Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
BrLXXΚαὶ ἔλαβεν αὐτοὺς Ναβουζαρδὰν ὁ ἀρχιμάγειρος τοῦ βασιλέως, καὶ ἢγαγεν αὐτοὺς πρὸς βασιλέα Βαβυλῶνος εἰς Δεβλαθά. (Kai elaben autous Nabouzardan ho arⱪimageiros tou basileōs, kai aʸgagen autous pros basilea Babulōnos eis Deblatha. )
BrTrAnd Nabuzardan the captain of the king's guard took them, and brought them to the king of Babylon to Deblatha.
ULTThen Nebuzaradan, the commander of the bodyguards, took them and brought them to the king of Babylon at Riblah.
USTNebuzaradan took them all to the king of Babylon, who was still at Riblah.
BSB § Nebuzaradan captain of the guard took them and brought them to the king of Babylon at Riblah.
OEBHaving seized them, Nebuzaradan, the commander of the guard, brought them to Riblah to the king of Babylon;
WEBBENebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.
JPSAnd Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.
ASVAnd Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.
DRAAnd Nabuzardan the general took them, and brought them to the king of Babylon, to Reblatha.
YLTand Nebuzar-Adan, chief of the executioners, taketh them, and bringeth them unto the king of Babylon to Riblah,
DrbyAnd Nebuzar-adan the captain of the body-guard took them, and brought them to the king of Babylon to Riblah;
RVAnd Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.
WbstrSo Nebuzar-adan the captain of the guard took them, and brought them to the king of Babylon to Riblah.
KJB-1769So Nebuzar-adan the captain of the guard took them, and brought them to the king of Babylon to Riblah.
KJB-1611So Nebuzar-adan the captaine of the guard tooke them, and brought them to the king of Babylon to Riblah. (Modernised spelling is same as from KJB-1769 above)
BshpsThese Nabuzaradan the chiefe captaine toke, and caryed them to the king of Babylon vnto Reblath: (These Nabuzaradan the chief captain toke, and carried them to the king of Babylon unto Reblath:)
GnvaNebuzar-adan the chiefe stewarde tooke them, and brought them to the king of Babel to Riblah. (Nebuzar-adan the chief stewarde took them, and brought them to the king of Babel to Riblah. )
CvdlThese Nabusaradan the chefe captayne toke, & caried them to the kinge of Babilon vnto Reblatha: (These Nabusaradan the chief captain toke, and carried them to the king of Babilon unto Reblatha:)
WyclForsothe Nabusardan, the maistir of chyualrie, took hem, and brouyte hem to the kyng of Babiloyne in Reblatha. (Forsothe Nabusardan, the maistir of chyualrie, took them, and brought them to the king of Babiloyne in Reblatha.)
LuthDiese nahm Nebusar-Adan, der Hauptmann, und brachte sie dem Könige zu Babel gen Riblath. (This/These took Nebusar-Adan, the/of_the headmann, and brought they/she/them to_him kings/king to Babel to/toward Riblath.)
ClVgTulit autem eos Nabuzardan magister militiæ, et duxit eos ad regem Babylonis in Reblatha:[fn] (Tulit however them Nabuzardan magister militiæ, and duxit them to regem Babylonis in Reblatha: )
52.26Septem viros, etc. Septiformi Spiritu, scilicet, sanctificatos. Sed quia gratiam perdiderunt, septem spiritibus nequioribus traditi, non regis cœlestis mandata intuuntur, sed regis inferni voluntati obsequuntur. Et scribam, etc. Quem liber Regum Sophar, qui interpretatur dissipans vel dividens, et significat eos qui rudes in Ecclesia, quos ad militiam Christi nutrire debuerant, pravis exemplis dissipant, et a cœtu fidelium per errorem sequestrant. Et sexaginta viros, etc. Stultos, scilicet, cooperatores, qui merito vulgi nomine appellantur, qui utilitatem divini consilii discernere et implere neglexerunt.
52.26Septem viros, etc. Septiformi Spiritu, scilicet, sanctificatos. But because gratiam perdiderunt, seven spiritibus nequioribus traditi, not/no king cœlestis mandata intuuntur, but king inferni voluntati obsequuntur. And scribam, etc. Quem liber Regum Sophar, who interpretatur dissipans or dividens, and significat them who rudes in Ecclesia, which to militiam of_Christ nutrire debuerant, pravis exemplis dissipant, and from cœtu fidelium through errorem sequestrant. And sexaginta viros, etc. Stultos, scilicet, cooperatores, who merito vulgi nomine appellantur, who utilitatem divini consilii discernere and implere neglexerunt.
52:1-34 This chapter repeats the narrative of 2 Kgs 24:18–25:30, which recounts the final month of Jerusalem’s existence, with a few added details and changes. The repetition of this passage emphasizes Jeremiah’s integrity as a true prophet of Almighty God. Everything Jeremiah had predicted about the destruction of the holy city and the end of the kingdom of Judah came true. Likewise, everything that he predicted about the Exile, the sufferings of the exiled survivors in Babylon, and their return from exile, came true.
One of the most significant events in the story of the Old Testament is the exile of Judah to Babylon in 586 B.C. This event–actually the third in a series of exiles to Babylon (the others occurring in 605 B.C. and 597 B.C.)–precipitated several crises in the nation and in Judaism. The northern kingdom of Israel had already been exiled to Assyria over a century earlier in 722 B.C. (2 Kings 15:29; 17:1-6; 1 Chronicles 5:26; see also “Israelites Are Exiled to Assyria” map), and in some ways that exile was even more devastating. Nevertheless, the Temple of the Lord remained intact in Jerusalem as a place where the faithful could continue to offer their sacrifices. With the destruction of Jerusalem and the Temple of the Lord at the hands of the Babylonians, however, sacrifices could no longer be offered at the Tabernacle or Temple of the Lord (Leviticus 17:2-4; Deuteronomy 12:5-7), and the Lord’s promise to provide a land for his people and a descendant on the throne of David no doubt seemed abandoned. At the same time, however, the Judean exiles were allowed to maintain their religious traditions in Babylon, and many even began to thrive there, including Daniel and his friends, who served at the royal court (Daniel 1; see also “The Land of Exile” map). One of the last kings of Babylon expanded Babylonia further by capturing the desert oases of Dumah, Tema, Dedan, and Yathrib (see “Oases of the Arabian Desert” map), but eventually the Median Empire to the north merged with the Persian Empire to the southeast and conquered the Babylonian Empire. King Cyrus of Persia then decreed that the exiled Judeans, now called “Jews,” could return to their homeland if they desired (2 Chronicles 36:22-23; Ezra 1-2; see also “Jews Return from Exile” map).
Temple of the Lord
The Temple of the Lord in Jerusalem, where all Israelite males were commanded to offer sacrifices to the Lord (Exodus 23:14-19; Deuteronomy 16:16-17), underwent several stages of reconstruction and development over hundreds of years. The first Temple was built by King Solomon to replace the aging Tabernacle, and it was constructed on a threshing floor on high ground on the north side of the city (2 Samuel 24; 1 Chronicles 21). Hundreds of years later King Hezekiah expanded the platform surrounding the Temple. When Jerusalem fell to the Babylonians in 586 B.C., the Temple was completely destroyed (2 Kings 25:1-21; 2 Chronicles 36:17-21; Jeremiah 39:1-10; 52:1-30). It was rebuilt in 515 B.C. after a group of Jews returned to Judea from exile in Babylon (Ezra 1:5-6:15; Nehemiah 7:5-65). Herod the Great completely rebuilt and expanded the Temple once again around 20 B.C., making it one of the largest temples in the Roman world. Jesus’ first believers often met together in Solomon’s Colonnade, a columned porch that encircled the Temple Mount, perhaps carrying on a tradition started by Jesus himself (John 10:23; Acts 3:11; 5:12). But Herod’s Temple did not last long: After many Jews revolted against Rome, the Romans eventually recaptured Jerusalem and destroyed the Temple in A.D. 70.
