And the Lord delivered into his hand Jehoiakim king of JudahThis phrase highlights God's sovereignty over the affairs of nations. Jehoiakim, king of Judah, was handed over to Nebuchadnezzar, king of Babylon, as a fulfillment of divine judgment. This event is part of the larger narrative of the Babylonian exile, which was prophesied by Jeremiah (
Jeremiah 25:11-12) as a consequence of Judah's persistent idolatry and disobedience. The phrase underscores the theme that God uses even foreign powers to accomplish His purposes.
along with some of the articles from the house of God
The articles from the house of God refer to sacred items used in temple worship in Jerusalem. Their removal signifies not only a physical defeat but also a spiritual humiliation for Judah. These items were symbols of God's presence and covenant with Israel. The loss of these articles foreshadows the destruction of the temple and serves as a tangible sign of God's judgment. This act also prefigures the desecration of holy things, a theme that recurs in biblical prophecy and eschatology.
He carried these off to the land of Shinar
Shinar is an ancient name for the region of Babylon, first mentioned inGenesis 10:10. This area is historically significant as the site of the Tower of Babel (Genesis 11:2). The reference to Shinar connects the Babylonian exile to earlier biblical narratives of human pride and rebellion against God. It also emphasizes the continuity of God's plan throughout history, as Babylon becomes a symbol of opposition to God's kingdom.
to the house of his god
Nebuchadnezzar placed the temple articles in the house of his god, likely the temple of Marduk, the chief deity of Babylon. This act was a common practice in the ancient Near East, symbolizing the superiority of the conqueror's god over the defeated nation's deity. It reflects the cultural and religious context of the time, where military victories were often seen as victories of one god over another. This sets the stage for the later narrative in Daniel, where the true God demonstrates His power over the gods of Babylon.
where he put them in the treasury of his god
Placing the articles in the treasury of his god signifies their use as trophies of war, intended to honor the Babylonian deity. This action is a direct affront to the God of Israel, challenging His authority and power. However, the narrative of Daniel will later reveal God's supremacy, as He delivers His people and demonstrates His sovereignty over all nations and their gods. This phrase also foreshadows the eventual return and restoration of these sacred items, as prophesied in the books of Ezra and Nehemiah.
Persons / Places / Events
1.
The LordRefers to Yahweh, the sovereign God of Israel, who is actively involved in the affairs of nations and individuals.
2.
JehoiakimThe king of Judah at the time, who was delivered into the hands of Nebuchadnezzar as a result of his disobedience and the nation's unfaithfulness to God.
3.
NebuchadnezzarThe king of Babylon, who conquered Jerusalem and took Jehoiakim and sacred articles from the temple to Babylon.
4.
The House of GodRefers to the temple in Jerusalem, which was the center of Jewish worship and the dwelling place of God's presence among His people.
5.
The Land of ShinarAn ancient name for a region in Babylon, symbolizing a place of exile and foreign domination for the people of Judah.
Teaching Points
God's SovereigntyRecognize that God is in control of history and uses even foreign nations to accomplish His purposes.
Consequences of DisobedienceUnderstand that turning away from God leads to judgment and loss, as seen in the fate of Jehoiakim and Judah.
The Sacred and the SecularReflect on the significance of the temple articles being taken to a pagan temple, symbolizing the desecration of what is holy when God's people are unfaithful.
Hope in ExileEven in judgment, God has a plan for restoration, as later chapters in Daniel and other prophetic books reveal.
Faithfulness in AdversityConsider how to remain faithful to God in a culture that does not honor Him, as Daniel and his friends did in Babylon.
Bible Study Questions and Answers
1.What is the meaning of Daniel 1:2?
2.How does God's sovereignty in Daniel 1:2 influence your daily trust in Him?
3.What lessons can we learn from God's control over nations in Daniel 1:2?
4.How does Daniel 1:2 connect with Romans 8:28 about God's purposes?
5.How can you apply the concept of divine sovereignty in your current challenges?
6.What does Daniel 1:2 teach about God's role in historical events?
7.Why did the Lord allow Jehoiakim to be captured by Nebuchadnezzar in Daniel 1:2?
8.How does Daniel 1:2 reflect God's sovereignty over nations and kings?
9.What is the significance of the temple articles being taken to Babylon in Daniel 1:2?
10.What are the top 10 Lessons from Daniel 1?
11.If the original temple vessels in Ezra 1:7 had been melted down by the Babylonians, how could these exact items be returned intact?
12.Why does the text mention the precise return of gold and silver vessels in Ezra 6:5 if many of these items likely disappeared over time?
13.Does 2 Kings 24:13 match external evidence about the treasures taken from the temple and palace, and have any such artifacts been found?
14.What is the significance of Shinar in the Bible?What Does Daniel 1:2 Mean
And the Lord delivered into his hand• The verse opens by crediting the conquest entirely to God’s sovereign action. Nebuchadnezzar’s military skill is not the deciding factor; “the LORD delivered.”
• This fulfills earlier warnings (2 Kings 24:2;Jeremiah 25:8-9) and confirms that God disciplines His covenant people when they persist in sin (Leviticus 26:33).
• The Lord’s control over pagan armies foreshadows later assurances that He also sets limits on their power (Daniel 4:17;Proverbs 21:1).
Jehoiakim king of Judah• Jehoiakim reigned eleven years and “did evil in the sight of the LORD” (2 Chronicles 36:5-7). His stubbornness, heavy taxation, and idolatry brought judgment (Jeremiah 22:17-19).
• By naming him here, Daniel reminds readers that even a Davidic monarch is not exempt from divine discipline (Deuteronomy 17:18-20).
• The deportation begins the “times of the Gentiles” (Luke 21:24), a period of Gentile dominance that Daniel will chronicle in the visions ahead.
along with some of the articles from the house of God• These vessels were consecrated, yet God allows them to be taken (2 Kings 24:13). This highlights both Judah’s loss and God’s long-suffering rather than impotence.
• Their later misuse by Belshazzar (Daniel 5:2-4) becomes the occasion for Babylon’s downfall, proving that what seems like pagan triumph is only temporary (Ezra 1:7-8;Haggai 2:7-9).
• The partial removal (“some”) hints that God preserves a remnant even in judgment—vessels and people alike (2 Chronicles 36:18-20).
He carried these off to the land of Shinar• “Shinar” is another name for Babylon (Genesis 11:2). The wording links Judah’s exile to the tower-building rebellion, underscoring humanity’s age-long defiance.
• Isaiah had foretold a day when palace treasures would be hauled off to Babylon (Isaiah 39:6-7). Daniel records the literal fulfillment.
• For the exiles, the journey to Shinar signals both chastening and new mission field; God’s faithful will soon influence this very culture (Daniel 1:17-21).
to the house of his god• Nebuchadnezzar deposits holy vessels before Marduk (cf.Isaiah 46:1). Pagans interpret victory as the superiority of their deity.
• Scripture, however, insists the LORD alone orchestrated events (Psalm 115:3). The apparent triumph of idols is a test of faith for the captives (Isaiah 41:21-24).
• The scene sets up later showdowns—fiery furnace, lion’s den—where God’s supremacy will be publicly vindicated (Daniel 3:28-29; 6:26-27).
where he put them in the treasury of his god• Storing the vessels in a treasury proclaims Babylon’s wealth and power, yet it also preserves them for future return (Ezra 5:14-15).
• The act fulfills but does not finish the story; seventy years later Cyrus will release the articles, proving the LORD’s control over successive empires (Ezra 1:1-4;Proverbs 19:21).
• The contrast between earthly treasuries and God’s eternal purposes reminds believers to lay up treasures in heaven (Matthew 6:19-20).
summaryDaniel 1:2 teaches that God remains firmly in charge, even when His people suffer loss. He hands Judah over, allows temple vessels to be seized, and permits a pagan king to parade apparent victory. Yet every detail—king, vessels, destination, and duration—unfolds exactly as foretold. What looks like defeat is really discipline designed to refine a remnant and display God’s ultimate supremacy.
(2)
Part of the vessels.--Literally,
from one point to another. He did not take them all at once, but on different occasions. (On Shinar, see Note,
Genesis 10:10.)
His god--i.e., Bel-Merodach, who was originally an Accadian deity, the signification of the second part of the name being "he that measures the path of the sun." The planet Jupiter was worshipped under this name. He was the tutelary god of Babylon, and to his honour Nebuchadnezzar dedicated a temple. For a further description of this deity see Bar 6:14-15.
Verse 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. The Greek versions of this verse agree with each other and with the Msssoretic text, save that the Septuagint has
Κυρίου instead of
Θεοῦ in the end of the first clause, and omits
οἴκου. The Syriac Version omits the statement that it was "part" of the vessels of the house of God that was taken. It is to be observed that our translators have not printed the word "Lord" in capitals, but in ordinary type, to indicate that the word in the original is not the sacred covenant name usually written in English "Jehovah," but
Adonai. That the Lord gave Jehoiakim into the hand of Nebuchadnezzar does not prove that Jerusalem was captured by him. Far from it, the natural deduction is rather that he did not capture the city, although he captured the king. Thus in
2 Kings 17:4 we are told that Shalmaneser shut up Hoshea "and bound him in prison;" in the following verse we are informed that the King of Assyria "besieged Samaria three years." That is to say, after Shalmaneser had captured Hoshea the king, he had still to besiege the city. A similar event occurred earlier in the history of Judah and Israel. When Joash of Israel defeated Amaziah and took him prisoner, he proceeded then to Jerusalem. The city opened its gates to the conqueror, and he carried off all the treasures of the house of the Lord, and of the king's house, and all the vessels of the house of the Lord, and a large number of hostages, and then returned north. Something like this seems to have occurred now. The king was taken by the Babylonians, and the city submitted and ransomed the king by handing over a portion of the vessels of the house of the Lord. The city, however, was not taken by assault.
Miqtzath, "part of," occurs also in
Nehemiah 7:70 in this sense: we have it three times later in this chapter- vers. 5, 15, and 18; but in these cases it means "end." A word consonantally the same occurs in the sense before us in
Judges 18:2, translated "
coasts." Gesenius would write the word
miqq tzath, and regard
mi as representing the partitive preposition
min. He would therefore translate, "He took some from the numbtr of the
vessels." Kranichfeld objects to Hitzig's assertion that
קאת means "a part," and is followed by Keil and Zockler in regarding it, as a short form of the phrase, "from end to end," equivalent to the whole, thus making
miqtzath mean "a portion from the whole." The omission from the Syriac of the words which indicate that the vessels taken were only a portion of those in the house of the Lord, shows how natural it was to imagine that the deportation was total, and therefore we may lay the more emphasis on its presence as proving that the temple was not plundered, but these vessels were the ransom paid for the freedom of the king. Several times had the treasures of the house of God been taken away. In the days of Rehoboam (
1 Kings 14:26) Shishak, acting probably as the ally of Jeroboam, took away all the treasures of the house of the Lord, and of the king's house, "he even took away all." It may be doubted whether Jerusalem was captured (
2 Chronicles 12:7); certainly the name of Jerusalem has not been identified in the list of captured towns on the wall of the temple at Karnak. We have referred to the case of Joash and Amaziah. The succession of the phrases," Jehoiakim King of Judah," and "part of the vessels of the house of God," is remarked by Ewald as being abrupt, and he would insert," together with the noblest of the land." There is, however, no trace of any such omission to be found in the versions. It is possible that this chapter may be the work of the early collector and editor, and that he condensed this portion as well
as, not unlikely, translated it from Aramaic into Hebrew. Captives certainly were taken as well as booty, as is implied by the rest of the narrative.
Which he carried into the land of Shinar to,
the house of his god. There is no word in the Hebrew corresponding to" which." The literal rendering is, "And he carried them," etc. It has been the subject of discussion whether we are to maintain that it is asserted here that Jeboiakim, along with the vessels and unmentioned captives, were carried to Babylon. Professor Bevan admits that it is doubtful. Were we dependent merely on grammar, certainly the probability, though not the certainty, would be that the plural suffix was intended to cover Jehoi-skim, but the conclusion forced on us by logic is different. He "carried them (
יְבִיאֵם) to the house of his god." This seems to imply that only the vessels are spoken cf. So strongly is this felt by Hitzig ('Das Buch Daniel,' 5) that he would regard the phrase, "the house of his god," as in apposition to "the land of Shinar,' and refers to two passages in Hosea (
Hosea 8:1;
Hosea 9:15) in which "house" is, he alleges, used for "land." Irrespective of the fact that these two instances occur in highly wrought poetical passages, and that to argue from the sense of a word in poetry to its sense in plain prose is unsafe, there is no great plausibility in his interpretation of these passages. He regards the last clause as contrasted with the earlier: while the captives were brought "into the land of Shinar," the vessels were brought into "the treasure-house of his god" - an argument in which there is plausibility were there not the extreme awkwardness of using
בית, "house," first in the extended sense of "country," and then in the restricted sense of "temple." The last clause is rather to be looked upon as rhetorical climax.
The land of Shinar is used for Babylonia four times in the Book of Genesis, twice in the portion set apart as Jehovist by Canon Driver; the remaining instances are in ch. 14, both as the kingdom of Amraphel, which Canon Driver relegates to a special source. In the first instance (
Genesis 10:10) it is the laud in which Babel, Erech, Accad, and Calneh were. In the next instance (ch. 11.) it is the place in which the Tower of Babel is built. The name is applied to Babylonia in
Isaiah 11. and
Zechariah 5:11. One of the titles which the kings of Babylon assumed regularly was "King of Sumir and Accad." From the connection of Shinar and Accad in
Genesis 10:20 we may deduce that "Shinar" is the Hebrew equivalent for "Sumir." It is not further removed from its original than is "Florence" from "Firenze," or "Leghorn" from "Livorno," or, to take a French instance, "Londres" from "London." The ingenious derivation of "Shiner" from
שני, "two," and
אר, "a river," which, however, implies the identification of
ע and
א, may have occasioned the modification, the more so as it was descriptive of Babylonia; hence the name "Aram-Naharaim," and its translation "Mesopotamia," applied to the tract between the Euphrates and the Tigris, north of Babylonia. In the Greek versions it becomes
Σεναάρ. It is omitted by Paulus Tellensis.
The treasure-house of his god. The word rendered "god" here is the plural form, which is usually restricted to the true God, otherwise it is usually translated as "gods" To quote a few from many instances, Jephtha uses the word in the plural form of Chemosh (
Judges 11:24), Elijah applies it to Baal (
1 Kings 18:27), it is used of Nisroch (
2 Kings 19:37) In
Ezra 1:7 we have this same word translated plural in regard to the place in which Nebuchadnezzar had deposited the vessels of the house of God. In translating the verse before us, the Peshitta renders
path-coroh, "his idol" This suits the translation of the LXX.
εἰδωλείῳ. Paulus Tellensis renders it in the plural, "idols." The god in whose treasure-house the vessels of the house of God in Jerusalem were placed would necessarily be Merodach, whom Nebuchadnezzar worshipped, almost to the exclusion of any other.
The treasure-house of his god. Temples had not many precious gifts bestowed upon them by their worshippers which were not taken by needy monarchs; nevertheless, the treasures of kingdoms were often deposited in a temple, to be under the protection of its god. The temple of Bel-Merodach in Babylon was a structure of great magnificence. Herodotus (1:181) gives a description, which is in the main confirmed by Strabe (16:5): "In the midst of the sacred area is a strong tower built a stadium in length and breadth; upon this tower is another raised, and another upon it, till there are eight towers. There is a winding ascent made about all the towers. In the middle of the ascent there is a resting-place, where are seats on which those ascending may sit and rest. In the last tower is a spacious shrine, and in it a huge couch beautifully bespread, and by its side is placed a table of gold. No statue has been set up here, nor does any mortal pass the night here." There are still remains of a structure which suits to some extent the description here given, but investigators are divided whether to regard Birs Nimroud or Babil as most properly representing this famous temple of Bel-Merodach. In the "Standard Inscription" Nebuchadnezzar appears to refer to this temple, which he calls E-temen-ana-ki," the house of heaven and earth." He says, among other matters concerning it, that he "stored up inside it silver and gold and precious stones, and placed there the treasure-house of his kingdom." This amply explains why the vessels of the house of God were taken to the temple of Bel-Merodach. The fact is mentioned that the vessels of the house of God were carried to Babylon, and, as a climax, "and he placed them in the treasure-house of his god." We know what befell the statue of Dagon when the ark of God was placed in its presence, and the Jew, remembering this, relates awestruck the fact that these sacred vessels were placed in the temple of Bel. If no such disaster befell Bel-Merodach as befell Dagon, yet still the handwriting on the wall which appeared when these vessels were used to add to the splendour of the royal banquet, and which told the doom of the Chaldean monarchy, may be looked upon as the sequel to this act of what would necessarily appear to a Jew supreme sacrilege.
Parallel Commentaries ...
Hebrew
And the Lordאֲדֹנָ֨י(’ă·ḏō·nāy)Noun - proper - masculine singular
Strong's 136:The Lorddeliveredוַיִּתֵּן֩(way·yit·tên)Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 5414:To give, put, setinto his handבְּיָד֜וֹ(bə·yā·ḏōw)Preposition-b | Noun - feminine singular construct | third person masculine singular
Strong's 3027:A handJehoiakimיְהוֹיָקִ֣ים(yə·hō·w·yā·qîm)Noun - proper - masculine singular
Strong's 3079:Jehoiakim -- 'the LORD raises up', three Israeliteskingמֶֽלֶךְ־(me·leḵ-)Noun - masculine singular construct
Strong's 4428:A kingof Judah,יְהוּדָ֗ה(yə·hū·ḏāh)Noun - proper - masculine singular
Strong's 3063:Judah -- 'praised', a son of Jacob, also the southern kingdom, also four Israelitesalong with someוּמִקְצָת֙(ū·miq·ṣāṯ)Conjunctive waw, Preposition-m | Noun - feminine singular construct
Strong's 7117:A termination, a portion, afterof the articlesכְּלֵ֣י(kə·lê)Noun - masculine plural construct
Strong's 3627:Something prepared, any apparatusfrom the houseבֵית־(ḇêṯ-)Noun - masculine singular construct
Strong's 1004:A houseof God.הָֽאֱלֹהִ֔ים(hā·’ĕ·lō·hîm)Article | Noun - masculine plural
Strong's 430:gods -- the supreme God, magistrates, a superlativeHe carried [these] offוַיְבִיאֵ֥ם(way·ḇî·’êm)Conjunctive waw | Verb - Hifil - Consecutive imperfect - third person masculine singular | third person masculine plural
Strong's 935:To come in, come, go in, goto the landאֶֽרֶץ־(’e·reṣ-)Noun - feminine singular construct
Strong's 776:Earth, landof Shinar,שִׁנְעָ֖ר(šin·‘ār)Noun - proper - feminine singular
Strong's 8152:Shinar -- another name for Babylonto the houseבֵּ֣ית(bêṯ)Noun - masculine singular construct
Strong's 1004:A houseof his god,אֱלֹהָ֑יו(’ĕ·lō·hāw)Noun - masculine plural construct | third person masculine singular
Strong's 430:gods -- the supreme God, magistrates, a superlative[where]וְאֶת־(wə·’eṯ-)Conjunctive waw | Direct object marker
Strong's 853:Untranslatable mark of the accusative casehe putהֵבִ֔יא(hê·ḇî)Verb - Hifil - Perfect - third person masculine singular
Strong's 935:To come in, come, go in, go[them]הַכֵּלִ֣ים(hak·kê·lîm)Article | Noun - masculine plural
Strong's 3627:Something prepared, any apparatusinto the treasuryבֵּ֖ית(bêṯ)Noun - masculine singular construct
Strong's 1004:A houseof his god.אֱלֹהָֽיו׃(’ĕ·lō·hāw)Noun - masculine plural construct | third person masculine singular
Strong's 430:gods -- the supreme God, magistrates, a superlative
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OT Prophets: Daniel 1:2 The Lord gave Jehoiakim king of Judah (Dan. Da Dn) 
