DANIEL CHAPTER ONE

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ALAHA - MESHIKHA - 1 CORINTHIANS

https://www.thearamaicscriptures.com/

Chapter 1

Alaha(n) (15) / Alaha Aba / Alahi (2) / Alaha Abuhe(i) / Alaha alahak / Alaha abun (1) = 18

Meshikha (7) / Eshu / Eshu Meshikha (4) / Meshikha Eshu / Meshikha Eshu Maran / Eshu Meshikha Maran (1) / Mara (n) (h) / Maran Eshu / Maran Eshu Meshikha (5) = 17

MarYa {The Lord-YHWH} = 1

- For God, we only get one form: Alaha!

- For Messiah, we get three forms: mainly Meshikha (7), then Eshu Meshikha (4) or Jesus Christ = Jesus the Messiah = Jesus the anointed one!

- Then we get another form which is MarYa {The Lord-YHWH} (1)!
 

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ALAHA - MESHIKHA - 1 CORINTHIANS

https://www.thearamaicscriptures.com/

This Website features The Holy Aramaic Scriptures, as preserved in the ancient Eastern Aramaic Text of The New Testament, in manuscripts such as The Yonan Codex, The Khabouris Codex, The 1199 Houghton Codex, and The Mingana 148 Codex, for you to read and study; giving as literal as possible a rendering of this Holy Biblical Text, in a fresh, accurate, and literal, English Translation.
 

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ALAHA - MESHIKHA - 1 CORINTHIANS

https://www.thearamaicscriptures.com/

The Aramaic Text used to translate here at TheAramaicScriptures.com, is from Eastern Aramaic Manuscripts, such as The Khabouris Manuscript, pictured above, it being a handwritten Eastern Aramaic New Testament, said to have been scribed in the ancient city of Nineveh, and which is thought to have taken place sometime between 800 to 1000 A.D. and said to have been officially certified by a Bishop of The Holy Apostolic Catholic Church of the East as being a faithful copy of a much older Eastern Aramaic New Testament Manuscript, likely scribed during the mid 5th century, which in turn likely was itself a faithful copy of The Original Aramaic New Testament Scriptures, believed to have been produced in the ancient City of Edessa in the late first, or early second century.

A number of Eastern Peshitta Manuscripts have been examined for this translation, as well as the BFBS/UBS Text of the 1905/1920 Aramaic New Testament, which is said to be a Critical Text of about 70 to 80 Aramaic Manuscripts, consisting of both the Eastern and Western versions, and also the 5th-6th century Aramaic Manuscripts housed in the British Museum, numbered 14,470, 14,453, 14,473, and 14,475.

The manuscripts consulted for the actual translation are various 5th-6th century manuscripts, like the Goodspeed MS 716, manuscripts no.17 & no.54 from Saint Catherine's Monastery, 7th century manuscripts like The Yonan Codex, 8th-9th century manuscripts like the Paris Syr. 342 Codex, 1oth-11th century manuscripts like the Vat.510 manuscript, and The Khabouris Codex, 12th-13th century manuscripts like the 1199 A.D. Houghton Codex, and the 1261 A.D. Syr. 9 Codex manuscript, and lastly the 1613 A.D. Mingana Codex which is known as "The Textus Receptus" of The Eastern Aramaic New Testament, these all were carefully compared when a scribal mistake in one of the manuscripts was made, while making certain that all the Original Eastern readings were present in this English translation, as preserved by The Holy Apostolic Catholic Church of the East since the time of the Apostles.

It should be pointed out that The Aramaic Language is an older sister language of The Hebrew, a Semitic Language of The Middle Eastern region of the world, which it is very close to in its construction, alphabet, and vocabulary.

Please note...The Aramaic Text is read from Right-to-Left like the Hebrew language.
 

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ALAHA - MESHIKHA - 1 CORINTHIANS

https://www.thearamaicscriptures.com/

MarYA=YHWH

Introduction

In the Aramaic Peshitta Old Testament, every place where the Tetragramaton or, YHWH is written/spoken, the Aramaic word MarYA is given instead. This word is understood by the Aramaic speaking people as meaning The Lord-Ya or, {The Lord-YHWH}, and in The Eastern Aramaic Peshitta & Western Aramaic Peshitto New Testament Scriptures, this same word MarYA is found in all the NT quotations of the OT passages which show this form of YHWH.

Here below are the total 215 instances of the word/title MarYa {The Lord-Ya} or, {The Lord-YHWH} in The Eastern Peshitta & Western Peshitto Aramaic New Testament Books, where it appears in 49 of those places, in the list below, (In Red) clearly showing that Eshu Meshikha {Yeshua, The Anointed One/The Messiah) IS MarYa {The Lord-Ya} or, {The Lord-YHWH}, He being God, The Word, who always reveals The Father, and who, in the fullness of time came to Tabernacle with/in humanity as a human being to deliver mankind, who are His creation, from the curse of the law of sin and death, and to give them Eternal Life by His Mercy and Grace, through His atoning sacrifice on the Cross. The Messiah is God, The Word, who is YHWH come in the flesh to reconcile mankind unto Himself!
 

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- Let’s open the doors of the:

- Spirit of God!

- The Power of God!

- The Wisdom of God!
 

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Chapter 2:4

in The Demonstration of The Rukha {The Spirit}, and of Power,

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The Rukha (Aramaic) = Pneumatos (Greek = genitive Neuter Singular) = Wind, breath, spirit.


Power = dynameōs (Greek= Genitive Feminine Singular) = force; specially, miraculous power.

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a demonstration
ἀποδείξει (apodeixei)
Noun - Dative Feminine Singular
Strong's 585: Demonstration, proof; a showing off. From apodeiknumi; manifestation.

of [the] Spirit’s
Πνεύματος (Pneumatos)
Noun - Genitive Neuter Singular
Strong's 4151: Wind, breath, spirit.

power,
δυνάμεως (dynameōs)
Noun - Genitive Feminine Singular
Strong's 1411: From dunamai; force; specially, miraculous power.
 

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Chapter 2:5

in The Khayla d'Alaha {The Power of God}.

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The Khayla (Aramaic)= dynamei (Greek = Dative Feminine Singular) = force; specially, miraculous power.

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on
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

God’s
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

power.
δυνάμει (dynamei)
Noun - Dative Feminine Singular
Strong's 1411: From dunamai; force; specially, miraculous power.
 

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Chapter 2:7

but rather, we speak The Khekmetha d'Alaha {The Wisdom of God} in a Mystery, that one which was formerly concealed, which Alaha {God} had appointed from before the world, unto our own glory,

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The Khekmetha (Aramaic) = The Wisdom

Wisdom = sophian (Greek = Accusative Feminine Singular) = Wisdom, insight, skill (human or divine), intelligence. From sophos; wisdom.


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wisdom
σοφίαν (sophian)
Noun - Accusative Feminine Singular
Strong's 4678: Wisdom, insight, skill (human or divine), intelligence. From sophos; wisdom.

of God,
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.
 

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Chapter 2:10

Yet, unto us, Alaha {God} has revealed it by Rukheh {His Spirit}, for, The Rukha {The Spirit} examines everything, even The Depths of Alaha {God}.

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Rukheh (Aramaic) = His Spirit

The Rukha (Aramaic) = The Spirit

The Spirit = tou Pneumatos (Greek = Genitive Neuter Singular) = Wind, breath, spirit.

The spirit = to Pneuma (Greek = Nominative Neuter Singular) = Wind, breath, spirit.

The Depths = the deep things = bathē (Greek = Accusative Neuter Plural) = profundity, i.e. extent; mystery.

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by
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

the
τοῦ (tou)
Article - Genitive Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Spirit.
Πνεύματος (Pneumatos)
Noun - Genitive Neuter Singular
Strong's 4151: Wind, breath, spirit.

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The
Τὸ (To)
Article - Nominative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Spirit
Πνεῦμα (Pneuma)
Noun - Nominative Neuter Singular
Strong's 4151: Wind, breath, spirit.

searches
ἐραυνᾷ (erauna)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 2045: To search diligently, examine. Apparently from ereo; to seek, i.e. to investigate.

all things,
πάντα (panta)
Adjective - Accusative Neuter Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

even
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

the
τὰ (ta)
Article - Accusative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

deep [ things ]
βάθη (bathē)
Noun - Accusative Neuter Plural
Strong's 899: From the same as bathus; profundity, i.e. extent; mystery.

of God.
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.
 

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Chapter 2:11

For, what son of man knows that which is in a son of man, except only the rukha {the spirit} of a son of man that is in him? Thus also, that which is in Alaha {God}, man doesn't know, except only The Rukheh d'Alaha {The Spirit of God}.

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The rukha (Aramaic) (= the spirit) of a son of man that is in him

His own spirit (Greek) (= pneuma = Nominative Neuter Singular =Wind, breath, spirit.)

The Rukheh d’Alaha (Aramaic) (= The Spirit of God)

The Spirit (to pneuma = Nominative Neuter Singular) of God (Greek) (=theou = Genitive Masculine Singular)

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For
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

who
τίς (tis)
Interrogative / Indefinite Pronoun - Nominative Masculine Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

among men
ἀνθρώπων (anthrōpōn)
Noun - Genitive Masculine Plural
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

knows
οἶδεν (oiden)
Verb - Perfect Indicative Active - 3rd Person Singular
Strong's 1492: To know, remember, appreciate.

the [thoughts]
τὰ (ta)
Article - Accusative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

of man
ἀνθρώπου (anthrōpou)
Noun - Genitive Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

except
εἰ (ei)
Conjunction
Strong's 1487: If. A primary particle of conditionality; if, whether, that, etc.

[his own]
ἀνθρώπου (anthrōpou)
Noun - Genitive Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

spirit
πνεῦμα (pneuma)
Noun - Nominative Neuter Singular
Strong's 4151: Wind, breath, spirit.

within
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

him?
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

So
οὕτως (houtōs)
Adverb
Strong's 3779: Thus, so, in this manner. Or (referring to what precedes or follows).

too,
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

no one
οὐδεὶς (oudeis)
Adjective - Nominative Masculine Singular
Strong's 3762: No one, none, nothing.

knows
ἔγνωκεν (egnōken)
Verb - Perfect Indicative Active - 3rd Person Singular
Strong's 1097: A prolonged form of a primary verb; to 'know' in a great variety of applications and with many implications.

the [thoughts]
τὰ (ta)
Article - Accusative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

of God
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

except
εἰ (ei)
Conjunction
Strong's 1487: If. A primary particle of conditionality; if, whether, that, etc.

the
τὸ (to)
Article - Nominative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Spirit
Πνεῦμα (Pneuma)
Noun - Nominative Neuter Singular
Strong's 4151: Wind, breath, spirit.

of God.
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.
 

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CORRECTION

Chapter 11
Alaha(n) (6) / Alaha Aba / Alahi / Alaha Abuhe(i) / Alaha alahak / Alaha abun = 6
Meshikha (3) / Eshu / Eshu Meshikha / Meshikha Eshu / Meshikha Eshu Maran / Eshu Meshikha Maran / Mara (n) (h) (5) / Maran Eshu (1) / Maran Eshu Meshikha = 9

MarYa {The Lord-YHWH} = 3

Chapters 1+2+3+4+5+6+7+8+9+10+11
Alaha(n) (77) / Alaha Aba (1) / Alahi (2) / Alaha Abuhe(i) / Alaha alahak / Alaha abun (1) = 81
Meshikha (31) / Eshu / Eshu Meshikha(8) / Meshikha Eshu / Meshikha Eshu Maran / Eshu Meshikha Maran (3) / Mara (n) (h) (24) / Maran Eshu (2) / Maran Eshu Meshikha (9) = 75

MarYa {The Lord-YHWH} = 14

- The difference between Alaha (81) and Meshikha (75) is reduced to nothing (6)!

Chapter 12

Alaha(n) (5) / Alaha Aba / Alahi / Alaha Abuhe(i) / Alaha alahak / Alaha abun = 5
Meshikha (2) / Eshu (2) / Eshu Meshikha / Meshikha Eshu / Meshikha Eshu Maran / Eshu Meshikha Maran / Mara (n) (h) / Maran Eshu / Maran Eshu Meshikha = 4

MarYa {The Lord-YHWH} = 2

Chapters 1+2+3+4+5+6+7+8+9+10+11+12
Alaha(n) (82) / Alaha Aba (1) / Alahi (2) / Alaha Abuhe(i) / Alaha alahak / Alaha abun (1) = 86
Meshikha (33) / Eshu (2) / Eshu Meshikha(8) / Meshikha Eshu / Meshikha Eshu Maran / Eshu Meshikha Maran (3) / Mara (n) (h) (24) / Maran Eshu (2) / Maran Eshu Meshikha (9) = 79

MarYa {The Lord-YHWH} = 16

- The difference between Alaha (86) and Meshikha (79) is still reduced to nothing (7)!

Chapter 14

Alaha(n) (7) / Alaha Aba / Alahi / Alaha Abuhe(i) / Alaha alahak / Alaha abun = 7

Meshikha / Eshu / Eshu Meshikha / Meshikha Eshu / Meshikha Eshu Maran / Eshu Meshikha Maran / Mara (n) (h) (1) / Maran Eshu / Maran Eshu Meshikha = 1

MarYa {The Lord-YHWH} = 1

Chapters 1+2+3+4+5+6+7+8+9+10+11+12+14
Alaha(n) (89) / Alaha Aba (1) / Alahi (2) / Alaha Abuhe(i) / Alaha alahak / Alaha abun (1) = 93
Meshikha (33) / Eshu (2) / Eshu Meshikha(8) / Meshikha Eshu / Meshikha Eshu Maran / Eshu Meshikha Maran (3) / Mara (n) (h) (25) / Maran Eshu (2) / Maran Eshu Meshikha (9) = 80

MarYa {The Lord-YHWH} = 17

- The difference between Alaha (93) and Meshikha (80) increased slightly (13)!

Chapter 15
Alaha(n) (8) / Alaha Aba (1) / Alahi / Alaha Abuhe(i) / Alaha alahak / Alaha abun = 9
Meshikha (13) / Eshu / Eshu Meshikha / Meshikha Eshu / Meshikha Eshu Maran / Eshu Meshikha Maran / Mara (n) (h) / Maran Eshu / Maran Eshu Meshikha (2) = 15

MarYa {The Lord-YHWH} = 3

Chapters 1+2+3+4+5+6+7+8+9+10+11+12+14+15

Alaha(n) (97) / Alaha Aba (2) / Alahi (2) / Alaha Abuhe(i) / Alaha alahak / Alaha abun (1) = 102
Meshikha (46) / Eshu (2) / Eshu Meshikha(8) / Meshikha Eshu / Meshikha Eshu Maran / Eshu Meshikha Maran (3) / Mara (n) (h) (25) / Maran Eshu (2) / Maran Eshu Meshikha (11) = 95

MarYa {The Lord-YHWH} = 20

- The difference between Alaha (102) and Meshikha (95) is reduced to nothing (7)!

Chapter 16
Alaha(n) / Alaha Aba / Alahi / Alaha Abuhe(i) / Alaha alahak / Alaha abun =
Meshikha / Eshu / Eshu Meshikha / Meshikha Eshu (1) / Meshikha Eshu Maran / Eshu Meshikha Maran (2) / Mara (n) (h) (i)(1) / Maran Eshu / Maran Eshu Meshikha (2) = 6

MarYa {The Lord-YHWH} = 1

Chapters 1+2+3+4+5+6+7+8+9+10+11+12+14+15+16
Alaha(n) (97) / Alaha Aba (2) / Alahi (2) / Alaha Abuhe(i) / Alaha alahak / Alaha abun (1) = 102
Meshikha (46) / Eshu (2) / Eshu Meshikha(8) / Meshikha Eshu (1) / Meshikha Eshu Maran / Eshu Meshikha Maran (5) / Mara (n) (h) (26) / Maran Eshu (2) / Maran Eshu Meshikha (13) = 101

MarYa {The Lord-YHWH} = 21

- The difference between Alaha (102) and Meshikha (101) is reduced to nothing (1)!
 

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ALAHA - MESHIKHA - 1. CORINTHIANS

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- Chapter 2:11

- Just one identical word for such an incredible language!

- Impossible to misunderstand!

- What a verse! So simple yet so full of meaning!

- They have eyes but they don’t see or better said they don’t want to see!

- They have ears but they don’t hear or better said they don’t want to hear!
 

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ALAHA - MESHIKHA - 1 CORINTHIANS

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- When we think of 1 Corinthians, we must remember the deep connection between Alaha (Yah.weh / God) and Meshikha (the Messiah / the anointed one by Yah.weh / God)!

- It also tells about the gap between Yah.weh’s wisdom and the wisdom of the world!

- We must look for the first one if we want to get closer to Yah.weh!

- If we look for the second one we can forget it!

- With the first one, we can get our ticket for the next promised land!

- With the second one, we can only get a dead end!

- Adam and Eve chose the second one and Satan’s promise which was and still is a lie and leads to death!

- It is a proclamation of The Khayla d'Alaha {The Power of Yah.weh / God} and the Wisdom of Alaha (Yah.weh / God)!

- Yes, Wisdom from Alaha {God}, and Righteousness, and Holiness, and Redemption!

- Yes, the Demonstration of The Rukha {The Spirit of Yah.weh / God)}, and of His Power!

- Yes, 1 Corinthians 2:11 tells us about one word rukha (Aramaic) or pneuma (Greek)

For, what son of man knows that which is in a son of man, except only the rukha {the spirit} of a son of man that is in him? Thus also, that which is in Alaha {God}, man doesn't know, except only The Rukheh d'Alaha {The Spirit of God}.

- Yes, 1 Corinthians 2:12 tells us about the same word (pneuma) speaking about the spirit of the world!
 

Beckworth

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Here we get a different story : the Jews go into exile.
According to Daniel 1:3-5, the Babylonian king wants young Jews to come to Babylon, they must be « of the king’s seed, and of the princes...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 ». They will be taught « the tongue of the Chaldeans ».
So they are chosen by human beings and they are wise according to human standards. They will get Babylonian food and be trained for three years before entering the king’s service. Verse 6 mentions four names and in particular Daniel.
They receive Babylonian names. But Daniel doesn’t want to eat and drink like the babylonians.

https://www.biblewise.com/bible_study/questions/what-were-kings-food.php
« While the king's table might have consisted of daily rations of meat, fish, lamb, fowl, honey, barley, dates, wheat, lentils, peas, beans, olives, pomegranates, grapes and pistachios, poorer people subsisted mostly on bread and onions. It seems that Daniel and his friends ate the vegetables, but refused the meat and wine. »

But the man responsible for them is afraid that they would look worse than the other youngsters meaning he would have problems with the king. So Daniel asks for ten days to see if it’s the case. So they get better and healthier. And they also receive knowledge and wisdom from God and additionally daniel receives the ability to understand visions and dreams. When they finally pass a test in front of the Babylonian king, the four Jews appear to be the best. They are ten times better. So Daniel and his comapanions are blessed by God and this in a big extent. So they have everything to be happy and proud of. We are told about their history starting from their youth whereas with Job when he is older.
Daniel was not just refusing their food because he was a vegetarians or because he didn’t like it or because they were use to eating the foods of “poorer” people. 1:8 tells us that Daniel did not want to “DEFILE” himself with the kings food. This tells us that the food was either meats that they were not allowed to eat see Leviticus 11. Or it was good that may have been offered to an idol. Whatever the case, it was a conscious problem with him and would have caused him to sin.

Also, these boys became eunuchs in Babylon as was prophesied in 1 Kings 20:18 and Isaiah 39:7; Daniel 1:18
 

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https://iranicaonline.org/articles/eunuchs

EUNUCHS





EUNUCHS,castrated males who were in charge of the concubines of royal harems, served in the daily life of the court, and sometimes carried out administrative functions.


THE ACHAEMENID PERIOD

According to Herodotus (8.105), the Persians, like other Oriental peoples, valued eunuchs highly for their trustworthiness. Ctesias and Xenophon date the appearance of eunuchs in Persia to the time of Cyrus the Great. It is possible that the Persians adopted the practice of castration from the Babylonians or Assyrians (Cook, p. 136; cf. also Meier, pp. 485-86). According to Xenophon, Cyrus the Great included eunuchs among his guards (Xenophon, Cyropædia 7.5.60-64). The most influential eunuch under Cyrus was Petisakas, who was sent to bring the former Median ruler Astyages to the Persian king (König, pp. 3f., par. 5). After the death of Petisakas his place at court was taken by Bagapates, who was charged with taking Cyrus’s body back to Persia (König, p. 5, par. 9). Later he guarded the tomb of Darius I for seven years (König, p. 9, par. 19). Aspadates and Izabates were two other influential eunuchs at the court of Cambyses (König, p. 5, par. 9). Herodotus (3.77 f.) reports that eunuchs carried the king’s messages. The Book of Esther (1:10) names seven eunuchs who personally served Xerxes. Herodotus tells how a certain Hermotimus of Pedasa in Caria was captured by his enemies and sold to Panionius, a slave-dealer who bought boys of great beauty, castrated them, and sold them in Sardis or Ephesus. Later Hermotimus was sent from Sardis to the court of the Persian king, along with other gifts. Gradually, he became the most esteemed of Xerxes’s eunuchs and was put in charge of the royal children (Herodotus, 8.103-5). After the capture of Darius III’s harem by the soldiers of Alexander the Great, one of the eunuchs escaped from the prison camp to inform the king about the death of his wife (Plutarch, Alexander 30).

As part of their tribute, the Babylonians annually sent five hundred boys to the court of the Persian king to be made eunuchs (Herodotus 3.92). The five boys sent every third year by the Ethiopians and the hundred boys sent every five years by the Colchians and their neighbors probably were also made eunuchs (Herodotus 3.97). In 494 B.C.E., when a revolt of Ionian cities had been crushed, the Persians castrated the best-looking boys (Herodotus 6.9, 32).

Beginning with Artaxerxes I, the eunuchs gained increasing influence over the king and his court. When Artaxerxes’s three sons contested the throne, eunuchs plotted on their behalf. Ctesias mentions the Paphlagonian eunuch Artoxares who helped Darius II rise to the throne and who later perished due to the intrigues of the queen Parysatis (König, pp. 16, 19f., 21; pars. 39, 40, 49, 53). Apparently, he was the Artaḫshar referred to in Babylonian documents as chief of the treasury during the reign of Darius II (Dandamayev, pp. 36-37; Stolper, pp. 91f., 103). When in 343 B.C.E. Artaxerxes III marched on Egypt, one of the Persian commanders was Bagōas (q.v.), a powerful eunuch who soon became a king-maker. He had Artaxerxes murdered and gave the throne to Arses, the youngest of the king’s sons. Two years later Arses also fell victim to a conspiracy by Bagōas who put Darius III on the throne. When Bagōas tried to murder the new king, he was compelled to drink the cup of poison himself (Diodorus Siculus 17.6.1-2 and 7; Dandamayev, pp. 64-65). Darius III took a crowd of eunuchs and 360 concubines on his campaign against Alexander the Great (Curtius Rufus 3.3.23-25; see also Plutarch, Artoxerxes 12, who tells of a eunuch who accompanied Artaxerxes II in a campaign).

Though all the eunuchs known to us except Hermotimus had Iranian names, we cannot be sure of their ethnic background since their names could have been changed. Schmidt believes that the beardless Persians and Medes depicted on the Persepolis stairway reliefs were eunuchs (p. 225). A number of Apadāna (q.v.) and Treasury reliefs in Persepolis depict the king sitting with a man behind him in a bashlyk head-dress and holding a large towel. Since this attendant is beardless, he was probably a eunuch—the royal cupbearer who represented the office of lord chamberlain (Schmidt, pp. 133, 165, 169; Olmstead, pp. 217-18). The king’s cupbearer Nehemiah, who in 445 B.C.E. became governor of Judah, may have been a eunuch (Olmstead, p. 314; Cook, p. 136; Heltzer, p. 127, rejects this view).

Several Egyptian inscriptions mention Atiyawahy, son of Artames, who was a “saris of Persia” and governor of the city of Coptos during the reigns of Darius I, Xerxes, and Artaxerxes I (Posener, pp. 118-24, nos. 24-30). Since in the Old Testament (Genesis 37:36, 39:1, etc.) saris means “eunuch,” Olmstead (p. 90) supposes that this Persian was a eunuch. Finally, there were the eunuch priests of the mother-goddess Artemis at Ephesus in Asia Minor, whose priests bore the Iranian title Megabyzi, “at the service of god” (Strabo 14.1.23).
 

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https://thebiblesays.com/en/commentary/dan+1:3

Ashpenaz, the chief of [Nebuchadnezzar's] officials, is referred throughout Daniel as the "chief official" or "the official." The Hebrew word is from a root word that means to castrate, so likely Ashpenaz was the chief of the eunuchs. During this era, it was typical for the king's court and administration to be populated with eunuchs in order to guard against mutiny. That would infer that Daniel was not only uprooted from his home and exiled to Babylon, but also castrated. Ashpenaz was ordered by the king to choose the best and brightest of the people of Judah and train them in the literature and language of the Babylonians, and train them such that they were worthy of serving the king.

It is likely Nebuchadnezzar did this to more rapidly change the culture of Judah to adhere to the culture of Babylonians. Culture is shaped by a consensus on what is honored and dishonored. Who are characterized as heroes in literature and stories and what characteristics are admired is a large part of shaping culture. Language also shapes culture. So it is likely this is an attempt to assimilate talent to serve the empire.

The Jewish people chosen in this elite group were mandated to eat the same food as the King, to be educated in the same way as the Babylonians, and were given new, Babylonian names. The changing of the names is significant. Not only did it strip them of their Jewish names, of which God was the center of, it replaced them with names that worshiped the Babylonian gods or the king.

Daniel means "God is my judge," whereas his new name "Belteshazzar" meant "Lady, protect the king." Hananiah's (one of the other jews chosen) name means "Yahweh (i.e. "God") has been gracious," but his new name "Shadrach" means "I am fearful of (one of the Babylonian gods)." And on down the line it went to Mishael Meshach and to Azariah Abed-nego.
 

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https://christianchat.com/bible-discussion-forum/daniel-chapter-one.202449/page-24#post-5329033

Was Daniel made a eunuch in Babylon?
Posted on June 15, 2024 | 6 minutes | 1092 words | Arica Deslauriers
1. What is the historical context of Daniel’s story in Babylon?

To understand whether Daniel was made a eunuch in Babylon, it is vital to delve into the historical context of his story. In the sixth century BCE, the Babylonian Empire under King Nebuchadnezzar had conquered Judah, leading to the exile of many Jews. Daniel was one of the captives taken to Babylon, where he found himself serving in the palace of the king.
2. Were eunuchs common in ancient Babylonian society?
Eunuchs were indeed a prevalent presence in ancient Babylonian society. They played various roles, including serving as trusted officials, guardians of the royal harem, advisors, and administrators. The castration of eunuchs was a practice that aimed to ensure loyalty and prevent any potential threat to the king’s power. However, not all officials or courtiers in Babylon were eunuchs.
3. Is there any specific mention of Daniel being made a eunuch in the biblical text?
Interestingly, the biblical book of Daniel does not explicitly mention Daniel being made a eunuch while in Babylon. Although the book details Daniel’s rise to prominence and his interactions with the Babylonian king, the topic of castration is never directly addressed. As such, the claim that Daniel was made a eunuch in Babylon remains speculative.
4. What evidence supports the idea that Daniel may have been a eunuch?
Though the biblical text does not provide explicit evidence, some scholars propose alternative explanations for Daniel’s potential castration. They suggest that Daniel’s description as a eunuch may be symbolic, referring to his devotion and commitment to God rather than a physical reality. However, these theories lack concrete historical evidence and should be treated as speculative interpretations.
5. How did Daniel gain favor in the Babylonian court if he was a eunuch?
Assuming Daniel was a eunuch in Babylon, his rise to favor in the royal court becomes even more remarkable. Despite potential societal limitations, Daniel stood out for his wisdom, intelligence, and unwavering faith. The biblical narrative emphasizes Daniel’s exceptional qualities, such as his ability to interpret dreams accurately, his integrity, and his unwavering devotion to God. These factors likely contributed to his favor with both kings Nebuchadnezzar and Darius.
6. What cultural impact did eunuchs have in ancient Babylon?
Eunuchs held significant cultural influence in ancient Babylon. They were trusted with sensitive roles, maintained the security of the king’s harem, and often served as advisors to the ruler. Their presence in the court also symbolized the power and grandeur of the Babylonian monarch. However, it is essential to note that not all influential figures in Babylonian society were eunuchs, and their roles varied.
7. Were there any famous eunuchs in Babylonian history?
While specific individuals may not be widely known, eunuchs played important roles in Babylonian history. They served as gatekeepers, guardians, and administrators within the palace. One notable eunuch figure was Ebed-Melech, who aided the prophet Jeremiah during the Babylonian siege of Jerusalem. Ebed-Melech epitomizes a eunuch who displayed compassion, courage, and loyalty.
8. What is the importance of gender and sexuality in understanding eunuchs in ancient civilizations?
Understanding eunuchs in ancient civilizations requires embracing a nuanced view of gender and sexuality. While eunuchs were often associated with specific gender roles, their presence challenges traditional binary constructs. Eunuchs occupied a unique space, often embodying both masculinity and femininity, which in turn impacted their social roles and interactions in ancient societies.
9. What would be the implications if Daniel was indeed a eunuch in Babylon?
If Daniel was indeed a eunuch in Babylon, it would shed light on the dynamics of power, social status, and personal agency during that time. It would emphasize the significance of his accomplishments regardless of societal limitations, highlighting his exceptional qualities rather than focusing solely on his potential physical castration.
10. How does the debate about Daniel being a eunuch affect interpretations of his story?
The debate about Daniel being a eunuch in Babylon significantly impacts interpretations of his story. Those who argue for his castration often highlight the sacrifices he may have made to succeed in the Babylonian court. Conversely, those who view the term metaphorically emphasize his spiritual integrity and devotion to God. However, both perspectives ultimately contribute to a deeper understanding of Daniel’s character and his unwavering faith.
11. What further research is needed to ascertain whether Daniel was a eunuch?
Further research could involve examining historical Babylonian texts, inscriptions, or archaeological evidence to gather more information about the presence and roles of eunuchs in the Babylonian court. Close analysis of the biblical text and the cultural context of the era may offer additional insights into the status of Daniel and the likelihood of him being a eunuch.
12. How does the potential eunuch status of Daniel impact his modern-day legacy?
Daniel’s potential eunuch status, whether confirmed or not, enhances his legacy as an inspiring figure of faith, wisdom, and resilience. It prompts individuals to reflect on the challenges he may have faced and how his character allowed him to overcome adversity. By focusing on his unshakeable devotion to God and his moral integrity, his story continues to resonate with people across generations.
13. What can we learn from the story of Daniel, regardless of his potential eunuch status?
Whether Daniel was a eunuch or not, the story of his life provides valuable lessons. His unwavering faith, resilience in the face of trials, and his ability to remain morally upright in a foreign land are timeless examples of integrity, wisdom, and devotion. Daniel’s story encourages individuals to stand firm in their beliefs and trust in the guidance and protection of a higher power.
14. How does the potential castration of Daniel align with the values of ancient Babylonian society?
The possible castration of Daniel aligns with the values of ancient Babylonian society in terms of exerting control and ensuring loyalty. The practice of making eunuchs served as a symbol of power and authority for the Babylonian monarchy. However, it is important to note that not all influential individuals in Babylon were eunuchs, and their roles were varied and complex.
15. What modern applications can be drawn from the story of Daniel?
The story of Daniel is rich with applicability to modern life. Despite potential challenges and adversity, Daniel’s unwavering faith and commitment to his values inspire individuals to maintain their moral integrity and stand firm in their beliefs. Additionally, his exemplary character serves as a reminder that faith and wisdom can lead to success, regardless of the circumstances one finds themselves in.
 

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ALAHA - MESHIKHA - 1 CORINTHIANS

https://www.thearamaicscriptures.com/

- Coming back to Chapter 1:24, Paul says that Meshikha (the Anointed One) is the Power of Alaha (God) and the Wisdom of Alaha (God)!

24 But, unto those who are The Called; Yehudaye {Judeans/Jews} and Armaye {Arameans}; Meshikha {The Anointed One} is The Power of Alaha {God}, and The Wisdom of Alaha {God},

- Coming back to Chapter 1:30, Paul says that Meshikha is Wisdom from Alaha (God) and Righteousness and Holiness and Redemption!

30 But, even you are from Him; you who are in Eshu Meshikha {Yeshua, The Anointed One}; He who has become for us Wisdom from Alaha {God}, and Righteousness, and Holiness, and Redemption,
 

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ALAHA - MESHIKHA - 1 CORINTHIANS

https://www.thearamaicscriptures.com/

- 1 Corinthians 1:31 is taken from Jeremiah 9:23-24!

31 according to what is written, that “He who boasts, in MarYa {The Lord-YHWH} will boast!”
 

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ALAHA - MESHIKHA - 1 CORINTHIANS

https://www.thearamaicscriptures.com/

1 Corinthians 1:31

Therefore,
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

as
καθὼς (kathōs)
Adverb
Strong's 2531: According to the manner in which, in the degree that, just as, as. From kata and hos; just as, that.

it is written:
γέγραπται (gegraptai)
Verb - Perfect Indicative Middle or Passive - 3rd Person Singular
Strong's 1125: A primary verb; to 'grave', especially to write; figuratively, to describe.

“{Let} him who
Ὁ (Ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

boasts
καυχώμενος (kauchōmenos)
Verb - Present Participle Middle or Passive - Nominative Masculine Singular
Strong's 2744: To boast; I glory (exult) proudly. From some base akin to that of aucheo and euchomai; to vaunt.

boast
καυχάσθω (kauchasthō)
Verb - Present Imperative Middle or Passive - 3rd Person Singular
Strong's 2744: To boast; I glory (exult) proudly. From some base akin to that of aucheo and euchomai; to vaunt.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

[the] Lord.”
Κυρίῳ (Kyriō)
Noun - Dative Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.