Verse 16. - Thus Melzar took away the portion of their moat, and the wine that they should drink; and gave them pulse. The Massoretic has the article here before "Melzar" - a fact that the Authorized does not indicate; the Revised renders more correctly, "the steward." The version of the Septuagint does not differ much from the Massoretic, only the word translated "that they should drink" is omitted; on the other hand, we have the verb δίδωμι (ἐδίδου) put in composition with ἀντί (ἀντεδίδου), "gave them instead," as if, in the text before the translator, the mem, which begins mishtayhem, had been put to the end of yayin, "wine," making it "their wine" - a construction which would be more symmetrical than the present. Only it is difficult to see how either tahath asher could be changed into shtayhem, or vice versa. The Septuagint translation suggests a simpler and more natural text - not a simplified one - therefore it is, on the whole, to be preferred. The careful word-for-word translation of the beginning of the verse renders it little likely that the translator would paraphrase at the end; c g. the word translated in our version "thus" is really veeay'he, "it was," and in the LXX. this is rendered η΅ν, "it was." Theodotion is in absolute agreement with the Massoretic text. The Peshitta calls the steward ma-nitzor, and renders the last clause, "and he gave to them seeds to eat, and water to drink," evidently borrowed from the twelfth verse. The result of the success of the experiment is that the youths are no more importuned to partake of the king's dainties. The steward, or the attendant who looked after their mess, supplied them with pulse. It has occurred to two commentators, widely separated from each other in point of time, that the consent of the "Melzar ' was all the more easily gained, that he could utilize the abstemiousness of these Hebrew youths to his own private advantage. Both Jephet-ibn-Ali in the beginning of the eleventh century, and Ewald in the middle of the nineteenth, maintain that the "Melzar' used to his own purposes, possibly sold, the portion of food and wine that the Hebrew youths abjured. Certainly the verb nasa means the lifting and carrying away, and suggests that every day the portions of food and wine were first carried to the table of these Hebrews, and then, after having been placed before them, were removed and pulse brought instead. When we think of it, some such process would have to take place. If it had been observed that one table was never supplied with a portion from the king's table, there might have been remarks made, and the "Melzar" would have fallen into disgrace with his sovereign, and the Hebrew youths would possibly have shared his disgrace. As to how the portions thus retained were disposed of, we need not be curious; there would, no doubt, be plenty of claimants for the broken victuals from the King of Babylon's table, without accusing the "Melzar" of dishonest motives. The fact that the verbs are in participle implies that henceforth it was the regular habit of the "Melzar" to remove from before the tour friends the royal dainties, and supply them instead with pulse. We have already referred to the word used for "pulse; ' it is here zayroneem, whereas in the twelfth verse it is zayroeem. Not impossibly in the verse before us we have another case of the original Aramaic shining through the translation; in the Peshitta the word is zer'oona, Whatever the word was, it seems certain that originally it was the same in both places, as in none of the versions is there any variation. It is not so impossible that originally the vocalization was different, and that the word was the ordinary word zer'aim, "seeds." This certainly is the translation of Theodotion.

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.Thus Melzar took away the portion of their meat,.... To himself, as the Syriac version adds; he took and carried it to his own family, and made use of it himself; and the portion of four such young gentlemen, maintained at the king's expense, and who had their provision from his table, must be, especially in the course of three years, of great advantage to this man and his family; for this was continued, as the word signifies, and may be rendered, "and Melzar was taking away &c." (f); so he did from time to time; and thus, by serving the Lord's people, he served himself:

and the wine that they should drink; which he also took for his own use:

and gave them pulse; to eat, and water to drink, as the Syriac version adds, and which they desired; when he found this agreed so well with them, and he could safely do it without exposing himself to danger, and being to his profit and advantage.

(f) "fuit ferens", Montanus; "auferens", Piscator, Gejerus; "perseveravit auferre cibum"; Cocceius; "erat capiens", Michaelis.