TRV
Translation
King James Version
And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god.
KJV (with Strong's)
And the Lord H136 gave H5414 Jehoiakim H3079 king H4428 of Judah H3063 into his hand H3027, with part H7117 of the vessels H3627 of the house H1004 of God H430: which he carried H935 into the land H776 of Shinar H8152 to the house H1004 of his god H430; and he brought H935 the vessels H3627 into the treasure H214 house H1004 of his god H430.
Complete Jewish Bible
and Adonai handed Y'hoyakim king of Y'hudah over to him, along with some of the articles from the house of God. He took them to the land of Shin'ar, to the house of his god and placed the articles in the storehouse of his god.
Berean Standard Bible
And the Lord delivered into his hand Jehoiakim king of Judah, along with some of the articles from the house of God. He carried these off to the land of Shinar, to the house of his god, where he put them in the treasury of his god.
American Standard Version
And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God; and he carried them into the land of Shinar to the house of his god: and he brought the vessels into the treasure-house of his god.
World English Bible Messianic
The Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God; and he carried them into the land of Shinar to the house of his god: and he brought the vessels into the treasure house of his god.
Geneva Bible (1599)
And ye Lord gaue Iehoiakim king of Iudah into his hand; with parte of the vessels of the house of God, which he caryed into the land of Shinar, to the house of his god, and he brought the vessels into his gods treasurie.
Young's Literal Translation
and the Lord giveth into his hand Jehoiakim king of Judah, and some of the vessels of the house of God, and he bringeth them in to the land of Shinar, to the house of his god, and the vessels he hath brought in to the treasure-house of his god.
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In the KJVVerse 21,740 of 31,102
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Commentary on Daniel 1 verses 1–7
1 ¶ In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
2 And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god.
3 And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes;
4 Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans.
5 And the king appointed them a daily provision of the king's meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king.
6 Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah:
7 Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego.
We have in these verses an account,
I. Of the first descent which Nebuchadnezzar, king of Babylon, in the first year of his reign, made upon Judah and Jerusalem, in the third year of the reign of Jehoiakim, and his success in that expedition (Dan 1:1, Dan 1:2.): He besieged Jerusalem, soon made himself master of it, seized the king, took whom he pleased and what he pleased away with him, and then left Jehoiakim to reign as tributary to him, which he did about eight years longer, but then rebelled, and it was his ruin. Now from this first captivity most interpreters think the seventy years are to be dated, though Jerusalem was not destroyed, nor the captivity completed, till about nineteen years after, In that first year Daniel was carried to Babylon, and there continued the whole seventy years (see Dan 1:21), during which time all nations shall serve Nebuchadnezzar, and his son, and his son's son, Jer 25:11. This one prophet therefore saw within the compass of his own time the rise, reign, and ruin of that monarchy; so that it was res unius aetatis - the affair of a single age, such short-lived things are the kingdoms of the earth; but the kingdom of heaven is everlasting. The righteous, that see them taking root, shall see their fall, Job 5:3; Pro 29:16. Mr. Broughton observes the proportion of times in God's government since the coming out of Egypt: thence to their entering Canaan forty years, thence seven years to the dividing of the land, thence seven Jubilees to the first year of Samuel, in whom prophecy began, thence to this first year of the captivity seven seventies of years, 490 (ten Jubilees), thence to the return one seventy, thence to the death of Christ seven seventies more, thence to the destruction of Jerusalem forty years.
II. The improvement he made of this success. He did not destroy the city or kingdom, but did that which just accomplished the first threatening of mischief by Babylon. It was denounced against Hezekiah, for showing his treasures to the king of Babylon's ambassadors (Isa 39:6, Isa 39:7), that the treasures and the children should be carried away, and, if they had been humbled and reformed by this, hitherto the king of Babylon's power and success should have gone, but no further. If less judgments do the work, God will not send greater; but, if not, he will heat the furnace seven times hotter. Let us see what was now done. 1. The vessels of the sanctuary were carried away, part of them, Dan 1:2. They fondly trusted to the temple to defend them, though they went on in their iniquity. And now, to show them the vanity of that confidence, the temple is first plundered. Many of the holy vessels which used to be employed in the service of God were taken away by the king of Babylon, those of them, it is likely, which were most valuable, and he brought them as trophies of victory to the house of his god, to whom, with a blind devotion, he gave praise of his success; and having appropriated these vessels, in token of gratitude, to his god, he put them in the treasury of his temple. See the righteousness of God; his people had brought the images of other gods into his temple, and now he suffers the vessels of the temple to be carried into the treasuries of those other gods. Note, When men profane the vessels of the sanctuary with their sins it is just with God to profane them by his judgments. It is probable that the treasures of the king's house were rifled, as was foretold, but particular mention is made of the taking away of the vessels of the sanctuary because we shall find afterwards that the profanation of them was that which filled up the measure of the Chaldeans' iniquity, Dan 5:3. But observe, It was only part of them that went now; some were left them yet upon trial, to see if they would take the right course to prevent the carrying away of the remainder. See Jer 27:18. 2. The children and young men, especially such as were of noble or royal extraction, that were sightly and promising, and of good natural parts, were carried away. Thus was the iniquity of the fathers visited upon the children. These were taken away by Nebuchadnezzar, (1.) As trophies, to be made a show of for the evidencing and magnifying of his success. (2.) As hostages for the fidelity of their parents in their own land, who would be concerned to conduct themselves well that their children might have the better treatment. (3.) As a seed to serve him. He took them away to train them up for employments and preferments under him, either out of an unaccountable affectation, which great men often have, to be attended by foreigners, though they be blacks, rather than by those of their own nation, or because he knew that there were no such witty, sprightly, ingenious young men to be found among his Chaldeans as abounded among the youth of Israel; and, if that were so, it was much for the honour of the Jewish nation, as of an uncommon genius above other people, and a fruit of the blessing. But it was a shame that a people who had so much wit should have so little wisdom and grace. Now observe, [1.] The directions which the king of Babylon gave for the choice of these youths, Dan 1:4. They must not choose such as were deformed in body, but comely and well-favoured, whose countenances were indexes of ingenuity and good humour. But that is not enough; they must be skilful in all wisdom, and cunning, or well-seen in knowledge, and understanding science, such as were quick and sharp, and could give a ready and intelligent account of their own country and of the learning they had hitherto been brought up in. He chose such as were young, because they would be pliable and tractable, would forget their own people and incorporate with the Chaldeans. He had an eye to what he designed them for; they must be such as had ability in them to stand in the king's palace, not only to attend his royal person, but to preside in his affairs. This is an instance of the policy of this rising monarch, now in the beginning of his reign, and was a good omen of his prosperity, that he was in care to raise up a succession of persons fit for public business. He did not, like Ahasuerus, appoint them to choose him out young women for the service of his government. It is the interest of princes to have wise men employed under them; it is therefore their wisdom to take care for the finding out and training up of such. It is the misery of this world that so many who are fit for public stations are buried in obscurity, and so many who are unfit for them are preferred to them. [2.] The care which he took concerning them. First, For their education. He ordered that they should be taught the learning and tongue of the Chaldeans. They are supposed to be wise and knowing young men, and yet they must be further taught. Give instructions to a wise man and he will increase in learning. Note, Those that would do good in the world when they grow up must learn when they are young. That is the learning age; if that time be lost, it will hardly be redeemed. It does not appear that Nebuchadnezzar designed they should learn the unlawful arts that were used among the Chaldeans, magic and divination; if he did, Daniel and his fellows would not defile themselves with them. Nay, we do not find that he ordered them to be taught the religion of the Chaldeans, by which it appears That he was at this time no bigot; if men were skilful and faithful, and fit for his business, it was not material to him what religion they were of, provided they had but some religion. They must be trained up in the language and laws of the country, in history, philosophy, and mathematics, in the arts of husbandry, war, and navigation, in such learning as might qualify them to serve their generation. Note, It is real service to the public to provide for the good education of the youth. Secondly, For their maintenance. He provided for them three years, not only necessaries, but dainties for their encouragement in their studies. They had daily provision of the king's meat, and of the wine which he drank, Dan 1:5. This was an instance of his generosity and humanity; though they were captives, he considered their birth and quality, their spirit and genius, and treated them honourably, and studied to make their captivity easy to them. There is a respect due to those who are well-born and bred when they have fallen into distress. With a liberal education there should be a liberal maintenance.
III. A particular account of Daniel and his fellows. They were of the children of Judah, the royal tribe, and probably of the house of David, which had grown a numerous family; and God told Hezekiah that of the children that should issue from him some should be taken and made eunuchs, or chamberlains, in the palace of the king of Babylon. The prince of the eunuchs changed the names of Daniel and his fellows, partly to show his authority over them and their subjection to him, and partly in token of their being naturalized and made Chaldeans. Their Hebrew names, which they received at their circumcision, had something of God, or Jah, in them: Daniel - God is my Judge; Hananiah - The grace of the Lord; Mishael - He that is the strong God; Azariah - The Lord is a help. To make them forget the God of their fathers, the guide of their youth, they give them names that savour of the Chaldean idolatry. Belteshazzar signifies the keeper of the hidden treasures of Bel; Shadrach - The inspiration of the sun, which the Chaldeans worshipped; Meshach - Of the goddess Shach, under which name Venus was worshipped; Abed-nego, The servant of the shining fire, which they worshipped also. Thus, though they would not force them from the religion of their fathers to that of their conquerors, yet they did what they could by fair means insensibly to wean them from the former and instil the latter into them. Yet see how comfortably they were provided for; though they suffered for their fathers' sins they were preferred for their own merits, and the land of their captivity was made more comfortable to them than the land of their nativity at this time would have been.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Hippolytus of RomeAD 235
Hippolytus Exegetical Fragments - Scholia on Daniel
"And the Lord gave," etc. These words, "and the Lord gave," are written, that no one, in reading the introduction to the book, may attribute their capture to the strength of the captors and the slackness of their chief. And it is well said. "with part," for the deportation was for the correction, not the ruin, of the whole nation, that there might be no misapplication of the cause.
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER ONE
Verse 2. "And the Lord gave Jehoiakim king of Judah into his hand." The fact that Jehoiachim is recorded to have been given over shows that it was not a victory for the might of his enemies but rather it was of the will of the Lord. "...and some of the vessels of the house of God, and he brought them to the land of Shinar to the house of his god, and he conveyed them into the treasure house of his god" (Gen. 11). The land of Shinar is a region of Babylon in which the plain of Dura was located, and also the tower which those who had migrated from the East attempted to build up to heaven. From this circumstance and from the confusion of tongues the region received the name Babylon, which, translated into our language, means "confusion." At the same time it ought to be noted, by way of spiritual interpretation, that the king of Babylon was not able to transport all of the vessels of God, and place them in the idol-house which he had built himself, but only a part of the vessels of God's house. By these vessels we are to understand the dogmas of truth. For if you go through all of the works of the philosophers, you will necessarily find in them some portion of the vessels of God. For example, you will find in Plato that God is the fashioner of the universe, in Zeno the chief of the Stoics, that there are inhabitants in the infernal regions and that souls are immortal, and that honor is the one (true) good. But because the philosophers combine truth with error and corrupt the good of nature with many evils, for that reason they are recorded to have captured only a portion of the vessels of God's house, and not all of them in their completeness and perfection.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Daniel 1:2 immediately plunges the reader into the dramatic events of Judah's exile, recounting how the Lord sovereignly delivered Jehoiakim, king of Judah, along with a portion of the sacred vessels from the Jerusalem Temple, into the hands of Nebuchadnezzar, king of Babylon. This seemingly devastating act of conquest, culminating in the placement of these holy items in the temple of a pagan deity in the land of Shinar, is presented not as a random geopolitical shift but as a purposeful divine act, thereby establishing God's ultimate control over human history, even in moments of profound judgment and apparent defeat for His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Daniel 1:2 employs several significant literary devices that enrich its theological impact. The most prominent is Divine Passive (or Theological Passive), where the subject of the action is God, even if not explicitly named as the one performing the action. The phrase "the Lord gave" directly attributes the seemingly human conquest to God's active agency, immediately establishing divine sovereignty as the overarching theme of the book. This contrasts sharply with the human perspective, which might only perceive Nebuchadnezzar's military prowess. Symbolism is also heavily at play, particularly with "the vessels of the house of God." These physical objects represent the sanctity of God's presence, the covenant relationship, and the spiritual well-being of Judah. Their removal and placement in a pagan temple symbolize the profound spiritual and national degradation of Judah, as well as the apparent triumph of paganism. Furthermore, there is a strong element of Irony present. From a human, Babylonian perspective, the removal of the vessels signifies the defeat of Judah's God. However, the very first clause of the verse, "the Lord gave," immediately subverts this perception, revealing that God Himself orchestrated the events, making the apparent triumph of Marduk ultimately a tool in Yahweh's sovereign plan. This sets up the dramatic irony that will unfold throughout the book, where God's true power is revealed through His faithful servants in a pagan land, ultimately vindicating His name and demonstrating His supremacy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 1:2 serves as a profound theological cornerstone, immediately establishing God's absolute sovereignty over all earthly powers and historical events. It teaches that even in moments of profound national crisis, judgment, and apparent defeat for God's people, the Lord remains firmly in control. This perspective is vital for understanding the entire book of Daniel, which consistently portrays God's ultimate authority over kings, empires, and the unfolding of history. The "giving" of Jehoiakim and the temple vessels into Nebuchadnezzar's hand is not a sign of God's weakness, but a demonstration of His purposeful judgment and a crucial step in His larger redemptive plan for Israel, even through the crucible of exile. This foundational truth provides both comfort and challenge: comfort in knowing God is never out of control, and challenge to trust His purposes even when they are painful or mysterious.
REFLECTION AND APPLICATION
Daniel 1:2 offers a profound spiritual anchor for believers facing adversity in any age. In a world often characterized by political upheaval, personal trials, and seemingly random misfortunes, this verse reminds us that God's hand is sovereign over all. What may appear to be the triumph of evil, the result of purely human actions, or simply bad luck is, from a divine perspective, often part of God's intricate and purposeful plan. This calls us to cultivate a deep trust in God's ultimate control, even when circumstances are painful, bewildering, or defy our understanding. It encourages us to look beyond the immediate, visible struggles and to recognize the unseen hand of God at work, shaping history and individual lives for His glory and our ultimate good. Furthermore, the defilement of the temple vessels serves as a stark reminder of the consequences of disobedience and the importance of holiness. It prompts us to consider what "vessels" of our lives—our bodies, our talents, our resources, our relationships—we are dedicating to God or allowing to be defiled by worldly influences, and to recommit ourselves to living in a way that truly honors His sacred name.
Questions for Reflection
FAQ
Why did God allow His temple vessels to be taken by a pagan king?
Answer: The taking of the temple vessels, while seemingly a sign of God's defeat from a human perspective, was actually a profound demonstration of His sovereign judgment and control. As explicitly stated in Daniel 1:2, "the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God." This was not an act of weakness on God's part, but a direct consequence of Judah's persistent idolatry and covenant unfaithfulness, as prophesied by earlier prophets like Jeremiah (e.g., Jeremiah 25:8-11). God used Nebuchadnezzar as an instrument of His judgment, allowing the temple's sacred items to be taken as a symbol of the nation's spiritual degradation and the temporary removal of His protective hand. However, this act also set the stage for God to demonstrate His power and vindicate His name even in a foreign land, as dramatically seen later in Daniel's narrative when the vessels are desecrated again by Belshazzar, leading to swift divine judgment (Daniel 5:1-31). Ultimately, the exile and the taking of the vessels were part of God's larger redemptive plan to purify His people and prepare them for future restoration and a deeper understanding of His absolute supremacy.
CHRIST-CENTERED FULFILLMENT
Daniel 1:2, with its stark declaration of God's sovereignty over the fall of Judah and the defilement of His temple vessels, finds profound Christ-centered fulfillment. The pivotal phrase "the Lord gave" Jehoiakim into Nebuchadnezzar's hand powerfully demonstrates that even the most devastating events are under God's ultimate, purposeful control. This Old Testament "giving" foreshadows the ultimate "giving" of God's own Son, Jesus Christ, into the hands of sinful men, not as a sign of defeat, but as the very means of salvation for humanity, as revealed in John 3:16. Just as the physical temple in Jerusalem was desecrated and eventually destroyed, symbolizing the temporary nature and ultimate end of an old covenant era, Jesus declared that He was the true temple, whose body would be destroyed and raised in three days, ushering in a new and living way (John 2:19-21). The sacred vessels, once housed in a physical temple, find their spiritual fulfillment in believers, who are now themselves "vessels of mercy" (Romans 9:23) and "earthen vessels" carrying the incomparable treasure of Christ's glory (2 Corinthians 4:7). The apparent triumph of pagan gods over Yahweh in Daniel 1:2 is utterly reversed in Christ, who, through His death and glorious resurrection, triumphed over all principalities and powers, making a public spectacle of them (Colossians 2:15). He is the true Lord over all kings and nations, to whom all authority in heaven and on earth has been given (Matthew 28:18), ensuring that even in the midst of global turmoil and perceived setbacks, His eternal kingdom will ultimately prevail.