2 Chronicles 33:11

33:11 So the Lord brought against them the commanders of the army of the king of Assyria. They seized Manasseh, put hooks in his nose, ¹  bound him with bronze chains, and carried him away to Babylon.

2 Chronicles 36:9-10

Jehoiachin’s Reign

36:9 Jehoiachin was eighteen ²  years old when he became king, and he reigned three months and ten days in Jerusalem. ³  He did evil in the sight of ⁴  the Lord. 36:10 At the beginning of the year King Nebuchadnezzar ordered him to be brought ⁵  to Babylon, along with the valuable items in the Lord’s temple. In his place he made his relative ⁶  Zedekiah king over Judah and Jerusalem.

2 Chronicles 36:18-20

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. 36:19 They burned down the Lord’s temple and tore down the wall of Jerusalem. ⁷  They burned all its fortified buildings and destroyed all its valuable items. 36:20 He deported to Babylon all who escaped the sword. They served him and his sons until the Persian kingdom rose to power.

Jeremiah 39:9

39:9 Then Nebuzaradan, the captain of the royal guard, ⁸  took captive the rest of the people who were left in the city. He carried them off to Babylon along with the people who had deserted to him. ⁹ 

Jeremiah 52:14-15

52:14 The whole Babylonian army that came with the captain of the royal guard tore down the walls that surrounded Jerusalem. 52:15 Nebuzaradan, the captain of the royal guard, took into exile some of the poor, ¹⁰  the rest of the people who remained in the city, those who had deserted to him, and the rest of the craftsmen.

Daniel 1:2

1:2 Now the Lord ¹¹  delivered ¹²  King Jehoiakim of Judah into his power, ¹³  along with some of the vessels ¹⁴  of the temple of God. ¹⁵  He brought them to the land of Babylonia ¹⁶  to the temple of his god ¹⁷  and put ¹⁸  the vessels in the treasury of his god.

[33:11]  ¹ tn Heb “and they seized him with hooks.”

[36:9]  ² tc The Hebrew text reads “eight,” but some ancient textual witnesses, as well as the parallel text in 2 Kgs 24:8, have “eighteen.”

[36:9]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:9]  ⁴ tn Heb “in the eyes of.”

[36:10]  ⁵ tn Heb “sent and brought him.”

[36:10]  ⁶ 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”).

[36:19]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[39:9]  ⁸ tn For the meaning of this phrase see BDB 371 s.v. טַבָּח 2 and compare the usage in Gen 39:1.

[39:9]  ⁹ tc The translation is based on an emendation of the text which leaves out “the rest of the people who were left” as a double writing of the same phrase at the beginning of the verse. Some commentators emend the phrase “the rest of the people who were left” (הַנִּשְׁאָרִים וְאֶת יֶתֶר הָעָם, hannish’arim vÿ’et yeter ha’am) to read “the rest of the craftsmen who were left” (וְאֶת יֶתֶר הָאָמוֹן הַנִּשְׁאָרִים, vÿ’et yeter ha’amon hannish’arim) on the basis of the parallel in Jer 52:15 (which does not have הַנִּשְׁאָרִים, hannish’arim). However, it is easier to explain the phrase as a dittography of the phrase at the beginning (which is exactly the same except הָעִיר [ha’ir] follows it). The text is redundant because it refers twice to the same group of people. The Hebrew text reads: “And the rest of the people who were left in the city and the deserters who had deserted to him and the rest of the people Nebuzaradan, the captain of the guard, carried into exile to Babylon.” The text has also been divided up to create two shorter sentences to better conform with contemporary English style.

[52:15]  ¹⁰ tn Heb “poor of the people.”

[1:2]  ¹¹ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[1:2]  ¹² tn Heb “gave.”

[1:2]  ¹³ tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2.

[1:2]  ¹⁴ tn Or “utensils”; or “articles.”

[1:2]  ¹⁵ tn Heb “house of God.”

[1:2]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “brought.” Though the Hebrew verb “brought” is repeated in this verse, the translation uses “brought…put” for stylistic variation.