and Theodotion read pathura. The word path-bag does not seem to have been known in Palestine; it does not occur in Chaldee, but does in Syriac. This is intelligible if the chapter before us is condensation from a Syriac original rendered into Hebrew: the word path-bag, being unintelligible, is transferred. The etymology of the word is alleged to be Persian, but on this assumption it is a matter of dispute what that etymology is. One derivation is from pad or fad, "father" or "prince," or pat or fat, idol,' and bag (φαγῶ), food; another is from pati-bhagu, "a portion." The question is complicated by the fact that in Ezekiel 25:7 we have in the K'tbib בַג (bag), meaning "food." In that case path-bag would mean "a portion of food." The reading of the K'thib is not supported by the versions. In Daniel the word simply means "food," such as was supplied to the king's table. We see in the slabs from the palace of Kou-youn-jik the nature of a royal feast. Animal food predominated. We cannot avoid referring to a singular argumentative axiom implied in all the discussions on Daniel. Critics seem to think that when they prove that certain words in Daniel are Persian, they thus prove Daniel was written nearly a couple of centuries after the Persian domination had disappeared. Of the wine which he drank. It is to be noted that there is a restriction. The wine supplied was the wine which the king drank - wine of which an oblation had been offered to idols. In thus bringing up hostages at his own table, Nebuchadnezzar was following a practice which has continued down to our own day. The son of Theodore of Magdala was brought up at the court of our queen. It was the regular practice, as we know, in Imperial Rome. Sennacherib speaks of Belibus, whom he made deputy-king in Babylon, as brought up "as a little dog at his table" (Bellino Cylinder, Sehrader, vol. 2. p. 32, Engl, trans.). So nourishing them three years. This was the period during which the education of a Persian youth was continued. It is probable, as we have seen, that these youths were about sixteen or seventeen. At the end of three years they would still be very young. The grammatical connection of the word legaddelam is somewhat singular. The Septuagint reading probably had the first word in this verse in the infinitive also. This is more grammatical, as it brings the whole under the regimen of the opening clause of ver. 3. The force of the word before us is represented in "bringing up." The verb in its simple form means "to be strong," "to be great," hence in the intensive form before us, "to make great," "to bring up." That at the end thereof they might stand before the king. "Standing before the king" means usually becoming members of the council of the monarch, but in the present instance this does not seem to be the meaning. They were to be presented before the king, and in his presence they were to be examined. They were, then, possibly to be admitted into the college of astrologers and soothsayers, but only in lowly grade. Irrespective of the fact that they would at the latest be twenty or twenty-one when this season of education was over, an(t, even making all allowance for Eastern precocity, this is too young an age for being a member of a royal privy council. But the next chapter relates an event which appears to be the occasion when they stood before the king, for they were not summoned with the wise men to the king's presence to interpret his dream.

1:1-7 Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. It is the interest of princes to employ wise men; and it is their wisdom to find out and train up such. Nebuchadnezzar ordered that these chosen youths should be taught. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals.And the king appointed them a daily provision of the king's meat,.... Every day a portion was ordered them, from the king's table, of the richest dainties he himself ate of; which was done not only as an act of royal munificence and generosity, and in respect of their birth and breeding; but also as a bait and snare to allure and entice them, to make them in love with the country and condition in which they were, and to forget their own; as well also in order to preserve their well favoured look and good complexion, and fit them for their study of language and literature; which might be hindered for want of the necessaries of life, or by living on gross and coarse food:

and of the wine which he drank; which, as it was of various sorts, so of the best and most excellent; and which, moderately drank, conduces to the health of the body, and cheerfulness of the mind; and which are both useful to forward learned studies:

so nourishing them three years; this was the time fixed for their acquiring the learning and language of the Chaldeans; during which they were to be provided for from the king's table, and at his expense, as above; which term of time was judged sufficient for their learning everything necessary to qualify them for the king's service; and in which time it might be thought they would forget their own country, customs, religion, and language, and be inured to the place and persons where they were, and be satisfied and easy with their condition and circumstances:

that at the end thereof they might stand before the king; that is, at the end of three years they might be presented to the king for his examination and approbation, and be appointed to what service he should think fit; and particularly that they might be in his court, and minister to him in what post it should be his pleasure to place them. Some in Aben Ezra, and which he himself inclines to, read and interpret it, "that some of them might stand before the king"; such as he should choose out of them, that were most accomplished and most fit for his service; so Jacchiades.