Albert Barnes Commentary Daniel 1:7

"And the prince of the eunuchs gave names unto them: unto Daniel he gave [the name of] Belteshazzar; and to Hananiah, [of] Shadrach; and to Mishael, [of] Meshach; and to Azariah, [of] Abed-nego." — Daniel 1:7 (ASV)

To whom the prince of the eunuchs gave names - This practice is common in Oriental courts. “The captive youths referred to in the notes on (Daniel 1:5), in the Turkish court also receive new names, that is, Mahometan names, their former names being Christian.” - “Pict. Bible.” It is possible that this changing of their names may have been designed to make them forget their country, and their religion, and to lead them more entirely to identify themselves with the people in whose service they were now to be employed, though nothing of this is intimated in the history. Such a change, it is easy to conceive, might do much to make them feel that they were identified with the people among whom they were adopted, and to make them forget the customs and opinions of their own country.

A circumstance that may give some additional probability to this supposition is that it is quite a common thing now at missionary stations to give new names to the children who are taken into the boarding-schools, and especially the names of the Christian benefactors at whose expense they are supported. Compare the same general character, for this change of names may have been because the name of the true God constituted a part of their own names, and thus they were constantly reminded of him and his worship. In the new names given them, the appellation of some of the idols worshipped in Babylon was incorporated, and this might serve as reminders of the divinities to whose service it was doubtless the intention to win them.

For he gave to Daniel the name of Belteshazzar - The name Belteshazzar (בלטשׁאצר bêlṭ^esha'tstsar) is compounded of two words, and means according to Gesenius, “Bel’s prince;” that is, he whom Bel favors. “Bel” was the principal divinity worshipped at Babylon (see notes on Isaiah 46:1), and this name would, therefore, be likely to impress the youthful Daniel with the idea that he was a favorite of this divinity, and to attract him to his service. It was a flattering distinction that he was one of the favorites of the principal god worshipped in Babylon, and this was not improbably designed to turn his attention from the God whose name had been incorporated in his own. The giving of this name seemed to imply, in Nebuchadnezzar’s apprehension, that the spirit of the gods was in him on whom it was conferred .

And to Hananiah, of Shadrach - The name “Hananiah” (חנניה chănanyâh) means, “whom Jehovah has graciously given,” and is the same as Ananias (Greek, Ανανίας Ananias), and would serve to remind its possessor of the name of “Jehovah,” and of his mercy. The name Shadrach (שׁדרך shadrak), according to Lorsbach, means “young friend of the king;” according to Bohlen, it means “rejoicing in the way,” and this last meaning is the one that Gesenius prefers. In either meaning it would contribute to a forgetfulness of the interesting significance of the former name, and tend to obliterate the remembrance of the early training in the service of Jehovah.

And to Mishael, of Meshach - The name “Mishael” (מישׁאל mı̂yshâ'êl) means, “who is what God is?” - from מי mı̂y “who,” שׁ sha “what,” and אל ēl “God.” It would thus be a reminder of the greatness of God; of his supremacy over all his creatures, and of his incomparable exaltation over the universe. The meaning of the name “Meshach” (מישׁך mêyshak) is less known. The Persian word ovicula means a little sheep (Gesenius), but why this name was given we are not informed. Might it have been on account of his beauty, his gentleness, his lamb-like disposition? If so, nothing perhaps would be better fitted to turn away the thoughts from the great God and his service to himself.

And to Azariah, of Abednego - The name “Azariah” (עזריה ‛ăzaryâh) means, “whom Jehovah helps,” from עזר ‛âzar “to help,” and יה yâh — the same as “Jah” (a shortened form of Jehovah, יהוה y^ehovâh). This name, therefore, had a striking significance, and would be a constant reminder of the true God, and of the value of his favor and protection. The name Abed-nego (עבד נגו ‛ăbêd negô) means, “a servant of Nego,” or perhaps of “Nebo” - נבו n^ebô. This word “Nebo,” among the Chaldeans, probably denoted the planet Mercury. This planet was worshipped by them, and by the Arabs, as the celestial scribe or writer (See the notes on Isaiah 46:1). The Divine worship paid to this planet by the Chaldeans is attested, says Gesenius, by the many compound proper names of which this name forms a part; as Nebuchadnezzar, Nebushasban, and others mentioned in classic writers; as Nabonedus, Nabonassar, Nabonabus, etc.

This change of name, therefore, was designed to denote a consecration to the service of this idol-god, and the change was eminently adapted to make him to whom it was given forget the true God, to whom, in earlier days, he had been devoted. It was only extraordinary grace which could have kept these youths in the paths of their early training, and in the faithful service of that God to whom they had been early consecrated, amidst the temptations by which they were now surrounded in a foreign land, and the influences which were employed to alienate them from the God of their fathers.