Yeremia 15:13

15:13 I will give away your wealth and your treasures as plunder.

I will give it away free of charge for the sins you have committed throughout your land.

Yeremia 52:15-20

52:15 Nebuzaradan, the captain of the royal guard, took into exile some of the poor, ¹  the rest of the people who remained in the city, those who had deserted to him, and the rest of the craftsmen. 52:16 But he ²  left behind some of the poor ³  and gave them fields and vineyards.

52:17 The Babylonians broke the two bronze pillars in the temple of the Lord, as well as the movable stands and the large bronze basin called the “The Sea.” ⁴  They took all the bronze to Babylon. 52:18 They also took the pots, shovels, ⁵  trimming shears, ⁶  basins, pans, and all the bronze utensils used by the priests. ⁷  52:19 The captain of the royal guard took the gold and silver bowls, censers, ⁸  basins, pots, lampstands, pans, and vessels. ⁹  52:20 The bronze of the items that King Solomon made for the Lord’s temple (including the two pillars, the large bronze basin called “The Sea,” the twelve bronze bulls under “The Sea,” and the movable stands ¹⁰ ) was too heavy to be weighed.

Yeremia 52:2

52:2 He did what displeased the Lord ¹¹  just as Jehoiakim had done.

Kisah Para Rasul 24:13

24:13 nor can they prove ¹²  to you the things ¹³  they are accusing me of doing. ¹⁴ 

Kisah Para Rasul 25:13-16

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa ¹⁵  and Bernice arrived at Caesarea ¹⁶  to pay their respects ¹⁷  to Festus. ¹⁸  25:14 While ¹⁹  they were staying there many days, Festus ²⁰  explained Paul’s case to the king to get his opinion, ²¹  saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, ²²  the chief priests and the elders of the Jews informed ²³  me about him, ²⁴  asking for a sentence of condemnation ²⁵  against him. 25:16 I answered them ²⁶  that it was not the custom of the Romans to hand over anyone ²⁷  before the accused had met his accusers face to face ²⁸  and had been given ²⁹  an opportunity to make a defense against the accusation. ³⁰ 

Yesaya 39:4-6

39:4 Isaiah ³¹  asked, “What have they seen in your palace?” Hezekiah replied, “They have seen everything in my palace. I showed them everything in my treasuries.” 39:5 Isaiah said to Hezekiah, “Listen to the word of the Lord who commands armies: 39:6 ‘Look, a time is coming when everything in your palace and the things your ancestors ³²  have accumulated to this day will be carried away to Babylon; nothing will be left,’ says the Lord.

Ratapan 1:10

י (Yod)

1:10 An enemy grabbed ³³ 

all her valuables. ³⁴ 

Indeed she watched in horror ³⁵  as Gentiles ³⁶ 

invaded her holy temple ³⁷  –

those whom you ³⁸  had commanded:

“They must not enter ³⁹  your assembly place.” ⁴⁰ 

Yehezkiel 7:20-22

7:20 They rendered the beauty of his ornaments into pride, ⁴¹  and with it they made their abominable images – their detestable idols. Therefore I will render it filthy to them. 7:21 I will give it to foreigners as loot, to the world’s wicked ones as plunder, and they will desecrate it. 7:22 I will turn my face away from them and they will desecrate my treasured place. ⁴²  Vandals will enter it and desecrate it. ⁴³ 

[52:15]  ¹ tn Heb “poor of the people.”

[52:16]  ² tn Heb “Nebuzaradan, the captain of the royal guard.” However, the subject is clear from the preceding and modern English style would normally avoid repeating the proper name and title.

[52:16]  ³ tn Heb “poor of the land.”

[52:17]  ⁴ sn For discussion of the items listed here, see the study notes at Jer 27:19.

[52:18]  ⁵ sn These shovels were used to clean the altar.

[52:18]  ⁶ sn These trimming shears were used to trim the wicks of the lamps.

[52:18]  ⁷ tn Heb “with which they served (or “fulfilled their duty”).”

[52:19]  ⁸ sn The censers held the embers used for the incense offerings.

[52:19]  ⁹ sn These vessels were used for drink offerings.

[52:20]  ¹⁰ tc The translation follows the LXX (Greek version), which reflects the description in 1 Kgs 7:25-26. The Hebrew text reads, “the twelve bronze bulls under the movable stands.” הַיָּם (hayyam, “The Sea”) has been accidentally omitted by homoioarcton; note that the following form, הַמְּכֹנוֹת (hammÿkhonot, “the movable stands”), also begins with the article.

[52:2]  ¹¹ tn Heb “what was evil in the eyes of the Lord.”

[24:13]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13]  ¹⁸ sn See the note on Porcius Festus in 24:27.

[25:14]  ¹⁹ 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]  ²⁰ sn See the note on Porcius Festus in 24:27.

[25:14]  ²¹ 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]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ²³ 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]  ²⁴ 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]  ²⁵ 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.”

[25:16]  ²⁶ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ²⁷ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ²⁸ tn Or “has met his accusers in person.”

[25:16]  ²⁹ tn Grk “and receives.”

[25:16]  ³⁰ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[39:4]  ³¹ tn Heb “he”; the referent (Isaiah) has been specified in the translation for clarity.

[39:6]  ³² tn Heb “fathers” (so KJV, NAB, NASB, NIV).

[1:10]  ³³ tn Heb “stretched out his hand.” The war imagery is of seizure of property; the anthropomorphic element pictures rape. This is an idiom that describes greedy actions (BDB 831 s.v. פָרַשׂ), meaning “to seize” (HALOT 976 s.v. 2).

[1:10]  ³⁴ tc The Kethib is written מַחֲמוֹדֵּיהֶם (makhamodehem, “her desired things”); the Qere and many medieval Hebrew mss read מַחֲמַדֵּיהֶם (makhamaddehem, “her desirable things”). The Qere reading should be adopted.

[1:10]  tn Heb “all her desirable things.” The noun מַחְמָד (makhmad, “desirable thing”) refers to valuable possessions, such as gold and silver which people desire (e.g., Ezra 8:27). This probably refers, not to the valuable possessions of Jerusalem in general, but to the sacred objects in the temple in particular, as suggested by the rest of the verse. For the anthropomorphic image compare Song 5:16.

[1:10]  ³⁵ tn Heb “she watched” or “she saw.” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings, including “to see” a spectacle causing grief (Gen 21:16; 44:34; Num 11:15; 2 Kgs 22:20; 2 Chr 34:28; Esth 8:6) or abhorrence (Isa 66:24). The words “in horror” are added to “she watched” to bring out this nuance.

[1:10]  ³⁶ sn The syntax of the sentence is interrupted by the insertion of the following sentence, “they invaded…,” then continued with “whom…” The disruption of the syntax is a structural device intended to help convey the shock of the situation.

[1:10]  ³⁷ tn Heb “her sanctuary.” The term מִקְדָּשָׁהּ (miqdashah, “her sanctuary”) refers to the temple. Anthropomorphically, translating as “her sacred place” would also allow for the rape imagery.

[1:10]  ³⁸ sn Lam 1-2 has two speaking voices: a third person voice reporting the horrific reality of Jerusalem’s suffering and Jerusalem’s voice. See W. F. Lanahan, “The Speaking Voice in the Book of Lamentations” JBL 93 (1974): 41-49. The reporting voice has been addressing the listener, referring to the Lord in the third person. Here he switches to a second person address to God, also changing the wording of the following command to second person. The revulsion of the Reporter is so great that he is moved to address God directly.

[1:10]  ³⁹ tn Heb “enter.” The Hebrew term בּוֹא (bo’) is also a sexual metaphor.

[1:10]  ⁴⁰ tn The noun קָהָל (qahal, “assembly”) does not refer here to the collective group of people assembled to worship the Lord, but to the place of their assembly: the temple. This is an example of a synecdoche of the people contained (= assembly) for the container (= temple). The intent is to make the violation feel more personal than someone walking into a building.

[1:10]  sn This is a quotation from Deut 23:3, “No Ammonite or Moabite or any of his descendants may enter the assembly of the Lord, even down to the tenth generation.” Jeremiah applies this prohibition against Ammonites and Moabites to the Babylonians who ransacked and destroyed the temple in 587/586 b.c. This hermeneutical move may be explained on the basis of synecdoche of species (= Ammonites and Moabites) for general (= unconverted Gentiles as a whole). On a different note, the prohibition forbidding Ammonites and Moabites from entering the “assembly” (קָהָל, qahal, Deut 23:2-8) did not disallow Gentile proselytes from converting to Yahwism or from living within the community (= assembled body) of Israel. For example, Ruth the Moabitess abandoned the worship of Moabite gods and embraced Yahweh, then was welcomed into the community of Bethlehem in Judah (Ruth 1:15-22) and even incorporated into the lineage leading to King David (Ruth 4:18-22). This Deuteronomic law did not disallow such genuine conversions of repentant faith toward Yahweh, nor their incorporation into the life of the Israelite community. Nor did it discourage Gentiles from offering sacrifices to the Lord (Num 15:15-16). Rather, it prohibited Gentiles from entering into the tabernacle/temple (= place of assembly) of Israel. This is clear from the reaction of the post-exilic community when it realized that Deut 23:3-5 had been violated by Tobiah the Ammonite who had been given living quarters in the temple precincts (Neh 13:1-9). This is also reflected in the days of the Second Temple when Gentile proselytes were allowed to enter the “court of the Gentiles” in Herod’s temple, but were forbidden further access into the inner temple precincts.

[7:20]  ⁴¹ tc The MT reads “he set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac reads “their ornaments” (plural), implying עֶדְיָם (’edyam) rather than עֶדְיוֹ (’edyo) and meaning “they were proud of their beautiful ornaments.” This understands “ornaments” in the common sense of women’s jewelry, which then were used to make idols. The singular suffix “his ornaments” would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17 which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265.

[7:22]  ⁴² sn My treasured place probably refers to the temple (however, cf. NLT “my treasured land”).

[7:22]  ⁴³ sn Since the pronouns “it” are both feminine, they do not refer to the masculine “my treasured place”; instead they probably refer to Jerusalem or the land, both of which are feminine in Hebrew.