2 Raja-raja 24:13
Konteks24:13 Nebuchadnezzar 1 took from there all the riches in the treasuries of the Lord’s temple and of the royal palace. He removed all the gold items which King Solomon of Israel had made for the Lord’s temple, just as the Lord had warned.
2 Raja-raja 25:13-16
Konteks25:13 The Babylonians broke the two bronze pillars in the Lord’s temple, as well as the movable stands and the big bronze basin called the “The Sea.” 2 They took the bronze to Babylon. 25:14 They also took the pots, shovels, 3 trimming shears, 4 pans, and all the bronze utensils used by the priests. 5 25:15 The captain of the royal guard took the golden and silver censers 6 and basins. 25:16 The bronze of the items that King Solomon made for the Lord’s temple – including the two pillars, the big bronze basin called “The Sea,” the twelve bronze bulls under “The Sea,” 7 and the movable stands – was too heavy to be weighed.
2 Raja-raja 25:2
Konteks25:2 The city remained under siege until King Zedekiah’s eleventh year.
2 Raja-raja 1:7
Konteks1:7 The king 8 asked them, “Describe the appearance 9 of this man who came up to meet you and told you these things.”
2 Raja-raja 1:10
Konteks1:10 Elijah replied to the captain, 10 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire then came down 11 from the sky and consumed him and his fifty soldiers.
2 Raja-raja 1:18
Konteks1:18 The rest of the events of Ahaziah’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 12
Yeremia 27:21-22
Konteks27:21 Indeed, the Lord God of Israel who rules over all 13 has already spoken 14 about the valuable articles that are left in the Lord’s temple, in the royal palace of Judah, and in Jerusalem. 27:22 He has said, ‘They will be carried off to Babylon. They will remain there until it is time for me to show consideration for them again. 15 Then I will bring them back and restore them to this place.’ I, the Lord, affirm this!” 16
Yeremia 28:3-6
Konteks28:3 Before two years are over, I will bring back to this place everything that King Nebuchadnezzar of Babylon took from it and carried away to Babylon. 28:4 I will also bring back to this place Jehoiakim’s son King Jeconiah of Judah and all the exiles who were taken to Babylon.’ Indeed, the Lord affirms, 17 ‘I will break the yoke of servitude to the king of Babylon.’”
28:5 Then the prophet Jeremiah responded to the prophet Hananiah in the presence of the priests and all the people who were standing in the Lord’s temple. 28:6 The prophet Jeremiah said, “Amen! May the Lord do all this! May the Lord make your prophecy come true! May he bring back to this place from Babylon all the valuable articles taken from the Lord’s temple and the people who were carried into exile.
Daniel 1:2
Konteks1:2 Now the Lord 18 delivered 19 King Jehoiakim of Judah into his power, 20 along with some of the vessels 21 of the temple of God. 22 He brought them to the land of Babylonia 23 to the temple of his god 24 and put 25 the vessels in the treasury of his god.
Daniel 5:2-3
Konteks5:2 While under the influence 26 of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father 27 had confiscated 28 from the temple in Jerusalem 29 – so that the king and his nobles, together with his wives and his concubines, could drink from them. 30 5:3 So they brought the gold and silver 31 vessels that had been confiscated from the temple, the house of God 32 in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them.
Daniel 5:23
Konteks5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods 33 that cannot see or hear or comprehend! But you have not glorified the God who has in his control 34 your very breath and all your ways!
[24:13] 1 tn Heb “he”; the referent (Nebuchadnezzar) has been specified in the translation for clarity.
[25:13] 2 sn See the note at 1 Kgs 7:23.
[25:14] 3 sn These shovels were used to clean the altar.
[25:14] 4 sn These were used to trim the wicks.
[25:14] 5 tn Heb “with which they served [or, ‘fulfilled their duty’].”
[25:15] 6 sn These held the embers used for the incense offerings.
[25:16] 7 tc The MT lacks “the twelve bronze bulls under ‘the Sea,’” but these words have probably been accidentally omitted by homoioarcton. The scribe’s eye may have jumped from the וְהָ (vÿha-) on וְהַבָּקָר (vÿhabbaqar), “and the bulls,” to the וְהָ on וְהַמְּכֹנוֹת (vÿhammÿkhonot), “and the movable stands,” causing him to leave out the intervening words. See the parallel passage in Jer 52:20.
[1:7] 8 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:7] 9 tn Heb “What was the manner…?”
[1:10] 10 tn Heb “answered and said to the officer of fifty.”
[1:10] 11 tn Wordplay contributes to the irony here. The king tells Elijah to “come down” (Hebrew יָרַד, yarad), but Elijah calls fire down (יָרַד) on the arrogant king’s officer.
[1:18] 12 tn Heb “As for the rest of the acts of Ahaziah which he did, are they not recorded in the scroll of the events of the days of the kings of Israel?”
[27:21] 13 tn Heb “Yahweh of armies, the God of Israel.” For the significance of this title see the note at 2:19.
[27:21] 14 sn Some of the flavor of the repetitive nature of Hebrew narrative is apparent in vv. 19-21. In the Hebrew original vv. 19-20 are all one long sentence with complex coordination and subordinations. I.e., all the objects in v. 19 are all objects of the one verb “has spoken about” and the description in v. 20 is one long relative or descriptive clause. The introductory “For the
[27:22] 15 tn This verb is a little difficult to render here. The word is used in the sense of taking note of something and acting according to what is noticed. It is the word that has been translated several times throughout Jeremiah as “punish [someone].” It is also used in the opposite of sense of taking note and “show consideration for” (or “care for;” see, e.g., Ruth 1:6). Here the nuance is positive and is further clarified by the actions that follow, bringing them back and restoring them.
[27:22] 16 tn Heb “oracle of the
[28:4] 17 tn Heb “Oracle of the
[28:4] sn Notice again that the “false” prophet uses the same formula and claims the same source for his message as the true prophet has (cf. 27:22).
[1:2] 18 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[1:2] 20 tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2.
[1:2] 21 tn Or “utensils”; or “articles.”
[1:2] 22 tn Heb “house of God.”
[1:2] 23 sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (cf. Gen 10:10; 11:2; 14:1, 9; Josh 7:21; Isa 11:11; Zech 5:11).
[1:2] 24 tn Or “gods” (NCV, NRSV, TEV; also later in this verse). The Hebrew term can be used as a numerical plural for many gods or as a plural of majesty for one particular god. Since Nebuchadnezzar was a polytheist, it is not clear if the reference here is to many gods or one particular deity. The plural of majesty, while normally used for Israel’s God, is occasionally used of foreign gods (cf. BDB 43 s.v. אֱלֹהִים 1, 2). See Judg 11:24 (of the Moabite god Chemosh); 1 Sam 5:7 (of the Philistine god Dagon); 1 Kgs 11:33 (of the Canaanite goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom); 2 Kgs 19:37 (of the Assyrian god Nisroch). Since gods normally had their own individual temples, Dan 1:2 probably refers to a particular deity, perhaps Marduk, the supreme god of Babylon, or Marduk’s son Nabu, after whom Nebuchadnezzar was named. The name Nebuchadnezzar means “Nabu has protected the son who will inherit” (HALOT 660 s.v. נְבוּכַדְרֶאצַּר). For a discussion of how temples functioned in Babylonian religion see H. Ringgren, Religions of the Ancient Near East, 77-81.
[1:2] 25 tn Heb “brought.” Though the Hebrew verb “brought” is repeated in this verse, the translation uses “brought…put” for stylistic variation.
[5:2] 26 tn Or perhaps, “when he had tasted” (cf. NASB) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also CEV “he got drunk and ordered”).
[5:2] 27 tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships.
[5:2] 29 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:2] 30 sn Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives.
[5:3] 31 tc The present translation reads וְכַסְפָּא (vÿkhaspa’, “and the silver”) with Theodotion and the Vulgate. Cf. v. 2. The form was probably accidentally dropped from the Aramaic text by homoioteleuton.
[5:3] 32 tn Aram “the temple of the house of God.” The phrase seems rather awkward. The Vulgate lacks “of the house of God,” while Theodotion and the Syriac lack “the house.”
