Daniel Chapter 1 verse 19 Holy Bible

ASV Daniel 1:19

And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.
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BBE Daniel 1:19

And the king had talk with them; and among them all there was no one like Daniel, Hananiah, Mishael, and Azariah; so they were given places before the king.
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DARBY Daniel 1:19

And the king spoke with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: and they stood before the king.
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KJV Daniel 1:19

And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.
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WBT Daniel 1:19


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WEB Daniel 1:19

The king talked with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.
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YLT Daniel 1:19

And the king speaketh with them, and there hath none been found among them all like Daniel, Hananiah, Mishael, and Azariah, and they stand before the king;
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Pulpit Commentary

Pulpit CommentaryVerse 19. - And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azarish: therefore stood they before the king. The word translated "communed" really means "spake," and is the common word for this. The Septuagint translates here ὥμίλησεν, which does mean "commune." Theodotion renders ἐλάλησε. Jerome has loeutus; the Peshitta has malel; all these may be rendered "talked." From Nebuchadnezzar's great reverence for the national religion and for the national magic, we may be certain that much of the conversation would turn on those magical formulae which have been to such a large extent preserved to us. Even if, as we think, the immediate occasion of Daniel and his companions appearing before the king was his "dream," still he would not unnaturally examine them further. It is not unlikely that this conversational examination would involve naturally the languages they would have to be proficient in were they to be of the royal council. They would have to be acquainted with Accadian, the original tongue of all the most sacred magical formulae; with Assyrian, the language in which the royal annals were recorded; and with Aramaic, which was, as we have already said, the language of commerce and diplomacy. Hebrew, the language of the four in whom we are more especially interested, was spoken, not merely by the holy people, but also by the Edomites, Ammonites, Moabites, and the Phoenicians. Further, Egypt was a factor that had to be taken into account, and so, not unlikely, the tongue of Egypt would be known by some, at any rate, of the court officials in Babylon. The empire of the Hittites had certainly passed away, but, probably, their language was still known and spoken by a large number of the inhabitants of Nebuchadnezzar's extensive empire. Not only were the languages of peoples west of Babylon to be considered, but also those to the east; there were the Aryan tongues too. If the tradition is correct that Nebuchadnezzar married a Median wife, the Median tongue, which seems to have been the same with that of Persia, would be, above all, important, Not unlikely questions of policy and statecraft would be submitted to these candidates, to see what they would say. Above all, in personal intercourse the King of Babylon would be able to form some estimate of the real worth of these youths, There probably would enter in a large measure of caprice, or even superstition, into his choice, yet not unlikely his strong practical sense would limit his superstition. The result of this examination is eminently satisfactory to the young Hebrews. They were found superior to all their competitors. Therefore stood they before the king. Professor Bevan would render this "became his personal attendants" - a very natural translation. We know, from the Ninevite marbles, that the king is always, alike on the field of battle, the hunting-field, and the council-chamber, attended by eunuchs. It may, however, be regarded as referring to the special subjects of their study. As they had been admitted to the class of magicians and astrologers, it would mean they were admitted to the number of those who were royal magicians and astrologers - those whom the king consulted. It is not to be understood that, even though they were admitted to this number, they were therefore necessarily admitted before the king in this capacity on ordinary occasions. They would occupy but a subordinate position in the huge Babylonian hierarchy. We must note here a variation in the Septuagint, η΅σαν, "they were." We, for our part, agree with Professor Bevan, in regarding this as a scribal blunder in the Greek, and that the original text was probably ἔστησαν. The only difficulty is that the blunder is also in Paulus Tellensis.

Ellicott's Commentary