The king of Egypt deposed [Jehoahaz] in Jerusalem. This means from reigning in Jerusalem. Indeed, in Kings it says “from reigning in Jerusalem” (2 Kgs 23:33). But it was “in Riblah in the region of Hamath” where he imprisoned him (ibid.) and deposed him from the kingship.

In order to bring [Jehoiakim] to Babylon. But [Nebuchadnezzar] did not in fact bring him there, for Jehoiakim died on the way: it is about him that the text says, “He shall have the burial of an ass, dragged out and cast aside …” (Jer 22:19). However, the text says in Daniel: “The Lord delivered King Jehoiakim of Judah into his hands, together with some of the vessels of the House of God, and he brought them to the land of Shinar” (Dan 1:2)! If this is the case, then [Nebuchadnezzar] did bring him to Babylon, together with the vessels. Afterward, however, he brought him back to Jerusalem—Jehoiakim did, after all, reign for eleven years (v. 5)—and toward the end of his life, Jehoiakim started up again and rebelled. The troops then captured him there (2 Kgs 24:1–2) and he died on the way, while in their hands, as the text says, “dragged out and cast aside.” “In order to bring him,” then, means that they actually brought him, just as “to kill him treacherously” (Exod 21:14) means that he actually killed him.

In the books of the kings of Israel and Judah. This is the book of Jeremiah: it is there that [Jehoiakim’s] abominable deeds are recorded, in the passage [that begins], “Whoa to him who builds his house” (Jer 22:13). For in the book of Kings none of his abominable deeds are recorded, only the general [statement], “He did what was displeasing to the Lord” (2 Kgs 23:37).

Jehoiachin was eight years old. But in the book of Kings it says “eighteen years old” (2 Kgs 24:8)! It might be that his father Jehoiakim, in the first year of his own reign, designated him to be king, to reign after him in his place. So it was then that he was eight years old. But at this point, when he took over for his father as king, he was eighteen years old.

[Jehoiachin’s] brother Zedekiah. He was really his uncle, as is recorded in the genealogies at the beginning of this book (1 Chr 3:15–16) and in the book of Kings (2 Kgs 24:17). But relatives can be called “brothers,” as in: “for we are brothers” (Gen 13:8), and in: “[Abraham’s] brother Lot” (Gen 14:16); for Lot was the son of Abraham’s brother (Gen 12:5).

*Mal‘ivim [*… u-mitta‘te‘im].** This is akin to: mal‘igim … u-mitta‘te‘im (ומתעתעים; =mocking … and playing tricks). On [the phrase] “and I shall appear to him ki-meta‘tea‘ (=as a trickster)” (Gen 27:12), the Targum renders ke-mitla‘av.

On the agents of God. These are the prophets, who are messengers of God, may He be blessed.

U-mitta‘te‘im (ומִתַּעתעים; =and playing tricks). In principle this would feature a tav signaling the Hitpael: ומִתְתַּעתעים.

To the point where it was beyond remedy. [The Judeans] sinned so much that the option for repentance, which is the remedy, was taken away.

**Elderly or yashesh (=aged)—**with a ṣerei. This is equivalent to yashish—with a ḥireq.

For [Nebuchadnezzar] and for his sons. [This refers to] his son and his son’s son.

Until the rise of the Persian kingdom. This amounts to fifty-two years from the day [the Judeans] were exiled, until the land paid back its sabbaths (v. 21). For it was not until the second year of Darius, when the seventy-year term for Jerusalem’s destruction was fulfilled (Dan 9:2), that [Israel] was fully remembered [by God] (cf. Jer 29:10).

And in writing. [Cyrus] had this proclaimed orally throughout his kingdom, and he also sent documents.

And [God] paqad ‘alay. [This means]: And He commanded me. But where did God command [Cyrus]? It is rather that He inspired him, prompting him to decide to let the exiled people go and build Him a Temple in Jerusalem. Alternatively, He commanded him through His prophets. Indeed, Isaiah prophesied, “Thus said the Lord to Cyrus, His anointed one … ‘It was I who inspired [Cyrus] to do the righteous thing and made all his ways just; he shall rebuild My city and let My exiled people go, not for any price or incentive,’ said the Lord of Hosts” (Isa 45:1, 13).

Any one of you of all His people, the Lord his God be with him and let him go up.

The commentary on Chronicles is thus completed.