Difference between revisions of "Jeconiah" - New World Encyclopedia

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Dan Fefferman

Kings of Judah
Saul David Solomon Rehoboam Abijam Asa Jehoshaphat Jehoram Ahaziah Athaliah Jehoash/Joash Amaziah Uzziah/Azariah Jotham Ahaz Hezekiah Manasseh Amon Josiah Jehoahaz (Ahaz) Jehoiakim Jeconiah/Jehoiachin Zedekiah

Jeconiah or Ykhanya (Hebrew: יְכָנְיָה, jəxɔnjɔh, meaning "God will fortify (his people)," also known as Jehoiachin, was one of the last kings of Judah, the son of King Jehoiakim and his wife Nehushta the daughter of Elnathan of Jerusalem. His children included Assir and Salathiel.

Jeconiah's reign in Jerusalem began around 598 B.C.E. at the age of 18, upon the death of his father Jehoiakim near the beginning of the Babylonian siege of Jerusalem. Jeconiah was a contemporary of the prophet Jeremiah, who had been a bitter opponent of his father and strongly denounced Jehoiachin as well.

After reigning for only three months and ten days, Jeconiah was removed from office by the Babylonians at the end of the 597 B.C.E. siege by the army of King Nebuchadnezzar II. His uncle Zedekiah replaced him as king under Babylonian control in Jerusalem. Jeconiah, was taken in chains to Babylon and imprisoned, while his household, most of the rulers of Judah, and many craftsmen and merchants, were force into exile. Cuneiform records dated to 592 B.C.E. mention Jeconiah ("Ia-'-ú-kinu") and his five sons as recipients of food rations in Babylon. He was still called king while in captivity.

In the thirty-seventh year of his captivity (562 B.C.E.), he was removed from prison by the Babylonian King Amel-Marduk. In Christian tradition. Jeconiah is one of the ancestors of Jesus. (Matthew 1:11)

Biblical data

Background

Jeconiah/Jehoiachin lived at a time when the kingdom of Judah found itself in the path of two colliding great civilizations: Egypt and Babylonia. Jeconiah's father Jehoiakim was the eldest son of King Josiah. When Josiah was killed in battle against Pharaoh Neco of Egypt at Megiddo, he was succeeded by Jehoiakim's younger brother Jehoahaz (Shallum). The pharaoh soon deposed Jehoahaz and replaced him with Jehoiakim, who paid heavy tribute to Egypt and created domestic disapproval by raising taxes as a result.

During Jehoiakim's reign, Nebuchadnezzar II, in a move meant to counter Egyptian influence in the region, invaded Palestine and made the Kingdom of Judah his vassal. The prophet Jeremiah warned Jehoiakim to focus on religious and ethical reforms, or else, "this place will become a ruin," (Jer. 22:3-5) resulting in bitter enmity between the king and prophet. After three years, Jehoiakim attempted to throw off the Babylonian yoke, resulting in a Babylonian invasion and seige, during which Jehoiakim died, apparently of natural causes.

Jehoikakin's reign

Jehoiachin/Jeconiah thus took power in extremely unfortunate circumstances. He reigned a little over three months, but these months were extremely eventful. He was scarcely on the throne when Nebuchadnezzar II's forces reached Jerusalem and began their siege. Jehoiachin, like his father, saw resistance as the only honorable course. However, for the prophet Jeremiah, Nebuchadnezzar was "God's servant," sent to punish Judah for her sins.

Jeremiah's words to Jehoiachin were particularly harsh:

"As surely as I live," declares the Lord, "even if you, Jehoiachin son of Jehoiachim king of Judah, were a signet ring on my right hand, I would still pull you off. I will hand you over to those who seek your life, those you fear—to Nebuchadnezzar king of Babylon and to the Babylonians. I will hurl you and the mother who gave you birth into another country, where neither of you was born, and there you both will die. You will never come back to the land you long to return to." (22:24-17)

Jehoiachin did not hold out long against the power of Babylon's armies, with Nebuchadnezzar himself reportedly participating in the siege. He surrendered after only three months on the throne and was taken in chains to Babylon, together with many of Jerusalem's leading citizens. The treasures of the palace and the sacred vessels of the Temple were also carried away. Nebuchadnezzar found what he believed was a suitable replacement for him in the person of his uncle, Zedekiah.

For 36 years Jehoiachin remained in prison at Babylon. When Nebuchadnezzar died, his son Evil-merodach released Jehoiachin and gave him an honorable seat at his own table (2 Kings 25:27-30). Archaeological excavations around 1900 uncovered Babylonian administrative documents which, when finally deciphered in 1933, described food rations for Johaichin and five of his sons. Such a cuneiform text of the document is publicly issued in the Pergamon Museum of Berlin.

In rabbinical literature

Jehoiachin's father was much maligned in rabbinical traditional, and it was said in reference to Jeohoiachin hiself that "A dog brings forth no good progeny." (Lev. R. xix. 6; Seder 'Olam R. xxv.). Legend holds that in the city of Daphne, near Antioch, Nebuchadnezzar II met with representatives of the Great Sanhedrin, to whom he announced that he would not destroy the Temple of Jerusalem if the king were delivered up to him. When the king heard this resolution of Nebuchadnezzar, he went upon the roof of the Temple, and, turning to heaven, held up the Temple keys, saying: "As you no longer consider us worthy to be your ministers, take the keys that you have entrusted to us until now." Then a miracle happened; for a fiery hand appeared and took the keys, or (in other versions) that the keys remained suspended in the air where the king had thrown them. (Lev. R. l.c.; Yer. Sheḳ. vi. 50a; Ta'an. 29a; Pesiḳ. R. 26) This event saved the king's life, as he now surrender both to God's will and to Nebuchadnezzar instead of being killed in battle. Jehoiachin as well as all the scholars and nobles of Judah were then carried away captive by Nebuchadnezzar. Josephus adds that Jehoiachin gave up the city and his relatives to Nebuchadnezzar after the Babylonian king took an oath that neither they nor the city should be harmed. However, the Babylonian king broke his word; for scarcely a year had elapsed when he led the king and many others into captivity.

Jehoiachin's sad experiences at a young age changed his nature entirely. He repented of the sins which he had committed as king he was pardoned by God, who revoked the decree to the effect that none of his descendants should ever become king (Jer. xxii. 30). He is thus to be the ancestor of the Messiah (Tan., Toledot 20). His firmness in fulfilling the Law was the decisive factor in restoring him to God's favor.

Tradition holds that he kept by Nebuchadnezzar in solitary confinement. As he was therefore separated from his wife, the Sanhedrin, which had been expelled with him to Babylon, feared that at the death of this queen the house of David would become extinct. They managed to gain the favor the Babylonian queen, who induced Nebuchadnezzar to ameliorate the lot of the captive king by permitting his wife to share his prison. As he then manifested great self-control and obedience to the Law, God forgave him his sins (Lev. R. xix).

Jehoiachin lived to see the death of his conqueror, which brought him liberty, for within two days of his Nebuchadnezzar's death, Evil-merodach opened the prison in which Jehoiachin had languished for so many years. Jehoiachin's life is the best illustration of the maxim, "During prosperity a man must never forget the possibility of misfortune; and in adversity must not despair of prosperity's return" (Seder 'Olam R. xxv).

On the advice of Jehoiachin, Nebuchadnezzar's son cut his father's body into 300 pieces, which he gave to 300 vultures, so that he could be sure that Nebuchadnezzar would never return to worry him ("Chronicles of Jerahmeel," lxvi. 6). Evil-merodach treated Jehoiachin as a king, clothed him in purple and ermine, and for his sake liberated all the Jews that had been imprisoned by Nebuchadnezzar (Targ. Sheni, near the beginning). It was Jehoiachin, also, who erected a magnificent mausoleum on the grave of the prophet Ezekiel (Benjamin of Tudela, "Itinerary," ed. Asher, i. 66). In the Second Temple there was a gate called "Jeconiah's Gate," because, according to tradition, Jeconiah (Jehoiachin) left the Temple through that gate when he went into exile (Mid. ii. 6)

Notes

External links

Jehoiachin in Babylonia, discussion of the Babylonian evidence

House of David Cadet Branch of the Tribe of Judah
Regnal Titles
Preceded by: Jehoiakim	King of Judah 598 B.C.E. – 597 B.C.E.	Succeeded by: Zedekiah

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 ==In rabbinical literature==
-Although Jehoiakim was Josiah's eldest son, he was passed over at the latter's death as being unworthy to be his father's successor, and his brother Jehoahaz mounted the throne in his place. Jehoahaz was publicly anointed king to offset his brother's claims to the throne (Seder 'Olam R. xxiv.; Hor. 11b; Ratner's objection ad loc. to Seder 'Olam was anticipated and answered by the Gemara). When, subsequently, Jehoiakim took the government, after Jehoahaz had been led captive to Egypt, he showed how little he resembled his pious father: he was a godless tyrant, committing the most atrocious sins and crimes. He lived in incestuous relations with his mother, daughter-in-law, and stepmother, and was in the habit of murdering men, whose wives he then violated and whose property he seized. His garments were of "sha'aṭneẓ," and in order to hide the fact that he was a Jew, he had made himself an epispasm by means of an operation, and had tattooed his body (Lev. R. xix. 6; Tan., Lek Leka, end; Midr. Aggadat Bereshit xlviii.; see also Sanh. 103b). He even boasted of his godlessness, saying, "My predecessors, Manasseh and Amon, did not know how they could make God most angry. But I speak openly; all that God gives us is light, and this we no longer need, since we have a kind of gold that shines just like the light; furthermore, God has given this gold to mankind [Ps. cxv. 16] and is not able to take it back again" (Sanh. l.c.).
+Jehoiachin's father was much maligned in rabbinical traditional, and it was said in reference to Jeohoiachin hiself that "A dog brings forth no good progeny." (Lev. R. xix. 6; Seder 'Olam R. xxv.). Legend holds that in the city of Daphne, near Antioch, [[Nebuchadnezzar II]] met with representatives of the Great [[Sanhedrin]], to whom he announced that he would not destroy the Temple of Jerusalem if the king were delivered up to him. When the king heard this resolution of Nebuchadnezzar, he went upon the roof of the Temple, and, turning to heaven, held up the Temple keys, saying: "As you no longer consider us worthy to be your ministers, take the keys that you have entrusted to us until now." Then a miracle happened; for a fiery hand appeared and took the keys, or (in other versions) that the keys remained suspended in the air where the king had thrown them. (Lev. R. l.c.; Yer. Sheḳ. vi. 50a; Ta'an. 29a; Pesiḳ. R. 26) This event saved the king's life, as he now surrender both to God's will and to Nebuchadnezzar instead of being killed in battle. Jehoiachin as well as all the scholars and nobles of Judah were then carried away captive by Nebuchadnezzar. [[Josephus]] adds that Jehoiachin gave up the city and his relatives to Nebuchadnezzar after the Babylonian king took an oath that neither they nor the city should be harmed. However, the Babylonian king broke his word; for scarcely a year had elapsed when he led the king and many others into captivity.
-When Jehoiakim was informed that Jeremiah was writing his Lamentations, he sent for the roll, and calmly read the first four verses, remarking sarcastically, "I still am king." When he came to the fifth verse and saw the words, "For the Lord hath afflicted her for the multitude of her transgressions" (Lam. i. 5), he took the roll, scratched out the names of God occurring therein, and threw it into the fire (M. Ḳ. 26a). No wonder then that God thought of "changing the world again into chaos," and refrained from doing so only because the Jewish people under this king were pious (Sanh. 103a). Yet punishment was not withheld. Nebuchadnezzar came with his army to Daphne, near Antiochia, and demanded from the Great Sanhedrin, whose members came to pay him their respects, that Jehoiakim be delivered to him, in which case he would not disturb the city and its inhabitants. The Sanhedrin went to Jehoiakim to inform him of Nebuchadnezzar's demand, and when he asked them whether it would be right to sacrifice him for their benefit, they reminded him of what David did in a similar case with the rebel Sheba (Lev. R. xix. 6).
+Jehoiachin's sad experiences at a young age changed his nature entirely. He repented of the sins which he had committed as king he was pardoned by God, who revoked the decree to the effect that none of his descendants should ever become king (Jer. xxii. 30). He is thus to be the ancestor of the Messiah (Tan., Toledot 20). His firmness in fulfilling the [[halakha|Law]] was the decisive factor in restoring him to God's favor.
-Various opinions have been handed down concerning the circumstances of Jehoiakim's death, due to the difficulty of harmonizing the conflicting Biblical statements on this point (II Kings xxiv. 6; Jer. xxii. 18, 19; II Chron. xxxvi. 6). According to some, he died in Jerusalem before the Sanhedrin could comply with the demand made by Nebuchadnezzar, who therefore had to be content with the king's body, which was cast to him over the walls. Another version says that he died while being let down over the wall. Others, again, maintain that after leading him through the whole land of Judah, Nebuchadnezzar killed him, and then threw his corpse piecemeal to the dogs, or, as one version has it, put it into the skin of a dead ass (Lev. R. xix. 6; Seder'Olam R. xxv., agreeing in part with Josephus, "Ant." x. 6, § 3; see also Jerome to Jer. xxii. 18, and Nebuchadnezzar in Rabbinical Literature).
+Tradition holds that he kept by Nebuchadnezzar in solitary confinement. As he was therefore separated from his wife, the Sanhedrin, which had been expelled with him to Babylon, feared that at the death of this queen the house of David would become extinct. They managed to gain the favor the Babylonian queen, who induced Nebuchadnezzar to ameliorate the lot of the captive king by permitting his wife to share his prison. As he then manifested great self-control and obedience to the Law, God forgave him his sins (Lev. R. xix).
+Jehoiachin lived to see the death of his conqueror, which brought him liberty, for within two days of his Nebuchadnezzar's death, Evil-merodach opened the prison in which Jehoiachin had languished for so many years. Jehoiachin's life is the best illustration of the maxim, "During prosperity a man must never forget the possibility of misfortune; and in adversity must not despair of prosperity's return" (Seder 'Olam R. xxv).
+On the advice of Jehoiachin, Nebuchadnezzar's son cut his father's body into 300 pieces, which he gave to 300 vultures, so that he could be sure that Nebuchadnezzar would never return to worry him ("Chronicles of Jerahmeel," lxvi. 6). Evil-merodach treated Jehoiachin as a king, clothed him in purple and ermine, and for his sake liberated all the Jews that had been imprisoned by Nebuchadnezzar (Targ. Sheni, near the beginning). It was Jehoiachin, also, who erected a magnificent mausoleum on the grave of the prophet Ezekiel (Benjamin of Tudela, "Itinerary," ed. Asher, i. 66). In the [[Second Temple]] there was a gate called "Jeconiah's Gate," because, according to tradition, Jeconiah (Jehoiachin) left the Temple through that gate when he went into exile (Mid. ii. 6)
-Even this shameful death, however, was not to be the end of the dead king, upon whose skull were scratched the words, "This and one more." After many centuries the skull was found by a scholar before the gates of Jerusalem; he piously buried it, but as often as he tried to cover it the earth refused to hold it. He then concluded that it was the skull of Jehoiakim, for whom Jeremiah had prophesied such an end (Jer. xxii. 18); and as he did not know what to do with it, he wrapped it in a cloth and hid it in a closet. After a time his wife found it and showed it to a neighbor, who said: "Your husband had another wife before you whom he can not forget, and therefore he keeps her skull." Thereupon the wife threw it into the fire, and when her husband returned he knew what the enigmatical words "this and one more" meant (Sanh. 82a, 104a). Notwithstanding his many sins, Jehoiakim is not one of the kings who have no part in the future world (Sanh. 103b
 ==Notes==
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