2 Kings 25:27

2Ki 25:27 And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the seven and twentieth [day] of the month, [that] Evilmerodach king of Babylon in the year that he began to reign did lift up the head of Jehoiachin king of Judah out of prison;

Ver. 27. And it came to pass in the seven and thirtieth year.] This was a long while to be held prisoner; but yet he had his life preserved - now, "a living dog is better than a dead lion" - and his eyes - which benefit Zedekiah was deprived of; and at length this high preferment: so little is there lost by doing or suffering aught for God’s sake; whose retributions are more than bountiful. Those "good figs" that were carried captive with him, had their share also, no doubt, in his comforts, though nothing be said of it.

On the seven and twentieth day of the month.] On the five and twentieth day he was released, {Jer 52:31} and on the seven and twentieth advanced.

That Evilmerodach king of Babylon.] Nebuchadnezzar’s son and successor. The Rabbis tell us that, his father returning to his right mind, after that he had for seven years’ space been turned a-grazing among the beasts of the field, cast Evilmerodach into the same prison with Jehoiachin, who told him his case, and thereby found this favour with him. They tell us further, that this Evilmerodach, in way of revenge, drew his father’s dead body out of the grave, cut it in pieces, burned it to ashes, parted the ashes, put them in several purses, bound them to four eagles necks, and caused them to fly to the four quarters of the world. See for this, Isa 14:19-20. Others tell us, that his courtiers called him Evilmerodach, that is, Foolmerodach, because he was so kind to Jehoiachin and his people. So they afterwards called Constantine the Great Pupillus, for his courtesy and bounty to the Christians.

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_25:27-30

And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin.

Jehoiachin as a victim of tyrannic despotism and as an object of delivering mercy

The incident here recorded presents Jehoiachin--

I. As a victim of tyrannic despotism. He had been in prison for thirty-seven years and was fifty-five years of age. It was Nebuchadnezzar, the tyrannic King of Babylon, who stripped this man of liberty and freedom, and shut him up in a dungeon for this very long period of time. Such despotism has prevailed in all ages and lands. To the eternal dishonour of England, it has existed here for centuries, and is rampant even now. Look at this man--

II. As an object of delivering mercy. We are told that as soon as Evil-Morodach came to the throne on the death of his father Nebuchadnezzar, mercy stirred his heart and he relieved this poor victim of tyranny. Corrupt as this world is, the element of mercy is not entirely extinct. This mercy gave honour and liberty to the men who had been so long in confinement and disgrace. Let not the victims of tyranny--and they abound everywhere--despair. Mercy will ere long sound the trump of jubilee over all the land. The spirit of the Lord, said the great Redeemer of the race, is upon Me, because He hath anointed Me to preach the gospel to the poor, He hath sent Me to heal the broken-hearted, to preach deliverance to the captives, and recovery of sight to the blind, to set at liberty them that are bruised. (D. Thomas, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Ki 25:27-30. Evil-merodach, king of Babylon — “Nebuchadnezzar, the father of Evil-merodach, died in the year of the world 3442, and before Christ 562, after he had reigned from the death of his father, according to the Babylonish account, forty-three years. He was certainly one of the greatest princes that had appeared in the East for many years before him; and, according to Megasthenes, as he is cited by Josephus, both for his enterprises and performances, far excelled even Hercules himself. The same historian, as he is quoted by Eusebius, informs us, that a little before his death he foretold to his subjects the coming of the Persians, and their subduing the kingdom of Babylon, which he might gather from the Prophet Daniel, and especially from the interpretation of his dreams.” — Dodd.

In the year that he began to reign did lift up the head of Jehoiachin, &c. — He released him out of prison, where he had lain thirty-seven years, and was now fifty-five years old. And he spake kindly to him — Paid more respect to him than to any other of the kings his father had left in captivity, gave him princely clothing instead of his prison garments, maintained him in his own palace, and allowed him a pension for himself and his family, some way agreeable to his rank; a daily rate for every day as long as he lived. This was a very happy change of Jehoiachin’s condition. To have honour, liberty, and plenty, after he had been so long in confinement and disgrace, and compelled to endure the straits and miseries of a prison, was like the return of the morning after a very dark and tedious night. Let none say they shall never see good again, because they have long seen little but evil: the most miserable know not what blessed turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted, Psa 90:15. It is likely Evil-merodach thought his father made the yoke of his captives too heavy; and, therefore, with the tenderness of a man, and the honour of a prince, he made it lighter. The Jews tell us, he had himself been imprisoned by his own father, after the latter was restored from his insanity, for some mal- administration at that time, and that in prison he contracted a friendship for Jehoiachin; and, therefore, as soon as he had it in his power, showed him this kindness as a sufferer, and as a fellow-sufferer. It should seem that all the kings he had in his power were favoured, but Jehoiachin above them all. Perhaps, as some have suggested, he had learned from Daniel and his fellows the principles of true religion, and was well affected to them, and upon that account favoured Jehoiachin. This undoubtedly happened by the good providence of God for the encouragement of the Jews in captivity, and the support of their faith and hope concerning their enlargement in due time. Thirty-six of the seventy years of their captivity were now past, and almost as many yet remained, when now, in this midnight of their bondage and misery, they see their king thus advanced as a comfortable earnest to them of their own release at the appointed season.

We are now come to the dreadful end of the Jewish monarchy, after it had stood four hundred and sixty-eight years from the time that David began to reign over it; three hundred and eighty-eight years from the revolt of the ten tribes from it; and one hundred and thirty-four years from the excision of the Israelitish commonwealth; and would have still continued under the sunshine of the divine protection, had it not been for the almost constant and horrid ingratitude of the people, and their invincible itch of imitating the idolatries and witcheries of other nations: crimes which, though abominable before God, were but too generally practised by mankind, through the amazing degeneracy of the human nature.

Having now gone through the history of the Jewish state, from its first beginning to its total captivity in a foreign land, we must acknowledge it to be a history of such remarkable particulars, as distinguish it from all other histories: a history of a state founded upon such principles, governed in such a manner, concerned in such extraordinary circumstances, distinguished by such wonderful facts, and its condition, from the beginning to the end, so corresponding to its obedience or disobedience to the principles upon which it was first founded, that it cannot be paralleled by the history of any people in the world.

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

RELEASE OF JEHOIACHIN FROM PRISON, 2Ki_25:27-30.

27. Seven and thirtieth year — So identified was the captivity of Jehoiachin with that of the great mass of the Jewish exiles that its beginning formed a chronological epoch in their history. Compare Ezr_1:2. It was in Nebuchadnezzar’s eighth year that Jehoiachin was made captive, (2Ki_24:12,) and these thirty-seven years added would bring it to his forty-fifth year; but he had recently died, and a new king was on the throne, so that Nebuchadnezzar’s reign, according to these Scriptures, must have been forty-four years long. According to Ptolemy’s Canon and Josephus, it was forty-three years; but this slight difference is explained by the fact that the Scripture writer reckons his reign from the time he took command of the army of Babylon, a year, or, perhaps, a little more, before his father’s death. See note on 2Ki_24:1.

Seven and twentieth day — According to Jeremiah, five and twentieth.

Evil-merodach was son and successor of Nebuchadnezzar. According to Berosus, “he governed public affairs after an illegal and impure manner, and had a plot laid against him by Neriglissar, his sister’s husband, and was slain by him when he had reigned but two years.” — JOSEPHUS, Cont. Apion, 1:20. And this is about all that is known of him. The rabbies have a tradition that he contracted a friendship for Jehoiachin in prison, whither he himself had been cast by his father for a public offence.

In the year that he began to reign — He “seems to have wished to signalize the beginning of his reign by an act of kindness to the Jews.” Rawlinson suggests “that the marvellous events of his father’s life, which are recorded in the book of Daniel, had made a deep impression upon him, and that he was thence inclined to favour the persons, and perhaps the religion, of the Jews.”

Lift up the head… out of prison — An expression that evidently originated in the fact that a prisoner would naturally have his head bowed down under the weight of his sorrow and despondency, and liberation would cause him to lift up his head with gladness and comfort.

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

25:27-30 Evil-merodach (Babylonian, Amel-marduk, “man of Marduk”) succeeded Nebuchadnezzar II at his death and reigned a short time (561–560 BC). • He was kind to Jehoiachin: Babylonian annals give details of the rations Jehoiachin received in prison. The narrator’s mention of Jehoiachin living in gracious circumstances is perhaps intended to provide hope that God would preserve and restore a repentant people to their land (see 1 Kgs 8:46-53; Isa 35:8-10; 51:11; Jer 29:10-14; Zeph 3:20).

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

Thus long was he, his wife and his children in Babylon, whom Nebuchadnezzar’s son, after his father’s death preferred to honor: thus by God’s providence the seed of David was preserved even unto Christ.

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

seven and thirtieth year of the captivity of Jehoiachin--corresponding with the year of Nebuchadnezzar's death, and his son Evil-merodach's ascension to the throne.

Evil-merodach . . . did lift up the head of Jehoiachin . . . and spake kindly--gave him liberty upon parole. This kindly feeling is said to have originated in a familiar acquaintance formed in prison, in which Evil-merodach had lain till his father's death, on account of some malversation while acting as regent during Nebuchadnezzar's seven years' illness (Dan 4:32-33). But doubtless the improvement in Zedekiah's condition is to be traced to the overruling providence and grace of Him who still cherished purposes of love to the house of David (Sa2 7:14-15).

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 27. And it came to pass] Nebuchadnezzar was just now dead; and Evil-merodach, his son, succeeded to the kingdom in the thirty-seventh year of the captivity of Jehoiachin: and on the seven and twentieth day [Jeremiah says five and twentieth] of the twelfth month of that year, (Tuesday, April 15, A.M. 3442,) he brought the long captivated Jewish king out of prison; treated him kindly; and ever after, during his life, reckoned him among the king's friends. This is particularly related in the four last verses of the book of Jeremiah.

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

(27) In the seven and thirtieth year . . .—Jehoiachin was now fifty-five years old (2Ki_24:8; 2Ki_24:12).

On the seven and twentieth day.—Jer_52:31 : five and twentieth, which is probably right. (See Note on 2Ki_25:19.)

Evil-merodach.—In Babylonian Amil-marduk, “man of Merodach.” (Comp. the Hebrew Eshbaal, “man of Baal.”) There are in the British Museum some contract tablets dated from his regnal years (562, 561, 560, B.C. ). He came to the throne 562 B.C. , upon the death of Nebuchadnezzar, who had reigned forty-three years. According to the canon of Ptolemy, Evil-merodach reigned two years. He was murdered by his brother-in-law Neriglissar—i.e., Nergal-sharezer.

Did lift up the head of Jehoiachin . . . out of prison—i.e., brought him out of prison (Gen_40:13; Gen_40:20). The LXX., Syriac, and Arabic add, “and brought him forth” before the words “out of prison.” So Jer_52:31.

(27-30) The captivity of Jehoiachin ameliorated by the new king of Babylon. (See Jer_52:31-34.)

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

27–30. Jehoiachin king of Judah kindly treated by Evil-merodach king of Babylon (Jer_52:31-34)

27. the seven and thirtieth year of the captivity of Jehoiachin] Thus twenty-six years had elapsed since Jerusalem was overthrown.

on the seven and twentieth day of the month] In Jeremiah it is put down as the five-and-twentieth. That the year, month and day are so carefully noted (for the variation is easily understood) shews that the captive Jews regarded the act of Evil-merodach as a gleam of hope for all the nation.

Evil-merodach king of Babylon] He was the son and successor of Nebuchadnezzar. Coming to the throne b.c. 561, he ruled for two years till b.c. 559, and then was murdered by his brother-in-law, Neriglissar, who thus made himself king of Babylon.

did lift up the head of Jehoiachin] For the expression, signifying ‘to shew favour to’, compare Gen_40:13; Gen_40:20, where Pharaoh in a similar manner is said to have ‘lifted up the head’ of his chief butler, when he released him from prison and restored him to his post.

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.

The captivity of Jehoiachin commenced in the year 597 B.C. - the eighth year of Nebuchadnezzar. It terminated 561 B.C. - the first year of Evil-merodach, the son and successor of Nebuchadnezzar. He reigned only two years, being murdered by his brother-in-law, Neriglissar, or Nergal-shar-ezer. He is said to have provoked his fate by lawless government and intemperance.

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

Twentieth. Jeremias (lii. 31.) says the 25th, when Nabuchodonosor was buried, and (Du Hamel) the decree was made, though it was not put in execution till two days later. (Calmet) --- Evilmerodach, whose proper name was Baltassar, (Daniel v. 1.; Tirinus) or the latter was his son. The Jews say that he had been confined in prison, with Joachin, because he had not administered the kingdom well, during the seven years’ illness of his father Nabuchodonosor. Berosus (apud Josephus, contra Apion 1., and Eusebius, præp. ix. 40., who cites also Megasthenes) informs us that he reigned with insolence during two years, when he was treacherously murdered by his father-in-law, Neriglissor.

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).

On the seven and twentieth day; or, on the twenty-fifth day, as it is Jer 52:31; for then the decree was made, which was executed upon the twenty-seventh day.

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

Vers. 27-30. Fate of Jehoiachin. The writer of Kings, whose general narrative, since the time of Hezekiah, has been gloomy and dispiriting, seems to have desired to terminate his history in a more cheerful strain. He therefore mentions, as his last incident, the fate of Jehoiachin, who, after thirty-six years of a cruel and seemingly hopeless imprisonment, experienced a happy change of circumstances. The king who succeeded Nebuchadnezzar, his son, Evil-Merodach, in the first year of his sovereignty had compassion upon the miserable captive, and releasing him from prison, changed his garments (ver. 29), and gave him a place at his table, among other dethroned monarchs, even exalting him above the rest (ver. 28), and making him an allowance for his support (ver. 30). This alleviation of their king"s condition could not but be felt by the captive Jews as a happy omen a portent of the time when their lot too would be alleviated, and the Almighty Disposer of events, having punished them sufficiently for their sins, would relent at last, and put an end to their banishment, and give them rest and peace in their native country.

And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin King of Judah. According to Berosus and the Canon of Ptolemy, Nebuchadnezzar reigned forty-four years. He carried off Jehoiachin to Babylon in his eighth year, (2Ki_24:12) and thus the year of his death would exactly coincide with the thirty-seventh year of the captivity of the Jewish prince. In the twelfth month, on the seven and twentieth day of the month. The five and twentieth day, according Jer_52:31, (On the rarity of such exact dates in the historical Scriptures, see the comment on ver. 1.) That Evil-Merodach King of Babylon. The native name, which is thus expressed, seems to have been "Avil-Marduk." The meaning of avil is uncertain; but the name probably placed the prince under the protection of Merodach, who was Nebuchadnezzar"s favorite god. Avil-Marduk ascended the Babylonian throne in B.C. 561, and reigned two years only, when he was murdered by Neriglissar, or Nergal-sar-uzur, his brother-in-law. In the year that he began to reign the year B.C. 561did lift up the head of Jehoiachin King of Judah out of prison. (For the phrase used, see (Gen_40:13, Gen_40:19, Gen_40:20) The act was probably part of a larger measure of pardon and amnesty, intended to inaugurate favorably the new reign.

Vers. 27-30. The loving-kindness of the Lord.

God, "in his wrath, thinketh upon mercy." The captive king, and the captive nation, each of them suffered a long and severe punishment. Each of them must have been inclined to sink into a state of hopelessness and apathy. Each may have thought that God had forgotten them altogether, or at any rate had forgotten, and would forget, to be gracious. Thirty-six years how long a space is this in the life of a man! Jehoiachin had grown from youth to a man of full age, and from a man of full age almost into an old man, for he was in his fifty-fifth year, and Jewish monarchs rarely reached the age of sixty. Yet he had not really been forgotten. God had had his eye upon him all the while, and had kept in reserve for him a happy change of circumstances. The Disposer of events brought Evil-Merodach to the throne, and put it into the heart of that monarch to have compassion upon the aged captive. Jehoiachin passed from a dungeon to a chair of state (ver. 28), from prison food and prison dress to royal banquets and apparel fitting his rank, from the extreme of misery to happiness, dignity, and honor. This was the doing of the Almighty Father, using men as his instruments; and it was a strong evidence of his loving-kindness. Would not the nation likewise experience his mercy? The penal sentence passed upon it was well deserved, and might, in strict justice, have been final. But would God exact the uttermost farthing? No. By the release and restoration to honor of Jehoiachin, he sufficiently indicated to his people that for them too there was a place of repentance, a day of grace, a restoration to his favor. A ray of light thus broke in upon the long darkness of the Captivity. God"s gracious intent was indicated. The nation felt a stir of hope, and woke up to the expectation of a new life; Isaiah"s later prophecies, (Isa 40 Isa 66) which had seemed a dead letter, became living words, speaking to the heart of the people; and the later years of the Captivity were cheered by the prospect ever becoming brighter and clearer of a reinstatement in God"s favor, a return to the Holy Land, and a restoration of the sanctuary. (Dan_9:2-19)

Vers. 27-30. Jehoiachin as a victim of tyrannic despotism, and as an object of delivering mercy.

it came to pass in the seven and thirtieth year," etc. The life of this man has been already sketched. The incident here recorded presents him

I AS A VICTIM OF TYRANNIC DESPOTISM. He had been in prison for thirty-seven years, and was fifty-five years of age. It was Nebuchadnezzar, the tyrannic King of Babylon that stripped this man of liberty and freedom, and shut him up in a dungeon for this long period of time. Such despotism has prevailed in all egos and lands.

II As AN OBJECT OF DELIVERING MERCY. We are told that as soon as Evil. Merodach came to the throne on the death of his father Nebuchadnezzar, mercy stirred his heart and relieved this poor victim of tyranny. Corrupt as this world is, the element of mercy is not entirely extinct. This mercy gave honor and liberty to the man who had been so long in confinement and disgrace. Let not the victims of tyranny and they abound everywhere despair. Mercy will ere long sound the trump of jubilee over all the land. "The Spirit of the Lord," said the great Redeemer of the race, "is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised. D.T.

Vers. 27-30. Jehoiachin"s restoration.

We have here

I A LONG CAPTIVITY. "In the thirty-seventh year of the reign of Jehoiachin King of Judah.

1. Weary years. Thirty-seven years was a long time to spend in prison. The king was but eighteen years of age when he was taken away, so that now he would be fifty-five. Existence must have seemed hopeless, yet he went on enduring. He was suffering even more for his fathers" sins, and for the nation"s sins, than for his own. Life is sweet, and hard to part with, and the love of it is nowhere more strongly seen than when men go on clinging to it under conditions which might, if anything could, suggest the question, "Is life worth living?" Jehoiachin must have had a stout heart to endure so long.

2. A change of rulers. Nebuchadnezzar at length died, and his son Evil-Meredach ascended the throne. Possibly this prince may have formed a friendship with Jehoiachin in prison, and this may have contributed to sustain the captive king"s hopes. A change of government usually brings many other changes in its train.

II A GLIMPSE OF SUNSHINE AT THE CLOSE.

1. At the close of Jehoiachin"s life. The new ruler treated Jehoiachin as a human being, a friend, and a king.

(1) He took him out of prison, charting the policy of harshness for one of kindness.

(2) He set his throne above the throne of the kings that were with him in Babylon. It was a shadowy honor; but is any earthly throne more than a shadow? Evil-Merodach himself kept his for only two years, and was then murdered.

(3) He gave him suitable provision. The ignominy of prison garments was changed for honorable clothing; the scarcity and hard fare of the dungeon was altered for the royal bounty of the king"s own table. Jehoiachin, in short, had now everything but freedom. But how much does that mean? He was still an exile. All he enjoyed was but an alleviation of captivity.

2. At the close of the book. It is not without purpose that the Book of Kings closes with this glimpse of brightness. The story it has had to tell has been a sad one a story of disappointment, failure, rejection, exile. But there is unshaken faith, even amidst the gloom, that God"s counsel will stand, and that he hath not cast off his people whom he foreknew. (Rom_11:2) Jeremiah had predicted the exile, but he had also predicted restoration after seventy years. (Jer_25:11, 12 29:10) That period had but half elapsed, but this kindness shown to Jehoiachin seemed prophetic of the end, and is inserted to sustain faith and hope in the minds of the exiles. The history of the world, like the history in this book, will close in peace and brightness under Christ"s reign. J.O.

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

Seven and twentieth - Or, on the twenty fifth day, as it is, Jer. lii, 31. For then the decree was made, which was executed upon the twenty seventh day.

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

Jehoiachin delivered from prison, and exalted to royal honours (cf. Jer. 42:31-34). - In the thirty-seventh year after his deportation Jehoiachin was taken out of prison by Evil-merodach when he came to the throne. מלכו בּשׁנת, in the year of his becoming king, probably immediately after he had ascended the throne, for it was no doubt an act of grace at the commencement of his reign. את־ראשׁ נשׂא, to lift up a persons' head, i.e., to release him from prison and exalt him to civil honours and dignities (cf. Gen 40:13). On the coincidence of the thirty-seventh year of Jehoiachin's imprisonment and the commencement of the reign of Evil-merodach see the remarks at Kg2 24:12. Instead of the 27th day of the month, the 25th is given in Jeremiah, again through the substitution of similar numeral letters (see at Kg2 25:8). Evil-merodach: מרדך אויל, Εὔιαλ Μαρώδαχ or Εὐιαλμαρωδέκ (lxx); Ἰλλοαροόδαμος, possibly a copyist's error for Ἰλμαροόδακος, in the Can. Ptol., and in other forms also: see M. v. Nieb. Gesch. Ass. p. 42, and Ges. thes. p. 41; compounded from the name of the Babylonian god Merodach (see at Kg2 20:12) and the prefix Evil, which has not yet been explained with certainty. He reigned two years, according to Berosus in Jos. c. Ap. i. 20, and the Can Ptol.; and according to the verdict of Berosus, προστὰς τῶν πραγμάτων ἀνόμως καὶ ἀσελγῶς; and was murdered by his brother-in-law Neriglissor. The statement in Jos. Ant. x. 11, 2, to the effect that he reigned eighteen years, and that of Alex. Polyh. in Euseb. Chr. arm. i. p. 45, that he reigned twelve years, are evidently false.

Kg2 25:28

"He spake kindly to him (cf. Jer 12:6), and set his throne above the throne of the kings who were with him in Babel." This is not to be understood literally, as signifying that he assigned him a loftier throne than the other kings (Hitzig, Thenius), but figuratively: loco honestiore eum habuit (Ros.). The "kings with him" were dethroned kings, who were kept at the court like Jehoiachin to add to its splendour, just as Cyrus kept the conquered Croesus by his side (Herod. i. 88).

Kg2 25:29-30

"And he (Jehoiachin) changed his prison garments," i.e., took them off and put other regal clothing on (cf. Gen 41:42). "And ate continually before him all his life," i.e., ate at the king's table (cf. Sa2 9:7). Moreover a daily ration of food was supplied to him by the king for the maintenance of his retainers, who formed his little court. The חיּיו כּל־ימי of Kg2 25:30, upon which Thenius throws suspicion without any reason, refers to Jehoiachin like that in Kg2 25:29; for the historian intended to show how Jehoiachin had fared from the day of his elevation to the end of his life. At the same time, we cannot infer from this with any certainty that Jehoiachin died before Evil-merodach; for the favour shown to him might be continued by Evil-merodach's successor. We cannot make any safe conjecture as to the motives which induced Evil-merodach to pardon Jehoiachin and confer this distinction upon him. The higher ground of this joyful termination of his imprisonment lay in the gracious decree of God, that the seed of David, though severely chastised for its apostasy from the Lord, should not be utterly rejected (Sa2 7:14-15). At the same time, this event was also intended as a comforting sign to the whole of the captive people, that the Lord would one day put an end to their banishment, if they would acknowledge that it was a well-merited punishment for this sins that they had been driven away from before His face, and would turn again to the Lord their God with all their heart.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

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.

in the thirty-seventh year

(See: Ordinal Numbers)

in the twelfth month, on the twenty-seventh day of the month

This is the twelfth month of the Hebrew calendar. The twenty-seventh day is near the beginning of April on Western calendars. (See: Hebrew Months and Ordinal Numbers)

Awel-Marduk

This is a man's name. (See: How to Translate Names)

translationWords

year

exile

Jehoiachin

king

kingdom of Judah

day

Babylon

prison

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.

Evil Merodach … elevated. For Nevuchadnetzar died, and Evil Merodach reigned in his place.

On the twenty-seventh day of the month. But in Yirmiyohu it states, “On the twenty-fifth.” Rather, on the twenty-fifth Nevuchadnetzar died and he was buried on the twenty-sixth. On the twenty-seventh, Evil Merodach removed him from his grave and dragged him about, in order to nullify his decrees, as it is stated in Yeshayohu, ”and you have been cast out of your grave like a despised sapling, etc.”

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.