2nd Kings Chapter 24 verse 6 Holy Bible
So Jehoiakim slept with his fathers; and Jehoiachin his son reigned in his stead.
read chapter 24 in ASV
So Jehoiakim went to rest with his fathers; and Jehoiachin his son became king in his place.
read chapter 24 in BBE
And Jehoiakim slept with his fathers, and Jehoiachin his son reigned in his stead.
read chapter 24 in DARBY
So Jehoiakim slept with his fathers: and Jehoiachin his son reigned in his stead.
read chapter 24 in KJV
So Jehoiakim slept with his fathers: and Jehoiachin his son reigned in his stead.
read chapter 24 in WBT
So Jehoiakim slept with his fathers; and Jehoiachin his son reigned in his place.
read chapter 24 in WEB
And Jehoiakim lieth with his fathers, and Jehoiachin his son reigneth in his stead.
read chapter 24 in YLT
Pulpit Commentary
Pulpit CommentaryVerse 6. - So Jehoiakim slept with his fathers. It is not certain that the writer means anything more by this than that "Jehoiakim died." His body may, however, possibly have been found by the Jews after the Babylonians had withdrawn from before Jerusalem, and have been entombed with those of Manasseh, Amen, and Josiah. And Jehoiachin his son reigned in his stead, Josephus says (l.s.c.) that Nebuchadnezzar placed him upon the throne, which is likely enough, since he would certainly not have quitted Jerusalem without setting up some king or other. Jehoiachin has in Scripture the two other names of Jeconiah (1 Chronicles 3:16, 17; Jeremiah 27:20; Jeremiah 28:4; Jeremiah 29:2) and Coniah (Jeremiah 22:24, 28; Jeremiah 37:1). Jehoiachin and Jeconiah differ only, as Jehoahaz and Ahaziah, by a reversal of the order of the two elements. Both mean "Jehovah will establish (him)." "Conlah" cuts off from "Jeconiah" the sign of futurity, and means "Jehovah establishes." It is used only by Jeremiah, and seems used by him to signify that though "Jehovah establishes," Jeconiah he would not establish.
Ellicott's Commentary
Ellicott's Commentary for English Readers(6) So Jehoiakim slept with his fathers.--The usual notice of the king's burial is omitted, and the omission is significant, considered in the light of Jeremiah's prophecy: "Thus saith the Lord concerning Jehoiakim the son of Josiah king of Judah; they shall not lament for him . . . He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem"(Jeremiah 22:18-19; comp. Jeremiah 36:30). Jehoiakim appears to have been slain in an encounter with the bauds of freebooters mentioned in 2Kings 24:2, so that his body was left to decay where it fell, all his followers having perished with him. Ewald supposes that he was lured out of Jerusalem to a pretended conference with the Chaldeans, and then treacherously seized, and, as he proved a refractory prisoner, slain, and his body denied the last honours, his family craving its restoration in vain. (The words of the text do not necessarily imply a natural and peaceful death, as Thenius alleges, but simply death without further qualification.)
