Among these young men
This phrase introduces a group of individuals who were selected from the captives of Judah. The Hebrew word for "young men" is "יְלָדִים" (yeladim), which can refer to youths or young men, often implying a sense of potential and promise. Historically, these young men were chosen for their physical appearance, intelligence, and aptitude for learning, as described earlier in Daniel 1:4. This selection process reflects the Babylonian practice of assimilating the best and brightest from conquered peoples to serve in the king's court, a strategy to strengthen the empire by incorporating diverse talents and perspectives.

were some from Judah
The mention of "Judah" is significant, as it highlights the tribe from which these young men came. Judah was one of the twelve tribes of Israel, known for its leadership and prominence, being the tribe of King David and, prophetically, the lineage of the Messiah. The Hebrew root "יְהוּדָה" (Yehudah) means "praise," and this tribe was often associated with leadership and strength. The historical context here is the Babylonian exile, a period of great trial and transformation for the people of Judah, as they were taken from their homeland and faced the challenge of maintaining their identity and faith in a foreign land.

Daniel
The name "Daniel" means "God is my judge" in Hebrew, derived from "דָּנִיֵּאל" (Daniyyel). This name is prophetic and significant, as Daniel's life and actions consistently demonstrate his reliance on God's judgment and wisdom rather than human authority. Throughout the Book of Daniel, he exemplifies faithfulness and integrity, serving as a model for believers to trust in God's sovereignty and justice, even in the face of adversity and cultural pressure.

Hananiah
The name "Hananiah" means "Yahweh is gracious" in Hebrew, from "חֲנַנְיָה" (Hananyah). This name reflects the grace and favor of God, which is evident in Hananiah's life as he, along with his companions, experiences divine protection and deliverance. The narrative of Hananiah, later known as Shadrach, emphasizes God's gracious intervention and the power of faithfulness, encouraging believers to trust in God's grace amidst trials.

Mishael
The name "Mishael" means "Who is what God is?" in Hebrew, from "מִישָׁאֵל" (Mishael). This rhetorical question underscores the uniqueness and incomparability of God. Mishael's story, as one of the three who faced the fiery furnace, highlights the theme of God's unparalleled power and presence. His name serves as a reminder of the awe and reverence due to God, inspiring believers to recognize and worship God's unmatched majesty.

Azariah
The name "Azariah" means "Yahweh has helped" in Hebrew, from "עֲזַרְיָה" (Azaryah). This name signifies divine assistance and support, which is a recurring theme in Azariah's life, particularly in the miraculous deliverance from the fiery furnace. Azariah, later known as Abednego, exemplifies the assurance of God's help and protection for those who remain faithful. His account encourages believers to rely on God's help and to stand firm in their convictions, trusting in His deliverance.

1. Daniel
A young man from the tribe of Judah, known for his wisdom and faithfulness to God. He becomes a key figure in the Babylonian court and is renowned for his prophetic visions.

2. Hananiah
Another young man from Judah, whose name means "Yahweh is gracious." He is later renamed Shadrach by the Babylonians.

3. Mishael
A companion of Daniel, whose name means "Who is what God is?" He is later renamed Meshach.

4. Azariah
Also from Judah, his name means "Yahweh has helped." He is later renamed Abednego.

5. Judah
The southern kingdom of Israel, from which these young men were taken into Babylonian captivity. It was known for its capital, Jerusalem, and the temple of God.Faithfulness in Adversity
Daniel and his friends remained faithful to God despite being in a foreign land. This teaches us the importance of maintaining our faith and values even when faced with challenging circumstances.

Identity and Integrity
Despite their names being changed, Daniel and his friends did not lose their identity in God. This reminds us to hold onto our spiritual identity and integrity, regardless of external pressures.

God's Sovereignty
The presence of these young men in Babylon was not by chance but part of God's sovereign plan. We can trust that God is in control, even in difficult situations.

Community and Support
Daniel and his friends supported each other in their faith journey. This highlights the importance of having a community of believers to encourage and strengthen us.

Preparation for Service
Their time in Babylon was a period of preparation for the roles they would play in God's plan. We should view our current circumstances as preparation for future service to God.(6) Now among these . . .--Four persons only are mentioned here, because the narrative of the book is only concerned with four. Daniel calls our attention to the fact that the very four whom Providence had endowed with the greatest natural gifts were those by whose constancy and example the king was converted. The names of these four were subsequently changed, with the view of showing that they had become nationalised Chaldee subjects. (Comp. 2Kings 23:34; 2Kings 24:17.) The name Belteshazzar must be carefully distinguished from Belshazzar. It is said to mean, protect his life (balatsu-usur). Daniel appears, if this be the true meaning of the name, to have endeared himself at a very early period to Ashpenaz. (See Daniel 4:18.) Abed-nego is apparently Servant of Nebo, the b and g having been designedly interchanged, on account of Azariah's unwillingness to bear a heathen name. Shadrach and Meshach have not as yet been explained, but probably the clue to their interpretation is to be found in the last syllable, ach, which occurs also in Merodach and Arioch.

Verse 6. - Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah. The versions present no difficulty here, only the Septuagint adds a clause to bring this verse into harm(my with ver. 3: the Septuagint rendering is, "And there were of the race of the sons of Israel that came from Judaea, Daniel, Ananias, Mishael, and Azarias." That they were of "the children of Judah" seems to exclude the possibility of these four belonging to any other tribe, all the more that the whole children of Israel are spoken of in the third verse. The version which we find in the Septuagint leaves the matter tree. At the same time, the addition is one that is so naturally suggested by the third verse, that we cannot claim that the reading of the Septuagint is the more probable. The names of the four companions all occur elsewhere, and, as is usual with Hebrew names, all are significant. Daniel means either "Judge of God" or "God my Judge." As Hebrew grammar is now, the latter is the meaning; but there was an older form of the construct state, which appears in proper names like "Gabriel," which makes it probable that "Judge of God" or "Divine Judge" is the meaning intended to be conveyed. This meaning is in,plied in the story of Susanna and the eiders. David's son by Abigail the Carmelitess is called Daniel in 1 Chronicles 3:1. In the case of the son of David, the name would probably indicate the confidence in God which his father felt, rather than any description of the son. In Ezra 8:2 a Daniel is mentioned who seems to be a son of Ithamar. We say "seems to be," because it is evident that there is an omission somewhere of a name; if the omission has taken place before m'bne Phinhas, then Daniel becomes the representative of the sons of David, and Hattush the representative of the sons of Pabath. In Nehemiah 10:6 in the number of the priests who sealed the covenant, is a "Daniel" named, who may be the same as the preceding. In the LXX. version of the apocryphal additions to Daniel, the prophet is identified with the priest. The first verse in the story of Bel and the Dragon is, "There was a certain man, a priest, whose name was Daniel, the son of Abal, the familiar friend of the King of Babylon." There is nothing to make it certain, it we do not take the phrase here in its absolute sense, that Daniel did not belong to the family of Aaron; if we take the phrase in its restricted sense, then the balance of probability is that he was a member of the Davidic family. Hananiah (Hananyah; Greek, Ἀνανίας: the Hebrew form, as in the case of other names with the same termination, is sometimes lengthened to Hananyahu). The name means "The Lord Jehovah is gracious." This name is one of the most common in the Bible. Sometimes it is reversed, and becomes Jehohanan or Johanan, and hence "John." The earliest is the head of the sixteenth of the twenty-four courses into which David divided the Hemanites (2 Chronicles 25:4). In the reign of Uzziah there appears one as a chief captain (2 Chronicles 26:11). In Jeremiah there are three; most prominent, however, is the false prophet who declared that Jeconiah and all his fellow-captives would be brought back in the space of two years (Jeremiah 28:15). One of the ancestors of our Lord, called in Luke (Luke 3:27) Joanna, the son of Rhess, grandson of Zerubbabel, is called in 1 Chronicles 3:19 Hananiah, and reckoned a son of Zerubbabel. In the Book of Nehemiah there are several persons spoken of as bearing this name, not impossibly as many as six. In New Testament times it was still common: Ananias the husband of Sapphira (Acts 5:1); the devout Jew of Damascus, sent to Paul (Acts 9:10); the high priest in the time of Paul (Acts 23:2). Unlike Hananiah, Mishael is one of the rarer names It occurs as the name of one of the sons of Uzziel, the uncle of Moses and Aaron (Exodus 6:22; Leviticus 10:4), and again as one who stood at Ezra's left hand when he read the Law (Nehemiah 8:4). There is some question as to the meaning of the name. Two interpretations have been suggested; the simplest and most direct is, "Who is what God is;" the other is, "Who is like God." The objection to the first is that the contracted relative is employed, which does not elsewhere appear in this book. This, however, is not insuperable, as the contracted form of the relative was in common use in the northern kingdom, and might, therefore, appear in a name; the objection to the second is that a letter is omitted, but such omissions continually occur. Hitzig refers to ימים, from יום, as a case in point. Azariah, "Jehovah is Helper," is, like Hananiah, a very common name throughout Jewish history It is the name by which Uzziah is called in 2 Kings 14:21: 15:1, 7, 8, 17 (called Uzziah in vers. 13, 30, as also in 2 Chronicles 27.) It is the name of four high priests:

(1) one (1 Chronicles 6:10)during the reign of Solomon, the grandson of Zadok;

(2) the high priest during the reign of Jehoshaphat (1 Chronicles 6:11);

(3) high priest during the reign of his namesake Azariah or Uzziah King of Judah (2 Chronicles 26:17-20); . . .

Parallel Commentaries ...

Among these [young men]
בָהֶ֖ם (ḇā·hem)
Preposition | third person masculine plural
Strong's Hebrew

were some
וַיְהִ֥י (way·hî)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 1961: To fall out, come to pass, become, be

[from]
מִבְּנֵ֣י (mib·bə·nê)
Preposition-m | Noun - masculine plural construct
Strong's 1121: A son

Judah:
יְהוּדָ֑ה (yə·hū·ḏāh)
Noun - proper - masculine singular
Strong's 3063: Judah -- 'praised', a son of Jacob, also the southern kingdom, also four Israelites

Daniel,
דָּנִיֵּ֣אל (dā·nî·yêl)
Noun - proper - masculine singular
Strong's 1840: Daniel -- 'God is my judge', the name of several Israelites

Hananiah,
חֲנַנְיָ֔ה (ḥă·nan·yāh)
Noun - proper - masculine singular
Strong's 2608: Hananiah -- 'Yah has been gracious', the name of a number of Israelites

Mishael,
מִֽישָׁאֵ֖ל (mî·šā·’êl)
Noun - proper - masculine singular
Strong's 4332: Mishael -- 'Who is what God is?' three Israelites

and Azariah.
וַעֲזַרְיָֽה׃ (wa·‘ă·zar·yāh)
Conjunctive waw | Noun - proper - masculine singular
Strong's 5838: Azariah -- 'Yah has helped', the name of a number of Israelites


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OT Prophets: Daniel 1:6 Now among these were of the children (Dan. Da Dn)