2 Tawarikh 36:10

36:10 At the beginning of the year King Nebuchadnezzar ordered him to be brought ¹  to Babylon, along with the valuable items in the Lord’s temple. In his place he made his relative ²  Zedekiah king over Judah and Jerusalem.

2 Tawarikh 36:18

36:18 He carried away to Babylon all the items in God’s temple, whether large or small, as well as what was in the treasuries of the Lord’s temple and in the treasuries of the king and his officials.

2 Tawarikh 36:1

Jehoahaz’s Reign

36:1 The people of the land took Jehoahaz son of Josiah and made him king in his father’s place in Jerusalem. ³ 

Kisah Para Rasul 7:48-50

7:48 Yet the Most High ⁴  does not live in houses made by human hands, ⁵  as the prophet says,

7:49 ‘Heaven is my throne,

and earth is the footstool for my feet.

What kind of house will you build for me, says the Lord,

or what is my resting place? ⁶ 

7:50 Did my hand ⁷  not make all these things?’ ⁸ 

Kisah Para Rasul 7:2

7:2 So he replied, ⁹  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ¹⁰  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 24:13

24:13 nor can they prove ¹¹  to you the things ¹²  they are accusing me of doing. ¹³ 

Kisah Para Rasul 25:13-15

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa ¹⁴  and Bernice arrived at Caesarea ¹⁵  to pay their respects ¹⁶  to Festus. ¹⁷  25:14 While ¹⁸  they were staying there many days, Festus ¹⁹  explained Paul’s case to the king to get his opinion, ²⁰  saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, ²¹  the chief priests and the elders of the Jews informed ²²  me about him, ²³  asking for a sentence of condemnation ²⁴  against him.

Ezra 1:7-11

1:7 Then King Cyrus brought out the vessels of the Lord’s temple which Nebuchadnezzar had brought from Jerusalem and had displayed ²⁵  in the temple of his gods. 1:8 King Cyrus of Persia entrusted ²⁶  them to ²⁷  Mithredath ²⁸  the treasurer, who counted them out to Sheshbazzar ²⁹  the leader of the Judahite exiles. ³⁰ 

1:9 The inventory ³¹  of these items was as follows:

30 gold basins, ³² 

1,000 silver basins,

29 silver utensils, ³³ 

1:10 30 gold bowls,

410 other ³⁴  silver bowls,

and 1,000 other vessels.

1:11 All these gold and silver vessels totaled 5,400. ³⁵  Sheshbazzar brought them all along when the captives were brought up from Babylon to Jerusalem.

Yeremia 28:3

28:3 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.

Yeremia 52:18-19

52:18 They also took the pots, shovels, ³⁶  trimming shears, ³⁷  basins, pans, and all the bronze utensils used by the priests. ³⁸  52:19 The captain of the royal guard took the gold and silver bowls, censers, ³⁹  basins, pots, lampstands, pans, and vessels. ⁴⁰ 

Daniel 5:2-3

5:2 While under the influence ⁴¹  of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father ⁴²  had confiscated ⁴³  from the temple in Jerusalem ⁴⁴  – so that the king and his nobles, together with his wives and his concubines, could drink from them. ⁴⁵  5:3 So they brought the gold and silver ⁴⁶  vessels that had been confiscated from the temple, the house of God ⁴⁷  in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them.

Daniel 5:23

5:23 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 ⁴⁸  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ⁴⁹  your very breath and all your ways!

[36:10]  ¹ tn Heb “sent and brought him.”

[36:10]  ² tn Heb “and he made Zedekiah his brother king.” According to the parallel text in 2 Kgs 24:17, Zedekiah was Jehoiachin’s uncle, not his brother. Therefore many interpreters understand אח here in its less specific sense of “relative” (NEB “made his father’s brother Zedekiah king”; NASB “made his kinsman Zedekiah king”; NIV “made Jehoiachin’s uncle, Zedekiah, king”; NRSV “made his brother Zedekiah king”).

[36:1]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:48]  ⁴ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ⁵ sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

[7:49]  ⁶ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[7:50]  ⁷ tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.

[7:50]  ⁸ tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.

[7:50]  sn A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him?

[7:2]  ⁹ tn Grk “said.”

[7:2]  ¹⁰ tn Or “ancestor”; Grk “father.”

[24:13]  ¹¹ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”

[24:13]  sn Nor can they prove. This is a formal legal claim that Paul’s opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple.

[24:13]  ¹² tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[24:13]  ¹³ tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.

[25:13]  ¹⁴ sn King Agrippa was Herod Agrippa II (a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).

[25:13]  ¹⁵ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:13]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:13]  ¹⁶ tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13]  ¹⁷ sn See the note on Porcius Festus in 24:27.

[25:14]  ¹⁸ tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14]  ¹⁹ sn See the note on Porcius Festus in 24:27.

[25:14]  ²⁰ tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”

[25:15]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ²² tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15]  ²³ tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  ²⁴ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[1:7]  ²⁵ tn Heb “and he gave them.”

[1:8]  ²⁶ tn Heb “brought them forth.”

[1:8]  ²⁷ tn Heb “upon the hand of.”

[1:8]  ²⁸ sn A Persian name meaning “gift of Mithras.” See HALOT 656 s.v. מִתְרְדָת.

[1:8]  ²⁹ sn A Babylonian name with the probable meaning “Shamash protect the father.” See HALOT 1664-65 s.v. שֵׁשְׁבַּצַּר.

[1:8]  ³⁰ tn Heb “Sheshbazzar the prince to Judah”; TEV, CEV “the governor of Judah.”

[1:9]  ³¹ tn Heb “these are their number.”

[1:9]  ³² tn The exact meaning of the Hebrew noun אֲגַרְטָל (’agartal, which occurs twice in this verse) is somewhat uncertain. The lexicons suggest that it is related to a common Semitic root (the Hebrew derivative has a prosthetic prefixed א [aleph] and interchange between ג [gimel] and ק [kof]): Judean Aramaic and Syriac qartalla, Arabic qirtallat, Ethiopic qartalo, all meaning “basket” (BDB 173-74 s.v.; HALOT 11 s.v.). There is debate whether this is a loanword from Greek κάρταλλος (kartallo", “basket”), Persian hirtal (“leather bag”) or Hittite kurtal (“container”). The term is traditionally understood as a kind of vessel, such as “basket, basin” (BDB 173-74 s.v.; HALOT 11 s.v.); but some suggest “leather bag” or a basket-shaped container of some sort (P. Humbert, “En marge du dictionnaire hébraïque,” ZAW 62 [1950]: 199-207; DCH 1:118 s.v.). The LXX translated it as ψυκτήρ (yukthr, “metal bowl”). The precise meaning depends on whether the nouns כֶּסֶף (kesef, “silver”) and זָהָב (zahav, “gold”), which follow each use of this plural construct noun, are genitives of content (“containers full of silver” and “containers full of gold”) or genitives of material (“silver containers” and “gold containers” = containers made from silver and gold). If they are genitives of content, the term probably means “baskets” or “leather bags” (filled with silver and gold); however, if they are genitives of material, the term would mean “basins” (made of silver and gold). Elsewhere in Ezra 1, the nouns כֶּסֶף (“silver”) and זָהָב (“gold”) are used as genitives or material, not genitives of contents; therefore, the translation “gold basins” and “silver basins” is preferred.

[1:9]  ³³ tn Heb “knives.” The Hebrew noun מַחֲלָפִים (makhalafim, “knives”) is found only here in the OT. While the basic meaning of the term is fairly clear, what it refers to here is unclear. The verb II חָלַף (khalaf) means “to pass through” (BDB 322 s.v. חָלַף) or “to cut through” (HALOT 321 s.v. II חלף; see also Judg 5:26; Job 20:24); thus, the lexicons suggest מַחֲלָפִים means “knives” (BDB 322 s.v. מַחֲלָף; HALOT 569 s.v. *מַחֲלָף). The related noun חֲלָפוֹת (khalafot, “knife”) is used in Mishnaic Hebrew (HALOT 321 s.v. II חלף), and חֲלִיפוֹת (khalifot, “knives”) appears in the Talmud. The noun appears in the cognate languages: Ugaritic khlpnm (“knives”; UT 19) and Syriac khalofta (“shearing knife”; HALOT 321 s.v. II חלף). The Vulgate translated it as “knives,” while the LXX understood it as referring to replacement pieces for the offering basins. The English translations render it variously; some following the Vulgate and others adopting the approach of the LXX: “knives” (KJV, NKJV, NRSV), “censers” (RSV), “duplicates” (NASV), “silver pans” (NIV), “bowls” (TEV), “other dishes” (CEV). Verse 11 lists these twenty-nine objects among the “gold and silver vessels” brought back to Jerusalem for temple worship. The translation above offers the intentionally ambiguous “silver utensils” (the term מַחֲלָפִים [“knives”] would hardly refer to “gold” items, but could refer to “silver items”).

[1:10]  ³⁴ tn The meaning of the Hebrew term מִשְׁנִים (mishnim) is uncertain. The noun מִשְׁנֶה (mishneh) means “double, second” (BDB 1041 s.v.), “what is doubled, two-fold” (HALOT 650 s.v. מִשְׁנֶה 3). The translations reflect a diversity of approaches: “410 silver bowls of a second kind” (KJV, NASV, RSV margin), “410 other silver bowls” (NRSV) and “410 matching silver bowls” (NIV). BDB 1041 s.v. משׁנה 3.a suggests it was originally a numeral that was garbled in the transmission process, as reflected in the LXX: “two thousand” (so RSV: “two thousand four hundred and ten bowls of silver”). The BHS editor suggests revocalizing the term to מְשֻׁנִים (mÿshunim, “changed”).

[1:11]  ³⁵ sn The total number as given in the MT does not match the numbers given for the various items in v. 9. It is not clear whether the difference is due to error in textual transmission or whether the constituent items mentioned are only a selection from a longer list, in which case the total from that longer list may have been retained. The numbers provided in 1 Esdras come much closer to agreeing with the number in Ezra 1:9-11, but this does not necessarily mean that 1 Esdras has been better preserved here than Ezra. 1 Esdras 2:13-15 (RSV) says, “The number of these was: a thousand gold cups, a thousand silver cups, twenty-nine silver censures, thirty gold bowls, two thousand four hundred and ten silver bowls, and a thousand other vessels. All the vessels were handed over, gold and silver, five thousand four hundred and sixty-nine, and they were carried back by Shesbazzar with the returning exiles from Babylon to Jerusalem.”

[52:18]  ³⁶ sn These shovels were used to clean the altar.

[52:18]  ³⁷ sn These trimming shears were used to trim the wicks of the lamps.

[52:18]  ³⁸ tn Heb “with which they served (or “fulfilled their duty”).”

[52:19]  ³⁹ sn The censers held the embers used for the incense offerings.

[52:19]  ⁴⁰ sn These vessels were used for drink offerings.

[5:2]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Or “taken.”

[5:2]  ⁴⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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.”

[5:23]  ⁴⁸ tn Aram “which.”

[5:23]  ⁴⁹ tn Aram “in whose hand [are].”