And the prince of the eunuchs said unto Daniel, I fear my lord the king - He was apprehensive that if Daniel appeared less healthful, or cheerful, or beautiful, than it was supposed he would under the prescribed mode of life, it would be construed as disobedience of the commands of the king on his part, and that it would be inferred that the wan and emaciated appearance of Daniel was caused by the fact that the food which had been ordered had not been furnished, but had been embezzled by the officer who had it in charge. We have only to remember the strict and arbitrary nature of Oriental monarchies to see that there were just grounds for the apprehensions here expressed.

For why should he see your faces worse liking - Margin, "sadder." The Hebrew word (זעפים zo‛ăpı̂ym) means, properly, angry; and then morose, gloomy, sad. The primary idea seems to be, that of "any" painful, or unpleasant emotion of the mind which depicts itself on the countenance - whether anger, sorrow, envy, lowness of spirits, etc. Greek, σκυθρωπὰ skuthrōpa - stern, gloomy, sad, Matthew 6:16; Luke 24:17. Here the reference is not to the expression of angry feelings in the countenance, but to the countenance as fallen away by fasting, or poor living. "Than the children." The youths, or young men. The same word is here used which occurs in Daniel 1:4. Compare the note at that verse.

Which are of your sort - Margin, "term," or "continuance." The Hebrew word here used (גיל gı̂yl) means, properly, a circle, or circuit; hence an age, and then the men of an age, a generation. - "Gesenius." The word is not used, however, in the Scriptures elsewhere in this sense. Elsewhere it is rendered "joy," or "rejoicing," Job 3:22; Psalm 43:4; Psalm 45:15; Psalm 65:12; Proverbs 23:24; Isaiah 16:10; Isaiah 35:2; Isaiah 65:18; Jeremiah 48:33; Hosea 9:1; Joel 1:16. This meaning it has from the usual sense of the verb (גיל gı̂yl) "to exult," or "rejoice." The verb properly means, to move in a circle; then to "dance" in a circle; and then to exult or rejoice. The word "circle," as often used now to denote those of a certain class, rank, or character, would accurately express the sense here. Thus we speak of those in the "religious" circles, in the social circles, etc. The reference here is to those of the same class with Daniel; to wit, in the arrangements made for presenting them before the king. Greek, συνήλικα ὑμῶν sunēlika humōn, of your age.

Then shall ye make me endanger my head to the king - As if he had disregarded the orders given him, or had embezzled what had been provided for these youths, and had furnished them with inferior fare. In the arbitrary courts of the East, nothing would be more natural than that such an apparent failure in the performance of what was enjoined would peril his life. The word used here, and rendered "make me endanger" - חוב chûb - occurs nowhere else in the Bible. It means, in Piel, to make guilty; to cause to forfeit. Greek, καταδικάσητε katadikasēte - you will condemn, or cause me to be condemned.

And the prince of the eunuchs said unto Daniel, I fear my lord the king,.... This he said, not as refusing and denying the request of Daniel; but as hesitating about it, divided in his own mind, between love and tenderness to Daniel, and fear of the king: it is as if he should say, I could freely out of respect to you grant you your request; were it not for duty to my lord the king, reverence of him, and especially fear of his wrath and displeasure: who hath appointed your meat and your drink; has ordered it himself, both the quality and quantity, both what and how much; whose will is his law, and cannot be resisted, but must be obeyed; and though I should indulge you in this matter, and it may be concealed for a while, yet it cannot be always a secret, your countenance will betray it:

for why should he see your faces worse liking than the children which are of your sort? than the other Jewish youths that were selected at the same time, and brought up in the same manner, and for the same ends. Some (x) render it, "than the children of your captivity"; who were taken and brought captive to Babylon when they were; but the Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "than those of the same age" (y); their contemporaries, that were born about the same time, and brought up together in the same way: or, than those of your own nation? as some (z) translate it: and now, when they should be presented together to the king, the difference would be observable; Daniel and his companions would appear of a pale complexion, of thin and meagre looks, and dark dismal countenances, like persons angry, fretful, and troubled; as the word signifies (a); when their contemporaries would appear fat and plump, cheerful and pleasant; which would naturally lead into an inquiry of the reason of this difference:

then shall ye make me endanger my head to the king; I shall commit a trespass, of which I shall be found guilty, and be condemned to die, and lose my head for it; and now, as if he should say, I leave it with you; can you desire me to expose myself to so much danger? I would willingly grant your favour, but my life is at stake.

(x) "secundum captivitatem vesture", Gejerus; "in captivitate vestra; sic quidam legunt cum" Vatablus. (y) The word is only used in this place; but in the Arabic language "gil" is an age or generation, as in the Arabic version of Gen. vi. 9. Matt. i. 17. and xxiii. 36. Luke xi. 50, 51. So, in the Talmudic language, is one that is born in the same hour, and under the same planet, as the gloss explains it in T. Bab. Bava Metzia, fol. 27. 2.((z) So Hottinger, who says the word in the Arabic language signifies a nation or country; and renders the words, "qui secundum nationem et gentem vestram", Smegma Orientals, l. 1. c. 7. p. 134. (a) see Genesis 40.6. 2 Chronicles 26.19. 1 Kings 20.43. and xxi. 4. Proverbs 19.3. 12. so Ben Melech.

The words למּה אשׁר equals שׂלּמּה (Sol 1:7), for why should he see? have the force of an emphatic denial, as למּה in Genesis 47:15, Genesis 47:19; 2 Chronicles 32:4, and as למה דּי in Ezra 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 Matthew 6:16. פּני is to be understood before הילדים, according to the comparatio decurtata frequently found in Hebrew; cf. Psalm 4:8; Psalm 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.

And the prince of the eunuchs said unto Daniel, {n} 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.

(n) He supposed they did this for their religion, which was contrary to the Babylonians, and therefore in this he represents those who are of no religion: for neither would he condemn theirs, nor maintain his own.

worse...: Heb. sadder

sort: or, term, or, continuance?

10. worse liking-looking less healthy.

your sort-of your age, or class; literally, "circle."

endanger my head-An arbitrary Oriental despot could, in a fit of wrath at his orders having been disobeyed, command the offender to be instantly decapitated.

1:8-16 The interest we think we make for ourselves, we must acknowledge to be God's gift. Daniel was still firm to his religion. Whatever they called him, he still held fast the spirit of an Israelite. These youths scrupled concerning the meat, lest it should be sinful. When God's people are in Babylon they need take special care that they partake not of her sins. It is much to the praise of young people, not to covet or seek the delights of sense. Those who would excel in wisdom and piety, must learn betimes to keep the body under. Daniel avoided defiling himself with sin; and we should more fear that than any outward trouble. It is easier to keep temptation at a distance, than to resist it when near. And we cannot better improve our interest in any with whom we have found favour, than to use it to keep us from sin. People will not believe the benefit of avoiding excess, and of a spare diet, nor how much they contribute to the health of the body, unless they try. Conscientious temperance will always do more, even for the comfort of this life, than sinful indulgence.