The Language and Literature of the Chaldeans: Daniel 1:3-4

When Daniel, Hananiah, Mishael, and Azariah (better known as Shadrach, Mishach, and Abed-nego) were deported to Babylon, it was done with the express purpose of molding these young men into Babylonian politicians who could serve in the King’s court, but also be administrators in the empire. They were not imprisoned, but apprenticed to be wise men, advisers, and politicians. They had to learn the language of the Chaldeans which probably means two things: 1, they had to learn Akkadian, the Babylonian national language; and 2) they had to learn the vocabulary and jargon of their future positions.

The term “Chaldean” refered to a minority group of Babylonians who helped to overthrow the Assyrian power, and usher in the Babylonian empire. Nebuchadnezzar was a Chaldean. The Chaldeans were also experts in magic lore, which is why, in Daniel 2:2, Chaldeans are listed next to magicians, conjurers and sorcerers (also translated as enchanters, sorcerers and astrologists in some English versions).[1] The Chaldean education would have also entailed learning and understanding the myths, mathematics, astrology, and polytheistic culture of the Babylonians. Daniel and his three friends would have been expected to be able to issue warnings of coming events, explain illnesses, and perform purification rites, exorcisms and incantations.[2]

Some of the literature Daniel and his three friends would have encountered was the “Enuma Elish,” “Gilgamesh Epic,” and “The Poem of the Righteous Sufferer.”[3] The “Enuma Elish” is the Babylonian creation story that features a cosmic dual between the gods. Marduk, the chief Babylonian god, emerged victorious and created the universe, world, and human race from the carcasses and blood of his conspirators.[4] “The Gilgamesh Epic” features a Noah-like character who survived a great flood by building a reed boat and keeping a pair of every kind of animal on it. The main character, Gilgamesh was in search of immortality but eventually resigned himself to death.[5] Finally, “The Poem of the Righteous Sufferer” parallels the story of Job in the Bible. The main character was rejected by the king and courtiers, as well as the religious clergy. He suffered physical diseases until he realized that his suffering was at the hands of Marduk. Once Marduk’s wrath was appeased, he was restored.

Daniel and his friends would have recognized these stories and the parallels with their own Scripture, and would have likely found their own Scripture and God to be superior. For the Jews, all life began with the spoken word of their all-powerful, creator God; and not with the death of God’s enemies as depicted in the “Enuma Elish”. Noah’s obedience enabled him to survive the Great Flood, and brought the blessing of creation being sustained in the Noahic Covenant. There was never any promise of immortality because Noah always understood that he was less than God, but chosen by God. Finally, Job never suffered at the hands of God himself, but at the hands of the Accuser (Hebrew: ha-satan). Job’s faith in God was expanded when God showed up at the end of the book, and Job was completely satisfied and fulfilled by the very presence of God. Job was restored, but that was a side note compared with Job’s confession of God in chapter 42:1-6. The Old Testament stories encouraged hope in a good, righteous, and just God. The Babylonian stories promote fear of the gods if their demands were not met.

In short, Daniel and his three friends were educated in things that their God had forbidden in the Mosaic Law (Leviticus 19:26, 20:6). When the Israelites were led out of Egypt, God gave them a new law to follow so they would not be like the Egyptians who used mediums, magicians, enchanters, and astrologists to tell the future. God would not be manipulated by such people and such actions. When Saul chose to consult a medium to contact the long dead Samuel for instruction on how to defeat the Philistines, Samuel’s response was less than kind. He told Saul that he would die tomorrow for his disobedience to the Lord (1 Samuel 28). The Israelites were not to dabble in such things. They were to trust in God wholly and completely, and depend on Him for guidance and understanding.

And now Daniel, Hananiah, Mishael, and Azariah had to learn all this stuff. This put them in a tricky position. In fact it’s the same position that all believers find themselves in today: the challenge of being in the world, but not of the world (John 17:14-16). We all learned about evolution in school at some point or another, and must curriculums will also teach about world religions. Learning this stuff can be dangerous if we are not solidly rooted in Christ Jesus, and have the truth of His word abiding in us. Daniel had the truth abiding in him. He let God’s word and God himself define who he was, not the world, or the surrounding culture and what the culture said was true, right, or good. This doesn’t just give you license to read and watch whatever is the latest and greatest. God says to set our minds on things above (Colossians 3:1-3). This means we all have the responsibility to be discerning about what we see, read, hear, and experience. There are some things that we shouldn’t read or watch. And there are some things that we need to be discerning about as we read or watch them.

Daniel kept his identity all his life. He was a Jew who feared and obeyed God above and beyond all others, and nothing would sway him from that. He learned the language and the literature of the Chaldeans, but he did not let it change him because he kept his focus on God.

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[1] Joyce G. Baldwin, Daniel: An Introduction and Commentary, Tyndale Old Testament Commentaries (Downers Grove: Intervarsity Press, 1978), 80.

[2] Baldwin, 80.

[3] Bill T. Arnold, “Babylonians” in The Peoples of the Old Testament World, ed. Alfred J Hoerth, Ferald L Mattingly, and Edwin M Yamauchi (Grand Rapids: Baker Books, 1994), 71.

[4] Arnold, 68.

[5] Arnold, 69.