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Selected Verse: Daniel 1:8 - King James

Verse	Translation	Text
Da 1:8	King James	But Daniel purposed in his heart that he would not 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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Daniel . . . would not defile himself with . . . king's meat--Daniel is specified as being the leader in the "purpose" (the word implies a decided resolution) to abstain from defilement, thus manifesting a character already formed for prophetical functions. The other three youths, no doubt, shared in his purpose. It was the custom to throw a small part of the viands and wine upon the earth, as an initiatory offering to the gods, so as to consecrate to them the whole entertainment (compare Deu 32:38). To have partaken of such a feast would have been to sanction idolatry, and was forbidden even after the legal distinction of clean and unclean meats was done away (Co1 8:7, Co1 8:10; Co1 10:27-28). Thus the faith of these youths was made instrumental in overruling the evil foretold against the Jews (Eze 4:13; Hos 9:3), to the glory of God. Daniel and his three friends, says AUBERLEN, stand out like an oasis in the desert. Like Moses, Daniel "chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (Heb 11:25; see Dan. 9:3-19). He who is to interpret divine revelations must not feed on the dainties, nor drink from the intoxicating cup, of this world. This made him as dear a name to his countrymen as Noah and Job, who also stood alone in their piety among a perverse generation (Eze 14:14; Eze 28:3). requested--While decided in principle, we ought to seek our object by gentleness, rather than by an ostentatious testimony, which, under the plea of faithfulness, courts opposition.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Daniel . . . would not defile himself with . . . king's meat--Daniel is specified as being the leader in the "purpose" (the word implies a decided resolution) to abstain from defilement, thus manifesting a character already formed for prophetical functions. The other three youths, no doubt, shared in his purpose. It was the custom to throw a small part of the viands and wine upon the earth, as an initiatory offering to the gods, so as to consecrate to them the whole entertainment (compare Deu 32:38). To have partaken of such a feast would have been to sanction idolatry, and was forbidden even after the legal distinction of clean and unclean meats was done away (Co1 8:7, Co1 8:10; Co1 10:27-28). Thus the faith of these youths was made instrumental in overruling the evil foretold against the Jews (Eze 4:13; Hos 9:3), to the glory of God. Daniel and his three friends, says AUBERLEN, stand out like an oasis in the desert. Like Moses, Daniel "chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (Heb 11:25; see Dan. 9:3-19). He who is to interpret divine revelations must not feed on the dainties, nor drink from the intoxicating cup, of this world. This made him as dear a name to his countrymen as Noah and Job, who also stood alone in their piety among a perverse generation (Eze 14:14; Eze 28:3).

requested--While decided in principle, we ought to seek our object by gentleness, rather than by an ostentatious testimony, which, under the plea of faithfulness, courts opposition.

Notes on the Bible, by Albert Barnes, [1834]
But Daniel purposed in his heart - Evidently in concurrence with the youths who had been selected with him. See Dan 1:11-13. Daniel, it seems, formed this as a "decided" purpose, and "meant" to carry it into effect, as a matter of principle, though he designed to secure his object, if possible, by making a request that he might be "allowed" to pursue that course Dan 1:12, and wished not to give offence, or to provoke opposition. What would have been the result if he had not obtained permission we know not; but the probability is, that he would have thrown himself upon the protection of God, as he afterward did Dan. 6, and would have done what he considered to be duty, regardless of consequences. The course which he took saved him from the trial, for the prince of the eunuchs was willing to allow him to make the experiment, Dan 1:14. It is always better, even where there is decided principle, and a settled purpose in a matter, to obtain an object by a peaceful request, than to attempt to secure it by violence. That he would not defile himself with the portion of the king's meat - Notes, Dan 1:5. The word which is rendered "defile himself" - יתגאל yı̂thegâ'al from גאל gā'al - is commonly used in connection with "redemption," its first and usual meaning being to redeem, to ransom. In later Hebrew, however, it means, to be defiled; to be polluted, to be unclean. The "connection" between these significations of the word is not apparent, unless, as redemption was accomplished with the shedding of blood, rendering the place where it was shed defiled, the idea came to be permanently attached to the word. The defilement here referred to in the case of Daniel probably was, that by partaking of this food he might, in some way, be regarded as countenancing idolatry, or as lending his sanction to a mode of living which was inconsistent with his principles, and which was perilous to his health and morals. The Syriac renders this simply, "that he would not eat," without implying that there would be defilement. Nor with the wine which he drank - As being contrary to his principles, and perilous to his morals and happiness. Therefore he requested of the prince of the eunuchs that he might not defile himself - That he might be permitted to abstain from the luxuries set before him. It would seem from this, that he represented to the prince of the eunuchs the real danger which he apprehended, or the real cause why he wished to abstain - that he would regard the use of these viands as contrary to the habits which he had formed, as a violation of the principles of his religion; and as, in his circumstances, wrong as well as perilous. This he presented as a "request." He asked it, therefore, as a favor, preferring to use mild and gentle means for securing the object, rather than to put himself in the attitude of open resistance to the wishes of the monarch. What "reasons" influenced him to choose this course, and to ask to be permitted to live on a more temperate and abstemious diet, we are not informed. Assuming, however, what is apparent from the whole narrative, that he had been educated in the doctrines of the true religion, and in the principles of temperance, it is not difficult to conceive what reasons "would" influence a virtuous youth in such circumstances, and we cannot be in much danger of error in suggesting the following: (1) It is not improbable that the food which was offered him had been, in some way, connected with idolatry, and that his participation in it would be construed as countenancing the worship of idols. - Calvin. It is known that a part of the animals offered in sacrifice was sold in the market; and known, also, that splendid entertainments were often made in honor of particular idols, and on the sacrifices which had been offered to them. Compare Co1 8:1-13. Doubtless, also, a considerable part of the food which was served up at the royal table consisted of articles which, by the Jewish law, were prohibited as unclean. It was represented by the prophets, as one part of the evils of a captivity in a foreign land, that the people would be under a necessity of eating what was regarded as unclean. Thus, in Eze 4:13 : "And the Lord said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them." Hos 9:3 : "they shall not dwell in the Lord's land, but Ephraim shall return to Egypt; and shall eat unclean things in Assyria." Rosenmuller remarks on this passage ("Alte u. neue Morgenland," 1076), "It was customary among the ancients to bring a portion of what was eaten and drank as an offering to the gods, as a sign of thankful recognition that all which men enjoy is their gift. Among the Romans these gifts were called "libamina," so that with each meal there was connected an act of offering. Hence Daniel and his friends regarded what was brought from the royal table as food which had been offered to the gods, and therefore as impure." (2) Daniel and his friends were, doubtless, restrained from partaking of the food and drink offered to them by a regard to the principles of temperance in which they had been educated, and by a fear of the consequences which would follow from indulgence. They had evidently been trained in the ways of strict temperance. But now new scenes opened to them, and new temptations were before them. They were among strangers. They were noticed and flattered. They had an opportunity of indulging in the pleasures of the table, such as captive youth rarely enjoyed. This opportunity, there can be no doubt, they regarded as a temptation to their virtue, and as in the highest degree perilous to their principles, and they, therefore, sought to resist the temptation. They were captives - exiles from their country - in circumstances of great depression and humiliation, and they did not wish to forget that circumstance. - Calvin. Their land was in ruins; the temple where they and their fathers had worshipped had been desecrated and plundered; their kindred and countrymen were pining in exile; everything called them to a mode of life which would be in accordance with these melancholy facts, and they, doubtless, felt that it would be in every way inappropriate for them to indulge in luxurious living, and revel in the pleasures of a banquet. But they were also, doubtless, restrained from these indulgences by a reference to the dangers which would follow. It required not great penetration or experience, indeed, to perceive, that in their circumstances - young men as they were, suddenly noticed and honored - compliance would be perilous to their virtue; but it did require uncommon strength of principle to meet the temptation. Rare has been the stern virtue among young men which could resist so strong allurements; seldom, comparatively, have those who have been unexpectedly thrown, in the course of events, into the temptations of a great city in a foreign land, and flattered by the attention of those in the higher walks of life, been sufficiently firm in principle to assert the early principles of temperance and virtue in which they may have been trained. Rare has it been that a youth in such circumstances would form the steady purpose not to "defile himself" by the tempting allurements set before him, and that, at all hazards, he would adhere to the principles in which he had been educated.

Notes on the Bible, by Albert Barnes, [1834]

But Daniel purposed in his heart - Evidently in concurrence with the youths who had been selected with him. See Dan 1:11-13. Daniel, it seems, formed this as a "decided" purpose, and "meant" to carry it into effect, as a matter of principle, though he designed to secure his object, if possible, by making a request that he might be "allowed" to pursue that course Dan 1:12, and wished not to give offence, or to provoke opposition. What would have been the result if he had not obtained permission we know not; but the probability is, that he would have thrown himself upon the protection of God, as he afterward did Dan. 6, and would have done what he considered to be duty, regardless of consequences. The course which he took saved him from the trial, for the prince of the eunuchs was willing to allow him to make the experiment, Dan 1:14. It is always better, even where there is decided principle, and a settled purpose in a matter, to obtain an object by a peaceful request, than to attempt to secure it by violence.

That he would not defile himself with the portion of the king's meat - Notes, Dan 1:5. The word which is rendered "defile himself" - יתגאל yı̂thegâ'al from גאל gā'al - is commonly used in connection with "redemption," its first and usual meaning being to redeem, to ransom. In later Hebrew, however, it means, to be defiled; to be polluted, to be unclean. The "connection" between these significations of the word is not apparent, unless, as redemption was accomplished with the shedding of blood, rendering the place where it was shed defiled, the idea came to be permanently attached to the word. The defilement here referred to in the case of Daniel probably was, that by partaking of this food he might, in some way, be regarded as countenancing idolatry, or as lending his sanction to a mode of living which was inconsistent with his principles, and which was perilous to his health and morals. The Syriac renders this simply, "that he would not eat," without implying that there would be defilement.

Nor with the wine which he drank - As being contrary to his principles, and perilous to his morals and happiness.

Therefore he requested of the prince of the eunuchs that he might not defile himself - That he might be permitted to abstain from the luxuries set before him. It would seem from this, that he represented to the prince of the eunuchs the real danger which he apprehended, or the real cause why he wished to abstain - that he would regard the use of these viands as contrary to the habits which he had formed, as a violation of the principles of his religion; and as, in his circumstances, wrong as well as perilous. This he presented as a "request." He asked it, therefore, as a favor, preferring to use mild and gentle means for securing the object, rather than to put himself in the attitude of open resistance to the wishes of the monarch. What "reasons" influenced him to choose this course, and to ask to be permitted to live on a more temperate and abstemious diet, we are not informed. Assuming, however, what is apparent from the whole narrative, that he had been educated in the doctrines of the true religion, and in the principles of temperance, it is not difficult to conceive what reasons "would" influence a virtuous youth in such circumstances, and we cannot be in much danger of error in suggesting the following:

(1) It is not improbable that the food which was offered him had been, in some way, connected with idolatry, and that his participation in it would be construed as countenancing the worship of idols. - Calvin. It is known that a part of the animals offered in sacrifice was sold in the market; and known, also, that splendid entertainments were often made in honor of particular idols, and on the sacrifices which had been offered to them. Compare Co1 8:1-13. Doubtless, also, a considerable part of the food which was served up at the royal table consisted of articles which, by the Jewish law, were prohibited as unclean. It was represented by the prophets, as one part of the evils of a captivity in a foreign land, that the people would be under a necessity of eating what was regarded as unclean. Thus, in Eze 4:13 : "And the Lord said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them." Hos 9:3 : "they shall not dwell in the Lord's land, but Ephraim shall return to Egypt; and shall eat unclean things in Assyria." Rosenmuller remarks on this passage ("Alte u. neue Morgenland," 1076), "It was customary among the ancients to bring a portion of what was eaten and drank as an offering to the gods, as a sign of thankful recognition that all which men enjoy is their gift. Among the Romans these gifts were called "libamina," so that with each meal there was connected an act of offering. Hence Daniel and his friends regarded what was brought from the royal table as food which had been offered to the gods, and therefore as impure."

(2) Daniel and his friends were, doubtless, restrained from partaking of the food and drink offered to them by a regard to the principles of temperance in which they had been educated, and by a fear of the consequences which would follow from indulgence. They had evidently been trained in the ways of strict temperance. But now new scenes opened to them, and new temptations were before them. They were among strangers. They were noticed and flattered. They had an opportunity of indulging in the pleasures of the table, such as captive youth rarely enjoyed. This opportunity, there can be no doubt, they regarded as a temptation to their virtue, and as in the highest degree perilous to their principles, and they, therefore, sought to resist the temptation. They were captives - exiles from their country - in circumstances of great depression and humiliation, and they did not wish to forget that circumstance. - Calvin. Their land was in ruins; the temple where they and their fathers had worshipped had been desecrated and plundered; their kindred and countrymen were pining in exile; everything called them to a mode of life which would be in accordance with these melancholy facts, and they, doubtless, felt that it would be in every way inappropriate for them to indulge in luxurious living, and revel in the pleasures of a banquet.

But they were also, doubtless, restrained from these indulgences by a reference to the dangers which would follow. It required not great penetration or experience, indeed, to perceive, that in their circumstances - young men as they were, suddenly noticed and honored - compliance would be perilous to their virtue; but it did require uncommon strength of principle to meet the temptation. Rare has been the stern virtue among young men which could resist so strong allurements; seldom, comparatively, have those who have been unexpectedly thrown, in the course of events, into the temptations of a great city in a foreign land, and flattered by the attention of those in the higher walks of life, been sufficiently firm in principle to assert the early principles of temperance and virtue in which they may have been trained. Rare has it been that a youth in such circumstances would form the steady purpose not to "defile himself" by the tempting allurements set before him, and that, at all hazards, he would adhere to the principles in which he had been educated.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The command of the king, that the young men should be fed with the food and wine from the king's table, was to Daniel and his friends a test of their fidelity to the Lord and to His law, like that to which Joseph was subjected in Egypt, corresponding to the circumstances in which he was placed, of his fidelity to God (Gen 39:7.). The partaking of the food brought to them from the king's table was to them contaminating, because forbidden by law; not so much because the food was not prepared according to the Levitical ordinance, or perhaps consisted of the flesh of animals which to the Israelites were unclean, for in this case the youths were not under the necessity of refraining from the wine, but the reason of their rejection of it was, that the heathen at their feasts offered up in sacrifice to their gods a part of the food and the drink, and thus consecrated their meals by a religious rite; whereby not only he who participated in such a meal participated in the worship of idols, but the meat and the wine as a whole were the meat and the wine of an idol sacrifice, partaking of which, according to the saying of the apostle (Co1 10:20.), is the same as sacrificing to devils. Their abstaining from such food and drink betrayed no rigorism going beyond the Mosaic law, a tendency which first showed itself in the time of the Maccabees. What, in this respect, the pious Jews did in those times, however (1 Macc. 1:62f.; 2 Macc. 5:27), stands on the ground of the law; and the aversion to eat anything that was unclean, or to defile themselves at all in heathen lands, did not for the first time spring up in the time of the Maccabees, nor yet in the time of the exile, but is found already existing in these threatenings in Hos 9:3., Amo 7:17. Daniel's resolution to refrain from such unclean food flowed therefore from fidelity to the law, and from stedfastness to the faith that "man lives not by bread only, but by every word that proceedeth out of the mouth of the Lord" (Deu 8:3), and from the assurance that God would bless the humbler provision which he asks for himself, and would by means of it make him and his friends as strong and vigorous as the other youths who did eat the costly provision from the king's table. Firm in this conviction, he requested the chief chamberlain to free him and his three friends from the use of the food and drink brought from the royal table. And the Lord was favourable to him, so that his request was granted. Dan 1:9 לחסד נתן, to procure favour for any one, cf. Kg1 8:30; Psa 106:46; Neh 1:11. The statement that God gave Daniel favour with the chief chamberlain, refers to the fact that he did not reject the request at once, as one not to be complied with, or as punishable, but, esteeming the religious conviction out of which it sprang, pointed only to the danger into which a disregard of the king's command would bring him, thus revealing the inclination of his heart to grant the request. This willingness of the prince of the eunuchs was the effect of divine grace. Dan 1:10 The words למּה אשׁר = שׂלּמּה (Sol 1:7), for why should he see? have the force of an emphatic denial, as למּה in Gen 47:15, Gen 47:19; Ch2 32:4, and as למה דּי in Ezr 7:23, and are equivalent to "he must not indeed see." זעפים, morose, disagreeable, looking sad, here, a pitiful look in consequence of inferior food, corresponding to σκυθρωπός in Mat 6:16. פּני is to be understood before הילדים, according to the comparatio decurtata frequently found in Hebrew; cf. Psa 4:8; Psa 18:34, etc. וחיּבתּם with וrelat. depends on למּה: and ye shall bring into danger, so that ye bring into danger. את־ראשׁ חיּב, make the head guilty, i.e., make it that one forfeits his head, his life. Dan 1:11-16 When Daniel knew from the answer of the chief that he would grant the request if he were only free from personal responsibility in the matter, he turned himself to the officer who was under the chief chamberlain, whom they were immediately subject to, and entreated him to make trial for ten days, permitting them to use vegetables and water instead of the costly provision and the wine furnished by the king, and to deal further with them according as the result would be. המּלצר, having the article, is to be regarded as an appellative, expressing the business of the calling of the man. The translation, steward or chief cook, is founded on the explanation of the word as given by Haug (Ewald's bibl. Jahrbb. v. p. 159f.) from the New Persian word mel, spirituous liquors, wine, corresponding to the Zendh. madhu (μεθυ), intoxicating drink, and = צרחara, Sanscr. חiras, the head; hence overseer over the drink, synonymous with רבשׁקה, Isa 36:2. - נס נא, try, I beseech thee, thy servants, i.e., try it with us, ten days. Ten, in the decimal system the number of completeness or conclusion, may, according to circumstances, mean a long time or only a proportionally short time. Here it is used in the latter sense, because ten days are sufficient to show the effect of the kind of food on the appearance. זרעים, food from the vegetable kingdom, vegetables, leguminous fruit. Dan 1:13. מראינוּ is singular, and is used with יראוּ in the plural because two subjects follow. כּאשׁר תּראה, as thou shalt see, viz., our appearance, i.e., as thou shalt then find it, act accordingly. In this proposal Daniel trusted in the help of God, and God did not put his confidence to shame. (Note: The request is perfectly intelligible from the nature of living faith, without our having recourse to Calvin's supposition, that Daniel had received by secret revelation the assurance that such would be the result if he and his companions were permitted to live on vegetables. The confidence of living faith which hopes in the presence and help of God is fundamentally different from the eager expectation of miraculous interference of a Maccabean Jew, which C. v. Lengerke and other deists and atheists wish to find here in Daniel.) The youths throve so visibly on the vegetables and water, that the steward relieved them wholly from the necessity of eating from the royal table. Dan 1:15. בּשׂר בּריאי, fat, well nourished in flesh, is grammatically united to the suffix of מראיהם, from which the pronoun is easily supplied in thought. Dan 1:16. נשׂא, took away = no more gave.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
But Daniel purposed - There may be several weighty reasons assigned why Daniel did this. Because many of those meats provided for the king's table, were forbidden by the Jewish law. Daniel knew these delicates would too much gratify the flesh. He did not dare to eat and drink things consecrated to idols. He was sensible, how unsuitable delicate fare would be to the afflicted state of God's people. Therefore he was herein a rare pattern of avoiding all the occasions of evil.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
But Daniel - would not defile himself - I have spoken of this resolution in the introduction. The chief reasons why Daniel would not eat meat from the royal table were probably these three: - 1. Because they ate unclean beasts, which were forbidden by the Jewish law. 2. Because they ate, as did the heathens in general, beasts which had been strangled, or not properly blooded. 3. Because the animals that were eaten were first offered as victims to their gods. It is on this account that Athenaeus calls the beasts which here served up at the tables of the Persian kings, ἱερια, victims, lib. 4 c. 10, p. 145.

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³ Behold, thou art wiser than Daniel; there is no secret that they can hide from thee:

¹⁴ Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD.

²⁵ Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;

³ They shall not dwell in the LORD'S land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria.

¹³ And the LORD said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them.

²⁷ If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
²⁸ But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:

¹⁰ For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;

⁷ Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.

³⁸ Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and be your protection.

³ They shall not dwell in the LORD'S land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria.

¹³ And the LORD said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them.

¹ Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.
² And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.
³ But if any man love God, the same is known of him.
⁴ As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.
⁵ For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)
⁶ But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.
⁷ Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.
⁸ But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.
⁹ But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.
¹⁰ For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;
¹¹ And through thy knowledge shall the weak brother perish, for whom Christ died?
¹² But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.
¹³ Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

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.

¹⁴ So he consented to them in this matter, and proved them ten days.

¹² Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.

¹⁶ Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.

¹⁵ And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat.

¹³ Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat: and as thou seest, deal with thy servants.

² And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller's field.

¹¹ Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,
¹² Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.
¹³ Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat: and as thou seest, deal with thy servants.
¹⁴ So he consented to them in this matter, and proved them ten days.
¹⁵ And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat.
¹⁶ Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.

³⁴ He teacheth my hands to war, so that a bow of steel is broken by mine arms.

⁸ I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.

¹⁶ Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

²³ Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons?

⁴ So there was gathered much people together, who stopped all the fountains, and the brook that ran through the midst of the land, saying, Why should the kings of Assyria come, and find much water?

¹⁹ Wherefore shall we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, that the land be not desolate.

¹⁵ And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for the money faileth.

⁷ Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?

¹⁰ And the prince of the eunuchs said unto Daniel, 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 O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king's cupbearer.

⁴⁶ He made them also to be pitied of all those that carried them captives.

³⁰ And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dwelling place: and when thou hearest, forgive.

⁹ Now God had brought Daniel into favour and tender love with the prince of the eunuchs.

³ And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live.

¹⁷ Therefore thus saith the LORD; Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.

³ They shall not dwell in the LORD'S land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria.

²⁰ But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

⁷ And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me.