In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison. He spoke kindly to him, and set his throne above the throne of the kings who were with him in Babylon, and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life. For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.
Parallel Translations
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In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison.
He spoke kindly to him, and set his throne above the throne of the kings who were with him in Babylon,
and changed his prison garments. Jehoiachin ate bread before him continually all the days of his life.
For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.
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And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth day of the month, that Evil-merodach king of Babylon in the first year of his reign lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison,
And spake kindly unto him, and set his throne above the throne of the kings that were with him in Babylon,
And changed his prison garments: and he did continually eat bread before him all the days of his life.
And for his diet, there was a continual diet given him of the king of Babylon, every day a portion until the day of his death, all the days of his life.
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And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth day of the month, that Evil-merodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison.
And he spoke kindly to him, and set his throne above the throne of the kings that were with him in Babylon.
And he changed his prison garments, and did eat bread before him continually all the days of his life.
And for his allowance, there was a continual allowance given him of the king of Babylon, every day a portion until the day of his death, all the days of his life.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (22)
- 2 Kings 25:27-30 (v31) In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month,…
- Psalms 3:3 (v31) But you, Yahweh, are a shield around me, my glory, and the one who lifts up my head.
- 2 Samuel 9:10 (v34) Till the land for him, you, your sons, and your servants. Bring in the harvest, that your master’s son may have bread to eat; but…
- Genesis 40:13 (v31) Within three more days, Pharaoh will lift up your head, and restore you to your office. You will give Pharaoh’s cup into his hand, the way…
- 2 Samuel 9:7 (v33) David said to him, “Don’t be afraid; for I will surely show you kindness for Jonathan your father’s sake, and will restore to you all the…
Show all 22 cross-references
- Psalms 27:6 (v31) Now my head will be lifted up above my enemies around me. I will offer sacrifices of joy in his tent. I will sing, yes, I will sing praises…
- Proverbs 21:1 (v31) The king’s heart is in Yahweh’s hand like the watercourses. He turns it wherever he desires.
- Matthew 6:11 (v34) Give us today our daily bread.
- Luke 11:3 (v34) Give us day by day our daily bread.
- Genesis 41:14 (v33) Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon. He shaved himself, changed his clothing, and came in…
- Genesis 41:42 (v33) Pharaoh took off his signet ring from his hand, and put it on Joseph’s hand, and arrayed him in robes of fine linen, and put a gold chain…
- 2 Samuel 9:13 (v33) So Mephibosheth lived in Jerusalem; for he ate continually at the king’s table. He was lame in both his feet.
- 1 Kings 2:7 (v33) But show kindness to the sons of Barzillai the Gileadite, and let them be among those who eat at your table; for so they came to me when I…
- Proverbs 12:25 (v32) Anxiety in a man’s heart weighs it down, but a kind word makes it glad.
- Genesis 40:20 (v31) On the third day, which was Pharaoh’s birthday, he made a feast for all his servants, and he lifted up the head of the chief cup bearer and…
- Job 22:29 (v31) When they cast down, you will say, ‘be lifted up.’ He will save the humble person.
- Psalms 30:11 (v33) You have turned my mourning into dancing for me. You have removed my sackcloth, and clothed me with gladness,
- Isaiah 61:1-3 (v33) The Lord Yahweh’s Spirit is on me, because Yahweh has anointed me to preach good news to the humble. He has sent me to bind up the broken…
- Jeremiah 27:6-11 (v32) Now I have given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant. I have also given the animals of the…
- Daniel 2:37 (v32) You, O king, are king of kings, to whom the God of heaven has given the kingdom, the power, the strength, and the glory.
- Daniel 5:18-19 (v32) “You, king, the Most High God gave Nebuchadnezzar your father the kingdom, and greatness, and glory, and majesty. Because of the greatness…
- Zechariah 3:4 (v33) He answered and spoke to those who stood before him, saying, “Take the filthy garments off him.” To him he said, “Behold, I have caused…
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain On vv31, 33, 34 That is, restored him to liberty and honor.
That is, restored him to liberty and honor.
Geneva Bible (1599) marginal notes — public domain.
Matthew Poole 1685 · Public Domain On vv31, 32, 34 Jehoiachin began his reign at eighteen years of age,…
Jehoiachin began his reign at eighteen years of age, 2Ki 24:8, and reigned but three months, but that he yielded himself to the king of Babylon besieging him, Jer 52:12, in the eighth year of the king of Babylon’s reign. He was a prisoner in Babylon, (as appeareth by this text,) in which circumstances he continued (as appears from this text) about thirty years; which was during the whole reign of Nebuchadrezzar, sometimes called Nebuchadnezzar, sometimes Nebuchodonosor. Evil-merodach was son to this Nebuchadrezzar, who, in the twelfth month of that year, the twenty-fifth day of the month, (saith this text, but, 2Ki 25:27, it is the twenty-seventh day; but that difference may easily be reconciled: the penman of this part of holy writ might count precisely from the day of his father’s death, and the penman of the Book of Kings from the time of the coronation of Evil-merodach, or when he openly showed himself as king; or the one might reckon from the day that Evil-merodach decreed the thing, the other from the day when he put it in execution,)
lifted up the head, which signifies in Scripture the altering of one’s estate that is in misery, Gen 40:20, which is all that is here meant, for his bringing him out of prison is mentioned in the next words. The reason of this favour is variously guessed at. The reverend author of our English Annotations fancieth that Evil-merodach might be much of the same age with him, and that Jehoiachin got into the acquaintance of this Evil-merodach during his thirty years’ captivity, who considering his long imprisonment, and that now there was no danger of his heading the Jews, (whose city had now been destroyed twenty-five years and upward,) this prince out of his humanity might show him this favour; nor are such things unusual in nations upon their changes of princes and counsellors.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v31 This passage of story concerning the reviving which king…
This passage of story concerning the reviving which king Jehoiachin had in his bondage we had likewise before (Kg2 25:27-30), only there it is said to be done on the twenty-seventh day of the twelfth month, here on the twenty-fifth; but in a thing of this nature two days make a very slight difference in the account. It is probable that the orders were given for his release on the twenty-fifth day, but that he was not presented to the king till the twenty-seventh. We may observe in this story, 1. That new lords make new laws. Nebuchadnezzar had long kept this unhappy prince in prison; and his son, though well-affected to the prisoner, could not procure him any favour, not one smile, from his father, any more than Jonathan could for David from his father; but, when the old peevish man was dead, his son countenanced Jehoiachin and made him a favourite. It is common for children to undo what their fathers have done; it were well if it were always as much for the better as this was. 2. That the world we live in is a changing world. Jehoiachin, in his beginning, fell from a throne into a prison, but here he is advanced again to a throne of state (Jer 52:32), though not to a throne of power. As, before, the robes were changed into prison-garments, so now they were converted into robes again. Such chequer-work is this world; prosperity and adversity are set the one over-against the other, that we may learn to rejoice as though we rejoiced not and weep as though we wept not. 3. That, though the night of affliction be very long, yet we must not despair but that the day may dawn at last. Jehoiachin was thirty-seven years a prisoner, in confinement, in contempt, ever since he was eighteen years old, in which time we may suppose him so inured to captivity that he had forgotten the sweets of liberty; or, rather, that after so long an imprisonment it would be doubly welcome to him. Let those whose afflictions have been lengthened out encourage themselves with this instance; the vision will at the end speak comfortably, and therefore wait for it. Dum spiro spero - While there is life there is hope. Non si male nunc, et olim sic erit - Though now we suffer, we shall not always suffer. 4. That god can make his people to find favour in the eyes of those that are their oppressors, and unaccountably turn their hearts to pity them, according to that word (Psa 106:46), He made them to be pitied of all those that carried them captives. He can bring those that have spoken roughly to speak kindly, and those to feed his people that have fed upon them. Those therefore that are under oppression will find that it is not in vain to hope and quietly to wait for the salvation of the Lord. Therefore our times are in God's hand, because the hearts of all we deal with are so. 5. And now, upon the whole matter, comparing the prophecy and the history of this book together, we may learn, in general, (1.) That it is no new thing for churches and persons highly dignified to degenerate, and become very corrupt. (2.) That iniquity tends to the ruin of those that harbour it; and, if it be not repented of and forsaken, will certainly end in their ruin: (3.) That external professions and privileges will not only not amount to an excuse for sin and an exemption from ruin, but will be a very great aggravation of both. (4.) That no word of God shall fall to the ground, but the event will fully answer the prediction; and the unbelief of man shall not make God's threatenings, any more than his promises, of no effect. The justice and truth of God are here written in bloody characters, for the conviction or the confusion of all those that make a jest of his threatenings. Let them not be deceived, God is not mocked.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv31–33 And spake kindly unto him,.... Used him with great…
And spake kindly unto him,.... Used him with great familiarity, treated him with great respect: or, "spake good things to him" (s); comforted him in his captive state, and promised him many favours; and was as good as his word:
and set his throne above the throne of the kings that were with him in Babylon; these kings were either petty kings over the several provinces that belonged to the Chaldean monarchy, that were occasionally at Babylon; or rather the kings Nebuchadnezzar had conquered, and taken captive, as Jehoiachin; such as the kings of Moab, Ammon, Edom, &c. these, notwithstanding they were captives, had thrones of state, partly in consideration of their former dignity, and partly for the glory of the Babylonish monarch; now Jehoiachin's throne was higher and more grand and stately than the rest, to show the particular respect the king of Babylon had for him.
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(s) "ac locutus est cum eo bona", V. L. Schmidt.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v34 All the days of his life - Here ends…
All the days of his life - Here ends the history of the kingdom of Judah. I shall only observe the severe judgment of God upon this people, whose kingdom was made up of the two tribes of Judah and Benjamin, and half the tribe of Manasseh. In the numbering of the persons belonging to these two tribes, Num. i, 27, 35, 37, (counting half of the number of the tribe of Manasseh) we find one hundred twenty-six thousand one hundred: Num. xxvi, 22, 34, 41, we find of them one hundred forty-eight thousand four hundred and fifty. Here, ver. lii, 30, we find no more of them carried into captivity, than four thousand and six hundred. From whence we may judge what a multitude of them were slain by the sword, by the famine, and pestilence! It is a dreadful thing to fall into the hands of the living God, to mock his messengers, despise his words, and misuse his prophets, 'till there be no remedy, 2 Chron. xxxvi, 16.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv31–34 Verse 31. In the twelfth month] Answering nearly to…
Verse 31. In the twelfth month] Answering nearly to our twenty-fifth of April, A.M. 3442.
Lifted up the head of Jehoiachin] This phrase is taken from Ge 40:13. It is founded on the observation that those who are in sorrow hold down their heads, and when they are comforted, or the cause of their sorrow removed, they lift up their heads. The Hebrew phrase, lift up the head, signifies to comfort, cheer, make happy.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv31, 33 Jer 52:31-32. In the seven and thirtieth year of…
Jer 52:31-32. In the seven and thirtieth year of the captivity of Jehoiachin, &c. — This note of time confirms the observation formerly made, namely, that the Scripture computation of the beginning of Nebuchadnezzar’s reign anticipates that of the Babylonians by two years, which two years he reigned with his father: see note on Jer 25:1. In the five and twentieth day of the month, Evil-merodach lifted up the head of Jehoiachin — Released him out of prison, where he had lain thirty-seven years, and advanced him. In the parallel place, 2Ki 25:27, where see the notes, we read, the seven and twentieth day of the month, which difference between the two passages, Lowth thinks may be reconciled, by supposing that his advancement was resolved upon the 25th day, but not brought to pass till the 27th. In the first year of his reign — Hebrew, בשׁנת מלכתו, literally, in the year of his reign, or kingdom, that is, the year coincident with the beginning of it, from whence the date is taken. So that the word first is virtually implied in the phrase. Spake kindly unto him, and set his throne above the throne of kings — See 2Ki 25:28-30. This clause may perhaps be more properly rendered, Set his seat above the seat of the kings, which may easily be understood to signify, that the king of Babylon showed him more respect and honour than he did to any of the other captive princes, by placing him nearest to himself: see Est 3:1. “It is probable,” says Blaney, “the phrase may have proceeded from the custom of placing cushions for persons of more than ordinary distinction in the place allotted them to sit in.” See Harmer, chap. 6. observ. 26.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv31–32 Joachin. He had been thrown into prison when 18…
Joachin. He had been thrown into prison when 18 years old, and continued there 37 years. It is not probable that Jeremias wrote this. Evilmerodach had also been the same in prison. --- Five: 4 Kings has seven. Probably Nabuchodonosor died on the 25th, and his son then resolved to liberate Joachin; which he did on the 27th.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v31 3127And it came to pass in the seven and…
5. THE FAVORABLE TURN IN THE FATE OF JEHOIACHIN
Jer_52:31-34
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3127And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth day of the month, that Evil-merodach king of Babylon, in the first year of his reign, lifted up 32the head of Jehoiachin king of Judah, and brought him forth out of prison, and spake kindly unto him, and set his throne above the throne of the kings that were 33with him in Babylon, and changed28 his prison garments: and he did continually 34eat bread before him all the days of his life. And for his diet, there was a continual diet given him of the king of Babylon, every day a portion [the day’s requirements] until the day of his death, all the days of his life.
EXEGETICAL AND CRITICAL
To this section there is an almost exactly corresponding one in 2 Kings 25 (27–30). The differences are unessential: instead of the twenty-fifth day, 2 Ki. 25:31 has the twenty-seventh (comp Jer_52:25, where the reverse is the case), so that one is tempted to think that one of the two authors has interchanged these two passages; (comp. also rems, on Jer_52:12). For other differences comp. the Textual Notes.—The expression to lift up the head, is found also in Gen_40:13 coll. 19 and 20, and designates the elevation of one who is prostrate. Comp. the expression in another sense in Exo_30:12; Num_1:2, etc.; Psa_83:3.—In the first year of his reign. It was evidently an act of grace, which Evil-merodach performed on the occasion of his ascending the throne. May not the influence of Daniel and other highly esteemed Jews at the Babylonian court have operated in favor of the imprisoned king?—Out of prison. Comp. rems. on Jer_37:4.—Above the throne. This expression does not mean that Jehoiachin received a seat on the same level, but surpassing the others in height, but that his seat stood higher up than the others, i.e., that he could sit nearer to the king. Whether the others were princes constantly or transiently present, may be left undecided. Perhaps both.—His diet, אֲרֻחָה (comp. Jer_40:6), evidently comprehends all that Jehoiachin needed for himself and household, besides the food which he had at the royal table. The accumulation of expressions, indicating that Jehoiachin continued without interruption to the end of his life to enjoy royal honors, shows that this fact gave great satisfaction to the author.—On the chronological relations, comp. Niebuhr, Ass. u. Babel., S. 87 sqq.; Duncker, Gesch d. Alterth, L, S. 864, 5. —The ascension of the throne by Evil-merodach occurred in the year B. C., 561. It is not absolutely impossible that Jeremiah was still alive at this time. Supposing that he began his ministry at the age of twenty, he would be then about eighty-six. Comp. the dates in Jer_23:3, and Jer_52:31. It is also not impossible that he received in Egypt the news of Jehoiachin’s exaltation. But this notice includes not only the liberation of the ex-king, but his death (Jer_52:33-34). Thus vanishes all probability of Jeremiah’s being its author, as well as from the consideration that the notice, if proceeding from Jeremiah, must have been found in another place, and not at the close of this supplement, evidently compiled by a later hand.
Footnotes:
[27]Jer_52:31.—2 Kings 25 for מַלְכֻתוֹ has מָלְכוֹ; וַיֹצֵא אֹתוֹ is wanting; for הַכְּלּיא it reads כֶּלֶא, instead of לְכִסֵּא מִּמַּעַל more simply מֵעַל כִּסֵּא; further שִׁנָּא for שִׁנָּה (Jer_52:33); for לְפָנָיו תָּמִיד the same words reversed, for מֶוֶךְ בָּבֶּל (Jer_52:34) merely הַמֶּלֶךְ; the words עַד יוֹם מוֹחוֹ are entirely wanting in 2 Kings. All these alterations indicate that the author of 2 Kings 25 endeavored to give an, in his opinion, improved text.
[28]Jer_52:33.—שִׁנָּה is the Hebrew, שִׁנָּא (2 Kings 25) the later Aramaic form. Comp. Olsh., § 233, Anm., and § 246, b Anm.
DOCTRINAL AND ETHICAL
1. “Docemur hoc capite, quod comminationes divinæ rum sint de pelvi fulgura, quodque Deus pro misericordia sua infinita calamitates a se immissas mitigare plerumque soleat, si seria interveniat pœnitentia.” Förster.
2. On Jer_52:1-3. “From this we see why God sometimes places ungodly rulers over a country, who cast it to destruction. It is done on account of the rulers’ and the people’s sins, that they may draw down the well merited punishment, as Sirach says. On account of violence, injustice and avarice, a kingdom passes from one nation to another (Jer_10:8). So also says king Solomon. Because of the sins of a nation occur many changes of rulers, but for the sake of the people who are intelligent and reasonable, the State is prolonged (Pro_28:2).” Wurtemb. Summarien.
3. On Jer_52:4. “God allows many slight and mild punishments to come as warnings, till at last comes the finishing stroke. This is a witness to the divine long-suffering (Rom_2:4).” Cramer.
4. On Jer_52:6. “The fact that in this siege compassionate women had to kill and eat their own children (Lam_4:10) is a reminder that by bodily hunger God would punish; 1. satiation and disgust towards His holy word and soul-food; 2. the terrible offering up of children to Moloch; 3. the loose discipline of children.” Cramer.
5. On Jer_52:7. “No fortress can protect the ungodly, even though they had their nest in the clouds.” Cramer.
6. On Jer_52:8. “An example of faithless, perjured men of war. But as Zedekiah broke his oath to the king at Babylon, he was paid back in the same coin.” Cramer. “His people forsook the poor king Zedekiah on his flight and he was captured, from which we see that great men cannot depend on their body-guard; these flee in time of need, and leave their masters in the lurch. The surest and best protection is when we have the holy angels for our guard … This angelic protection is, however, to be obtained and preserved by faith and godliness, but is lost by unbelief and ungodly conduct.” Wurtemb. Summ.
7. On Jer_52:9-11. The punishment of perjury. “Ubi monemur, quod fides hosti, etiam barbaro, qualis hodie Turca, a Christianis data, mimine violanda.” Förster.
8. On Jer_52:9. sqq. “God had shown Zedekiah by Jeremiah a way in which he could escape the calamity. But because he forsook the Lord and would not follow it, the others were only leaky cisterns (Jer_2:13). For woe to the rebellious who take counsel without the Lord (Isa_30:1). This is useful for an instance against the holy by works, who reject God’s way of escaping the Devil; when they devise other ways for themselves they are caught by the Chaldeans of hell.” Cramer.
9. On Jer_52:12 sqq. “Holy places, external ceremonies and opus operatum do not avail for hypocrites … If God punished His own institution so severely, how shall human institutions remain unpunished?” Cramer.
10. On Jer_52:12. “Quale fatum, ne et nostris obtingat templis … caveamus, ne profanemus templa ulterius tum externa vel materialia, tum interna vel spiritualia in cordibus nostris, de quibus 1Co_3:16 sqq.; Jer_6:19 sqq.” Förster.
11. On Jer_52:15. “It is another work of mercy that some of Judah were preserved. For God’s grace is always to be found in His punishments.” Cramer.
12. On Jer_52:15. “He who will not serve God and his neighbor at home and in quiet, must learn to do it in a strange land in affliction and distress.” Cramer.
13. On Jer_52:24 sqq. “As teachers are often to blame for their behaviour that sin gets the upper hand in a community, it is exceedingly just when God brings such for an example into great punitive judgment (1Sa_2:27-34).” Starke.
14. On Jer_52:24. “The priests are caught and slain; 1. because they could not believe the truth for themselves; 2. because they led others astray; 3. because they appealed to the temple of the Lord; 4. because they persecuted the true prophets; 5. because they troubled the whole church of God. But he who troubleth shall bear his judgment, whosoever he be (Gal_5:10).” Cramer.
15. On Jer_52:31 sqq. “Sane omnino verisimile videtur judicio Philippi Melanchthonis in Chron. part, I fol. 33 Evilmerodachum amplexum esse doctrinam Danielis de Vero Deo, quam et pater publico edic professus est, eamque ob causam clementiam exercuisse erga regem Jechoniam.” Förster.—“Narrant Hebræi hujusmodi fabulam: Evilmerodach, qui patre suo Nabuchodonosor vivente per septem annos inter bestias, ante regnaverat, postquam ille restitutus in regno est, usque ad mortem patris cum Joakim rege Judæ in vinculis fuit; quo mortuo, quum rursus in regnum succederet, et non susciperetur a principibus, qui metuebant, ne viveret qui dicebatur extinctus, ut fidem patris mortui faceret, aperuit sepulcrum et cadaver ejus unco et funibus traxit.” Jerome on Jer_14:18-19. Josephus speaks of it as follows: “Ἀβιλαμαρώδαχος εὐθὺς τὸν ‘Ιεχωνίαν τῶν δεσμῶν ἀφεὶς ἐν τοῖς ἀναγκαιοτάτοις φίλοις εἱχε … ‘Ο γὰρ πατὴρ αὐτοῦ τὴν πίστιν οὐκ ἐφύλαξε τῷ ’Ιεχωνία, παραδόντι μετὰ γυναικαῶν καὶ τέκνων καὶ τῆς συγγενείας ὅλης ἑκουσίως ἑαυτὸν ὑπὲρ τῆς πατρἰδος, ὡς ἄν μὴ κατασκαφείη ληφθεῖσα τῇ πολιορκίᾳ.” (Antiqq., X. 11, 21.)
16. On Jer_52:31 sqq. “Ceterum potest hoc exemplo, quod Jechonias rex dignitati suæ in exilio Babylonico restitutus, refutari exceptio Judæorum contra vaticinium Jacobi (Gen_49:10) de Messia jamdudum exhibito, postquam per Romanos sceptrum de Juda ablatum, id quod τεκμήριον Messiæ jamjam nascituri esse debuit.” Förster.
17. On Jer_52:31 sqq. “No one should despair in misfortune, for the right hand of the Highest can change all (Psa_77:10) and Christ rules even in the midst of His enemies (Psa_110:2). For His are the praise, the glory and the power from everlasting to everlasting. Amen.” Cramer.
HOMILETICAL AND PRACTICAL
1. On Jer_52:1-11. The truth of the word “What a man soweth, that shall he also reap,” exhibited in the example of the Jewish State under Zedekiah.1. The seed (Jer_52:2); 2. The crop (a) the siege, (b) the famine, (c) the capture of the city and flight of the king, (d) the punishment of the king and his princes, (e) the fate of the people (Jer_52:3).
2. On Jer_52:12-20. The rejection of Judah appears at first sight a contradiction. For Jerusalem is the holy city (Mat_4:5; Neh_11:1; Neh_11:18), the city of God (Psa_46:5; Psa_48:2; Psa_48:9; Psa_78:3); the temple is the house of Jehovah (Jer_7:2. etc.); God’s service rests on divine authority (Ex. chh. 25–27, 30, 31). But God cannot contradict Himself. We have, therefore, to show “the unity of the divine thoughts in the choice and rejection of Jerusalem.” 1. The rejection was a conditional one (Jer_7:3 sqq). Hence notwithstanding the election the rejection involved nothing contradictory, but was a necessary consequence of the unfulfilled condition.—2. The election remains (a) objectively notwithstanding the rejection; it is (b) subjectively brought to its realization by the rejection; the latter as a means of discipline operating to produce the disposition, from which alone thefulfillment of this condition can proceed. Comp. rems. on Jer_32:41, p. 288.
3. On Jer_52:24-27. “That great lords sometimes make an example of gross miscreants, promotes righteousness, only it must not be done on the innocent, or with such severity that there is no proportion between the crime and its punishment (Jos_7:25).” Starke.
4. On Jer_52:31-34. The deliverance of Jehoiachin. 1. It shows us that the Lord can help (a) out of great distress (grievous imprisonment of thirty-seven years), (b) in a glorious manner. 2. It admonishes us (a) to steadfast patience, (b) to believing hope, Psalms 13 [“It was a prelude and pledge of the liberation and exaltation of the Jewish Nation, when it had been humbled and purified by the discipline of suffering; and of its return to its own land; and a joyful pre-announcement of that far more glorious future restoration which the prophets in the Old Testament, and the Apostles in the New foretell—of Israel to God in Christ; to whom, with the Father and Holt Ghost, be ascribed all honor, glory, dominion, adoration and praise, now and forever. Amen.” Wordsworth.—S. R. A.].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv31–34 (Kg2 25:27-30).
(Kg2 25:27-30).
five and twentieth day--but in Kg2 25:27, it is "the twenty-seventh day." Probably on the twenty-fifth the decree for his elevation was given, and the preparations for it made by releasing him from prison; and on the twenty-seventh day it was carried into effect.
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Evil-merodach--son and successor of Nebuchadnezzar [LYRA]; and the Hebrew writers say that during Nebuchadnezzar's exclusion from men among beasts, Evil-merodach administered the government. When Nebuchadnezzar at the end of seven years was restored, hearing of his son's misconduct and that he had exulted in his father's calamity, he threw him into prison, where the latter met Jeconiah and contracted a friendship with him, whence arose the favor which subsequently he showed him. God, in his elevation, rewarded his having surrendered to Nebuchadnezzar (compare Jer 38:17 with Kg2 24:12).
lifted up . . . head--(Compare Gen 40:13, Gen 40:20; Psa 3:3; Psa 27:6).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v31 31-34. Evil-merodach… lifted up the head of Jehoiachin —…
31-34. Evil-merodach… lifted up the head of Jehoiachin — This was evidently an act of favour performed on the occasion of his ascending the throne. May not the influence of Daniel and other highly esteemed Jews at the Babylonian court have operated in favour of the imprisoned king? The phrase “lifted up the head,” is a frequent one to denote the removal of sorrow from any cause, for those who grieve are apt to hang down the head, and those who rejoice to carry it erect. Evil-merodach, by this act of grace, gave gladness to Jehoiachin.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv31–34 31. the seven and thirtieth year] b.c. 561.
31. the seven and thirtieth year] b.c. 561.
five and twentieth] 2 Kgs has seven and twentieth.
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Evil-merodach] See on Jer_27:7.
lifted up the head] For the phrase generally, but not always, used as here in a good sense cp. Gen_40:13; Gen_40:20.
31–34. Last notice of Jehoiachin
31–34. Found with slight variations in 2Ki_25:27-30.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v31 (31) In the seven and thirtieth year of the…
(31) In the seven and thirtieth year of the captivity of Jehoiachin . . .—The closing narrative is almost identical with that of 2Ki_25:27, the only differences being (1) that “five and twentieth” stands for “seven and twentieth,” (2) that in Jer_52:34 we have “the king of Babylon” instead of “the king,” and (3) that the pleonastic words “until the day of his death” are inserted before “all the days of his life.” The reader is referred to the notes on that section. The variations between the two chapters, the most important of which have been noticed in the Notes, are not without importance, though insignificant in themselves, as implying that a consistent belief in the substantial truthfulness of the historical records of the Old Testament is independent of mere verbal accordance in matters of minute detail.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On v31 Lifted up the head of Jehoiachin. Ewald thinks that…
Lifted up the head of Jehoiachin. Ewald thinks that Jehoiachin was regarded by the Jews in exile as the legitimate king, and compares Lam_4:20 Lam_2:9.
Vers. 31-34. The deliverance of Jehoiachin.
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The new king signalized his accession to power by an act of clemency. Possibly he saw no reason to continue the cruelty of his predecessor now that the Jews were quieted; possibly he was influenced by Daniel. Whatever the cause of it may have been, it is pleasant to see how mercy "becomes the throned monarch better than his crown.
I DELIVERANCE MAY COME AT LENGTH AFTER PROLONGED SUFFERING. Jehoiachin had endured thirty-seven years of imprisonment. He must have lost hope long before his liberation. Yet the longest night has its end. If trouble outlast life, there is the blessed liberator, death, that ultimately frees the most wretched from his distresses. Then what will thirty-seven years of suffering be to the ages of eternity? It is a weary time to endure, but, Compared with the life beyond, it will seem both light and brief.
II THE PROLONGED ENDURANCE OF SUFFERING MUST MAKE THE RETURN OF THE COMMON MERCIES OF LIFE A WONDERFUL BLESSING. What a meaning there is in the word "liberty" in the ears of the captive! Only the sufferers from thirst know the sweetness of water. The sick, when restored, enjoy health as the strong never can. Jehoiachin would find his change of circumstances wonderful beyond all expression.
III NO EARTHLY DELIVERANCE IS PERFECT. The old man had endured captivity so long that he must have been bewildered and distracted by his release. For him, once a proud tyrant, now an aged, humiliated captive, crushed with the imprisonment of more than a third of a century, the thoughtless merriment of a court would seem like the life of another world or like a dream of childhood. His sufferings must have been too severe and too protracted for him to enter at once into the liberty and honour that were offered to him; One can scarcely think that he could ever feel at home with them. We know not what will be the first impressions of a new world when the soul escapes from its earthly captivity and enters the court of heaven. But there is an essential difference between Jehoiachin"s condition and this. Jehoiachin remained an old man, worn with suffering as well as with years. The Christian has the gift of eternal life. To him the liberation by death is more than a change of external circumstances. He looks for the renewal of the fresh vigour of youth. Jehoiachin was never restored to his kingdom; at best he was an honoured subject of Babylon. But the Christian is restored to more than the primitive rights of man to glory and kingship. Finally, there is no indication that Jehoiachin was changed in character. His long, lonely sufferings and the many reflections of thirty-seven years of imprisonment may have humbled him to penitence. But the historian does not appear to know of any such change. Yet a man"s greatest enemy is himself. Deliverance of the body from a dungeon is a small boon if the soul is still captive to sin. The salvation in Christ effects this complete deliverance.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v31 Lifted up the head of Jehoiachin.
Jer_52:31-34
Lifted up the head of Jehoiachin.
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Jehoiachins change of fortune
What changes may occur in life: who can tell what we may come to? After thirty-seven years there arose a king who took a fancy to Jehoiachin, and made quite a favourite of him in the court. Good fortune is often tardy in coming to men; we are impatient, we want to be taken out of prison to-day, and set among kings at once, and to have all our desires gratified fully, and especially at once. See what has befallen Jehoiachin. For the first time for seven-and-thirty years the man of authority has spoken kindly to him. Kind words have different values at different times; sometimes a kind word would be a fortune--if not a fortune in the hand, a fortune in the way of stimulating imagination, comforting disconsolateness, and so pointing to the sky that we could see only its real blue beauties, its glints of light, its hints of coming day. When we have an abundant table, what do we care for an offered crust? that crust may be regarded by our sated appetite as an insult: but when the table is bare, and hunger is gnawing, and thirst is consuming, what then is a crust of bread, or a draught of water? More men hunger for kind words than for bread. There is a hunger of the heart. Here is an office we can all exercise. Where we cannot give much that is described as substantial we can speak kindly, we can look benignantly, we can conduct ourselves as if we would relieve the burden if we could: thus life would be multiplied, brightened, sweetened, a great comforting sense of Divine nearness would fall upon our whole consciousness, and we should enter into the possession and the mystery of heavenly peace. See what fortune has befallen Jehoiachin! After thirty-seven years he is recognised as king and gentleman and friend, and has kind words spoken to him in a kind of domestic music. Was not all this worth living for? What have we been doing in thus dwelling upon the good fortune of Jehoiachin? We have been playing the fool. We have been reckoning up social precedences, better clothes, and abundance of food; and we have been adding up how much the man must have worn and eaten and drunken within the twenty-four hours, and all the while the king looking at him benignantly, speaking to him as an equal, dealing out to him kind words,--the whole constituting an ineffable insult. Yet how prone we are to add up circumstances, and to speak of social relations as if they constituted the sum-total of life. Now look at realities. Jehoiachin was in his heart a bad man. That is written upon the face of the history of the kings of Judah, and not a single word is said about his change of heart; and bad men cannot have good fortune. He has been taken out of prison in the narrow sense of the term, his head has been lifted up, a place of precedence has been accorded him at the royal table, and his bread and water have been made sure for the rest of his days: what a delightful situation! No. Jehoiachin at his best was only a decorated captive; he was still in Babylon. That is the sting. Not what have we, but where are we, is heavens piercing inquiry. Not how great the barns; state the height, the width, the depth, the cubic measure of the barns; but, What wheat have we in the heart, what bread in the soul, what love-wine for the spirits drinking? (J. Parker, D. D.)
A captors magnanimity and generous dealing
At the battle of Poitiers the Black Prince defeats and captures the French King John II. That night the Prince of Wales (the Black Prince) made a supper in his lodging for the French king and to the great lords that were prisoners. And always the prince served before the king, as humbly as he could, and would not sit at the kings board, for any desire that the king could make, and exhorted him not to be of heavy cheer, for that King Edward, his father, should bear him all honour and amity, and accord with him so reasonably that they should be friends ever after.. . . This scene, so gracefully performed by him who, a few hours before, was courageous and cruel as a lion, was in perfect accordance with the system of chivalry. (Knights England.)
And spake kindly unto him.--
Kindness
To be kind is to be disposed to do good to others, and to make them happy; and kindness is that temper or disposition which delights in contributing to the happiness of others.
I. Much depends on our spirit and disposition--well-nigh everything; for a kindly spirit or disposition will always be finding ways of showing itself.
II. Be kind in your thoughts one to another. To have pure streams you must have a pure fountain; and if we think unkindly of people, we shall not be likely to speak or act kindly towards them. Some people rob their own hearts of peace and sweetness, and destroy in themselves all nobility of character, because they have got into the sad, sinful habit of always looking for the faults and failings of others, and attributing to them wrong motives.
III. Be kind in your speech one to another. Words are little things and soon spoken, but they carry much with them. They have power to give great joy or bitter sorrow; they may nestle in the heart a very benediction, cherished to the dying day as an inspiration to all that is good; or they may rankle in the breast, fostering a bitterness which goes down to the grave. Kind words can never die.
IV. Do kind acts one to another. Every day brings opportunities. Keep a look-out for them. (R. M. Spoor.)
Every day a portion.
The daily portion
If the King of Babylon did thus for a captive king, his prisoner, will your Heavenly Father do less for you? He created you to need the daily portion, and cannot be oblivious of His own constitution of your nature. You wind up your watch each day, because you know that otherwise it will stop; and God win not be less thoughtful of your constant need of reinforcement. His faithfulness guarantees that there always will be the portion of good for the body; always the portion of love and light for the soul; always the portion of Holy Spirit quickening ,for the spirit. It is easier to die once than to live always. It is not easy to meets the continual demand of recurrent duty; not easy to live a full and strong life, that never dips below the horizon, or sinks in the fountain-basin. But it is possible, when the soul has learnt to leave all care with God, waiting on Him for the supply of all its needs, and esteeming that He is the only really satisfactory portion we need. Neither prison walls, nor locks, nor the cruelty of man, said some imprisoned suffering soul, can obstruct the issues of the Lords love nor the manifestation of His presence, which is our joy and comfort, and carries us above all sufferings, and makes days and hours and years pleasant to us; which pass away as a moment, because of the enjoyment of seeing Him with whom a thousand years is but as one day. Those who can trust God in these directions are not only abundantly satisfied of His great goodness, but are able to send portions to others. Like the disciples, they share out their slender supplies and get twelve baskets full in return. (F. B. Meyer, B. A.)
All the days of his life.--
A good income for life
This paragraph describes the providential dealings of the Lord with Jehoiachin by the instrumentality of Evil-merodach, the son of Nebuchadnezzar, who was then King of Babylon; yet the successive items of those dealings are so expressive that they seem almost to force themselves upon the mind in a spiritual form, and therefore I shall accommodate those items to spiritual things.
I. The dealings of the Lord as here set before us, with Jehoiachin, king, as he should have been, of Judah, but for thirty-seven years a captive. Now, however, the time came for him to be released. First, then, Evil-merodach, King of Babylon, lifted up the head of Jehoiachin, that is, gave him a hope of deliverance, This is the first item. Now it is sin which hath brought us down, and when a sinner is made acquainted with his state as a sinner, he feels then that his heart and soul are bowed down, and he can in no wise lift up himself. Faith brings in the Redeemer in His perfection; there is an end to our sin and our folly; by faith in Him we may lift up our heads and meet the smiles of heaven; we shall meet, by faith in Him, the approbation of heaven, the light of Jehovahs countenance; we shall thus meet our great Creator as our covenant God, dwelling between the cherubim, and He will shine forth. Here, then, we may say with David, Thou art my glory, and the lifter up of mine head. If, then, we would lift up our heads, it must be by Jesus Christ; that is, by His wisdom, not by our own; except that our wisdom consisteth in the feeling our foolishness, and receiving the Lord Jesus Christ as that way in which we may rise, and do at times rise as eagles; run, and are not weary; walk, and shall not faint. Second, he brought him forth out of prison. Here we have another Gospel blessing to go with us all the days of our life. Jesus Christ came into the prison of our law responsibility; He became a debtor to do the whole law; and He hath preceptively, actively, and passively magnified the law. He has gone to the end of our law responsibility, and has suffered all that sin has entailed. He has done a great deal more spiritually than Evil-merodach, King of Babylon, did literally. He brought forth Jehoiachin out of prison, but our Jesus Christ has destroyed our prison; there is no prison left. The Son of God has made you free; let us stand fast in the liberty wherewith Christ hath made us free, and that all the days of our lives. So, then, He lifts up our heads, and we are free. The next thing the king did was a very wonderful thing, an extraordinary, out-of-the-way, uncommon thing--an unheard-of, an unseen thing almost. And what was that? Why, spake kindly unto him all the days of his life. So our God. He spake kindly unto us when He called us by His grace, and He has spoken kindly unto us ever since, and He will speak kindly unto us all the days of our life; and there will be no danger afterwards, because no manner of cause win exist after the end of this life for there to be anything but kindness. The law of kindness is the mightiest power in existence; it will do what nothing else can. But, fourth, Jehoiachin s throne was set above the throne of the kings that were with him in Babylon. How expressive is this! The Christian has a higher throne than the highest men in this world. Then, fifth, he changed his prison garments. So the Lord has promised to give His people the oil of joy for mourning; the garment of praise for the spirit of heaviness. But in the last place--and all these things put together seem to amount to perfection itself--he did continually eat bread before the king all the days of his life. So we are brought before God and into the presence of God, and as long as Jesus Christ remains in the presence of God, so long shall His people remain. Jehoiachin was associated in eating with the king; that is to say, he partook of the same food, or he delighted in the same things, the same provisions, the same pleasant fruits. Now the things the people of God live upon are the testimonies of the Gospel in Christ.
II. The duration of these blessings. First, then, his head was lifted up all the days of his life. Look at it, Christian, what a good life you have before you! You have the Holy Spirit to keep you believing in Jesus Christ; the day will never come when you shall not lift up your head to God. You have before you Jesus Christ, the lifter up of your head; the day will never come when He will cease to love you. Having loved His own, He loved them unto the end. You have God the Father, with whom is no variableness, neither shadow of turning. Ah, then, let me say, if circumstances of affliction or adversity should be such that you can lift up your head nowhere else you can lift up your head there; there is a God that will sustain, that will bear, that will carry to old age, to hoar hairs, and will deliver. And so he was brought out of prison; and we are made free all the days of our life. There never will be when we shall not have liberty in Christ; there never will be when we are not free there. There we may lift up our heads, because the Saviour has put down into eternal silence everything that is against us. And the king spake kindly unto him all the days of his life. Circumstances are like the clouds--not in one shape, nor in one form, nor one height, nor one colour, nor one position, for a day, or half a day, or half an hour sometimes; but the glorious truths of the Gospel--His kindness--still the same. And he set his throne above the kings of Babylon all the days of his life. I want a religion that places my foot upon the lion, upon the adder, upon the young lion, upon the dragon, and enables me to trample the whole under foot. Here, then, is a God that lifts up your head for life, that sets you free for life, speaks kindly to you all the days of your life, will keep you enthroned all the days of your life; you shall reign like a king, and your throne unshaken stands; you shall wear the royal robe all the days of your life, and be sustained all the days of your life. What more can you want?
III. Several Scriptures by which these things are very strikingly and beautifully exemplified. I will notice three different Scriptures where we have the words of our text named, All the days of his life. David upon this subject saith, Goodness and mercy shall follow me all the days of my life. What goodness and mercy? First, pastoral goodness and mercy. He maketh me to lie down, not in dry, but in green pastures, new covenant promises; He leadeth me beside the still waters, the deep mysteries of His wondrous kingdom; pastoral kindness, and restorative and directive goodness and mercy. He restoreth my soul. I am sick, wretched, and miserable; He restores me to health; cast down, weary, everything against me; He restores me again. He leadeth me in the paths of righteousness, paths of faith, righteousness of faith; for His names sake; directive and restorative goodness and mercy. Also accompaniment goodness and mercy. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me; Thy rod and Thy staff they comfort me. And then comes provisional goodness and mercy; Thou preparest a table before me in the presence of mine enemies; Thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life. Go from the 23rd to the 27th Psalm. One thing have I desired of the Lord; that will I seek after. To be so good and pious that all the world should admire you? No, that is self-righteousness, no, that I may dwell in the house of the Lord all the days of my life. Well, what are you going to do? To behold the beauty of the Lord, and to inquire in His temple. For in the time of trouble He shall hide me in His pavilion; His royal pavilion, the place of His royal authority; and if I have God on my side in His sovereign authority, who can be against me? In the secret of His tabernacle shall He hide me; where the mercy-seat is, that is where I like to be, He shall set me upon a rock. And what then? Now shall mine head be lifted up above wine enemies round about me; therefore I will offer in His tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord. One more Scripture upon this subject. Zacharias, in the 1st of Luke, saith, That we might serve Him without fear, in holiness and righteousness before Him all the days of our life. Here carefully note how Zacharias comes into possession of that holiness and that righteousness by which he knew he should serve the Lord acceptably all the days of his life. He saith, Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and bath raised up an horn of salvation. Oh, then, if you are going to get this holiness by faith in Christs eternal redemption, I will come with you. As He spake by the mouth of His holy prophets, which have been since the world began. So here is redemption, and here is salvation. Well, that redemption brings holiness, and brings in everlasting righteousness. Salvation brings holiness, and brings in everlasting righteousness. To perform the mercy promised to our fathers, and to remember His holy covenant; the oath which He aware to our father Abraham, saying, In thee and in thy seed, Christ Jesus, shall all the families of the earth be blessed. So, then, Zacharias got this holiness and righteousness by faith in the redemption, salvation, mercy, and covenant of Christ, and the oath of God. Now, in conclusion, if you lose sight of all the rest, do pay attention to the spirit in which Zacharias desired all the days of his life to serve God. I do not think there is any Scripture more expressive of the feeling of the right-minded than that there given. That He would grant unto us, &c. How different this from the spirit in which people suppose that they do God a great favour, and that they merit great things at His hands, by a little formal service! But Zacharias looked at being admitted into the faith, the service of faith, the service of that faith that receives Christ as the end of sin, and thereby you serve God in Christ as your sanctification and your justification--Zacharias looked upon that as a Divine grant; that He would grant unto us to serve Him in holiness and in righteousness all the days of our life. (Jas Wells.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v31 twelfth month
twelfth month
i.e. March.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv31–32 in the thirty-seventh year of the exile of Jehoiachin
in the thirty-seventh year of the exile of Jehoiachin
after Jehoiachin had been an exile for more than 36 years (See: Ordinal Numbers)
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in the twelfth month, on the twenty-fifth day of the month
This is the twelfth and last month of the Hebrew calendar. The twenty-fifth day is near the middle of March on Western calendars. (See: Hebrew Months and Ordinal Numbers)
It happened
This phrase is used here to mark the beginning of a new part of the story.
Awel-Marduk
He became the king of Babylon after Nebuchadnezzar. (See: How to Translate Names)
translationWords
year
Jehoiachin
day
reign
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v31 52:31-34 This paragraph repeats 2 Kgs 25:27-30. This part…
52:31-34 This paragraph repeats 2 Kgs 25:27-30. This part of the narrative supplies the fulfillment of Jeremiah’s prediction of Jehoiachin’s future (see Jer 22:24-30). • Evil-merodach reigned in Babylon 561–560 BC. Several inscriptions found in a basement near Babylon’s Ishtar Gate tell of rations of food provided to Jehoiachin and his family.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.