21 I spake unto thee in thy prosperity; but thou saidst, I will not hear. This hath been thy manner from thy youth, that thou obeyedst not my voice.
and they played the harlot in Egypt; they played the harlot in their youth; there were their breasts pressed, and there was handled the bosom of their virginity. And the names of them were Oholah the elder, and Oholibah her sister: and they became mine, and they bare sons and daughters. And as for their names, Samaria is Oholah, and Jerusalem Oholibah. And Oholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians `her' neighbors, who were clothed with blue, governors and rulers, all of them desirable young men, horsemen riding upon horses. And she bestowed her whoredoms upon them, the choicest men of Assyria all of them; and on whomsoever she doted, with all their idols she defiled herself. Neither hath she left her whoredoms since `the days of' Egypt; for in her youth they lay with her, and they handled the bosom of her virginity; and they poured out their whoredom upon her. Wherefore I delivered her into the hand of her lovers, into the hand of the Assyrians, upon whom she doted. These uncovered her nakedness; they took her sons and her daughters; and her they slew with the sword: and she became a byword among women; for they executed judgments upon her. And her sister Oholibah saw this, yet was she more corrupt in her doting than she, and in her whoredoms which were more than the whoredoms of her sister. She doted upon the Assyrians, governors and rulers, `her' neighbors, clothed most gorgeously, horsemen riding upon horses, all of them desirable young men. And I saw that she was defiled; they both took one way. And she increased her whoredoms; for she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion, girded with girdles upon their loins, with flowing turbans upon their heads, all of them princes to look upon, after the likeness of the Babylonians in Chaldea, the land of their nativity. And as soon as she saw them she doted upon them, and sent messengers unto them into Chaldea. And the Babylonians came to her into the bed of love, and they defiled her with their whoredom, and she was polluted with them, and her soul was alienated from them. So she uncovered her whoredoms, and uncovered her nakedness: then my soul was alienated from her, like as my soul was alienated from her sister. Yet she multiplied her whoredoms, remembering the days of her youth, wherein she had played the harlot in the land of Egypt. And she doted upon their paramours, whose flesh is as the flesh of asses, and whose issue is like the issue of horses. Thus thou calledst to remembrance the lewdness of thy youth, in the handling of thy bosom by the Egyptians for the breasts of thy youth. Therefore, O Oholibah, thus saith the Lord Jehovah: Behold, I will raise up thy lovers against thee, from whom thy soul is alienated, and I will bring them against thee on every side: the Babylonians and all the Chaldeans, Pekod and Shoa and Koa, `and' all the Assyrians with them; desirable young men, governors and rulers all of them, princes and men of renown, all of them riding upon horses. And they shall come against thee with weapons, chariots, and wagons, and with a company of peoples; they shall set themselves against thee with buckler and shield and helmet round about; and I will commit the judgment unto them, and they shall judge thee according to their judgments. And I will set my jealousy against thee, and they shall deal with thee in fury; they shall take away thy nose and thine ears; and thy residue shall fall by the sword: they shall take thy sons and thy daughters; and thy residue shall be devoured by the fire. They shall also strip thee of thy clothes, and take away thy fair jewels. Thus will I make thy lewdness to cease from thee, and thy whoredom `brought' from the land of Egypt; so that thou shalt not lift up thine eyes unto them, nor remember Egypt any more. For thus saith the Lord Jehovah: Behold, I will deliver thee into the hand of them whom thou hatest, into the hand of them from whom thy soul is alienated; and they shall deal with thee in hatred, and shall take away all thy labor, and shall leave thee naked and bare; and the nakedness of thy whoredoms shall be uncovered, both thy lewdness and thy whoredoms. These things shall be done unto thee, for that thou hast played the harlot after the nations, and because thou art polluted with their idols. Thou hast walked in the way of thy sister; therefore will I give her cup into thy hand. Thus saith the Lord Jehovah: Thou shalt drink of thy sister's cup, which is deep and large; thou shalt be laughed to scorn and had in derision; it containeth much. Thou shalt be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of thy sister Samaria. Thou shalt even drink it and drain it out, and thou shalt gnaw the sherds thereof, and shalt tear thy breasts; for I have spoken it, saith the Lord Jehovah. Therefore thus saith the Lord Jehovah: Because thou hast forgotten me, and cast me behind thy back, therefore bear thou also thy lewdness and thy whoredoms. Jehovah said moreover unto me: Son of man, wilt thou judge Oholah and Oholibah? then declare unto them their abominations. For they have committed adultery, and blood is in their hands; and with their idols have they committed adultery; and they have also caused their sons, whom they bare unto me, to pass through `the fire' unto them to be devoured. Moreover this they have done unto me: they have defiled my sanctuary in the same day, and have profaned my sabbaths. For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it; and, lo, thus have they done in the midst of my house.
For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices: but this thing I commanded them, saying, Hearken unto my voice, and I will be your God, and ye shall be my people; and walk ye in all the way that I command you, that it may be well with you. But they hearkened not, nor inclined their ear, but walked in `their own' counsels `and' in the stubbornness of their evil heart, and went backward, and not forward. Since the day that your fathers came forth out of the land of Egypt unto this day, I have sent unto you all my servants the prophets, daily rising up early and sending them: yet they hearkened not unto me, nor inclined their ear, but made their neck stiff: they did worse than their fathers. And thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee. And thou shalt say unto them, This is the nation that hath not hearkened to the voice of Jehovah their God, nor received instruction: truth is perished, and is cut off from their mouth.
So the king sent Jehudi to fetch the roll; and he took it out of the chamber of Elishama the scribe. And Jehudi read it in the ears of the king, and in the ears of all the princes that stood beside the king. Now the king was sitting in the winter-house in the ninth month: and `there was a fire in' the brazier burning before him. And it came to pass, when Jehudi had read three or four leaves, that `the king' cut it with the penknife, and cast it into the fire that was in the brazier, until all the roll was consumed in the fire that was in the brazier. And they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words. Moreover Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll; but he would not hear them. And the king commanded Jerahmeel the king's son, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet; but Jehovah hid them.
We have sinned with our fathers, We have committed iniquity, we have done wickedly. Our fathers understood not thy wonders in Egypt; They remembered not the multitude of thy lovingkindnesses, But were rebellious at the sea, even at the Red Sea. Nevertheless he saved them for his name's sake, That he might make his mighty power to be known. He rebuked the Red Sea also, and it was dried up: So he led them through the depths, as through a wilderness. And he saved them from the hand of him that hated them, And redeemed them from the hand of the enemy. And the waters covered their adversaries; There was not one of them left. Then believed they his words; They sang his praise. They soon forgat his works; They waited not for his counsel, But lusted exceedingly in the wilderness, And tempted God in the desert. And he gave them their request, But sent leanness into their soul. They envied Moses also in the camp, `And' Aaron the saint of Jehovah. The earth opened and swallowed up Dathan, And covered the company of Abiram. And a fire was kindled in their company; The flame burned up the wicked. They made a calf in Horeb, And worshipped a molten image. Thus they changed their glory For the likeness of an ox that eateth grass. They forgat God their Saviour, Who had done great things in Egypt, Wondrous works in the land of Ham, `And' terrible things by the Red Sea. Therefore he said that he would destroy them, Had not Moses his chosen stood before him in the breach, To turn away his wrath, lest he should destroy `them'. Yea, they despised the pleasant land, They believed not his word, But murmured in their tents, And hearkened not unto the voice of Jehovah. Therefore he sware unto them, That he would overthrow them in the wilderness, And that he would overthrow their seed among the nations, And scatter them in the lands. They joined themselves also unto Baal-peor, And ate the sacrifices of the dead. Thus they provoked him to anger with their doings; And the plague brake in upon them. Then stood up Phinehas, and executed judgment; And so the plague was stayed. And that was reckoned unto him for righteousness, Unto all generations for evermore. They angered him also at the waters of Meribah, So that it went ill with Moses for their sakes; Because they were rebellious against his spirit, And he spake unadvisedly with his lips. They did not destroy the peoples, As Jehovah commanded them, But mingled themselves with the nations, And learned their works, And served their idols, Which became a snare unto them. Yea, they sacrificed their sons and their daughters unto demons, And shed innocent blood, Even the blood of their sons and of their daughters, Whom they sacrificed unto the idols of Canaan; And the land was polluted with blood. Thus were they defiled with their works, And played the harlot in their doings. Therefore was the wrath of Jehovah kindled against his people, And he abhorred his inheritance. And he gave them into the hand of the nations; And they that hated them ruled over them. Their enemies also oppressed them, And they were brought into subjection under their hand. Many times did he deliver them; But they were rebellious in their counsel, And were brought low in their iniquity. Nevertheless he regarded their distress, When he heard their cry: And he remembered for them his covenant, And repented according to the multitude of his lovingkindnesses. He made them also to be pitied Of all those that carried them captive. Save us, O Jehovah our God, And gather us from among the nations, To give thanks unto thy holy name, And to triumph in thy praise. Blessed be Jehovah, the God of Israel, From everlasting even to everlasting. And let all the people say, Amen. Praise ye Jehovah.
But they and our fathers dealt proudly and hardened their neck, and hearkened not to thy commandments, and refused to obey, neither were mindful of thy wonders that thou didst among them, but hardened their neck, and in their rebellion appointed a captain to return to their bondage. But thou art a God ready to pardon, gracious and merciful, slow to anger, and abundant in lovingkindness, and forsookest them not. Yea, when they had made them a molten calf, and said, This is thy God that brought thee up out of Egypt, and had wrought great provocations; yet thou in thy manifold mercies forsookest them not in the wilderness: the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go. Thou gavest also thy good Spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst. Yea, forty years didst thou sustain them in the wilderness, `and' they lacked nothing; their clothes waxed not old, and their feet swelled not. Moreover thou gavest them kingdoms and peoples, which thou didst allot after their portions: so they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan. Their children also multipliedst thou as the stars of heaven, and broughtest them into the land concerning which thou didst say to their fathers, that they should go in to possess it. So the children went in and possessed the land, and thou subduedst before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would. And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance: so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness. Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind their back, and slew thy prophets that testified against them to turn them again unto thee, and they wrought great provocations. Therefore thou deliveredst them into the hand of their adversaries, who distressed them: and in the time of their trouble, when they cried unto thee, thou heardest from heaven; and according to thy manifold mercies thou gavest them saviours who saved them out of the hand of their adversaries. But after they had rest, they did evil again before thee; therefore leftest thou them in the hand of their enemies, so that they had the dominion over them: yet when they returned, and cried unto thee, thou heardest from heaven; and many times didst thou deliver them according to thy mercies, and testifiedst against them, that thou mightest bring them again unto thy law. Yet they dealt proudly, and hearkened not unto thy commandments, but sinned against thine ordinances, (which if a man do, he shall live in them,) and withdrew the shoulder, and hardened their neck, and would not hear. Yet many years didst thou bear with them, and testifiedst against them by thy Spirit through thy prophets: yet would they not give ear: therefore gavest thou them into the hand of the peoples of the lands. Nevertheless in thy manifold mercies thou didst not make a full end of them, nor forsake them; for thou art a gracious and merciful God. Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and lovingkindness, let not all the travail seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day. Howbeit thou art just in all that is come upon us; for thou hast dealt truly, but we have done wickedly; neither have our kings, our princes, our priests, nor our fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies wherewith thou didst testify against them. For they have not served thee in their kingdom, and in thy great goodness that thou gavest them, and in the large and fat land which thou gavest before them, neither turned they from their wicked works. Behold, we are servants this day, and as for the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it. And it yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.
but they mocked the messengers of God, and despised his words, and scoffed at his prophets, until the wrath of Jehovah arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldeans, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or virgin, old man or hoary-headed: he gave them all into his hand.
And the children of Israel did that which was evil in the sight of Jehovah, and served the Baalim; and they forsook Jehovah, the God of their fathers, who brought them out of the land of Egypt, and followed other gods, of the gods of the peoples that were round about them, and bowed themselves down unto them: and they provoked Jehovah to anger. And they forsook Jehovah, and served Baal and the Ashtaroth. And the anger of Jehovah was kindled against Israel, and he delivered them into the hands of spoilers that despoiled them; and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies. Whithersoever they went out, the hand of Jehovah was against them for evil, as Jehovah had spoken, and as Jehovah had sworn unto them: and they were sore distressed. And Jehovah raised up judges, who saved them out of the hand of those that despoiled them. And yet they hearkened not unto their judges; for they played the harlot after other gods, and bowed themselves down unto them: they turned aside quickly out of the way wherein their fathers walked, obeying the commandments of Jehovah; `but' they did not so. And when Jehovah raised them up judges, then Jehovah was with the judge, and saved them out of the hand of their enemies all the days of the judge: for it repented Jehovah because of their groaning by reason of them that oppressed them and vexed them. But it came to pass, when the judge was dead, that they turned back, and dealt more corruptly than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their doings, nor from their stubborn way.
But Jeshurun waxed fat, and kicked: Thou art waxed fat, thou art grown thick, thou art become sleek; Then he forsook God who made him, And lightly esteemed the Rock of his salvation. They moved him to jealousy with strange `gods'; With abominations provoked they him to anger. They sacrificed unto demons, `which were' no God, To gods that they knew not, To new `gods' that came up of late, Which your fathers dreaded not. Of the Rock that begat thee thou art unmindful, And hast forgotten God that gave thee birth. And Jehovah saw `it', and abhorred `them', Because of the provocation of his sons and his daughters. And he said, I will hide my face from them, I will see what their end shall be: For they are a very perverse generation, Children in whom is no faithfulness.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Jeremiah 22
Commentary on Jeremiah 22 Keil & Delitzsch Commentary
Rebuke of the Ungodly Kings Jehoiakim and Jehoiachin, and Promise of a Righteous Branch of David. - This discourse begins with an exhortation to the king, his servants, and the people to do right and justice, and to eschew all unrighteousness, and with the warning, that in case of the contrary the royal palace will be reduced to ruins and Jerusalem destroyed by fire. After touching briefly on the fate of Jehoahaz, who has been deported to Egypt (Jeremiah 22:10-12), the discourse turns against Jehoiakim, rebukes his tyranny, in that he builds his house with unrighteousness and schemes only bloodshed and violence, and threatens him with ignominious ruin (Jeremiah 22:13-19). Then, after a threatening against Jerusalem (Jeremiah 22:20-23), it deals with Jechoniah, who is told he shall be carried to Babylon never to return, and without any descendant to sit on his throne (Jeremiah 22:24-30). Next, after an outcry of grief at the wicked shepherds, follows the promise that the Lord will gather the remnant of His flock out of all the lands whither they have been driven, that He will restore them to their fields and multiply them, and that He will raise up to them a good shepherd in the righteous branch of David (Jeremiah 23:1-8). - According to Jeremiah 21:1, Jeremiah spoke these words in the house of the king of Judah; whence we see that in this passage we have not merely ideas and scraps of addresses gathered together, such as had been on various occasions orally delivered by the prophet. It further appears from Jeremiah 22:10 and Jeremiah 22:13-17, that the portion of the discourse addressed to Jehoiakim was uttered in the first year of his reign; and from Jeremiah 22:24, where Jechoniah is addressed as king, that the utterance concerning him belongs to the short period (only three months long) of his reign. But the utterance concerning Jechoniah is joined with that concerning Jehoiakim on account of the close relationship in matter between them. The exhortation and warning against injustice, forming the introduction, as regards it contents, fits very well into the time of Jehoiakim (cf. Jeremiah 22:17 with Jeremiah 22:3). The promise with which the discourse concludes was apparently not spoken till the time of Jechoniah, shortly before his being taken to Babylon. So that we have here the discourses of Jeremiah belonging to the times of Jehoiakim and Jehoiachin respectively, joined into one continuous whole.
The king is warned against injustice, and the violent oppression of the poor and defenceless. - Jeremiah 22:1 . "Thus said Jahveh: Go down to the house of the king of Judah and speak there this word, Jeremiah 22:2 . And say: Hear the word of Jahveh, thou king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people, that go in by these gates. Jeremiah 22:3 . Thus hath Jahveh said: Do ye right and justice, and save the despoiled out of the hand of the oppressor; to stranger, orphan, and widow do no wrong, no violence; and innocent blood shed not in this place. Jeremiah 22:4 . For if ye will do this word indeed, then by the gates of this place there shall come in kings that sit upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. Jeremiah 22:5 . But if ye hearken not to these words, by myself have I sworn, saith Jahve, that this house shall become a desolation. Jeremiah 22:6 . For thus hath Jahveh said concerning the house of the king of Judah: A Gilead art thou to me, a head of Lebanon; surely I will make thee a wilderness, cities uninhabited; Jeremiah 22:7 . And will consecrate against thee destroyers, each with his tools, who shall hew down the choice of thy cedars and cast them into the fire. Jeremiah 22:8 . And there shall pass may peoples by this city, and one shall say to the other: Wherefore hath Jahveh done thus unto this great city? Jeremiah 22:9 . And they will say: Because they have forsaken the covenant of Jahveh their God, and worshipped other gods and served them."
Go down into the house of the king. The prophet could go down only from the temple; cf. Jeremiah 36:12 and Jeremiah 26:10. Not only the king is to hear the word of the Lord, but his servants too, and the people, who go in by these gates, the gates of the royal castle. The exhortation: to do right and justice, etc., is only an expansion of the brief counsel at Jeremiah 21:12, and that brought home to the heart of the whole people in Jeremiah 7:6, cf. Ezekiel 22:6. The form עשׁוק for עושׁק , Jeremiah 21:12, occurs only here, but is formed analogously to גּדול , and cannot be objected to. אל־תּנוּ is strengthened by "do no violence." On "kings riding," etc., cf. Jeremiah 17:25. - With Jeremiah 22:5 cf. Jeremiah 17:27, where, however, the threatening is otherwise worded. בּי , cf. Genesis 22:16. כּי introduces the contents of the oath. "This house" is the royal palace. לחרבּה as in Jeremiah 7:34, cf. Jeremiah 27:17. The threatening is illustrated in Jeremiah 22:6 by further description of the destruction of the palace. The royal castle is addressed, and, in respect of its lofty situation and magnificence, is called a Gilead and a head of Lebanon. It lay on the north-eastern eminence of Mount Zion (see on 1 Kings 7:12, note 1), and contained the so-called forest-house of Lebanon (1 Kings 7:2-5) and various other buildings built of cedar, or, at least, faced with cedar planks (cf. Jeremiah 22:14, Jeremiah 22:23); so that the entire building might be compared to a forest of cedars on the summit of Lebanon. In the comparison to Gilead, Gilead can hardly be adduced in respect of its great fertility as a pasturing land (Numbers 32:1; Micah 7:14), but in virtue of the thickly wooded covering of the hill-country of Gilead on both sides of the Jabbok. This is still in great measure clothed with oak thickets and, according to Buckingham, the most beautiful forest tracts that can be imagined; cf. C. v. Raumer, Pal . S. 82.
(Note: In 1834 Eli Smith travelled through it, and thus writes: "Jebel 'Ajlun presents the most charming rural scenery that I have seen in Syria. A continued forest of noble trees, chiefly the evergreen oak, covers a large part of it, while the ground beneath is clothed with luxuriant grass and decked with a rich variety of wild flowers. As we went from el-Husn to 'Ajlun our path lay along the summit of the mountain; and we often overlooked a large part of Palestine on one side and the whole of Haurân." - Rob. Phys. Geog . p. 54.)
אם לא is a particle of asseveration. This glorious forest of cedar buildings is to become a מדבּר , a treeless steppe, cities uninhabited. "Cities" refers to the thing compared, not to the emblem; and the plural, as being the form for indefinite generality, presents no difficulty. And the attachment thereto of a singular predicate has many analogies in its support, cf. Ew. §317, a . The Keri נושׁבוּ is an uncalled for emendation of the Chet . נושׁבה , cf. Jeremiah 6:5. - "I consecrate," in respect that the destroyers are warriors whom God sends as the executors of His will, see on Jeremiah 6:4. With "a man and his weapons," cf. Ezekiel 9:2. In keeping with the figure of a forest, the destruction is represented as the hewing down of the choicest cedars; cf. Isaiah 10:34. - Thus is to be accomplished in Jerusalem what Moses threatened, Deuteronomy 29:23; the destroyed city will become a monument of God's wrath against the transgressors of His covenant. Jeremiah 22:8 is modelled upon Deuteronomy 29:23., cf. 1 Kings 9:8., and made to bear upon Jerusalem, since, along with the palace, the city too is destroyed by the enemy.
From Jeremiah 22:10 onwards the exhortation to the evil shepherds becomes a prophecy concerning the kings of that time, who by their godless courses hurried on the threatened destruction. The prophecy begins with King Jehoahaz, who, after a reign of three months, had bee discrowned by Pharaoh Necho and carried captive to Egypt; 2 Kings 23:30-35; 2 Chronicles 36:1-4.
On Jehoahaz. - Jeremiah 22:10. "Weep not for the dead, neither bemoan him; weep rather for him that is gone away, for he shall no more return and see the land of his birth. Jeremiah 22:11. For thus saith Jahveh concerning Shallum, the son of Josiah king of Judah, who became king in his father Josiah's stead, and who went forth from this place: He shall not return thither more; Jeremiah 22:12. but in the place whither they have carried hi captive, there shall he die and see this land no more." The clause: weep not for the dead, with which the prophecy on Shallum is begun, shows that the mourning for King Josiah was kept up and was still heartily felt amongst the people ( 2 Chronicles 35:24.), and that the circumstances of his death were still fresh in their memory. למת without the article, although Josiah, slain in battle at Megiddo, is meant, because there was no design particularly to define the person. Him that goes or is gone away. He, again, is defined and called Shallum. This Shallum, who became king in his father Josiah's place, can be none other than Josiah's successor, who is called Joahaz in 2 Kings 23:30., 2 Chronicles 36:1; as was seen by Chrysost. and Aben-Ezra, and, since Grotius, by most commentators. The only question is, why he should here be called Shallum. According to Frc. Junius, Hitz., and Graf, Jeremiah compares Joahaz on account of his short reign with Shallum in Israel, who reigned but one month (2 Kings 15:13), and ironically calls him Shallum, as Jezebel called Jehu, Zimri murderer of his lord, 2 Kings 9:31. This explanation is unquestionably erroneous, since irony of such a sort is inconsistent with what Jeremiah says of Shallum. More plausible seems Hgstb.'s opinion, Christ . ii. p. 401, that Jeremiah gives Joahaz the name Shallum, i.e., the requited (cf. שׁלּם , 1 Chronicles 6:13, = משׁלּם , 1 Chronicles 9:11), as nomen reale , to mark him out as the man the Lord had punished for the evil of his doings. But this conjecture too is overthrown by the fact, that in the genealogy of the kings of Judah, 1 Chronicles 3:15, we find among the four sons of Josiah the name שׁלּוּם instead of Joahaz. Now this name cannot have come there from the present passage, for the genealogies of Chronicles are derived from old family registers. That this is so in the case of Josiah's sons, appears from the mention there of a fourth, Johanan, over and above the three known to history, of whom we hear nothing more. In the genealogical tables persons are universally mentioned by their own proper names, not according to "renamings" or surnames, except in the case that these have received the currency and value of historical names, as e.g., Israel for Jacob. On the ground of the genealogical table 1 Chron 3 we must accordingly hold that Joahaz was properly called Shallum, and that probably at his accession he assumed the name יואחז , "Jahveh sustains, holds." But Jeremiah might still have used the name Shallum in preference to the assumed Joahaz, because the former had verified itself in that king's fate. With Jeremiah 22:11 and Jeremiah 22:12, cf. 2 Kings 23:33-35. - The brief saying in regard to Joahaz forms the transition from the general censure of the wicked rulers of Judah who brought on the ruin of the kingdom, to the special predictions concerning the ungodly kings Jehoiakim and Jehoiachin, in whose time the judgment burst forth. In counselling not to weep for the dead king (Josiah), but for the departed one (Joahaz), Jeremiah does not mean merely to bewail the lot of the king carried prisoner to Egypt, but to foreshadow the misery that awaits the whole people. From this point of view Calv. well says: si lugenda est urbis hujus clades, potius lugendi sunt qui manebunt superstites quam qui morientur. Mors enim erit quasi requies, erit portus ad finienda omnia mala: Vita autem longior nihil aliud erit quam continua miseriarum series ; and further, that in the words: he shall no more return and see the land of his birth, Jeremiah shows: exilium fore quasi tabem, quae paulatim consumat miseros Judaeos. Ita mors fuisset illis dulcior longe, quam sic diu cruciari et nihil habere relaxationis . In the lot of the two kings the people had to recognise what was in store for itself.
The woe uttered upon Jehoiakim . - Jeremiah 22:13. "Woe unto him that buildeth his house with unrighteousness and his upper chambers with wrong, that maketh his fellow labour for nought, and giveth him not his hire; Jeremiah 22:14. That saith: I will build me a wide house and spacious upper chambers, and cutteth him out many windows, and covereth it with cedars, and painteth it with vermilion. Jeremiah 22:15. Art thou a king of thou viest in cedar? Did not thy father eat and drink, and do right and justice? Then it went well with him. Jeremiah 22:16. He did justice to the poor and wretched, then it was well. Is not this to know me? saith Jahveh. Jeremiah 22:17. For on nothing are thine eyes and thy heart set but on gain and on the blood of the innocent, to shed it, and on oppression and violence, to do them. Jeremiah 22:18. Therefore thus saith Jahveh concerning Jehoiakim the son of Josiah king of Judah: They shall not mourn for him, saying: Alas, my brother! and alas, sister! they shall not mourn for him: Alas, lord! and alas for his glory! Jeremiah 22:19. An ass's burial shall his burial be, dragged and cast far away from the gates of Jerusalem."
The prediction as to Jehoiakim begins with a woe upon the unjust oppression of the people. The oppression consisted in his building a magnificent palace with the sweat and blood of his subjects, whom he compelled to do forced labour without giving the labourers wages. The people must have felt this burden all the more severely that Jehoiakim, to obtain the throne, had bound himself to pay to Pharaoh a large tribute, the gold and silver for which he raised from the population according to Pharaoh's own valuation, 2 Kings 23:33. With "Woe to him that buildeth," etc., cf. Habakkuk 2:12; Micah 3:10. "That maketh his fellow labour," lit., through his neighbour he works, i.e., he causes the work to be done by his neighbour (fellow-man) for nought, without giving him wages, forces him to unpaid statute-labour. עבד בּ as in Leviticus 25:39, Leviticus 25:46. פּעל , labour, work, gain, then wages, cf. Job 7:2. Jehoiakim sought to increase the splendour of his kingship by palace-building. To this the speech points, put in his mouth at Jeremiah 22:14 : I will build me בּית מדּות , a house of extensions, i.e., a palace in the grand style, with spacious halls, vast chambers. מרוּח from רוח , to find vent, cheer up, 1 Samuel 16:23; not airy, but spacious, for quite a modest house might have airy chambers. וקרע is a continuation of the participle; literally: and he cuts himself out windows, makes huge openings in the walls for windows. This verb is used in Jeremiah 4:30 of opening up the eyes with paint. חלּוני presents some difficulty, seeing that the suffix of the first person makes no sense. It has therefore been held to be a contracted plural form (Gesen. Lehrgeb . S. 523) or for a dual (Ew. §177, a ), but without any proof of the existence of such formations, since גּובי , Amos 7:1; Nahum 3:17, is to be otherwise explained (see on Amos 7:1). Following on the back of J. D. Mich., Hitz., Graf, and Böttcher ( ausf. Gramm . §414) propose to connect the ו before ספוּן with this word and to read חלּוניו : and tears open for himself his windows; in support of which it is alleged that one cod. so reads. But this one cod . can decide nothing, and the suffix his is superfluous, even unsuitable, seeing that there can be no thought of another person's building; whereas the copula cannot well be omitted before ספוּן . For the rule adduced for this, that the manner of the principal action is frequently explained by appending infinitives absoll . (Ew. §280, a ), does not meet the present case; the covering with cedar, etc., does not refer to the windows, and so cannot be an explanation of the cutting out for himself. We therefore hold, with Böttcher ( Proben , S. 40), that חלּוני is an adjective formation, with the force of: abundant in windows, since this formation is completely accredited by כּילי and חרי (cf. Ew. §164, c ); and the objection alleged against this by Graf, that then no object is specified for "cutteth out," is not of much weight, it being easy to supply the object from the preceding "house:" and he cuts it out for himself abounding in windows. There needs be no change of וספוּן into וספון . For although the infin. absol . would be quite in place as continuation of the verb. fin . (cf. Ew. §351, c ), yet it is not necessary. The word is attached in zeugma to וקרע or חלּוני : and he covers with cedar, to: faces or overlays, for this verb does not mean to plank or floor, for which צפּה is the usual word, but hide, cover, and is used 1 Kings 6:9; 1 Kings 7:3, for roofing. The last statement is given in infin. absol .: וּמשׁוח :.los , and besmears it, paints it (the building) with שׁשׁר , red ochre, a brilliant colour (lxx μίλτος , i.e., acc. to Kimchi, red lead; see Gesen. thess s.v .).
In Jeremiah 22:15 Jeremiah pursues the subject: kingship and kingcraft do not consist in the erection of splendid palaces, but in the administration of right and justice. The reproachful question התמלך has not the meaning: wilt thou reign long? or wilt thou consolidate thy dominion? but: dost thou suppose thyself to be a king, to show thyself a king, if thy aim and endeavour is solely fixed on the building of a stately palace? "Viest," as in Jeremiah 12:5. בּארז , not: with the cedar, for תחרה is construed with the accus. of that with which one vies, but: in cedar, i.e., in the building of cedar palaces. It was not necessary to say with whom he vied, since the thought of Solomon's edifices would suggest itself. The lxx have changed בארז by a pointless quid pro quo into באחז , ἐν ̓́Αχαζ , for which Cod. Alex . and Arabs have ἐν ̓Αχαάβ . The fact that Ahab had built a palace veneered with ivory (1 Kings 22:39) is not sufficient to approve this reading, which Ew. prefers. Still less cause is there to delete בארז as a gloss (Hitz.) in order to obtain the rendering, justified neither by grammar nor in fact, "if thou contendest with thy father." To confirm what he has said, the prophet sets before the worthless king the example of his godly father Josiah. "Thy father, did not he eat and drink," i.e., enjoy life (cf. Ecclesiastes 2:24; Ecclesiastes 3:13)? yet at the same time he administered right and justice, like his forefather David; 2 Samuel 8:15. Then went it well with him and the kingdom. אז , Jeremiah 22:16, is wider than אז טו : in respect that he did justice to the poor and wretched, things went well, were well managed in the kingdom at large. In so doing consists "the knowing of me." The knowledge of Jahveh is the practical recognition of God which is displayed in the fear of God and a pious life. The infinitive nomin . דּעת has the article because a special emphasis lies on the word (cf. Ew. §277, c ), the true knowledge of God required to have stress laid on it. - But Jehoiakim is the reverse of his father. This thought, lying in Jeremiah 22:16, is illustrated in Jeremiah 22:17. For thine eyes are set upon nothing but gain. בּצע , gain with the suggestion of unrighteousness about it, cf. Jeremiah 6:13; Jeremiah 8:10. His whole endeavour was after wealth and splendour. The means of attaining this aim was injustice, since he not only withheld their wages from his workers (Jeremiah 22:13), but caused the innocent to be condemned in the judgment that he might grasp their goods to himself, as e.g., Ahab had done with Naboth. He also put to death the prophets who rebuked his unrighteousness, Jeremiah 26:23, and used every kind of lawless violence. "Oppression" is amplified by המרוּצה (from רצץ , cf. Deuteronomy 28:33; 1 Samuel 12:3), crushing, "what we call flaying people" (Hitz.); cf. on this subject, Micah 3:3.
As punishment for this, his end will be full of horrors; when he dies he will not be bemoaned and mourned for, and will lie unburied. To have an ass's burial means: to be left unburied in the open field, or cast into a flaying-ground, inasmuch as they drag out the dead body and cast it far from the gates of Jerusalem. The words: Alas, my brother! alas, etc.! are ipsissima verba of the regular mourners who were procured to bewail the deaths of men and women. The lxx took objection to the "alas, sister," and left it out, applying the words literally to Jehoiakim's death; whereas the words are but a rhetorical individualizing of the general idea: they will make no death-laments for him, and the omission destroys the parallelism. His glory, i.e., the king's. The idea is: neither his relatives nor his subjects will lament his death. The infinn. absoll . סחוב והשׁלך , dragging forth and casting (him), serve to explain: the burial of an ass, etc. In Jeremiah 36:30, where Jeremiah repeats this prediction concerning Jehoiakim, it is said: His dead body shall be cast out (exposed) to the heat by day and to the cold by night, i.e., rot unburied under the open sky.
As to the fulfilment of this prophecy, we are told, indeed, in 2 Kings 24:6 that Jehoiakim slept with his fathers, and Jehoiachin, his son, was king in his stead. But the phrase "to sleep with his fathers" denotes merely departure from this life, without saying anything as to the manner of the death. It is not used only of kings who died a peaceful death on a sickbed, but of Ahab (1 Kings 22:40), who, mortally wounded in the battle, died in the war-chariot. There is no record of Jehoiakim's funeral obsequies or burial in 2 Kings 24, and in Chr. there is not even mention made of his death. Three years after the first siege of Jerusalem by the Chaldeans, and after he had become tributary to the king of Babylon, Jehoiakim rose in insurrection, and Nebuchadnezzar sent against him the troops of the Chaldeans, Aramaeans, Moabites, and Ammonites. It was not till after the accession of Jehoiachin that Nebuchadnezzar himself appeared before Jerusalem and besieged it (2 Kings 24:1-2, and 2 Kings 24:10). So it is in the highest degree probable that Jehoiakim fell in battle against the Chaldean-Syrian armies before Jerusalem was besieged, and while the enemies were advancing against the city; also that he was left to lie unburied outside of Jerusalem; see on 2 Kings 24:6, where other untenable attempts to harmonize are discussed. The absence of direct testimony to the fulfilment of the prophecy before us can be no ground for doubting that it was fulfilled, when we consider the great brevity of the notices of the last kings' reigns given by the authors of the books of Kings and Chronicles. Graf's remark hereon is excellent: "We have a warrant for the fulfilment of this prediction precisely in the fact that it is again expressly recounted in Jer 36, a historical passage written certainly at a later time (Jeremiah 36:30 seems to contain but a slight reference to the prediction in Jeremiah 22:18-19, Jeremiah 22:30); or, while Jeremiah 22:12, Jeremiah 22:25. tallies so completely with the history, is Jeremiah 22:18. to be held as contradicting it?"
The ruin about to fall on Judah. - Jeremiah 22:20. "Go up on Lebanon and cry, and lift up thy voice in Bashan and cry from Abarim; for broken are all thy lovers. Jeremiah 22:21. I spake to thee in thy prosperity; thou saidst: I will not hear; that was thy way from thy youth up, that thou hearkenedst not to my voice. Jeremiah 22:22. All thy shepherds the wind shall sweep away, and thy lovers shall go into captivity; yea, then shalt thou be put to shame and ashamed for all thy wickedness. Jeremiah 22:23. Thou that dwellest on Lebanon and makest thy nest on cedars, how shalt thou sigh when pangs come upon thee, pain as of a woman in travail!" - It is the people personified as the daughter of Zion, the collective population of Jerusalem and Judah, that is addressed, as in Jeremiah 7:29. She is to lift up her wailing cry upon the highest mountains, that it may be heard far and near. The peaks of the mountain masses that bordered Palestine are mentioned, from which one would have a view of the land; namely, Lebanon northwards, the mountains of Bashan (Psalms 86:16) to the north-east, those of Abarim to the south-east, amongst which was Mount Nebo, whence Moses viewed the land of Canaan, Numbers 27:12; Deuteronomy 32:49. She is to lament because all her lovers are destroyed. The lovers are not the kings (Ros., Ew., Neum. Nהg. ), nor the idols (Umbr.), but the allied nations (J. D. Mich., Maur., Hitz.), for whose favour Judah had intrigued (Jeremiah 4:30) - Egypt (Jeremiah 2:36) and the little neighbouring states (Jeremiah 27:3). All these nations were brought under the yoke by Nebuchadnezzar, and could not longer give Judah help (Jeremiah 28:14; Jeremiah 30:14). On the form צעקי , see Ew. 41, c .
Jeremiah 22:21-23
The cause of this calamity: because Judah in its prosperity had not hearkened to the voice of its God. שׁלות , from שׁלוה , security, tranquillity, state of well-being free from anxiety; the plur. denotes the peaceful, secure relations. Thus Judah had behaved from youth up, i.e., from the time it had become the people of God and been led out of captivity; see Jeremiah 2:2; Hosea 2:17. - In Jeremiah 22:22 תּרעה is chosen for the sake of the word-play with רעיך , and denotes to depasture, as in Jeremiah 2:16. As the storm-wind, especially the parching east wind, depastures, so to speak, the grass of the field, so will the storm about to break on Judah sweep away the shepherds, carry them off; cf. Jeremiah 13:24, Isaiah 27:8; Job 27:21. The shepherds of the people are not merely the kings, but all its leaders, the authorities generally, as in Jeremiah 10:21; and "thy shepherds" is not equivalent to "thy lovers," but the thought is this: Neither its allies nor its leaders will be able to help; the storm of calamity will sweep away the former, the latter must go captive. So that there is no need to alter רעיך into רעיך (Hitz.). With the last clause cf. Jeremiah 2:36. Then surely will the daughter of Zion, feeling secure in her cedar palaces, sigh bitterly. The inhabitants of Jerusalem are said to dwell in Lebanon and to have their nests in cedars in reference to the palaces of cedar belonging to the great and famous, who at the coming destruction will suffer most. As to the forms ישׁבתּי and מקנּנתּי , see on Jeremiah 10:17. The explanation of the form נחנתּי is disputed. Ros., Ges., and others take it for the Niph. of חנן , with the force: to be compassionated, thus: who deserving of pity or compassion wilt thou be! But this rendering does not give a very apt sense, even if it were not the case that the sig. to be worthy of pity is not approved by usage, and that it is nowhere taken from the Niph. We therefore prefer the derivation of the word from אנץ , Niph. נאנח .hpi , contr. ננח , a derivative founded on the lxx rendering: τὶ καταστενάξεις , and Vulg. quomodo congemuisti . The only question that then remains is, whether the form נחנתּ has arisen by transposition from ננחתּ , so as to avoid the coming together of the same letter at the beginning (Ew., Hitz., Gr.); or whether, with Böttch. ausf. Gramm . §1124, B , it is to be held as a reading corrupted from ננחתּי . With "pangs," etc., cf. Jeremiah 13:21; Jeremiah 6:24.
Against Jehoiachin or Jechoniah. - Jeremiah 22:24. "As I live, saith Jahveh, though Conjahu, the son of Jehoiakim, the king of Judah, were a signet ring on my right hand, yet would I pluck him thence, Jeremiah 22:25. And give thee into the hand of them that seek thy life, and into the hand of them of whom thou art afraid, and into the hand of Nebuchadrezzar the king of Babylon, and into the hand of the Chaldeans; Jeremiah 22:26. And will cast thee and thy mother that bare thee into another land where ye were not born; and there shall ye die. Jeremiah 22:27. And into the land whither they lift up their soul to return, thither shall they not return. Jeremiah 22:28. Is this man Conjahu a vessel despised and to be broken, or an utensil wherein one has no pleasure? Jeremiah 22:29. O land, land, land, hear the word of Jahveh! Jeremiah 22:30. Thus hath Jahveh said: Write down this man as childless, as a man that hath no prosperity in his life; for no man of his seed shall prosper that sitteth upon the throne of David and ruleth widely over Judah."
The son and successor of Jehoiakim is called in 2 Kings 24:6., 2 Chronicles 36:8., Jeremiah 52:31, Jehojachin , and in Ezekiel 1:2, Jojachin ; here, Jeremiah 22:24, Jeremiah 22:28, and Jeremiah 37:1, Conjahu ; in Jeremiah 24:1, Jeconjahu ; and in Jeremiah 27:20; Jeremiah 28:4; Jeremiah 29:2, Esther 2:6; 1 Chronicles 3:16, Jeconjah . The names Jeconjahu and abbreviated Jeconjah are equivalent to Jojachin and Jehojachin, i.e., Jahveh will establish. Jeconjah was doubtless his original name, and so stands in the family register, 1 Chronicles 3:16, but was at his accession to the throne changed into Jehojachin or Jojachin, to make it liker his father's name. The abbreviation of Jeconjahu into Conjahu is held by Hgstb. Christol . ii. p. 402, to be a change made by Jeremiah in order by cutting off the y ( will establish) to cut off the hope expressed by the name, to make "a Jeconiah without the J, a 'God will establish' without the will ." For two reasons we cannot adopt this as the true view: 1. The general reason, that if Jeremiah had wished to adumbrate the fate of the three kings (Jehoahaz, Jehoiakim, and Jehoiachin) by making changes in their names, he would then have changed the name of Jehoiakim in like manner as he did that of Jehoahaz into Shallum, and that of Jehoiachin into Conjahu. The argument by which Hgstb. seeks to justify the exception in the one case will not hold its own. Had Jeremiah thought it unseemly to practise a kind of conceit, for however solemn a purpose, on the name of the then reigning monarch, then neither could he have ventured on the like in the case of Jehoiachin; for the present prediction was not, as Hgstb. assumed, uttered before his accession, but, as may be seen from the title king of Judah, Jeremiah 22:24, after he had ascended the throne, was actually king. Besides. 2. the name Conjahu occurs also at Jeremiah 37:1, in a historical heading, as of equal dignity with Jeconjahu, Jeremiah 29:2; Jeremiah 28:4, etc., where a name proper only to prophetic discourse would not have been in place. The passages in which the prophets express the character and destiny of a person in a name specially formed for the purpose, are of another kind. There we have always: they shall call his name, or: his name shall be; cf. Jeremiah 33:16; Isaiah 9:5; Isaiah 62:4; Ezekiel 48:35. That the name Jeconjah has not merely the prophet's authority, is vouched for by 1 Chronicles 3:15; Esther 2:6, and by the historical notices, Jeremiah 24:1; Jeremiah 27:20; Jeremiah 28:4; Jeremiah 29:2. And the occurrence of the name Jojachin only in 2 Kings 24; 2 Chronicles 36:1; Jeremiah 52:31, and Ezekiel 1:2 is in consequence of the original documents used by the authors of these books, where, so to speak, the official names were made use of; whereas Jeremiah preferred the proper, original name which the man bore as the prince-royal and son of Jehoiakim, and which was therefore the current and best known one.
The utterance concerning Jechoniah is more distinct and decided than that concerning Jehoiakim. With a solemn oath the Lord not only causes to be made known to him that he is to be cast off and taken into exile, but further, that his descendants are debarred from the throne for ever. Nothing is said of his own conduct towards the Lord. In 2 Kings 24:9 and 2 Chronicles 36:9 it is said of him that he did that which was displeasing to the Lord, even as his father had done. Ezekiel confirms this sentence when in Ezekiel 19:5-9 he portrays him as a young lion that devoured men, forced widows, and laid cities waste. The words of Jahveh: Although Conjahu were a signet ring on my right hand, convey no judgment as to his character, but simply mean: Although he were as precious a jewel in the Lord's eyes as a signet ring (cf. Haggai 2:23), the Lord would nevertheless cast him away. כּי before אם introduces the body of the oath, as in Jeremiah 22:5, and is for rhetorical effect repeated before the apodosis, as in 2 Samuel 3:9; 2 Samuel 2:27, etc. Although he were, sc. what he is not; not: although he is (Graf); for there is no proof for the remark: that as being the prince set by Jahveh over His people, he has really as close a connection with Him. Hitz.'s explanation is also erroneous: "even if, seeking help, he were to cling so closely to me as a ring does to the finger." A most unnatural figure, not supported by reference to Song of Solomon 8:6. As to אתּקנךּ , from נתק with ן epenth ., cf. Ew. §250, b . - From Jeremiah 22:25 on, the discourse is addressed directly to Jechoniah, to make his rejection known to him. God will deliver him into the hand of his enemies, whom he fears, namely, into the hand of Nebuchadnezzar and the Chaldeans, and cast him with his mother into a strange land, where he shall die. The mother was called Nehushta , 2 Kings 24:8, and is brought forward in 29:2 as גּבירה . On the fulfilment of this threatening, see 2 Kings 24:12, 2 Kings 24:15; Jeremiah 24:1; Jeremiah 29:2. The construction הארץ is like that of הגּפן נכריּה , Jeremiah 2:21; and the absence of the article from אחרת is no sufficient reason for holding it to be a gloss (Hitz.), or for taking the article in הארץ to be a slip caused by על הארץ , Jeremiah 22:27. To lift up their souls, i.e., to direct their longings, wishes, towards a thing, cf. Deuteronomy 24:15; Hosea 4:8, etc. - The further sentence on Jechoniah was not pronounced after he had been carried captive, as Näg. infers from the perfects הוּטלוּ and השׁלכוּ . The perfects are prophetic. The question: Is this man a vessel despised and to be broken ( עצב , vas fictile )? is an expression of sympathising regret on the part of the prophet for the unhappy fate of the king; but we may not hence conclude that Jeremiah regarded him as better than his father. The prophet's sympathy for his fate regarded less the person of the unfortunate king than it did the fortunes of David's royal seed, in that, of Jechoniah's sons, none was to sit on the throne of David (Jeremiah 22:30). Ew. has excellently paraphrased the sense: "Although there is many a sympathising heart in the land that bitterly laments the hard fate of the dear young king, who along with his infant children has been (? will be) dragged away, yet it is God's unchangeable decree that neither he nor any of his sons shall ascend the throne of David." נפוּץ , not: broken, but: that shall be broken (cf. Ew. §335, b ). Wherefore are they - he and his seed - cast out? At his accession Jehoiachin was eighteen years old, not eight, as by an error stands in 2 Chronicles 36:9, see on 2 Kings 24:8; so that when taken captive, he might well enough have children, or at least one son, since his wives are expressly mentioned in the account of the captivity, 2 Kings 24:15. That the sons mentioned in 1 Chronicles 3:16 and 1 Chronicles 3:17 were born to him in exile, cannot be inferred from that passage, rightly understood, see on that passage. The fact that no sons are mentioned in connection with the carrying captive is simply explained by the fact that they were still infants.
The land is to take the king's fate sore to heart. The triple repetition of the summons: Land, gives it a special emphasis, and marks the following sentence as of high importance; cf. Jeremiah 7:4; Ezekiel 21:32; Isaiah 6:3. Write him down, record him in the family registers, as childless, i.e., as a man with whom his race becomes extinct. This is more definitely intimated in the parallel member, namely, that he will not have the fortune to have any of his posterity sit on the throne of David. This does not exclude the possibility of his having sons; it merely implies that none of them should obtain the throne. ערירי sig. lit., solitary, forsaken. Thus a man might well be called who has lost his children by death. Acc. to 1 Chronicles 3:16., Jechoniah had two sons, Zedekiah and Assir, of whom the former died childless, the second had but one daughter; and from her and her husband, of the line of Nathan, was born Shealtiel, who also died childless; see the expos. of 1 Chronicles 3:16. Jechoniah was followed on the throne by his uncle Mattaniah, whom Nebuchadnezzar installed under the name of Zedekiah. He it was that rose in insurrection against the king of Babylon, and after the capture of Jerusalem was taken prisoner while in flight; and being carried before Nebuchadnezzar at Riblah, saw his sons put to death before his eyes, was then made blind, thrown in chains, and carried a prisoner to Babylon, 2 Kings 25:4.