כִּ֣י ׀ הִנְנִ֣י קֹרֵ֗א לְכָֽל־מִשְׁפְּח֛וֹת מַמְלְכ֥וֹת צָפ֖וֹנָה נְאֻם־יְהוָ֑ה וּבָ֡אוּ וְֽנָתְנוּ֩ אִ֨ישׁ כִּסְא֜וֹ פֶּ֣תַח ׀ שַׁעֲרֵ֣י יְרוּשָׁלִַ֗ם וְעַ֤ל כָּל־חוֹמֹתֶ֙יהָ֙ סָבִ֔יב וְעַ֖ל כָּל־עָרֵ֥י יְהוּדָֽה׃
װאָרום זע, איך רוף צו אַלע משפּחות פֿון די קיניגרײַכן צו צפֿון, זאָגט גאָט, און זײ װעלן קומען, און װעלן שטעלן איטלעכער זײַן טראָן בײַם אײַנגאַנג פֿון די טױערן פֿו ירושָלַיִם, און קעגן אַלע אירע מױערן רונד אַרום, און קעגן אַלע שטעט פֿון יהודה.
Rashi
And all the officers of the king of Babylon came and sat in the middle gate, etc. [This] tells [us] that here the above prophecy, “And they will come and place, each one his throne at the entrance of the gates of Jerusalem, etc.” (1:15) was fulfilled.
From David to Destruction
This seems highly out of place on Shabbat Chazon, when we commemorate Yerushalayim’s destruction! Yirmiyahu, on the other hand, clearly communicates (Yirmiyahu 1:15 and throughout the Sefer) that Yerushalayim will be destroyed, and not spared as it was during the days of Chizkiyahu. Thus, the choice of Yeshayahu as the Haftarah of Shabbat Chazon is puzzling indeed. We offer three complementary answers to this vexing problem.
Ibn Ezra
והתאששו According to some And be founded ; comp. אשיותיה her foundations (Jer. 1. 15) and אושיא walls (Ezr. 4:12). R. Hai deriving it from אש fire explains והתאוששו be burnt. R. Saadiah derives it also from אֵשׁ, but explains it: be flamed; comp. this word was in mine heart as a burning fire (Jer. 20:9).5The difference between the two explanations, that of R. Hai and that of R. Saadiah, is, that the former derives it from אש fire in its literal sense, as a destructive element, the other from אש fire in a figurative sense, as the incentive to actions. Bring again to mind this thing.5aI. E. supplies ואת mentioned in the first sentence. This thing refers to the nature of the idols described in the preceding verses.