2 Kings 24:6

Translation
King James Version
So Jehoiakim slept with his fathers: and Jehoiachin his son reigned in his stead.
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KJV (with Strong's)
So Jehoiakim H3079 slept H7901 with his fathers H1: and Jehoiachin H3078 his son H1121 reigned H4427 in his stead.
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Complete Jewish Bible
Then Y'hoyakim slept with his ancestors, and Y'hoyakhin his son took his place as king.
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Berean Standard Bible
And Jehoiakim rested with his fathers, and his son Jehoiachin reigned in his place.
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American Standard Version
So Jehoiakim slept with his fathers; and Jehoiachin his son reigned in his stead.
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World English Bible Messianic
So Jehoiakim slept with his fathers; and Jehoiachin his son reigned in his place.
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Geneva Bible (1599)
So Iehoiakim slept with his fathers, and Iehoiachin his sonne reigned in his steade.
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Young's Literal Translation
And Jehoiakim lieth with his fathers, and Jehoiachin his son reigneth in his stead.
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See also
Jeremiah 22:18Jeremiah 22:192 Chronicles 36:6Jeremiah 36:302 Chronicles 36:8
In the KJVVerse 10,209 of 31,102

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SUMMARY

Second Kings 24:6 succinctly records the conclusion of King Jehoiakim's tumultuous eleven-year reign over Judah and the immediate, seemingly seamless, succession of his son, Jehoiachin. This formulaic statement marks a critical juncture in Judah's history, signaling not only a change in leadership but also the continued unfolding of divine judgment against a persistently rebellious nation, moving closer to its inevitable Babylonian exile and the ultimate collapse of the kingdom.

CONTEXT

  • Literary Context: This verse serves as a crucial transition point within a narrative of accelerating national decline. It follows Jehoiakim's initial submission to Nebuchadnezzar, his subsequent rebellion, and the ensuing incursions by Babylonian, Aramean, Moabite, and Ammonite raiding bands, all occurring "according to the word of the Lord that he spoke by his servants the prophets" as detailed in 2 Kings 24:1-4. The preceding verses have already established Jehoiakim's wickedness as a primary cause for Judah's suffering, explicitly linking it to Manasseh's sins and the shedding of innocent blood, which God would not pardon, as stated in 2 Kings 24:3-4. The brevity of this verse, stating only the king's death and succession, starkly contrasts with the detailed account of the events leading up to it, and it immediately sets the stage for the even shorter and more tragic reign of Jehoiachin, culminating in the first major deportation to Babylon, as narrated in 2 Kings 24:8-16.
  • Historical & Cultural Context: King Jehoiakim's reign (609-598 BC) was set against a backdrop of immense geopolitical upheaval. Judah was caught between the waning power of Egypt and the ascendant Neo-Babylonian Empire. Jehoiakim was initially installed by Pharaoh Necho after the death of his righteous father, Josiah, as recorded in 2 Kings 23:34. After Babylon's decisive victory over Egypt at Carchemish (605 BC), Jehoiakim became a vassal of Nebuchadnezzar for three years, as mentioned in 2 Kings 24:1. His subsequent rebellion, fueled by a misplaced trust in Egypt and a defiant spirit against God's warnings delivered through prophets like Jeremiah, sealed Judah's fate. Culturally, the phrase "slept with his fathers" was a standard, respectful idiom for a king's death and burial, implying a peaceful end and being gathered to one's ancestors. However, for Jehoiakim, this formulaic language ironically masks a more ignominious end, as Jeremiah had prophesied a dishonorable burial, "thrown out beyond the gates of Jerusalem" in Jeremiah 22:18-19.
  • Key Themes: The verse highlights several significant themes. First, Dynastic Succession is central, emphasizing the continuity of the Davidic line despite the moral failures of individual kings and the escalating national crisis. The transfer of power from father to son was vital for maintaining stability and fulfilling the covenant promises made to David. Second, the theme of Divine Judgment Unfolding is powerfully present, though subtly. Jehoiakim's death, while stated formulaically, is the culmination of a reign marked by profound apostasy and defiance of God's word, directly contributing to the accelerating judgment on Judah. His unrighteous rule was a direct cause of Judah's suffering and hastened the impending Babylonian exile, as highlighted in 2 Kings 24:3. Finally, the brevity of Jehoiakim's reign and its ignominious end underscore the Transience of Earthly Power and the ultimate Sovereignty of God over human rulers and historical events, as affirmed in Daniel 2:21.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • slept (Hebrew, shâkab', H7901): This verb (H7901) means "to lie down" for rest, sexual connection, or decease. In this context, it is a euphemism for death, forming part of the common Old Testament idiom "slept with his fathers." Its use here for Jehoiakim, despite prophecies of a dishonorable end, highlights the historical record's adherence to formal royal succession language, even when the reality might have been less dignified.
  • fathers (Hebrew, ʼâb', H1): This word (H1) refers to a father in a literal or figurative sense, extending to ancestors or predecessors. The phrase "slept with his fathers" implies being gathered to one's deceased kin, often in a family tomb. It signifies a natural, albeit final, transition, emphasizing the continuity of generations and the ancestral line. For kings, it often suggests a proper royal burial, contrasting with the specific prophetic judgment against Jehoiakim in Jeremiah.
  • reigned (Hebrew, mâlak', H4427): This primitive root (H4427) means "to reign" or, inceptively, "to ascend the throne." Its immediate use after Jehoiakim's death underscores the swift and undisputed transfer of power to Jehoiachin, maintaining the dynastic succession even as the kingdom teetered on the brink of collapse. It highlights the formal process of kingship in ancient Israel, emphasizing the establishment of a new monarch.

Verse Breakdown

  • "So Jehoiakim slept with his fathers": This clause marks the end of Jehoiakim's reign and life. It employs a common, respectful idiom for a king's death, suggesting a peaceful passing and burial among his predecessors. However, in Jehoiakim's specific case, this formulaic language stands in ironic tension with prophetic pronouncements that he would receive no proper burial, but would be "cast out beyond the gates of Jerusalem," as prophesied in Jeremiah 22:18-19. The biblical narrative here prioritizes the historical record of succession over the specific details of his demise, which may have been less dignified than the idiom implies, focusing on the official end of his rule.
  • "and Jehoiachin his son reigned in his stead": This clause immediately establishes the succession, indicating that Jehoiachin, Jehoiakim's son, assumed the throne without apparent dispute. This swift transition highlights the established dynastic principle in Judah, where the kingship passed directly from father to son. However, this seemingly orderly transfer of power immediately foreshadows Jehoiachin's own brief and tragic reign, which would last only three months before the first major Babylonian deportation of Judah's elite, including the king himself, as detailed in 2 Kings 24:8-16.

Literary Devices

The brevity and formulaic nature of 2 Kings 24:6 are themselves significant literary choices. The primary device is Formulaic Language, specifically the phrase "slept with his fathers: and [successor] his son reigned in his stead." This standardized phrase is used throughout the books of Kings to mark the end of one king's reign and the beginning of another's, providing a consistent structure to the historical narrative. Its repetitive use emphasizes the continuity of the royal line and the orderly transfer of power, even in times of chaos. However, in Jehoiakim's case, this formula also employs Irony, as the respectful "slept with his fathers" contrasts sharply with Jeremiah's prophecy of his ignominious, unburied end, as found in Jeremiah 22:18-19. The text's choice to use the standard formula despite the prophetic counter-narrative highlights the official record's perspective. Furthermore, the verse functions as Foreshadowing, as the immediate succession to Jehoiachin sets the stage for his own extremely short and disastrous reign, which directly precipitates the first major Babylonian deportation and the further unraveling of Judah's kingdom.

THEOLOGICAL AND THEMATIC CONNECTIONS

This concise verse, marking a change of guard, is deeply embedded within the overarching theological narrative of God's sovereign control over history and His covenant faithfulness, even amidst human rebellion and judgment. It demonstrates that while human kings rise and fall, often due to their own choices and defiance against God, the divine plan continues to unfold. Jehoiakim's death and Jehoiachin's succession are not random events but are part of the divine judgment prophesied against Judah for its persistent idolatry and rejection of God's word through His prophets. God is actively working through geopolitical shifts and the actions of foreign powers to bring about His purposes, holding kings accountable for their righteousness (or lack thereof). The continuity of the Davidic line, even through unworthy kings, subtly points to God's unwavering commitment to His covenant with David, ensuring that a descendant would always be on the throne, ultimately leading to the promised Messiah.

REFLECTION AND APPLICATION

The brief account of Jehoiakim's death and Jehoiachin's succession serves as a poignant reminder of the transient nature of earthly power and the enduring consequences of our choices. Jehoiakim's reign was characterized by a stubborn refusal to heed God's warnings delivered through Jeremiah, leading to personal disgrace and accelerating national catastrophe. This narrative underscores the profound responsibility that comes with leadership, whether in a nation, a community, or a family. Our decisions, particularly those concerning obedience or defiance to God's word, have far-reaching impacts beyond ourselves. For believers today, this passage calls us to sober reflection: Are we attentive to God's voice, even when His message is challenging or unpopular? Do we prioritize temporary gain or personal comfort over righteous living and submission to divine authority? Even in moments of seemingly seamless transition or continuity, God's overarching plan of judgment and redemption continues to unfold, demonstrating His steadfast faithfulness and His ultimate control over history. We are called to live with integrity, humility, and a deep reverence for God, knowing that our lives are lived before His sovereign gaze.

Questions for Reflection

  • How does Jehoiakim's defiance of God's prophets challenge my own willingness to listen to difficult truths from God's Word?
  • In what areas of my life or leadership might I be prioritizing personal comfort or worldly alliances over obedience to God?
  • How does the swift succession and subsequent judgment on Jehoiachin highlight the urgency of righteous living for all, regardless of position?
  • What comfort or warning can I draw from God's continued sovereignty over human rulers and historical events, even in times of great turmoil?

FAQ

What does "slept with his fathers" mean in this context?

Answer: "Slept with his fathers" is a common Old Testament idiom used to describe the death of a king or prominent figure, particularly in the books of Kings and Chronicles. It does not imply a literal sleep or a specific doctrine of the afterlife, but rather a peaceful passing and being gathered to one's ancestors in death, often implying a proper burial in a family tomb. However, for Jehoiakim, this formulaic language stands in stark contrast to the prophecy given by Jeremiah, which foretold a dishonorable end for him, stating he would be "thrown out beyond the gates of Jerusalem" and "given no burial," as found in Jeremiah 22:18-19. The use of the idiom here emphasizes the formal historical record of succession, even if the actual circumstances of his death were less dignified.

Was Jehoiakim a good king?

Answer: No, King Jehoiakim was not a good king. His reign (609-598 BC) was characterized by profound spiritual apostasy, political instability, and open defiance of God. He was placed on the throne by Pharaoh Necho of Egypt and later became a vassal of King Nebuchadnezzar of Babylon. Jehoiakim rebelled against Babylon, leading to further incursions into Judah. Spiritually, he was notoriously wicked, rejecting the warnings of prophets like Jeremiah and famously burning Jeremiah's scroll of prophecy, as recorded in Jeremiah 36:23. His unrighteous rule was a significant factor in the accelerating divine judgment against Judah, leading it closer to the Babylonian exile.

How long did Jehoiachin reign after his father's death?

Answer: Jehoiachin's reign was remarkably short, lasting only three months and ten days, as stated in 2 Kings 24:8. Despite the formal succession, his brief rule was quickly interrupted by the second Babylonian siege of Jerusalem. He, along with his mother, officials, and the elite of Judah, surrendered to Nebuchadnezzar and was deported to Babylon, marking the first major wave of the Babylonian exile, as recounted in 2 Kings 24:10-16.

CHRIST-CENTERED FULFILLMENT

The seemingly mundane record of dynastic succession in 2 Kings 24:6, marking the end of one unrighteous king and the beginning of another, profoundly underscores the desperate need for a perfect, eternal King—Jesus Christ. The repeated cycle of flawed human kings, even those from the line of David, consistently demonstrated their inability to perfectly rule, protect, or redeem God's people. Jehoiakim's wickedness and Jehoiachin's brief, tragic reign highlight the brokenness of the earthly monarchy and the transient nature of human power. Yet, even through these unfaithful kings, God's covenant promise to David, that a descendant would always sit on his throne, remained unbroken, as affirmed in 2 Samuel 7:12-16. This divine faithfulness, despite human failure, ultimately points to the coming of the Messiah. Jesus, born of the lineage of David, including Jehoiachin, as seen in Matthew 1:11, is the true and ultimate King. Unlike Jehoiakim, whose reign ended in judgment, or Jehoiachin, who was led into exile, Jesus's reign is eternal and righteous. He is the one who truly "slept" in death, not with his fathers in an earthly tomb, but in a temporary grave, only to rise again, conquering sin and death. He now reigns in the stead of all failed earthly kings, establishing a kingdom that will never end, as promised in Luke 1:32-33, fulfilling all the promises and bringing true peace and salvation to His people, as declared in Hebrews 1:8.

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Commentary on 2 Kings 24 verses 1–7

We have here the first mention of a name which makes a great figure both in the histories and in the prophecies of the Old Testament; it is that of Nebuchadnezzar, king of Babylon (Kg2 24:1), that head of gold. He was a potent prince, and one that was the terror of the mighty in the land of the living; and yet his name would not have been known in sacred writ if he had not been employed in the destruction of Jerusalem and the captivity of the Jews.

I. He made Jehoiakim his tributary and kept him in subjection three years, Kg2 24:1. Nebuchadnezzar began his reign in the fourth year of Jehoiakim. In his eighth year he made him his prisoner, but restored him upon his promise of faithfulness to him. That promise he kept about three years, but then rebelled, probably in hopes of assistance from the king of Egypt. If Jehoiakim had served his God as he should have done, he would not have been servant to the king of Babylon; but God would thus make him know the difference between his service and the service of the kings of the countries, Ch2 12:8. If he had been content with his servitude, and true to his word, his condition would have been no worse; but, rebelling against the king of Babylon, he plunged himself into more trouble.

II. When he rebelled Nebuchadnezzar sent his forces against him to destroy his country, bands of Chaldeans, Syrians, Moabites, Ammonites, who were all now in the service and pay of the king of Babylon (Kg2 24:2), and withal retained, and now showed, their ancient enmity to the Israel of God. Yet no mention is here made of their commission from the king of Babylon, but only of that from the King of kings: The Lord sent against him all these bands; and again (Kg2 24:3), Surely at the commandment of the Lord came this upon Judah, else the commandment of Nebuchadnezzar could not have brought it. Many are serving God's purposes who are not aware of it. Two things God intended in suffering Judah to be thus harassed: - 1. The punishment of the sins of Manasseh, which God now visited upon the third and fourth generation. So long he waited before he visited them, to see if the nation would repent; but they continued impenitent, notwithstanding Josiah's endeavours to reform them, and ready to relapse, upon the first turn, into their former idolatries. Now that the old bond was put in suit they were called up upon the former judgment; that was revived which God had laid up in store, and sealed among his treasures (Deu 32:34; Job 14:17), and in remembrance of that he removed Judah out of his sight, and let the world know that time will not wear out the guilt of sin and that reprieves are not pardons. All that Manasseh did was called to mind, but especially the innocent blood that he shed, much of which, we may suppose, was the blood of God's witnesses and worshippers, which the Lord would not pardon. Is there then any unpardonable sin but the blasphemy against the Holy Ghost? This is meant of the remitting of the temporal punishment. Though Manasseh repented, and we have reason to think even the persecutions and murders he was guilty of were pardoned, so that he was delivered from the wrath to come; yet, as they were national sins, they lay still charged upon the land, crying for national judgments. Perhaps some were now living who were aiding and abetting; and the present king was guilty of innocent blood, as appears Jer 22:17. See what a provoking sin murder is, how loud it cries, and how long. See what need nations have to lament the sins of their fathers, lest they smart for them. God intended hereby the accomplishment of the prophecies; it was according to the word of the Lord, which he spoke by his servants the prophets. Rather shall Judah be removed out of his sight, nay, rather shall heaven and earth pass away, than any word of God fall to the ground. Threatenings will be fulfilled as certainly as promises, if the sinner's repentance prevent not.

III. The king of Egypt was likewise subdued by the king of Babylon, and a great part of his country taken from him, Kg2 24:7. It was but lately that he had oppressed Israel, Kg2 23:33. Now he is himself brought down and disabled to attempt any thing for the recovery of his losses or the assistance of his allies. He dares not come any more out of his land. Afterwards he attempted to give Zedekiah some relief, but was obliged to retire, Jer 37:7.

IV. Jehoiakim, seeing his country laid waste and himself ready to fall into the enemy's hand, as it should seem, died of a broken heart, in the midst of his days (Kg2 24:6). So Jehoiakim slept with his fathers; but it is not said that he was buried with them, for 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 (Jer 22:18, Jer 22:19), and his dead body cast out, Jer 36:30.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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