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II Kings 24

מלכים ב׳ פרק כ״ד

Section: נביאים · נביאים ראשונים | Book: II Kings | Chapter: 24 of 25 | Day: 146 of 742

Date: July 7, 2026


קלאוד על הנ״ך

Chapter 24 narrates the beginning of the end. The long-deferred decree of destruction, sealed in the days of Manasseh and confirmed by Huldah despite Josiah’s reform, now begins its concrete fulfillment as Babylon supplants Egypt as the regional power and turns Judah into a vassal state on the brink of exile. The chapter moves rapidly through three reigns — the last years of Jehoiakim, the three-month reign of Jehoiachin, and the installation of Zedekiah — compressing the political collapse of the kingdom into twenty verses.

The opening section (verses 1-7) covers the end of Jehoiakim’s reign. Nebuchadnezzar of Babylon comes up and Jehoiakim becomes his vassal for three years before rebelling (verse 1). In response, God looses against Judah raiding bands of Chaldeans, Arameans, Moabites, and Ammonites, “in accordance with the word that God had spoken through the prophets” (verse 2). The historian is emphatic that these calamities are not mere geopolitics: they come “at the command of God,” who would banish Judah from His presence “because of all the sins that Manasseh had committed, and also because of the blood of the innocent that he shed” — blood for which “God would not forgive” (verses 3-4). The chapter thus continues the theology of chapters 21-23: the catastrophe is the working-out of the decree earned by Manasseh, which even Josiah could only postpone. Verse 7 notes the decisive geopolitical shift — the king of Egypt would no longer venture out, for Babylon had taken all the territory from the Wadi of Egypt to the Euphrates.

The central section (verses 8-17) recounts the first great deportation, the exile of Jehoiachin (also called Jeconiah or Coniah). The young king reigns only three months before Nebuchadnezzar’s army besieges Jerusalem; Jehoiachin, his mother, and his court surrender, and the king of Babylon takes him captive in the eighth year of his own reign (verses 8-12). Nebuchadnezzar strips the Temple and palace of their treasures and cuts up the golden vessels Solomon had made — “as God had warned” (verse 13), an explicit echo of Isaiah’s prophecy to Hezekiah in chapter 20 that all the palace treasure would be carried to Babylon. He exiles the leadership class: the commanders, the warriors, and crucially the artisans and smiths (the charash and masger), leaving only the poorest of the land (verses 14-16). This deportation of the skilled and the noble — the exile of Jehoiachin, in which the prophet Ezekiel was among those carried off — is a distinct, earlier exile than the final destruction; it removes the kingdom’s strength while leaving a shell behind. Nebuchadnezzar then installs Jehoiachin’s uncle Mattaniah as a puppet king, renaming him Zedekiah (verse 17), the renaming a mark of Babylonian overlordship just as Neco had renamed Jehoiakim.

The closing verses (verses 18-20) introduce Zedekiah, the last king of Judah, who like his predecessors “did what was displeasing to the Lord.” The chapter ends on the ominous note that “indeed, Jerusalem and Judah were a cause of anger for God, so that they were cast out from His presence,” and that “Zedekiah rebelled against the king of Babylon” (verse 20) — the fateful rebellion that will bring Nebuchadnezzar back for the final siege and destruction. The book has now set every piece in place for its catastrophic conclusion: the kingdom hollowed out, a vassal king on a borrowed throne, and the divine wrath unspent.


פרק כ״ד · Chapter 24

פסוק א׳ · Verse 1

Hebrew:

בְּיָמָ֣יו עָלָ֔ה נְבֻכַדְנֶאצַּ֖ר מֶ֣לֶךְ בָּבֶ֑ל וַיְהִי־ל֨וֹ יְהוֹיָקִ֥ים עֶ֙בֶד֙ שָׁלֹ֣שׁ שָׁנִ֔ים וַיָּ֖שׇׁב וַיִּמְרׇד־בּֽוֹ׃

English:

In his days, King Nebuchadnezzar of Babylon came up, and Jehoiakim became his vassal for three years. Then he turned and rebelled against him.

Nebuchadnezzar of Babylon comes up; Jehoiakim becomes his vassal for three years, then rebels. Metzudat David and Radak explain the start of Babylonian domination over Judah and Jehoiakim's fateful rebellion that provoked the reprisals described next.
Commentaries (1)
מצודת דודMetzudat David
וישב. אחרי שלשת השנים:
after 3 years.

פסוק ב׳ · Verse 2

Hebrew:

וַיְשַׁלַּ֣ח יְהֹוָ֣ה ׀ בּ֡וֹ אֶת־גְּדוּדֵ֣י כַשְׂדִּים֩ וְאֶת־גְּדוּדֵ֨י אֲרָ֜ם וְאֵ֣ת ׀ גְּדוּדֵ֣י מוֹאָ֗ב וְאֵת֙ גְּדוּדֵ֣י בְנֵֽי־עַמּ֔וֹן וַיְשַׁלְּחֵ֥ם בִּיהוּדָ֖ה לְהַאֲבִיד֑וֹ כִּדְבַ֣ר יְהֹוָ֔ה אֲשֶׁ֣ר דִּבֶּ֔ר בְּיַ֖ד עֲבָדָ֥יו הַנְּבִיאִֽים׃

English:

GOD let loose against him the raiding bands of the Chaldeans, Arameans, Moabites, and Ammonites—letting them loose against Judah to destroy it, in accordance with the word that GOD had spoken through the prophets—God’s servants.

God looses raiding bands of Chaldeans, Arameans, Moabites, and Ammonites against Judah to destroy it, as the prophets had foretold. Metzudat David and Radak explain that these incursions were divinely sent in fulfillment of prophetic warning, the punishment now beginning in earnest.
Commentaries (1)
מצודת דודMetzudat David
וישלח ה׳. העיד את לב גדודי כשדים וכו׳, לבוא עליו למלחמה: וישלחם. לפי שארכו הדברים, לכן חזר ואמר וישלחם, וכן דרך המקרא:
He awoken the hearts of the armies of the Chaldeans etc..., so that they will bring war to Judah. According to the [extended] timespan of the events, therefore it went back and said "He sent them", for this was typical (grammar) for scriptures.

פסוק ג׳ · Verse 3

Hebrew:

אַ֣ךְ ׀ עַל־פּ��֣י יְהֹוָ֗ה הָֽיְתָה֙ בִּֽיהוּדָ֔ה לְהָסִ֖יר מֵעַ֣ל פָּנָ֑יו בְּחַטֹּ֣את מְנַשֶּׁ֔ה כְּכֹ֖ל אֲשֶׁ֥ר עָשָֽׂה׃

English:

All this befell Judah at the command of GOD, who banished [them] from the divine presence because of all the sins that Manasseh had committed,

All this came at God's command, to banish Judah from His presence because of Manasseh's sins. Rashi, Metzudat David, and Radak explain that the historian attributes the calamity not to politics but to the decree earned by Manasseh, which Josiah's reform could only delay.
Commentaries (1)
רש״יRashi
אַךְ עַל פִּי ה' הָיְתָה. כָּל הָרָעָה הַבָּאָה בִּיהוּדָה עַל יְדֵי הַגְּדוּדִים הָאֵלֶּה.
Indeed, it was by the order of Adonoy. All the calamity that befell Yehudah through these bands.1I.e., all the calamity had been preordained from the time of Menashe's reign.—Radak

פסוק ד׳ · Verse 4

Hebrew:

וְגַ֤ם דַּֽם־הַנָּקִי֙ אֲשֶׁ֣ר שָׁפָ֔ךְ וַיְמַלֵּ֥א אֶת־יְרוּשָׁלַ֖͏ִם דָּ֣ם נָקִ֑י וְלֹא־אָבָ֥ה יְהֹוָ֖ה לִסְלֹֽחַ׃

English:

and also because of the blood of the innocent that he shed. For he filled Jerusalem with the blood of the innocent, and GOD would not forgive.

It came also because of the innocent blood Manasseh shed, filling Jerusalem with it, which God would not forgive. Metzudat David explains that the unforgiven bloodshed of Manasseh was a decisive cause of the impending exile, beyond even the idolatry.

פסוק ה׳ · Verse 5

Hebrew:

וְיֶ֛תֶר דִּבְרֵ֥י יְהוֹיָקִ֖ים וְכׇל־אֲשֶׁ֣ר עָשָׂ֑ה הֲלֹא־הֵ֣ם כְּתוּבִ֗ים עַל־סֵ֛פֶר דִּבְרֵ֥י הַיָּמִ֖ים לְמַלְכֵ֥י יְהוּדָֽה׃

English:

The other events of Jehoiakim’s reign, and all of his actions, are recorded in the Annals of the Kings of Judah.

The rest of Jehoiakim's deeds are recorded in the royal annals. Radak notes the standard regnal closing formula for Jehoiakim, whose reign ends as the Babylonian threat intensifies.

פסוק ו׳ · Verse 6

Hebrew:

וַיִּשְׁכַּ֥ב יְהוֹיָקִ֖ים עִם־אֲבֹתָ֑יו וַיִּמְלֹ֛ךְ יְהוֹיָכִ֥ין בְּנ֖וֹ תַּחְתָּֽיו׃

English:

Jehoiakim rested with his ancestors, and his son Jehoiachin succeeded him as king.

Jehoiakim dies and his son Jehoiachin succeeds him. Rashi, Metzudat David, and Radak address the circumstances of his death and the transition, noting the differing traditions about Jehoiakim's end and burial.
Commentaries (1)
רש״יRashi
וַיִּשְׁכַּב יְהוֹיָקִים. לֹא עַל מִטָּתוֹ, כִּי אֲסָרוֹ נְבוּכַדְנֶאצַּר בִּנְחֻשְׁתַּיִם לְהוֹלִיכוֹ בָּבֶלָה, וְהָיוּ מְגָרְרִין אוֹתוֹ וּמֵת בְּיָדָם, כְּמוֹ שֶׁנֶּאֱמַר: קְבוּרַת חֲמוֹר יִקָּבֵר סָחוֹב וְהַשְׁלֵךְ. וּבְדִבְרֵי הַיָּמִים כָּתַב שֶׁאֲסָרוֹ נְבוּכַדְנֶאצַּר לְהוֹלִיכוֹ בָּבֶלָה.
Yehoyakim lay with his forefathers. [He did] not die in his bed, for Nevuchadnetzar bound him with chains to take him to Bavel, and when they were dragging him he died in their hands,2Scripture therefore, does not mention his burial. There are several different opinions surrounding the circumstances of Yehoyakim's death and burial. See Vayikra Rabboh 19:6. as it is stated, "With the burial of a donkey will he be buried, dragged and thrown,"3Yirmiyahu 22:19. and in Divrei Hayomim it is written4II Divrei Hayomim 36:6. The verse there states, "Nevuchadnetzar king of Bavel attacked him [Yehoyakim] and bound him in chains to take him to Bavel." that Nevuchadnetzar bound him to take him to Bavel.

פסוק ז׳ · Verse 7

Hebrew:

וְלֹא־הֹסִ֥יף עוֹד֙ מֶ֣לֶךְ מִצְרַ֔יִם לָצֵ֖את מֵֽאַרְצ֑וֹ כִּֽי־לָקַ֞ח מֶ֣לֶךְ בָּבֶ֗ל מִנַּ֤חַל מִצְרַ֙יִם֙ עַד־נְהַר־פְּרָ֔ת כֹּ֛ל אֲשֶׁ֥ר הָיְתָ֖ה לְמֶ֥לֶךְ מִצְרָֽיִם׃ {פ}

English:

The king of Egypt did not venture out of his country again, for the king of Babylon had seized all the land that had belonged to the king of Egypt, from the Wadi of Egypt to the River Euphrates.

The king of Egypt no longer ventured out, for Babylon had seized all the territory from the Wadi of Egypt to the Euphrates. Rashi, Metzudat David, and Radak explain the decisive shift in regional power — Egypt's withdrawal left Judah entirely within Babylon's grip.
Commentaries (2)
רש״יRashi
לָצֵאת מֵאַרְצוֹ. לַעֲזֹר לִיהוֹיָקִים. כִּי לָקַח מֶלֶךְ בָּבֶל וְגוֹ'. שֶׁנִּצְּחוֹ בַּמִּלְחָמָה בִּשְׁנַת הָרְבִיעִית לִיהוֹיָקִים, בְּכַרְכָּמִישׁ עַל נְהַר פְּרָת, כַּכָּתוּב בְּסֵפֶר יִרְמְיָהוּ.
Left his land. To aid Yehoyakim. For the king of Bavel had taken, etc. For he defeated him in battle in the fourth year of Yehoyakim in Charchemish on the Euphrates River, as it is written in the Book of Yirmiyohu.546:2.
מצודת דודMetzudat David
לצאת מארצו. להמליך מלך ביהודה, כמו שהמליך את יהויקים:
To anoint a king over Judah just like he anointed Yehoyakim

פסוק ח׳ · Verse 8

Hebrew:

בֶּן־שְׁמֹנֶ֨ה עֶשְׂרֵ֤ה שָׁנָה֙ יְהוֹיָכִ֣ין בְּמׇלְכ֔וֹ וּשְׁלֹשָׁ֣ה חֳדָשִׁ֔ים מָלַ֖ךְ בִּירֽוּשָׁלָ֑͏ִם וְשֵׁ֣ם אִמּ֔וֹ נְחֻשְׁתָּ֥א בַת־אֶלְנָתָ֖ן מִירוּשָׁלָֽ͏ִם׃

English:

Jehoiachin was eighteen years old when he became king, and he reigned three months in Jerusalem; his mother’s name was Nehushta daughter of Elnathan of Jerusalem.

Jehoiachin becomes king at eighteen and reigns only three months in Jerusalem; his mother was Nehushta. Radak notes the brief reign of Jehoiachin (also called Jeconiah), whose deportation the chapter will soon recount.

פסוק ט׳ · Verse 9

Hebrew:

וַיַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה כְּכֹ֥ל אֲשֶׁר־עָשָׂ֖ה אָבִֽיו׃

English:

He did what was displeasing to GOD, just as his father had done.


פסוק י׳ · Verse 10

Hebrew:

בָּעֵ֣ת הַהִ֔יא (עלה) [עָל֗וּ] עַבְדֵ֛י נְבֻכַדְנֶאצַּ֥ר מֶלֶךְ־בָּבֶ֖ל יְרוּשָׁלָ֑͏ִם וַתָּבֹ֥א הָעִ֖יר בַּמָּצֽוֹר׃

English:

At that time, the troopsatroops Heb. “servants.” of King Nebuchadnezzar of Babylon marched against Jerusalem, and the city came under siege.

At that time Nebuchadnezzar's troops march against Jerusalem and lay it under siege. Metzudat David and Radak explain the onset of the siege of Jerusalem early in Jehoiachin's brief reign.
Commentaries (1)
מצודת דודMetzudat David
ותבוא העיר במצור. בנו סביבה כרכום לכבשה, וכן (דברים כ כ): ובנית מצור, ונקראה כן על שם כי העם היושב בה המה במצור ובמצוק:
they built ramparts around it to conquer it, just like it appears in the verse Deuteronomy 20:20 "and you shall build fortifications..." and it is called 'matzor' because it besieges and distresses the nation that is in it.

פסוק י״א · Verse 11

Hebrew:

וַיָּבֹ֛א נְבֻכַדְנֶאצַּ֥ר מֶלֶךְ־בָּבֶ֖ל עַל־הָעִ֑יר וַעֲבָדָ֖יו צָרִ֥ים עָלֶֽיהָ׃

English:

King Nebuchadnezzar of Babylon advanced against the city while his troops were besieging it.

Nebuchadnezzar himself advances against the city as his troops besiege it. Metzudat David explains that the Babylonian king came in person to press the siege, signaling the gravity of the assault on Jerusalem.
Commentaries (1)
מצודת דודMetzudat David
צרים עליה. מסבבים עליה להצר להעם:
They surround them to besiege the nation.

פסוק י״ב · Verse 12

Hebrew:

וַיֵּצֵ֞א יְהוֹיָכִ֤ין מֶֽלֶךְ־יְהוּדָה֙ עַל־מֶ֣לֶךְ בָּבֶ֔ל ה֣וּא וְאִמּ֔וֹ וַעֲבָדָ֖יו וְשָׂרָ֣יו וְסָרִיסָ֑יו וַיִּקַּ֤ח אֹתוֹ֙ מֶ֣לֶךְ בָּבֶ֔ל בִּשְׁנַ֥ת שְׁמֹנֶ֖ה לְמׇלְכֽוֹ׃

English:

Thereupon King Jehoiachin of Judah, along with his mother, and his courtiers, commanders, and officers, surrendered to the king of Babylon. The king of Babylon took him captive in the eighth year of his reign.

Jehoiachin, with his mother, courtiers, commanders, and officers, surrenders to Nebuchadnezzar, who takes him captive in the eighth year of his reign. Rashi, Metzudat David, and Radak explain the king's surrender and address the chronology of Nebuchadnezzar's regnal year in which the captivity occurred.
Commentaries (2)
רש״יRashi
וַיֵּצֵא יְהוֹיָכִין מֶלֶךְ יְהוּדָה עַל מֶלֶךְ בָּבֶל. לַעֲשׂוֹת לוֹ כִּרְצוֹנוֹ, וְלֹא לְמִלְחָמָה.
Yehoyachin king of Yehudah, came out to the king of Bavel. That he do to him as he wishes, and not for war.6Nevuchadnetzar, at this time, did not come to destroy Yerusholayim. He only demanded that Yehoyachin be handed over to him. See Vayikra Rabboh 19:6.
מצודת דודMetzudat David
ויצא יהויכין. מסר את עצמו בידו לעשות בו חפצו, בחשבו כי יחמול עליו בעבור הכנעתו: בשנת שמנה. וחושב שנים מקוטעות: למלכו. למלכות נבוכדנצאר, ובירמיהו (נב כח) נאמר: בשנת שבע, ורצה לומר, בשבע לכבוש יהויקים, כי בשני למלכותו, והיא ה׳ ליהויקים, כבש את יהויקים בראשונה, והוליכו לבבל וקבל על עצמו להיות לו לעבד, והחזירו ועבדו ג׳ שנים, וחזר ומרד בו, וכבשו שנית בשנת ג׳ למרדו, הוא האמור בדברי הימים ב׳ (לו ט), ובזה השנה מלך יהויכין, וגלהו אחר ג׳ חדשים:
Gave himself up so he could do what he wanted, thinking that he would have compassion on him because of his surrender.

פסוק י״ג · Verse 13

Hebrew:

וַיּוֹצֵ֣א מִשָּׁ֗ם אֶת־כׇּל־אֽוֹצְרוֹת֙ בֵּ֣ית יְהֹוָ֔�� וְאוֹצְר֖וֹת בֵּ֣ית הַמֶּ֑לֶךְ וַיְקַצֵּ֞ץ אֶת־כׇּל־כְּלֵ֣י הַזָּהָ֗ב אֲשֶׁ֨ר עָשָׂ֜ה שְׁלֹמֹ֤ה מֶֽלֶךְ־יִשְׂרָאֵל֙ בְּהֵיכַ֣ל יְהֹוָ֔ה כַּאֲשֶׁ֖ר דִּבֶּ֥ר יְהֹוָֽה׃

English:

He carried off from Jerusalembfrom Jerusalem Heb. “from there.” all the treasures of the House of GOD and the treasures of the royal palace; he stripped off all the golden decorations in the Temple of GOD—which King Solomon of Israel had made—as GOD had warned.

Nebuchadnezzar carries off the treasures of the Temple and palace and cuts up the golden vessels Solomon had made, as God had warned. Metzudat David explains that the plunder fulfilled Isaiah's prophecy to Hezekiah (chapter 20) that all the treasure would be carried to Babylon.
Commentaries (1)
מצודת דודMetzudat David
ויקצץ. כרת וקלף את הזהב מהכלים:
cut off and peeled the gold from the vessels

פסוק י״ד · Verse 14

Hebrew:

וְהִגְלָ֣ה אֶת־כׇּל־יְ֠רוּשָׁלַ֠͏ִם וְֽאֶת־כׇּל־הַשָּׂרִ֞ים וְאֵ֣ת ׀ כׇּל־גִּבּוֹרֵ֣י הַחַ֗יִל (עשרה) [עֲשֶׂ֤רֶת] אֲלָפִים֙ גּוֹלֶ֔ה וְכׇל־הֶחָרָ֖שׁ וְהַמַּסְגֵּ֑ר לֹ֣א נִשְׁאַ֔ר זוּלַ֖ת דַּלַּ֥ת עַם־הָאָֽרֶץ׃

English:

He exiled all of Jerusalem: all the commanders and all the warriors—ten thousand exiles—as well as all the artisans and smiths; only the poorest people in the land were left.

He exiles all of Jerusalem — the commanders, warriors, artisans, and smiths, ten thousand in all — leaving only the poorest of the land. Rashi, Metzudat David, and Radak explain this first great deportation, the removal of the kingdom's leadership and skilled classes, and identify the charash and masger as the craftsmen and metalworkers.
Commentaries (2)
רש״יRashi
הֶחָרָשׁ וְהַמַּסְגֵּר. תִּרְגֵּם יוֹנָתָן: אֻמָּנַיָּא וְתַרְעַיָּא. וְרַבּוֹתֵינוּ אָמְרוּ: חֲכָמִים גְּדוֹלִים בַּתּוֹרָה, שֶׁכְּשֶׁאֶחָד פּוֹתֵחַ הַכֹּל שׁוֹתְקִין, כְּמוֹ שֶׁכָּתוּב: הַחֲרִישׁוּ אֵלַי אִיִּים, מַסְגֵּר, הַכֹּל יוֹשְׁבִין לְפָנָיו וּלְמֵדִין הֵימֶנּוּ, כְּמוֹ שֶׁנֶּאֱמַר: וּפָתַח וְאֵין סוֹגֵר וְסָגַר וְאֵין פּוֹתֵחַ.
Craftsmen and gatekeepers. [Targum] Yonoson rendered the craftsmen and the sentries of the gates. But, our Rabbis said that these were great Torah scholars,7I.e., "craftsmen and gatekeepers" is a metaphoric allusion to Torah scholars. See Maseches Sanhedrin 38a. that when one would begin [to speak], all remained silent [=חרש], as it is written, "Be silent before Me, O islands."8Yeshayohu 41:1. "מסגר" [is one who] all sit before him and learn from him, as it is stated, "And he will open, and no one will close, and he will close, and no one will open."9Ibid 22:22. 10See Maseches Gittin 88a.
מצודת דודMetzudat David
עשרת אלפים. ובירמיהו (שם) נאמר: יהודים שלשת אלפים ועשרים ושחושה, ורצה לומר: מבני יהודה היה החשבון האמור, והמותר היו מבני בנימין ושאר השבטים אשר התגוררו בירושלים, וזהו שאמר למטה שבעת אלפים, וכולם יחד המה עשרת אלפים, ולא חש לחשוב עוד אותן הכ״ג האמור בירמיהו: וכל החרש והמסגר. הם האומנים ושומרי השערים, אשר סגרו אותם בעתם, וכן תרגם יונתן:
And in Jeremiah it says that the [exiled] Jews were 3,023 persons?! And [Yet] it meant to say: 'This calculation was regarding the population of Judah ', And the remainder were from the children of Benjamin and the rest of the tribes which lived in Jerusalem, and that's why it says somewhere else '7000', so that altogether they were 10,000, and they did not care to include the other 23 that were mentioned in Jeremiah.

פסוק ט״ו · Verse 15

Hebrew:

וַיֶּ֥גֶל אֶת־יְהוֹיָכִ֖ין בָּבֶ֑לָה וְאֶת־אֵ֣ם הַ֠מֶּ֠לֶךְ וְאֶת־נְשֵׁ֨י הַמֶּ֜לֶךְ וְאֶת־סָרִיסָ֗יו וְאֵת֙ (אולי) [אֵילֵ֣י] הָאָ֔רֶץ הוֹלִ֛יךְ גּוֹלָ֥ה מִירוּשָׁלַ֖͏ִם בָּבֶֽלָה׃

English:

He deported Jehoiachin to Babylon; and the king’s mother and wives and officers and the notables of the land were brought as exiles from Jerusalem to Babylon.

He deports Jehoiachin to Babylon along with the king's mother, wives, officers, and the notables of the land. Rashi and Radak explain the exile of the royal household and aristocracy, the deportation of Jehoiachin in which the leading families of Judah were carried off.
Commentaries (1)
רש״יRashi
וְאֶת אֵילֵי הָאָרֶץ. אֵלּוּ חֹרֵי יְהוּדָה וּבִנְיָמִין, וְצַדִּיקִים הָיוּ, עֲלֵיהֶם הַכָּתוּב אוֹמֵר: כַּתְּאֵנִים הַטּוֹבוֹת הָאֵלֶּה כֵּן אַכִּיר אֶת גָּלוּת יְהוּדָה.
And the dignitaries of the land. These are the dignitaries of Yehudah and Binyomin, who were righteous men. Concerning them Scripture states, "Like these good figs, so will I recognize the exiles of Yehudah."11Yirmiyahu 24:5.

פסוק ט״ז · Verse 16

Hebrew:

וְאֵת֩ כׇּל־אַנְשֵׁ֨י הַחַ֜יִל שִׁבְעַ֣ת אֲלָפִ֗ים וְהֶחָרָ֤שׁ וְהַמַּסְגֵּר֙ אֶ֔לֶף הַכֹּ֕ל גִּבּוֹרִ֖ים עֹשֵׂ֣י מִלְחָמָ֑ה וַיְבִיאֵ֧ם מֶלֶךְ־בָּבֶ֛ל גּוֹלָ֖ה בָּבֶֽלָה׃

English:

All the able men, to the number of seven thousand—all of them warriors, trained for battle—and a thousand artisans and smiths were brought to Babylon as exiles by the king of Babylon.

All the able warriors, seven thousand, and a thousand artisans and smiths are brought as exiles to Babylon. Rashi, Metzudat David, and Radak explain the enumeration of the deportees and reconcile the figures with the ten thousand mentioned earlier, accounting for the warriors and craftsmen taken.
Commentaries (2)
רש״יRashi
שִׁבְעַת אֲלָפִים. וּלְמַעְלָה הוּא אוֹמֵר עֲשֶׂרֶת אֲלָפִים, בָּא הַכָּתוּב הַשְּׁלִישִׁי וְהִכְרִיעַ בְּסֵפֶר יִרְמְיָהוּ: זֶה הָעָם אֲשֶׁר הִגְלָה נְבוּכַדְנֶצַּר בִּשְׁנַת שֶׁבַע יְהוּדִים שְׁלשֶׁת אֲלָפִים, אֱמֹר מֵעַתָּה שְׁלשֶׁת אֲלָפִים הָיוּ מִשֵּׁבֶט יְהוּדָה, וְשִׁבְעַת אֲלָפִים מִבִּנְיָמִין וּשְׁאָר שְׁבָטִים, וְאַף בְּסֵדֶר עוֹלָם לָמַדְנוּ כֵּן.
Seven thousand. But above he states, "ten thousand."12Above, v. 14. The third verse comes to reconcile [the difference], in the Book of Yirmiyohu, "This is the people whom Nevuchadnetzar exiled in the seventh year, three thousand Jews."13Yirmiyahu 52:28. The verse there states, "three thousand and twenty-three Jews." We deduce from here that three thousand were of the tribe of Yehudah and seven thousand were of Binyomin and the other tribes. Also in Seder Olam we learned this.
מצודת דודMetzudat David
הכל גבורים. על אנשי החיל יאמר, לא על החרש והמסגר:
Referring to the soldiers, not about the tradesmen and the gate guards.

פסוק י״ז · Verse 17

Hebrew:

וַיַּמְלֵ֧ךְ מֶלֶךְ־בָּבֶ֛ל אֶת־מַתַּנְיָ֥ה דֹד֖וֹ תַּחְתָּ֑יו וַיַּסֵּ֥ב אֶת־שְׁמ֖וֹ צִדְקִיָּֽהוּ׃ {פ}

English:

And the king of Babylon appointed Mattaniah, Jehoiachin’scJehoiachin’s Heb. “his.” uncle, king in his place, changing his name to Zedekiah.

Nebuchadnezzar appoints Jehoiachin's uncle Mattaniah king in his place, renaming him Zedekiah. Rashi and Radak explain the installation of a puppet king and the renaming as a mark of Babylonian overlordship, paralleling Neco's renaming of Jehoiakim.
Commentaries (1)
רש״יRashi
וַיַּסֵּב אֶת שְׁמוֹ צִדְקִיָּהוּ. יָהּ יַצְדִּיק עָלֶיךָ אֶת הַדִּין, אִם תִּמְרֹד בִּי.
And changed his name to Tzidkiyohu. May God justify the judgment upon you if you rebel against me.14See Maseches Horiyos 11b.

פסוק י״ח · Verse 18

Hebrew:

בֶּן־עֶשְׂרִ֨ים וְאַחַ֤ת שָׁנָה֙ צִדְקִיָּ֣הוּ בְמׇלְכ֔וֹ וְאַחַ֤ת עֶשְׂרֵה֙ שָׁנָ֔ה מָלַ֖ךְ בִּירוּשָׁלָ֑͏ִם וְשֵׁ֣ם אִמּ֔וֹ (חמיטל) [חֲמוּטַ֥ל] בַּֽת־יִרְמְיָ֖הוּ מִלִּבְנָֽה׃

English:

dFor the rest of this book cf. Jer. 39 and 52. Zedekiah was twenty-one years old when he became king, and he reigned eleven years in Jerusalem; his mother’s name was Hamutal daughter of Jeremiah of Libnah.

Zedekiah becomes king at twenty-one and reigns eleven years in Jerusalem; his mother was Hamutal daughter of Jeremiah of Libnah. Radak notes the regnal formula introducing Zedekiah, the last king of Judah before the destruction.

פסוק י״ט · Verse 19

Hebrew:

וַיַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה כְּכֹ֥ל אֲשֶׁר־עָשָׂ֖ה יְהוֹיָקִֽים׃

English:

He did what was displeasing to GOD, just as Jehoiakim had done.


פסוק כ׳ · Verse 20

Hebrew:

כִּ֣י ׀ עַל־אַ֣ף יְהֹוָ֗ה הָיְתָ֤ה בִירוּשָׁלַ֙͏ִם֙ וּבִ֣יהוּדָ֔ה עַד־הִשְׁלִכ֥וֹ אֹתָ֖ם מֵעַ֣ל פָּנָ֑יו וַיִּמְרֹ֥ד צִדְקִיָּ֖הוּ בְּמֶ֥לֶךְ בָּבֶֽל׃ {ס}        

English:

Indeed, Jerusalem and Judah were a cause of anger for GOD, so thatewere a cause of anger for GOD, so that Meaning of Heb. uncertain. they were cast out from the divine presence.Zedekiah rebelled against the king of Babylon.

Jerusalem and Judah so provoked God's anger that they were cast from His presence, and Zedekiah rebelled against Babylon. Rashi, Metzudat David, and Radak explain that the divine wrath set the stage for the final catastrophe, and that Zedekiah's rebellion would bring Nebuchadnezzar back for the destroying siege.
Commentaries (2)
רש״יRashi
כִּי עַל אַף ה' הָיְתָה וְגוֹ'. לְפִיכָךְ: וַיִּמְרֹד צִדְקִיָּהוּ בְּמֶלֶךְ בָּבֶל, נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּלִבּוֹ לִמְרֹד בּוֹ, כְּדֵי שֶׁיִּגְלֶה.
Indeed the wrath of Adonoy was, etc. Therefore, Tzidkiyohu rebelled against the king of Bavel. The Holy One, Blessed Is He, gave him the desire to rebel against him in order that he would be exiled.15God incited Tzidkiyohu to rebel in order to exile the Bnei Yisroel from Eretz Yisroel.
מצודת דודMetzudat David
כי על אף. כי בעבור שהיתה אף ה׳ בירושלים וביהודה כל כך גדולה, עד להשליך אותם מעל פניו, לזה העיר לב צדקיה למרוד במלך בבל, להיות סיבה אל הגלות לשלחם מעל פניו:
Since the wrath of Hashem in Jerusalem and in Yehuda became great, until the point when he cast them away from his face, and for this reason he roused the heart of Tzedkiah to rebel against the King of Bavel so that there will be a reason to cast them away from his face.

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