2 Kings 24:6

2Ki 24:6 So Jehoiakim slept with his fathers: and Jehoiachin his son reigned in his stead.

Ver. 6. So Jehoiakim slept with his fathers.] Respectu habito ad communem naturae legem; Jehoiakim died, being slain in Jerusalem, and as "an ass cast forth beyond the gates"; {Jer 22:18-19} or else, going captive to Babylon, he died by the way, ingloria vita recessit, without burial or mourning. {2Ch 36:6} He is also cut out of the roll of the kings of Judah. {Mat 1:11}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ki 24:6. So Jehoiakim slept with his fathers — But it is not said he was buried with them. No doubt the prophecy of Jeremiah was fulfilled, that he should not be lamented as his father was, but buried with the burial of an ass. Jehoiachin his son reigned in his stead — Called also Jechoniah, 1Ch 3:16, and in a way of contempt Coniah, Jer 22:24.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

24:6 Jehoiakim died in 598 BC, evidently during Nebuchadnezzar’s second campaign against Jerusalem (Josephus reports that Nebuchadnezzar executed Jehoiakim; see Josephus, Antiquities 10.6.3; cp. Jer 22:18-19; 36:30-31).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Not that he was buried with his fathers, but he died in the way, as they led him prisoner toward Babylon, read Jer. 22:19.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Jehoiakim slept with his fathers--This phraseology can mean nothing more than that he died; for he was not buried with his royal ancestors; and whether he fell in battle, or his body was subjected to posthumous insults, he was, according to the prediction (Jer 22:19), not honored with the rites of sepulture (Jer 36:30).

Jehoiachin his son reigned in his stead--The very brief reign of this prince, which lasted only three months, during which he was a humble vassal of the Assyrians, is scarcely deserving to be taken into account, and therefore is in no way contradictory to the prophetic menace denounced against his father (Jer 36:30).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Jehoiachin his son] As this man reigned only three months and was a mere vassal to the Babylonians, his reign is scarcely to be reckoned; and therefore Jeremiah says of Jehoiakim, He shall have none to sit upon the throne of David, Jer 36:30, for at that time it belonged to the king of Babylon, and Jehoiachin was a mere viceroy or governor. Jehoiachin is called Jechonias in Mt 1:11.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) So Jehoiakim slept with his fathers.—The usual notice of the king’s burial is omitted, and the omission is significant, considered in the light of Jeremiah’s prophecy: “Thus saith the Lord concerning Jehoiakim the son of Josiah king of Judah; they shall not lament for him . . . He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem”(Jer_22:18-19; comp. Jer_36:30). Jehoiakim appears to have been slain in an encounter with the bauds of freebooters mentioned in 2Ki_24:2, so that his body was left to decay where it fell, all his followers having perished with him. Ewald supposes that he was lured out of Jerusalem to a pretended conference with the Chaldeans, and then treacherously seized, and, as he proved a refractory prisoner, slain, and his body denied the last honours, his family craving its restoration in vain. (The words of the text do not necessarily imply a natural and peaceful death, as Thenius alleges, but simply death without further qualification.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. Jehoiakim slept with his fathers] How the violent death which the prophet foretold came about the history makes no record. Whether he fell in fight with the numberless invaders, or, as seems suggested by the form of the prophecies quoted in the previous note, was slain by his own subjects and his body cast forth from the city we cannot decide. No mention is made of any burial.

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.

And the king of Egypt came not any more out of his land,.... To receive the tribute he imposed on the land of Judah, or to help the kings there of, Jehoiakim and Jehoiachin; not till the times of Zedekiah, and then was obliged to retire, without giving any assistance, Jer 37:7 the reason follows:

for the king of Babylon had taken from the river of Egypt unto the river Euphrates, all that pertained to the king of Egypt; all that lay between the river Nile, or the Rhinocolura, and the river Euphrates so that he could not stir out of his dominions, which lay beyond.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Jehoiachin - Also called Jeconiah and Coniah. Jehoiachin and Jeconiah both mean “Yahweh will establish,” Coniah, “Yahweh establishes.” Probably his original name was Jehoiachin. When he ascended the throne, and was required to take a new name, anxious not to lose the good men contained in his old one, he simply transposed the two elements. Jeremiah shortened this new name from Jeconiah to Coniah, thus cutting off from it the notion of futurity, to imply that that would not be which the name declared would be. In other words, “Yahweh establishes,” but this prince he will not establish.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Joachin, who is styled Jechonias, Matthew i., and Conias [in] Jeremias xxii. 24. The prophet counts his reign as nothing, because it was so limited by the Chaldeans, and continued only three months, Jeremias xxxvi. 30.

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).

Jehoiachin, called also Jeconiah, 1Ch 3:16, (as Jehoiakim also was, by comparing this with Mat 1:11) and, in way of contempt,

Coniah, Jer 22:24.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. Jehoiakim slept with his fathers — This expression does not necessarily imply that he had a peaceful death; and there is here no mention of his burial, as of other kings. Compare 2Ki_23:30; 2Ki_22:18; 2Ch_32:33. Jeremiah prophesied of this king, “He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.” And again: “He shall have none to sit upon the throne of David, and his dead body shall be cast out in the day to the heat, and in the night to the frost.” Jer_22:19; Jer_36:30. The historian does not record the literal fulfilment of these prophecies, but he says nothing inconsistent with such a fulfilment. As the statement that Judas “went and hanged himself” (Mat_27:5) is consistent also with the fact that “falling headlong, he burst asunder in the midst, and all his bowels gushed out,” (Act_1:18, note,) so also is Jehoiakim’s sleeping with his fathers consistent with the dishonouring of his body after death. Some think he was first buried, but that after the capture of Jerusalem his bones were disinterred and exposed to insult before the gate of the city; others, that he was slain in battle with the marauding bands mentioned in 2Ki_24:2, or was seduced beyond the walls of the city, and there treacherously slain and denied the rites of burial. These are all conjectures, but either of them serves to show that there is no contradiction between the different passages which refer to Jehoiakim’s death.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

So Jehoiakim slept with his fathers. It is not certain that the writer means anything more by this than that "Jehoiakim died." His body may, however, possibly have been found by the Jews after the Babylonians had withdrawn from before Jerusalem, and have been entombed with those of Manasseh, Amen, and Josiah. And Jehoiachin his son reigned in his stead, Josephus says (l.s.c. ) that Nebuchadnezzar placed him upon the throne, which is likely enough, since he would certainly not have quitted Jerusalem without setting up some king or other. Jehoiachin has in Scripture the two other names of Jeconiah (1Ch_3:16, 1Ch_3:17; Jer_27:20 Jer_28:4 Jer_29:2) and Coniah. (Jer_22:24, 28 37:1) Jehoiachin and Jeconiah differ only, as Jehoahaz and Ahaziah, by a reversal of the order of the two elements. Both mean "Jehovah will establish (him)." "Conlah" cuts off from "Jeconiah" the sign of futurity, and means "Jehovah establishes." It is used only by Jeremiah, and seems used by him to signify that though "Jehovah establishes," Jeconiah he would not establish.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

With his fathers - But it is not said, he was buried with them. No doubt the prophecy of Jeremiah was fulfilled, that he should not be lamented as his father was, but buried with the burial of an ass.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Yehoyakim lay with his forefathers. [He did] not die in his bed, for Nevuchadnetzar bound him with chains to take him to Bavel, and when they were dragging him he died in their hands, as it is stated, ”With the burial of a donkey will he be buried, dragged and thrown,” and in Divrei Hayomim it is written that Nevuchadnetzar bound him to take him to Bavel.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.