2 Raja-raja 25:13-15
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.” 1 They took the bronze to Babylon. 25:14 They also took the pots, shovels, 2 trimming shears, 3 pans, and all the bronze utensils used by the priests. 4 25:15 The captain of the royal guard took the golden and silver censers 5 and basins.
Ezra 1:7-11
Konteks1:7 Then King Cyrus brought out the vessels of the Lord’s temple which Nebuchadnezzar had brought from Jerusalem and had displayed 6 in the temple of his gods. 1:8 King Cyrus of Persia entrusted 7 them to 8 Mithredath 9 the treasurer, who counted them out to Sheshbazzar 10 the leader of the Judahite exiles. 11
1:9 The inventory 12 of these items was as follows:
30 gold basins, 13
1,000 silver basins,
29 silver utensils, 14
1:10 30 gold bowls,
410 other 15 silver bowls,
and 1,000 other vessels.
1:11 All these gold and silver vessels totaled 5,400. 16 Sheshbazzar brought them all along when the captives were brought up from Babylon to Jerusalem.
Yeremia 27:16-21
Konteks27:16 I also told the priests and all the people, “The Lord says, ‘Do not listen to what your prophets are saying. They are prophesying to you that 17 the valuable articles taken from the Lord’s temple will be brought back from Babylon very soon. 18 But they are prophesying a lie to you. 27:17 Do not listen to them. Be subject to the king of Babylon. Then you 19 will continue to live. Why should this city be made a pile of rubble?’” 20 27:18 I also told them, 21 “If they are really prophets and the Lord is speaking to them, 22 let them pray earnestly to the Lord who rules over all. 23 Let them plead with him not to let the valuable articles that are still left in the Lord’s temple, in the royal palace, and in Jerusalem be taken away 24 to Babylon. 27:19 For the Lord who rules over all 25 has already spoken about the two bronze pillars, 26 the large bronze basin called ‘The Sea,’ 27 and the movable bronze stands. 28 He has already spoken about the rest of the valuable articles that are left in this city. 27:20 He has already spoken about these things that King Nebuchadnezzar of Babylon did not take away when he carried Jehoiakim’s son King Jeconiah of Judah and the nobles of Judah and Jerusalem away as captives. 29 27:21 Indeed, the Lord God of Israel who rules over all 30 has already spoken 31 about the valuable articles that are left in the Lord’s temple, in the royal palace of Judah, and in Jerusalem.
Yeremia 28:3-4
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, 32 ‘I will break the yoke of servitude to the king of Babylon.’”
Yeremia 28:6
Konteks28:6 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 5:2-3
Konteks5:2 While under the influence 33 of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father 34 had confiscated 35 from the temple in Jerusalem 36 – so that the king and his nobles, together with his wives and his concubines, could drink from them. 37 5:3 So they brought the gold and silver 38 vessels that had been confiscated from the temple, the house of God 39 in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them.
[25:13] 1 sn See the note at 1 Kgs 7:23.
[25:14] 2 sn These shovels were used to clean the altar.
[25:14] 3 sn These were used to trim the wicks.
[25:14] 4 tn Heb “with which they served [or, ‘fulfilled their duty’].”
[25:15] 5 sn These held the embers used for the incense offerings.
[1:7] 6 tn Heb “and he gave them.”
[1:8] 7 tn Heb “brought them forth.”
[1:8] 8 tn Heb “upon the hand of.”
[1:8] 9 sn A Persian name meaning “gift of Mithras.” See HALOT 656 s.v. מִתְרְדָת.
[1:8] 10 sn A Babylonian name with the probable meaning “Shamash protect the father.” See HALOT 1664-65 s.v. שֵׁשְׁבַּצַּר.
[1:8] 11 tn Heb “Sheshbazzar the prince to Judah”; TEV, CEV “the governor of Judah.”
[1:9] 12 tn Heb “these are their number.”
[1:9] 13 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] 14 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] 15 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] 16 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.”
[27:16] 17 tn Heb “don’t listen to the words of the prophets who are prophesying to you….” The sentence has been broken up for the sake of English style and one level of embedded quotes has been eliminated to ease complexity.
[27:16] 18 sn This refers to the valuable articles of the temple treasury which were carried off by Nebuchadnezzar four years earlier when he carried off Jeconiah, his family, some of his nobles, and some of the cream of Judean society (2 Kgs 24:10-16, especially v. 13 and see also vv. 19-20 in the verses following).
[27:17] 19 tn The imperative with vav (ו) here and in v. 12 after another imperative are a good example of the use of the imperative to introduce a consequence. (See GKC 324-25 §110.f and see Gen 42:18. This is a common verb in this idiom.)
[27:17] 20 tn According to E. W. Bullinger (Figures of Speech, 954) both this question and the one in v. 13 are examples of rhetorical questions of prohibition / “don’t let this city be made a pile of rubble.”
[27:18] 21 tn The words “I also told them” are not in the text, but it is obvious from the fact that the
[27:18] 22 tn Heb “the word of the
[27:18] 23 tn Heb “Yahweh of armies.”
[27:18] sn For the significance of this title see the study note on 2:19.
[27:18] 24 tn Heb “…speaking to them, let them entreat the
[27:19] 25 tn Heb “Yahweh of armies.” For the significance of this title see the note at 2:19.
[27:19] 26 tn The words “two bronze” are not in the text. They have been supplied in the translation to help identify the referent.
[27:19] sn The two bronze pillars are the two free-standing pillars at the entrance of the temple (Jakin and Boaz) described in 1 Kgs 7:15-22.
[27:19] 27 tn The words “the large bronze basin called” are not in the text. They have been supplied in the translation to help identify the referent.
[27:19] sn “The Sea” refers to the large basin that was mounted on twelve bronze bulls. It stood in front of the temple and contained water for the priests to bathe themselves (2 Chr 4:6; cf. Exod 30:17-21). It is described in 1 Kgs 7:23-26.
[27:19] 28 tn The words “movable bronze” are not in the text. They have been supplied in the translation to help identify the referent. See the study note for further reference.
[27:19] sn The bronze stands are the movable bronze stands described in 1 Kgs 7:27-37. They were the stands for the bronze basins described in 1 Kgs 7:38-39. According to 2 Chr 4:6 the latter were used to wash the burnt offerings. The priests would have been very concerned especially about the big bronze basin and the movable stands and their basins because they involved their ritual purification apart from which they would have had no sanctity. These articles (or furnishings in this case) were broken up and the bronze carried away to Babylon along with all the other bronze, silver, and gold furnishings when the temple and the city were destroyed in 587
[27:20] 29 tn 27:19-20 are all one long sentence in Hebrew. It has been broken up for the sake of English style. Some of the sentences still violate contemporary English style (e.g., v. 20) but breaking them down any further would lose the focus. For further discussion see the study note on v. 21.
[27:21] 30 tn Heb “Yahweh of armies, the God of Israel.” For the significance of this title see the note at 2:19.
[27:21] 31 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
[28:4] 32 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).
[5:2] 33 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] 34 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] 36 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:2] 37 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] 38 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] 39 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.”
