Why did Nebuchadnezzar change Daniel's name to Belteshazzar?

Daniel means, "God is my judge"; Hananiah, "Beloved of the Lord"; Mishael, "Who is as God"; Azariah, "The Lord is my help." These beautiful names were soon changed into names of heathen meaning, to blot out the very memory of Jehovah. Daniel becomes Belteshazzar (Bel's prince); Hananiah is named Shadrach (illumined by the sun-god); Mishael is called Meshach (who is like Shach-- Venus); and Azariah is changed to Abednego (the servant of Nego). The purpose of the four expressed their loyalty to the God of their fathers and their obedience to His law. The Lord rewarded them for their loyalty and faithfulness, as He is still the rewarder of all who trust in Him and walk in separation.

It may be well if we try to remember the Hebrew names of the young captives. The system they were in could not cope with variants of that nature and thus it was determined that they should be renamed. This was a studied insult to their faith as well as a blasphemy against the true God. By giving new names the Babylonians expressed their ownership of these slaves. The new names did not give God the glory (Acts 12:23). Compare the new names and consider their dreadful meaning:

Daniel: God is my judge. Bel-teshe-zzar: Bel (Marduk)

In permitting Nebuchadnezzar to carry them away as captives, God was accomplishing His own purpose; but Nebuchadnezzar, having obtained power over them, sought to make them serve his will. The consequence was, that a conflict immediately arose between the thoughts of God and the thoughts of the icing of Babylon. Nebuchadnezzar desired to adorn his palace with those of his captives "in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans" (v. 4). The world is every ready to make the people of God its servants, and to derive light from their knowledge; but it cannot tolerate them, if they maintain fidelity to their God in obedience to His word, and in a holy separation from evil. The king, therefore, would have these captives to be fed with his own meat, and to drink of his own wine, that, nourished from his resources for three years, they might at the end thereof stand in his presence (v. 5). He would have them, in one word, to cease being Jews, and to become Chaldeans; and to mingle with their new religion the light they had received from the oracles of God. Such is the origin of philosophy even in Christian times — that philosophy against which Paul earnestly warns us as being "after the rudiments of the world, and not after Christ" (Col. 2:8).

It is in connection with this command of Nebuchadnezzar that Daniel, Hananiah, Mishael, and Azariah are brought into prominence (v. 6). Their very names, when understood, proclaimed to whom they belonged,* and the character of their God: and the prince of the eunuchs, instinctively feeling that such names would not suit his master's court, gave them others, all of which were more or less connected with Babylon's idols (v. 7).

It is in connection with this command of Nebuchadnezzar that Daniel, Hananiah, Mishael, and Azariah are brought into prominence (v. 6). Their very names, when understood, proclaimed to whom they belonged,* and the character of their God: and the prince of the eunuchs, instinctively feeling that such names would not suit his master's court, gave them others, all of which were more or less connected with Babylon's idols (v. 7).

Here we see this accomplished. "And the king spake to Ashpenaz, the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes (or nobles); children in whom was no blemish, but well-favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans." Accordingly "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." Along with this, the names of Daniel and of his three companions are changed. It would appear, that the desire was to efface the memory of the true God, by giving them names derived from the idols of Babylon. "The prince of the eunuchs gave to Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego"; in all probability names derived from Bel and the other false gods then worshipped in Chaldea.

And now let us mark what the Holy Ghost records, as peculiarly showing Daniel's heart for God, that in his moral ways he might be a vessel to honour, and meet for the Master's use. How remarkably is the power of God superior to all circumstances! Daniel and his companions say nothing to the change of names, painful as it must have been. They were slaves, the property of another, who had the authority to call them as he pleased. "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." Naturally they would have received such fare with thankfulness; faith works, and it is refused. It was connected with the false gods of the country, being a part of the daily food of an idolatrous king. Even in their own land, and apart from idols, God insisted upon separating between things clean and unclean, and much that was prized among the Gentiles was an abomination to a Jew. The law was stringent as to these defilements, and Daniel, as a Jew, was under its obligations. Christianity comes in and delivers the conscience from anxiety as to such things. "Whatsoever is sold in the shambles," Paul says, "that eat, asking no question for conscience' sake." And so at a feast. If it were known, however, that certain food had been offered to idols, the Christian was not to eat, both for the sake of those that named the fact and for conscience' sake. But for the Jew, there was unqualified separation required. Daniel at once shows himself decided for the true God. It was not to him a question of doing at Babylon what was done there, but of the will of God as enjoined upon Israel. "Therefore he requested of the prince of the eunuchs that he might not defile himself." God had meanwhile wrought in His providence that Daniel should find special favour. But this did not lessen the trial of faith. And when difficulties and dangers were pleaded, still he has confidence in God. We are all apt to find good reasons for bad things; but Daniel's eye was single, and his whole body full of light — the only means of understanding the mind of God. He did not consider what was pleasing to himself; he did not fear to risk the peril; he looked at the matter in connection with God. He only asks that they may be proved for ten days; "and let them give us pulse to eat and water to drink. Then let our countenances be looked upon," etc. Not "pleasant bread," but that which spoke of humbling themselves before God, was what a true heart felt to be their suited food; such fare as the lowest in that proud and luxurious city might have disdained. What is the result of this trial? Daniel and his companions turn out "fairer and fatter in flesh than all the children which did eat the portion of the king's meat." Thus they were spared further trouble on that score.

Hence their food and drink was to be of a special and prescribed course from the king's table: the very best of the land, and doubtless of a kind that was connected with idolatrous rites. And further, by the prince of the eunuchs each had his original name discarded. They had come under new ownership, and this was signalized by new names of idolatrous origin and significance. Such was the position in which Daniel and his companions found themselves.

Reaching Daniel 1:8, our thoughts are arrested by the words, 'But Daniel purposed in his heart that he would not defile himself.' A great statement this! Had he not so purposed. no Book of Daniel would have found a place in our Bibles. Notice in the first place that the Spirit of God in the record disowns his heathen name, and uses his original one, which means, 'God is Judge.' The man evidently lived in the light of his name, and so we notice, in the second place, that he purposed, not in his head, the seat of intelligence, but rather in his heart, the seat of affection Godward, before whom he walked. This is the kind of purpose that stands firm and does not vary.

It is not only Divine names that have meanings; there is also meaning in human names at least in Scripture history. Sometimes they were expressive of the faith of those who conferred them; Eve. Noah, and Joseph are examples of this. Sometimes new names were given as marks of lordship or proprietorship. Thus Pharaoh renamed Joseph (Gen. 41:45); Nebuchadnezzar did the same to Daniel and his friends (Dan. 1:7); and the Lord Jesus granted the surname Cephas to Simon the fisherman (John 1:42). And what shall we say of the Saviour's own name and the meaning of it? "Thou shalt call His name Jesus (Jehovah the Saviour); for He shall save His people from their sins " (Matt. 1:21).

Daniel's name was changed to Belteshazzar, which according to Gesenius signifies, "Bet's prince," or "he wham Bel favors." This may have been a snare of Satan to draw Daniel away from the worship of the one true God, by giving him a name and place of honor with the principal god of the land, and so, from loyalty to the God whose name was interwoven with that given him by his parents in Israel. So cunning is the enemy of God and of our souls, who seeks, both by flattery and force, to turn us from loyalty to Christ, whose blessed name is called upon us — "Christians." Flattery is tried on Daniel and his fellows first; and when this fails to seduce them to idolatry, the burning fiery furnace and the lions' den are tried.

We notice, however, that though Daniel was consulted, the king addressed him under the heathen name that had been given him. In both verses 8 and 9 we find, 'Belteshazzar,' which he states was 'according to the name of my god,' for Bel was one of the great gods of Babylon. Moreover, in keeping with the heathen name that he used, he only recognized that in Daniel was, 'the spirit of the holy gods.' The true God — 'the God of Heaven,' — who had given to him his great dominion, was as yet unknown to him.

In connection with the king's plan, four men of the children of Judah are specially mentioned. The names that are given to them are presumably connected with the gods of Babylon (See Dan. 4:8). In order to conform to their world, the minds of these men are to be trained in the learning of the Chaldeans, their tongues are to speak the Chaldean language, their bodies fed with the king's dainties, and their names changed to those of heathen gods.