Attributed commentary excerpt
Keil & Delitzsch on Jeremiah 22:24
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Commentary on the Old Testament
C. F. Keil & F. Delitzsch · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
Against Jehoiachin or Jechoniah. - Jer 22:24. "As I live, saith Jahveh, though Conjahu, the son of Jehoiakim, the king of Judah, were a signet ring on my right hand, yet would I pluck him thence, Jer 22:25. And give thee into the hand of them that seek thy life, and into the hand of them of whom thou art afraid, and into the hand of Nebuchadrezzar the king of Babylon, and into the hand of the Chaldeans; Jer 22:26. And will cast thee and thy mother that bare thee into another land where ye were not born; and there shall ye die. Jer 22:27. And into the land whither they lift up their soul to return, thither shall they not return. Jer 22:28. Is this man Conjahu a vessel despised and to be broken, or an utensil wherein one has no pleasure? Jer 22:29. O land, land, land, hear the word of Jahveh! Jer 22:30. Thus hath Jahveh said: Write down this man as childless, as a man that hath no prosperity in his life; for no man of his seed shall prosper that sitteth upon the throne of David and ruleth widely over Judah." The son and successor of Jehoiakim is called in Kg2 24:6., Ch2 36:8., Jer 52:31, Jehojachin, and in Eze 1:2, Jojachin; here, Jer 22:24, Jer 22:28, and Jer 37:1, Conjahu; in Jer 24:1, Jeconjahu; and in Jer 27:20; Jer 28:4; Jer 29:2, Est 2:6; Ch1 3:16, Jeconjah. The names Jeconjahu and abbreviated Jeconjah are equivalent to Jojachin and Jehojachin, i.e., Jahveh will establish. Jeconjah was doubtless his original name, and so stands in the family register, Ch1 3:16, but was at his accession to the throne changed into Jehojachin or Jojachin, to make it liker his father's name. The abbreviation of Jeconjahu into Conjahu is held by Hgstb. Christol. ii. p. 402, to be a change made by Jeremiah in order by cutting off the y (will establish) to cut off the hope expressed by the name, to make "a Jeconiah without the J, a 'God will establish' without the will." For two reasons we cannot adopt this as the true view: 1. The general reason, that if Jeremiah had wished to adumbrate the fate of the three kings (Jehoahaz, Jehoiakim, and Jehoiachin) by making changes in their names, he would then have changed the name of Jehoiakim in like manner as he did that of Jehoahaz into Shallum, and that of Jehoiachin into Conjahu. The argument by which Hgstb. seeks to justify the exception in the one case will not hold its own. Had Jeremiah thought it unseemly to practise a kind of conceit, for however solemn a purpose, on the name of the then reigning monarch, then neither could he have ventured on the like in the case of Jehoiachin; for the present prediction was not, as Hgstb. assumed, uttered before his accession, but, as may be seen from the title king of Judah, Jer 22:24, after he had ascended the throne, was actually king. Besides. 2. the name Conjahu occurs also at Jer 37:1, in a historical heading, as of equal dignity with Jeconjahu, Jer 29:2; Jer 28:4, etc., where a name proper only to prophetic discourse would not have been in place. The passages in which the prophets express the character and destiny of a person in a name specially formed for the purpose, are of another kind. There we have always: they shall call his name, or: his name shall be; cf. Jer 33:16; Isa 9:5; Isa 62:4; Eze 48:35. That the name Jeconjah has not merely the prophet's authority, is vouched for by Ch1 3:15; Est 2:6, and by the historical notices, Jer 24:1; Jer 27:20; Jer 28:4; Jer 29:2. And the occurrence of the name Jojachin only in 2 Kings 24; Ch2 36:1; Jer 52:31, and Eze 1…
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