One of the sons of the prophets anoints Jehu at Ramoth-gilead, and he drives furiously; Joram falls in the portion of Naboth, Ahaziah flees wounded; Jezebel paints her eyes and looks out at the window — and the dogs eat her in Jezreel.
Tap any Hebrew word to reveal its root, value, and meanings.
And Elisha the prophet called one of the sons of the prophets, and said to him: ‘Gird up your loins, and take this vial of oil in your hand, and go to Ramoth-gilead.
verse value 3538
Insights
Verse structure: 18 words, 70 letters. Notable word values: "to·him" (ל֜וֹ) = 36, double chai. The shortest word is "to·him" (ל֜וֹ, 2 letters) and the longest is "the·prophets" (הַנְּבִיאִ֑ים, 7 letters). Words sharing gematria 36: to·him, in·your·hand. 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "to·one" (לְאַחַ֖ד), "vial" (פַּ֣ךְ). The root נביא appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "and·go" (root הלך, 98x in II Kings); "and·take" (root לקח, 72x in II Kings). The etnachta (major mid-verse pause) falls on 'the·prophets', dividing the verse into phrases of 6 and 12 words.
Rashi
And Elisha the prophet called, etc. At that time, when Jehoram was sick in Jezreel:
To one of the sons of the prophets. He was Jonah son of Amittai:
Gird your loins. Every girding of the loins is an expression of stirring up of strength, for he is sent regarding a matter of danger (he needs alacrity):
Radak
To one of the sons of the prophets. They said that he was Jonah the son of Amittai.
"Gird your loins." He said this to him so that he would go quickly and return quickly, while Jehoram — who had gone to Jezreel to recover — was not there. And so it says: "flee, and do not tarry."
"And take the flask of oil." Why did He command him to anoint him, seeing that the kings of Israel were not anointed? Our Sages of blessed memory said: Because of the dispute of Jehoram, son of Ahab. And this oil was not the anointing oil, for with it only the kings of the House of David were anointed; rather, it was balsam oil. And they said: Saul and Jehu were anointed with a flask; their kingdom did not endure. David and Solomon were anointed with a horn; their kingdom endured.
"And go to Ramoth-gilead." But was not Ramoth-gilead in the hand of the king of Aram? And Ahab, who went to take it from his hand, died in that war, and we did not see afterward that the king of Israel took it from his hand. And you might say: The Israelites were encamped before Ramoth-gilead, planning to take it, and the king of Aram was in the city while Israel was outside; and there the king of Israel was struck, and he went to be healed in Jezreel, leaving his camp there. And Elisha told this prophet to go there, to the camp of Israel which was at Ramoth-gilead, and anoint Jehu there. This is not plausible, for it appears that Israel was within the city, since it says, "And you shall bring him into an inner chamber," and it says, "And he came into the house," and it says, "To the top of the stairs," and it says, "Let no fugitive go out of the city to go tell it in Jezreel." From all these verses it appears that Israel was in the city, and Aram was outside. If so, we say that the king of Israel took it from the hand of the king of Aram—either Jehoahaz or Jehoram—and Hazael came afterward to wage war against it, and the king of Israel went there with his camp.
Ralbag
And He said to him, “Gird your loins.” He commanded him to gird his loins so that he would be able to run.
"And go to Ramoth-gilead." It seems that they took it from the hand of the king of Aram after the death of Ahab, or at the time of Ahab's death, for then Israel succeeded in war, except that Ahab had already died, and behold, at that time the army of Israel was there.
Metzudat David
"To one" etc. Our Sages of blessed memory said that it was Jonah son of Amittai.
“Gird your loins.” To go and come with swiftness, for one who is girded at his loins is light on his feet and moves briskly.
Metzudat Zion
A flask. The name of a vessel reserved for oil:
Malbim
And Elisha: Behold, the Lord said to Elijah, "Go and anoint Hazael as king over Aram, and Jehu as king over Israel, and Elisha, son of Shaphat, you shall anoint as prophet in your place." And Elisha was anointed before his departure. And since the decree that was decreed against Ahab, the Lord prolonged His anger to bring it about in the days of his son, He commanded Elisha to do this, as stated above (1 Kings 19:15). Regarding this, it is said, "Let a double portion of your spirit be upon me," meaning that these two matters would be entrusted to him. Although it was a matter of retribution, he desired to avenge the blood of the prophets and the servants of the Lord. And after it was related in the previous verse that he anointed Hazael over Aram, it is related that he sent one of the sons of the prophets — who, according to the tradition of our Sages of blessed memory, was Jonah, son of Amittai — to anoint Jehu. And also, this time was suitable for this, because all Israel were guarding at Ramoth Gilead, and the king was sick in Jezreel, without any helper or supporter, neither from the people nor from himself, for he was sick. And if the princes were to conspire with Jehu in a plot of rebellion, they would easily carry out their intentions. Therefore, he commanded him to gird his loins to run quickly.
And when you come thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber.
verse value 4956
Insights
Verse structure: 13 words, 65 letters. The shortest word is "him" (אֹת֖וֹ, 3 letters) and the longest is "son·of·Jehoshaphat" (בֶן־יְהוֹשָׁפָ֜ט, 8 letters). 6 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·you·shall·come·there" (וּבָ֖אתָ־שָּׁ֑מָּה), "and·see·there" (וּרְאֵה־שָׁ֠ם), "and·you·shall·raise·him·up" (וַהֲקֵֽמֹתוֹ֙). The root בוא appears 3 times in this verse. 10 unique roots are used. Frequent roots: "and·you·shall·come·there" (root בוא, 146x in II Kings); "son·of·Jehoshaphat" (root בין, 106x in II Kings); "and·see·there" (root ראה, 66x in II Kings). First appearance of the root יהוא ("Jehu") in II Kings. First appearance of the root נמשי ("son·of·Nimshi") in II Kings. The etnachta (major mid-verse pause) falls on 'and·you·shall·come·there', dividing the verse into phrases of 1 and 12 words. Full calculation: וּבָ֖אתָ־שָּׁ֑מָּה [and·you·shall·come·there] (754) + וּרְאֵה־שָׁ֠ם [and·see·there] (552) + יֵה֨וּא [Jehu] (22) + בֶן־יְהוֹשָׁפָ֜ט [son·of·Jehoshaphat] (462) + בֶּן־נִמְשִׁ֗י [son·of·Nimshi] (452) + וּבָ֙אתָ֙ [and·you·shall·come] (409) + וַהֲקֵֽמֹתוֹ֙ [and·you·shall·raise·him·up] (557) + מִתּ֣וֹךְ [from·midst·of] (466) + אֶחָ֔יו [his·brothers] (25) + וְהֵבֵיאתָ֥ [and·you·shall·bring] (424) + אֹת֖וֹ [him] (407) + חֶ֥דֶר [chamber] (212) + בְּחָֽדֶר [in·chamber] (214) = 4956.
Radak
"And you shall come there." The word is divided by a tarcha [cantillation mark]:
A chamber within a chamber. A chamber inside another chamber:
Ralbag
"And you shall bring him into a chamber within a chamber." He commanded this so that a person should not hear his words.
Metzudat David
"And you shall raise him up." Tell him to rise from among his companions, and bring him into an inner chamber, beyond the outer chamber.
Malbim
"And you shall come there" – this implies: If you go swiftly, you will find there Jehu, son of Nimshi, together with the other officers. It can also be explained: Since the prophet did not recognize Jehu, he commanded him that upon his arrival, he should look for Jehu in the city, so that they might recognize one another. And afterward, he should come at the time when Jehu was sitting among his brothers, and he would establish him from among them. And then, you shall bring him into an inner chamber, so that the people should not know, for through this he would be known as king. And he commanded that he anoint him with balsam oil (similar to the anointing with the sacred anointing oil, which was reserved only for the kings of the House of David). And this was done to confirm and publicize him as king, on account of the dispute. And he commanded that he flee immediately and not wait there.
Then take the vial of oil, and pour it on his head, and say: Thus says Hashem: I have anointed you king over Israel. Then open the door, and flee, and tarry not.’
verse value 6985
Insights
Verse structure: 15 words, 74 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "and·not" (וְלֹ֥א, 3 letters) and the longest is "to·Israel" (אֶל־יִשְׂרָאֵ֑ל, 7 letters). 5 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "vial·of·the·oil" (פַךְ־הַשֶּׁ֙מֶן֙), "upon·head" (עַל־רֹאשׁ֔וֹ), "and·you·shall·open" (וּפָתַחְתָּ֥). The root אמר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "to·king" (root מלך, 407x in II Kings); "and·you·shall·say" (root אמר, 342x in II Kings); "Hashem" (root יהוה, 276x in II Kings). First appearance of the root משח ("I·smeared·you") in II Kings. The etnachta (major mid-verse pause) falls on 'to·Israel', dividing the verse into phrases of 10 and 5 words.
Radak
To Israel. Just as it says, "upon Israel."
And do not wait for him to say a word to you; rather, go out immediately.
Ralbag
"And you shall flee and not tarry." This means that you should not wait to flee, but rather flee immediately, once you have finished the words. Here, the text is concise and does not mention the words that Elisha instructed Jehu to say. However, from Jehu's own words, we learn that Elisha had already commanded him to utter those words.
Metzudat David
"And you shall flee." You shall flee from there, and not delay in departing, so that you not endanger yourself, once it becomes known to the king.
Metzudat Zion
Wait. Wait and delay, so too (above 7:9): and waited until morning light:
So the young man, even the young man the prophet, went to Ramoth-gilead.
verse value 1531
Insights
Verse structure: 6 words, 24 letters. The shortest word is "Ramoth" (רָמֹ֥ת, 3 letters) and the longest is "the·prophet" (הַנָּבִ֖יא, 5 letters). Words sharing gematria 325: the·boy, the·boy. The root נער appears 2 times in this verse. 5 unique roots are used. Frequent roots: "and·went" (root הלך, 98x in II Kings); "the·prophet" (root נביא, 34x in II Kings); "the·boy" (root נער, 21x in II Kings). Full calculation: וַיֵּ֧לֶךְ [and·went] (66) + הַנַּ֛עַר [the·boy] (325) + הַנַּ֥עַר [the·boy] (325) + הַנָּבִ֖יא [the·prophet] (68) + רָמֹ֥ת [Ramoth] (640) + גִּלְעָֽד [Gilead] (107) = 1531.
Rashi
The young man the prophet. The youth of Elisha the prophet, so Yonatan translated: and the young student of the prophet went:
Radak
"And the lad went, the lad, the prophet." He first said "the lad" and then clarified which lad, saying "the lad, the prophet." And according to Jonathan, "the lad" is attached to "the prophet," as if it said "the prophet's lad," which he translated as "the prophet's disciple."
Metzudat David
"And the young man went." And he repeats and explains: "the young man" refers to the prophet's attendant.
Malbim
The Questions: Why is the phrase “the youth, the youth, the prophet” repeated?
"And the lad went, the lad, the prophet" – this intends to say that Elisha did not tell him only to say, "I have anointed you king over Israel," but he added words, by virtue of the fact that he himself was a prophet and knew from Elijah's prophecy, and also attained the additional matters through prophecy. And this is what is written, "he went," by virtue of the fact that he was "the lad, the prophet," meaning he was a prophet in his own right.
And when he came, behold, the captains of the host were sitting; and he said: ‘I have an errand to you, O captain.’ And Jehu said: ‘To which of us all?’ And he said: ‘To you, O captain.’
verse value 3408
Insights
Verse structure: 17 words, 67 letters. The shortest word is "to·me" (לִ֛י, 2 letters) and the longest is "live" (יֹֽשְׁבִ֔ים, 5 letters). Words sharing gematria 505: prince, prince. 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "to·who?" (אֶל־מִ֣י), "from·our·them" (מִכֻּלָּ֔נוּ). The root שר appears 3 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "to·who?" (root איל, 153x in II Kings); "word" (root דבר, 147x in II Kings). The etnachta (major mid-verse pause) falls on 'prince', dividing the verse into phrases of 10 and 7 words.
Metzudat David
"I have a message for you." I have something to say to you:
Malbim
"To whom of us all" is intended to say that regarding the verse's words, "I have a message for you," it can be explained that he was not particular about Jehu specifically, but rather desired to speak to any one of them, whoever it might be, and he happened to encounter Jehu. And the response, "To you, commander," meant specifically to you, Jehu, in particular.
And he arose, and went into the house; and he poured the oil on his head, and said to him: ‘Thus says Hashem, the God of Israel: I have anointed you king over the people of Hashem, even over Israel.
verse value 4545
Insights
Verse structure: 17 words, 77 letters. Notable word values: "to·him" (ל֗וֹ) = 36, double chai. The shortest word is "to·him" (ל֗וֹ, 2 letters) and the longest is "to·Israel" (אֶל־יִשְׂרָאֵֽל, 7 letters). Words sharing gematria 26: Hashem, Hashem. 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·cast" (וַיִּצֹ֥ק), "to·head" (אֶל־רֹאשׁ֑וֹ), "to·with" (אֶל־עַ֥ם). The root איל appears 3 times in this verse. 12 unique roots are used. Frequent roots: "to·king" (root מלך, 407x in II Kings); "and·said" (root אמר, 342x in II Kings); "Hashem" (root יהוה, 276x in II Kings). The etnachta (major mid-verse pause) falls on 'to·head', dividing the verse into phrases of 6 and 11 words.
Radak
"Unto his head." [And likewise] "over the people of the Lord, over Israel" — [these are used] just as [the word] "upon."
Malbim
The questions: Why did he add the Name "the God of Israel" and the words "over the people of the Lord," which Elisha had not said? And likewise, all the other things that he said on his own initiative.
Thus says the Lord, God of Israel: He added the name "God of Israel," which Elisha had not told him [to say]. And he added "the people of the Lord," meaning that you shall be anointed over the people of the Lord, those who fear the Lord and keep His commandments. And the one who anoints you is the God of Israel, who is called by this name when they are righteous and fulfill His Torah. This means that you shall tear down the worship of Baal, and shall serve the Lord together with His people and those who fear Him.
And you shall smite the house of Ahab your master, that I may avenge the blood of My servants the prophets, and the blood of all the servants of Hashem, at the hand of Jezebel.
verse value 2546
Insights
Verse structure: 13 words, 62 letters. Notable word values: "my·servants" (עֲבָדַ֣י) = 86, equal to Elohim. The shortest word is "blood" (דְּמֵ֣י, 3 letters) and the longest is "the·prophets" (הַנְּבִיאִ֗ים, 7 letters). Words sharing gematria 54: blood, from·hand·of. 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·you·shall·smite" (וְהִ֨כִּיתָ֔ה), "and·I·will·avenge" (וְנִקַּמְתִּ֞י), "blood" (דְּמֵ֣י). The root דם appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 276x in II Kings); "the·house·of" (root בית, 141x in II Kings); "my·servants" (root עבד, 70x in II Kings). First appearance of the root איזבל ("Jezebel") in II Kings. The etnachta (major mid-verse pause) falls on 'your·master', dividing the verse into phrases of 4 and 9 words. Full calculation: וְהִ֨כִּיתָ֔ה [and·you·shall·smite] (446) + אֶת־בֵּ֥ית [the·house·of] (813) + אַחְאָ֖ב [Ahab] (12) + אֲדֹנֶ֑יךָ [your·master] (85) + וְנִקַּמְתִּ֞י [and·I·will·avenge] (606) + דְּמֵ֣י [blood] (54) + עֲבָדַ֣י [my·servants] (86) + הַנְּבִיאִ֗ים [the·prophets] (118) + וּדְמֵ֛י [and·blood·of] (60) + כׇּל־עַבְדֵ֥י [all·slaves·of] (136) + יְהֹוָ֖ה [Hashem] (26) + מִיַּ֥ד [from·hand·of] (54) + אִיזָֽבֶל [Jezebel] (50) = 2546.
Radak
And the blood of all the servants of the Lord. And Naboth is included among them:
Metzudat David
The House of Ahab. His seed and the members of his household:
And I will take vengeance. Through you:
Malbim
"And you shall strike" – with this, He commanded him: 1. That he strike the house of Ahab, who are worshippers of Baal, and that he avenge upon Jezebel the blood of the servants of the Lord.
For the whole house of Ahab shall perish; and I will cut off from Ahab every man-child, and him that is shut up and him that is left at large in Israel.
verse value 3288
Insights
Verse structure: 10 words, 49 letters. Notable word values: "and·will·perish" (וְאָבַ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "and·will·perish" (וְאָבַ֖ד, 4 letters) and the longest is "and·I·will·cut·off" (וְהִכְרַתִּ֤י, 6 letters). 6 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·will·perish" (וְאָבַ֖ד), "all·house·of" (כׇּל־בֵּ֣ית), "and·I·will·cut·off" (וְהִכְרַתִּ֤י). The root אחאב appears 2 times in this verse. 9 unique roots are used. Frequent roots: "all·house·of" (root בית, 141x in II Kings); "in·Israel" (root ישראל, 101x in II Kings); "Ahab" (root אחאב, 27x in II Kings). First appearance of the root אבד ("and·will·perish") in II Kings. First appearance of the root כרת ("and·I·will·cut·off") in II Kings. The etnachta (major mid-verse pause) falls on 'Ahab', dividing the verse into phrases of 3 and 7 words. Full calculation: וְאָבַ֖ד [and·will·perish] (13) + כׇּל־בֵּ֣ית [all·house·of] (462) + אַחְאָ֑ב [Ahab] (12) + וְהִכְרַתִּ֤י [and·I·will·cut·off] (641) + לְאַחְאָב֙ [to·Ahab] (42) + מַשְׁתִּ֣ין [one·who·urinates] (800) + בְּקִ֔יר [in·wall] (312) + וְעָצ֥וּר [and·one·shut·up] (372) + וְעָז֖וּב [forsaken] (91) + בְּיִשְׂרָאֵֽל [in·Israel] (543) = 3288.
Radak
One who urinates against a wall, and is restrained and let go. We have explained these above.
Metzudat David
One who urinates against a wall. This refers to a male, who produces a stream:
Atzor. The wealth gathered in the house:
And "abandoned." The livestock abandoned in the open field:
Among Israel. This means: in public, so that they may take a lesson.
Malbim
And corresponding to what is stated, "You shall strike the house of Ahab," it explains in detail that the entire house of Ahab will be destroyed. And "I will cut off" means that He will annihilate his sons and his intimates.
And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasa the son of Ahijah.
verse value 3445
Insights
Verse structure: 9 words, 43 letters. Verse gematria: 3445 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "Ahab" (אַחְאָ֔ב, 4 letters) and the longest is "son·of·Ahijah" (בֶן־אֲחִיָּֽה, 6 letters). 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·I·will·give" (וְנָֽתַתִּי֙), "and·like·house·of" (וּכְבֵ֖ית), "Baasa" (בַּעְשָׁ֥א). The root בית appears 3 times in this verse. 6 unique roots are used. Frequent roots: "the·house·of" (root בית, 141x in II Kings); "son·of·Nebat" (root בין, 106x in II Kings); "and·I·will·give" (root נתן, 60x in II Kings). The etnachta (major mid-verse pause) falls on 'son·of·Nebat', dividing the verse into phrases of 6 and 3 words. Full calculation: וְנָֽתַתִּי֙ [and·I·will·give] (866) + אֶת־בֵּ֣ית [the·house·of] (813) + אַחְאָ֔ב [Ahab] (12) + כְּבֵ֖ית [like·house·of] (432) + יָרׇבְעָ֣ם [Jeroboam] (322) + בֶּן־נְבָ֑ט [son·of·Nebat] (113) + וּכְבֵ֖ית [and·like·house·of] (438) + בַּעְשָׁ֥א [Baasa] (373) + בֶן־אֲחִיָּֽה [son·of·Ahijah] (76) = 3445.
Malbim
3. "And I will give" – so that no heir shall arise from him, just as the house of Jeroboam and Baasha were destroyed.
And the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her.’ And he opened the door, and fled.
verse value 2527
Insights
Verse structure: 10 words, 49 letters. The shortest word is "burying" (קֹבֵ֑ר, 3 letters) and the longest is "and·Jezebel" (וְאֶת־אִיזֶ֜בֶל, 8 letters). Words sharing gematria 67: they·will·eat, and·nothing. 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·Jezebel" (וְאֶת־אִיזֶ֜בֶל), "burying" (קֹבֵ֑ר). 10 unique roots are used. Frequent roots: "they·will·eat" (root אכל, 33x in II Kings); "burying" (root קבר, 27x in II Kings); "and·nothing" (root אין, 22x in II Kings). First appearance of the root חלק ("in·portion·of") in II Kings. The etnachta (major mid-verse pause) falls on 'burying', dividing the verse into phrases of 7 and 3 words. Full calculation: וְאֶת־אִיזֶ֜בֶל [and·Jezebel] (457) + יֹאכְל֧וּ [they·will·eat] (67) + הַכְּלָבִ֛ים [the·dogs] (107) + בְּחֵ֥לֶק [in·portion·of] (140) + יִזְרְעֶ֖אל [Jezreel] (318) + וְאֵ֣ין [and·nothing] (67) + קֹבֵ֑ר [burying] (302) + וַיִּפְתַּ֥ח [and·opened] (504) + הַדֶּ֖לֶת [door] (439) + וַיָּנֹֽס [and·fled] (126) = 2527.
Radak
"And they did not bury her." For when they went to bury her, they found of her only the skull and the palms of the hands, and they did not bury the bones.
Metzudat Zion
In a portion. The inheritance is called so, for it was divided to him:
Then Jehu came forth to the servants of his lord; and one said to him: ‘Is all well? wherefore came this mad fellow to you?’ And he said to them: ‘You know the man and what his talk was.’
verse value 4366
Insights
Verse structure: 17 words, 80 letters. Notable word values: "to·him" (לוֹ֙) = 36, double chai. The shortest word is "to·him" (לוֹ֙, 2 letters) and the longest is "came·the·madman" (בָּֽא־הַמְשֻׁגָּ֥ע, 7 letters). Words sharing gematria 257: and·said, and·said. 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "to·slaves·of" (אֶל־עַבְדֵ֣י), "came·the·madman" (בָּֽא־הַמְשֻׁגָּ֥ע), "you·know" (יְדַעְתֶּ֥ם). The root אמר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "to·slaves·of" (root איל, 153x in II Kings); "came·the·madman" (root בוא, 146x in II Kings). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 11 and 6 words.
Rashi
You know the man. You recognize the man, that he is mad:
Radak
"And he said to him, 'Is all well?'" The greatest of the officers asked him about his welfare.
"This madman." They used to call the prophet "madman" because at times, during the prophecy, their behavior was like that of a madman who had lost his senses, as it is stated, "And he also stripped off his clothes," for they experience a suspension of sensory perceptions and psychic faculties. The wicked among the Children of Israel, whose minds and hearts were set upon Baal, would call the prophet of the LORD "madman" as a term of contempt.
"You have known." You have known the man and his words, for I did not know what his words were, nor did he tell me any matter of substance.
Ralbag
"And he said to him, 'Is it peace?'" This means that one of the princes who was there had already said this to him, having inquired of him whether the matter he had spoken to him about was peace or its opposite. For the prophets were accustomed to prophesy evil against Israel. And behold, they called the prophet "mad," because due to their excessive seclusion and concentration of their intellect in God, they were erring (i.e., distracted) regarding other matters.
"You know the man and his speech." This means: You know the man and his words, that they have no substance; therefore, you have no need to investigate his words, for he did not say anything that has a foundation.
Metzudat David
He went out from the chamber:
And he said. One of them asked him, "Is all well?" meaning to say: If the prophet prophesied good tidings and peace, why then did he come to you alone, and not say to all of us:
The madman. This is how they referred to the prophet, because when he was secluded in prophecy, he appeared to them as if he were going mad, since he did not then attend to the affairs of the world.
"You have known." This is as if to say: Is it not that you know him and his words, which are of no account, neither for peace nor for war? And he wished to conceal the matter, until the time he would see that he had the power to do so:
Metzudat Zion
His talk. His word, so too (I Kings 18:27): 'is he talking, or has he turned aside':
And they said: ‘It is false; tell us now.’ And he said: ‘Thus and thus spoke he to me, saying: Thus says Hashem: I have anointed you king over Israel.’
verse value 4446
Insights
Verse structure: 16 words, 67 letters. Notable word values: "to·us" (לָ֑נוּ) = 86, equal to Elohim. Verse gematria: 4446 is divisible by 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֚ה, 2 letters) and the longest is "to·Israel" (אֶל־יִשְׂרָאֵֽל, 7 letters). Words sharing gematria 241: said, said. 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "lie" (שֶׁ֔קֶר), "tell·now" (הַגֶּד־נָ֖א). The root אמר appears 5 times in this verse. 11 unique roots are used. Frequent roots: "to·king" (root מלך, 407x in II Kings); "and·they·said" (root אמר, 342x in II Kings); "Hashem" (root יהוה, 276x in II Kings). The etnachta (major mid-verse pause) falls on 'to·us', dividing the verse into phrases of 4 and 12 words.
Rashi
And they said you lie. You say, you conceal what he said to you:
Radak
"A lie." For you are concealing from us what he said to you, and he spoke to you a secret matter.
Ralbag
“And they said: ‘Lie, tell us, I pray you.’” This means: “Behold, your words are a lie; tell us, I pray you, what he said to you, for he spoke to you a secret matter.”
Metzudat David
"Lies. You speak lies, for they were not idle words, and therefore tell us:"
Like this and like this. And he returns to explain: "Thus says the Lord, etc."
Malbim
The questions: What is the meaning of “like this and like this”? What did he add in his words:
"Like this and like this" means that, besides this, he [Jehu] related what he had been commanded [by the prophet] to do—namely, to strike the entire house of Ahab—and regarding this he said, "Like this and like this." And the main thing he said to him was that he had been anointed king over Israel.
Then they hastened, and took every man his garment, and put it under him on the top of the stairs, and blew the horn, saying: ‘Jehu is king.’
verse value 4299
Insights
Verse structure: 13 words, 64 letters. The shortest word is "man" (אִ֣ישׁ, 3 letters) and the longest is "and·they·hastened" (וַֽיְמַהֲר֗וּ, 6 letters). 5 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·they·hastened" (וַֽיְמַהֲר֗וּ), "to·bone" (אֶל־גֶּ֣רֶם), "the·ascents" (הַֽמַּעֲל֑וֹת). 13 unique roots are used. Frequent roots: "he·reigned" (root מלך, 407x in II Kings); "and·they·said" (root אמר, 342x in II Kings); "to·bone" (root איל, 153x in II Kings). First appearance of the root מעלה ("the·ascents") in II Kings. The etnachta (major mid-verse pause) falls on 'the·ascents', dividing the verse into phrases of 8 and 5 words. Full calculation: וַֽיְמַהֲר֗וּ [and·they·hastened] (267) + וַיִּקְחוּ֙ [and·took] (130) + אִ֣ישׁ [man] (311) + בִּגְד֔וֹ [his·garment] (15) + וַיָּשִׂ֥ימוּ [and·they·put] (372) + תַחְתָּ֖יו [under·him] (824) + אֶל־גֶּ֣רֶם [to·bone] (274) + הַֽמַּעֲל֑וֹת [the·ascents] (551) + וַֽיִּתְקְעוּ֙ [and·they·blew] (592) + בַּשּׁוֹפָ֔ר [in·the·horn] (588) + וַיֹּאמְר֖וּ [and·they·said] (263) + מָלַ֥ךְ [he·reigned] (90) + יֵהֽוּא [Jehu] (22) = 4299.
Rashi
To the bone of the stairs. (Targum:) on the step of the hours, like stairs made opposite the hours of the day, to know on every hour and hour, when the shadow descends one hour. Gerem, an 'Orlo' in the vernacular, the language of a flaw, and the 'gramah' in the laws of slaughter, is from this language, that he scores and goes and descends, and appears like a kind of mound above:
Radak
"Unto the top of the steps." [This refers] to the highest step among the steps. And the Targum renders it, "to the step of the hour" [ledarag sha'ya], and this is the stone that they would mark in order to know the hours.
Ralbag
"And they hurried, and each man took his garment." This means that every one of the officials who were there took his own garment and placed it under Jehu, due to the great heights upon which they had elevated him there, so that he would be very exalted above them all, as is the custom for a king.
Metzudat David
Tachtav. Beneath Jehu, to sit above all of them, like a king:
"To the top of the steps." On the steps themselves:
Metzudat Zion
A bone. Bone and gerem are the same, so too (Proverbs 25:15): 'you will break a bone,' and just as the essence of a matter is called by the term 'bone,' as is written (Genesis 7:13): 'on that very day,' so too it is called by the term 'gerem':
The steps. The stairs:
Malbim
And they hastened, and behold, it was by the providence of the Lord that they all heeded the word of the prophet and anointed him king. Even though they initially called him a madman, there was a divine stirring in their hearts to agree to the matter.
So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram.—Now Joram had been guarding Ramoth-gilead, he and all Israel, because of Hazael king of Aram;
verse value 4976
Insights
Verse structure: 15 words, 74 letters. The shortest word is "was" (הָיָ֨ה, 3 letters) and the longest is "son·of·Jehoshaphat" (בֶּן־יְהוֹשָׁפָ֥ט, 8 letters). 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·conspired" (וַיִּתְקַשֵּׁ֗ר), "against·Joram" (אֶל־יוֹרָ֑ם), "and·Joram" (וְיוֹרָם֩). 15 unique roots are used. Frequent roots: "king·Aram" (root מלך, 407x in II Kings); "against·Joram" (root איל, 153x in II Kings); "was" (root היה, 119x in II Kings). First appearance of the root קשר ("and·conspired") in II Kings. The etnachta (major mid-verse pause) falls on 'against·Joram', dividing the verse into phrases of 5 and 10 words.
Radak
"Vayitkasher." The rebellion is called a conspiracy, because rebellion involves binding themselves together to be of one heart and one agreement.
And Jehoram was the guard. Now, the text relates how the conspiracy became strong: for if Jehoram had been there, the conspiracy would not have taken place at that time, because the officers of the army who were there feared Jehoram and would not have conspired with Jehu to rebel against him. Rather, Jehoram, who was there at Ramoth Gilead, guarding the city because of Hazael, met with an accident: he was wounded there and was compelled to return to Jezreel to be healed. And in the meantime, the prophet came to Jehu, anointed him, and the officers of the army who were there conspired with him.
Ralbag
"And Jehu son of Jehoshaphat conspired." This means that he formed a conspiracy with the officers who were there, against Joram. And it recalls that the cause of this conspiracy was that Joram had been struck (wounded) at Ramoth Gilead. For had this not occurred, he would have remained guarding Ramoth Gilead, and all Israel would have been there due to Hazael, who sought to conquer Ramoth Gilead. And because of the officers' fear of him, none of this would have been possible at that time. But it happened that he was struck there, and on account of this he was forced to go to Jezreel. And this was one of the factors that paved the way for this conspiracy.
"If it be your desire." This means: If you wish to maintain this alliance, no one should leave the city who could report this to Joram, for this would cause Joram to strengthen himself against me, and we would be unable to accomplish what is required against him.
Metzudat David
And he conspired. He formed a conspiracy with the officers who were with him:
And Joram was guarding. At that time, his permanent station was in Ramoth-gilead, to guard the city from Hazael's army.
Metzudat Zion
And conspired. So is called rebellion, for many conspire in one band:
Malbim
(14-15) The Questions: Why does the text recount a second time that Jehoram was healing himself in Jezreel, when this was already stated at the end of the previous chapter? And why does it state a third time in verse 16 that "Jehoram was lying there," as if all of this is superfluous? Likewise, what is the purpose of stating that Ahaziah went down to see Jehoram, when this too was already mentioned at the end of the previous chapter?
(14-15) "And he conspired": This means that the time was highly opportune for this, because all of Israel were gathered at Ramoth-gilead on account of Hazael, and were preoccupied with war. The king was ill and was not found among the army, but was healing himself in Jezreel, separated from all his troops. Therefore, Jehu requested that no fugitive escape from the city, lest the king be informed and flee from there, and in the meantime obtain assistance from his troops. And since Jehu was confident that the king would not be informed and that he would catch him in Jezreel.
but king Joram was returned to be healed in Jezreel of the wounds which the Arameans had given him, when he fought with Hazael king of Aram.—And Jehu said: ‘If this be your mind, then let none escape and go forth out of the city, to go to tell it in Jezreel.’
verse value 6272
Insights
Verse structure: 24 words, 116 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "in·Jezreel" (בְיִזְרְעֶ֗אל, 7 letters). Words sharing gematria 320: in·Jezreel, in·Jezreel. 5 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "with·Hazael" (אֶת־חֲזָאֵ֖ל), "if·being" (אִם־יֵ֣שׁ), "your·soul" (נַפְשְׁכֶ֔ם). The root מלך appears 2 times in this verse. 21 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "and·said" (root אמר, 342x in II Kings); "that" (root אשר, 318x in II Kings). The etnachta (major mid-verse pause) falls on 'Aram', dividing the verse into phrases of 13 and 11 words.
Rashi
If it is your desire. That I shall reign:
From the city. From Ramoth Gilead:
"Legid" (לגיד) — the same as "lehagid" (להגיד), "to declare":
Radak
"From the makkim [wounds]." [Used here as] a noun, like "from the wounds" (hamakkot); the singular is termed "makkah," with a segol; and so too the Targum renders it: "min mechata."
“asher yikohu” – This is like “hikohu,” where the future tense is used in place of the past tense; and there are many similar cases.
"If it is your pleasure." If it is your desire to join me in anointing me as king, as you are indicating, assist me in this matter: that no fugitive should escape from the city to go and inform Jehoram in Jezreel, for it is advantageous that we come upon him suddenly and that he not be on guard against us.
"To tell." Thus it is written [in the ketiv], and read [in the qere] as "to tell," and both are correct, for we have found the infinitive lacking the heh in many instances, such as "to hear" in "the voice of thanksgiving," which is like "to cause to hear"; "to see you," which is like "to show you"; and similar cases.
Metzudat David
And he returned. For a time, he returned from Ramoth-gilead, to heal himself in Jezreel:
"If it is your desire." If it is your desire that I reign over you, then take care that no one leaves the city, lest he go and report in Jezreel, and the king be forced to remain on guard.
Metzudat Zion
Your soul. Your desire, so too (Deuteronomy 23:25): and eat grapes to your heart's content:
Fugitives. Any remnant, so too (Jeremiah 42:17): remnant and fugitives:
So Jehu rode in a chariot, and went to Jezreel; for Joram lay there. And Ahaziah king of Judah was come down to see Joram.
verse value 3267
Insights
Verse structure: 14 words, 60 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "Jezreel" (יִזְרְעֶ֔אלָה, 7 letters). Words sharing gematria 30: for, Judah. 1 word in this verse appears nowhere else in II Kings. Unique to this verse in II Kings (hapax): "lying·down" (שֹׁכֵ֣ב). 14 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "and·went" (root הלך, 98x in II Kings); "for" (root כי, 76x in II Kings). First appearance of the root יזרעאלה ("Jezreel") in II Kings. The etnachta (major mid-verse pause) falls on 'name', dividing the verse into phrases of 8 and 6 words. Full calculation: וַיִּרְכַּ֤ב [and·He·rode] (238) + יֵהוּא֙ [Jehu] (22) + וַיֵּ֣לֶךְ [and·went] (66) + יִזְרְעֶ֔אלָה [Jezreel] (323) + כִּ֥י [for] (30) + יוֹרָ֖ם [Joram] (256) + שֹׁכֵ֣ב [lying·down] (322) + שָׁ֑מָּה [name] (345) + וַֽאֲחַזְיָה֙ [and·Ahaziah] (37) + מֶ֣לֶךְ [king] (90) + יְהוּדָ֔ה [Judah] (30) + יָרַ֖ד [he·went·down] (214) + לִרְא֥וֹת [to·see] (637) + אֶת־יוֹרָֽם [Joram] (657) = 3267.
Malbim
(16-21) The Questions: Why in the first instance did it say "and he went to meet him," whereas in the second instance it said "and he came to them"? In the first instance, it said "came" until "them," and in the second instance, it said "came" until "to them."
He mounted a chariot and went there; and [the text] explains that he knew that there he would find both Joram and Ahaziah, and there he would slay them with ease, since they were separated from the people.
Now the watchman stood on the tower in Jezreel, and he spied the company of Jehu as he came, and said: ‘I see a company.’ And Joram said: ‘Take a horseman, and send to meet them, and let him say: Is it peace?’
verse value 6278
Insights
Verse structure: 20 words, 90 letters. Verse gematria: 6278 is divisible by 86, the value of Elohim. The shortest word is "take" (קַ֥ח, 2 letters) and the longest is "upon·the·tower" (עַֽל־הַמִּגְדָּ֜ל, 7 letters). Words sharing gematria 257: and·said, and·said, and·shall·say. 6 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·the·watchman" (וְהַצֹּפֶה֩), "upon·the·tower" (עַֽל־הַמִּגְדָּ֜ל), "abundance" (אֶת־שִׁפְעַ֤ת). The root אמר appears 3 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "in·his·coming" (root בוא, 146x in II Kings); "take" (root לקח, 72x in II Kings). First appearance of the root מגדל ("upon·the·tower") in II Kings. The etnachta (major mid-verse pause) falls on 'seeing', dividing the verse into phrases of 12 and 8 words.
Rashi
A multitude. A troop:
Radak
"The multitude of Jehu." [This refers to] the multitude of people who were coming with Jehu; and so too "a multitude of camels shall cover you," "they shall draw from the abundance of the seas."
"I see a multitude." The tav is like the heh, for it is not in construct state; and like it are "chochmat" (wisdom) and "da'at" (knowledge), "if I give sleep to my eyes," "as the joy of the harvest," and the like, which we have written in the book Miklal.
"Horseman." A servant who rides a horse is called a "rechev"; and now he rode upon his master's horse to go meet Jehu.
Ralbag
And he saw the multitude of Jehu. This means that a large number of people were coming with Jehu.
"Take a horseman and send [him] to meet them." This means: a rider of a horse.
Metzudat David
"When he came." At the time of the arrival of the multitude of people who were with Jehu, the watchman saw them, but he still did not recognize whether they were Jehu’s men.
"And he said, 'Is it peace?'" The horseman said to them, "Is it peace?" meaning: whether their coming was for the sake of peace, or for war.
Metzudat Zion
And the watcher. He who stands in a high place, to look from afar:
Multitude. From the word abundance and multitude, and so (Isaiah 60:6) a multitude of camels will cover you:
A horseman. One who rides a horse:
So there went one on horseback to meet him, and said: ‘Thus says the king: Is it peace?’ And Jehu said: ‘What have you to do with peace? turn you behind me.’ And the watchman told, saying: ‘The messenger came to them, but he comes not back.’
verse value 4284
Insights
Verse structure: 20 words, 91 letters. Verse gematria: 4284 is divisible by 18, the value of chai ('life'). The shortest word is "go·around" (סֹ֣ב, 2 letters) and the longest is "came·the·messenger" (בָּא־הַמַּלְאָ֥ךְ, 7 letters). Words sharing gematria 257: and·said, and·said. 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "the·horse" (הַסּ֜וּס), "came·the·messenger" (בָּא־הַמַּלְאָ֥ךְ), "until·abundance" (עַד־הֵ֖ם). The root אמר appears 4 times in this verse. 15 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "and·said" (root אמר, 342x in II Kings); "to·after the following part" (root איל, 153x in II Kings). The etnachta (major mid-verse pause) falls on 'to·after the following part', dividing the verse into phrases of 14 and 6 words.
Radak
"Unto them." The first instance is written thus [as two words], while the second is "unto to-them," which is not in accordance with the standard usage, for the standard would be "unto-them" as one word. And "unto to-them" is a redundant clarification, for it would have sufficed to say either "to them" or "unto-them" alone.
Ralbag
"What do you have to do with peace? Turn back behind me." He did this so that the king would not know the matter in this regard, so that it would be easier for him to put him to death.
Metzudat David
"What business do you have with peace? What business do you have to ask after peace, as if the matter concerns you?"
“Turn back after me.” To go with my people, and you shall not return to the king.
Metzudat Zion
Go around. From the word circle:
Until them. To them:
Then he sent out a second on horseback, who came to them, and said: ‘Thus says the king: Is it peace?’ And Jehu answered: ‘What have you to do with peace? turn you behind me.’
verse value 3249
Insights
Verse structure: 16 words, 67 letters. Verse gematria: 3249 = 57². The shortest word is "go·around" (סֹ֥ב, 2 letters) and the longest is "and·to·peace" (וּלְשָׁל֖וֹם, 6 letters). Words sharing gematria 257: and·said, and·said. The root אמר appears 3 times in this verse. 13 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "and·said" (root אמר, 342x in II Kings); "to·after the following part" (root איל, 153x in II Kings). First appearance of the root שני ("second") in II Kings. The etnachta (major mid-verse pause) falls on 'belonging·to', dividing the verse into phrases of 10 and 6 words.
Malbim
"And he came to them": The first one went out to meet them from afar, being afraid to approach; and the second one, who knew that there was no danger to him since they had done no harm to the first one, came to them. Therefore, regarding the first one it says, "he came until them," and regarding the second one it says, "he came to them."
And the watchman told, saying: ‘He came even to them, and comes not back; and the driving is like the driving of Jehu the son of Nimshi; for he drives furiously.’
verse value 2206
Insights
Verse structure: 13 words, 59 letters. The shortest word is "went·in" (בָּ֥א, 2 letters) and the longest is "until·god" (עַד־אֲלֵיהֶ֖ם, 7 letters). 5 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "until·god" (עַד־אֲלֵיהֶ֖ם), "and·driving" (וְהַמִּנְהָ֗ג), "driving" (כְּמִנְהַג֙). The root מנהג appears 2 times in this verse. 11 unique roots are used. Frequent roots: "saying" (root אמר, 342x in II Kings); "went·in" (root בוא, 146x in II Kings); "for" (root כי, 76x in II Kings). The etnachta (major mid-verse pause) falls on 'and·not·returned', dividing the verse into phrases of 6 and 7 words. Full calculation: וַיַּגֵּ֤ד [and·told] (23) + הַצֹּפֶה֙ [the·watchman] (180) + לֵאמֹ֔ר [saying] (271) + בָּ֥א [went·in] (3) + עַד־אֲלֵיהֶ֖ם [until·god] (160) + וְלֹא־שָׁ֑ב [and·not·returned] (339) + וְהַמִּנְהָ֗ג [and·driving] (109) + כְּמִנְהַג֙ [driving] (118) + יֵה֣וּא [Jehu] (22) + בֶן־נִמְשִׁ֔י [son·of·Nimshi] (452) + כִּ֥י [for] (30) + בְשִׁגָּע֖וֹן [in·madness] (431) + יִנְהָֽג [will·drive] (68) = 2206.
Radak
And the custom is like the custom of Jehu. The custom of the chariot is like the custom of Jehu, who drives his chariot in a frenzy; and the Targum renders it: "he drives gently."
Ralbag
"And the custom was like the custom of Jehu." This means: the custom of the king in which he was riding, and he was acting according to the custom of Jehu, for he was riding in a frenzy, without composure.
Metzudat David
And the custom. I see the conduct of the coming people; it is like the custom of Jehu, whose conduct was in madness, without order and without composure of mind.
Ben Nimshi. The son of the son of Nimshi:
And Joram said: ‘Make ready.’ And they made ready his chariot. And Joram king of Israel and Ahaziah king of Judah went out, each in his chariot, and they went out to meet Jehu, and found him in the portion of Naboth the Jezreelite.
verse value 5342
Insights
Verse structure: 19 words, 100 letters. The shortest word is "bond" (אֱסֹ֔ר, 3 letters) and the longest is "king·Israel" (מֶֽלֶךְ־יִ֠שְׂרָאֵ֠ל, 8 letters). Words sharing gematria 261: Jehoram, bond, Jehoram. 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "bond" (אֱסֹ֔ר), "and·tied" (וַיֶּאְסֹ֖ר), "his·chariots" (רִכְבּ֑וֹ). The root יהורם appears 2 times in this verse. 13 unique roots are used. Frequent roots: "king·Israel" (root מלך, 407x in II Kings); "and·said" (root אמר, 342x in II Kings); "man" (root איש, 119x in II Kings). First appearance of the root נבות ("Naboth") in II Kings. The etnachta (major mid-verse pause) falls on 'his·chariots', dividing the verse into phrases of 5 and 14 words.
Metzudat David
"Hitch up." Tie the horses to the chariot:
Metzudat Zion
In a field-plot. In a portion of a field:
Malbim
"And Jehoram went out..." — "And they went out to meet Jehu": This implies that they went out in order not to remain within the city, for doubt had already entered their hearts and they were afraid to stay in the city. Therefore, it is written "and they went out" and "and they went out": from one side, they went out to meet Jehu to observe from a distance what his intent was; and from another side, they went out so as not to be in the city, and so that if they saw that it was a conspiracy, they could flee from there on horseback and chariots.
And it came to pass, when Joram saw Jehu, that he said: ‘Is it peace, Jehu?’ And he answered: ‘What peace, so long as the harlotries of your mother Jezebel and her witchcrafts are so many?’
verse value 3671
Insights
Verse structure: 15 words, 72 letters. The shortest word is "what?" (מָ֣ה, 2 letters) and the longest is "until·harlotries·of" (עַד־זְנוּנֵ֞י, 7 letters). Words sharing gematria 381: the·peace, the·peace. 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "Jehu" (אֶת־יֵה֔וּא), "until·harlotries·of" (עַד־זְנוּנֵ֞י), "and·her·sorceries" (וּכְשָׁפֶ֖יהָ). The root יהוא appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "and·it·was" (root היה, 119x in II Kings); "when·seeing" (root ראה, 66x in II Kings). The etnachta (major mid-verse pause) falls on 'Jehu', dividing the verse into phrases of 7 and 8 words.
Radak
"Is it peace, while the harlotries..." What is the point of [asking about] "peace," when it depends upon your mother's harlotries? Peace is not fitting for her, nor is it fitting for you.
Metzudat David
What is the peace? What is the peace that is fitting, until there is full recompense for the lewdness of Jezebel, etc., and as if to say, Are you worthy of peace?
Malbim
"And it came to pass when he saw" — this implies immediately when he saw him from afar, for he was careful not to approach him, as mentioned and as explained. Joram approached somewhat closer, to the extent that he saw Jehu and heard his voice from afar. Ahaziah stood at a distance from Joram, and when Joram turned, he cried out to Ahaziah to flee, for there was deceit and conspiracy.
And Joram turned his hands, and fled, and said to Ahaziah: ‘There is treachery, O Ahaziah.’
verse value 1179
Insights
Verse structure: 8 words, 40 letters. The shortest word is "his·hands" (יָדָ֖יו, 4 letters) and the longest is "to·Ahaziah" (אֶל־אֲחַזְיָ֖הוּ, 8 letters). 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·turned" (וַיַּהֲפֹ֧ךְ), "to·Ahaziah" (אֶל־אֲחַזְיָ֖הוּ), "deceit" (מִרְמָ֥ה). 8 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "to·Ahaziah" (root איל, 153x in II Kings); "his·hands" (root יד, 52x in II Kings). The etnachta (major mid-verse pause) falls on 'and·fled', dividing the verse into phrases of 4 and 4 words. Full calculation: וַיַּהֲפֹ֧ךְ [and·turned] (121) + יְהוֹרָ֛ם [Jehoram] (261) + יָדָ֖יו [his·hands] (30) + וַיָּנֹ֑ס [and·fled] (126) + וַיֹּ֥אמֶר [and·said] (257) + אֶל־אֲחַזְיָ֖הוּ [to·Ahaziah] (68) + מִרְמָ֥ה [deceit] (285) + אֲחַזְיָֽה [Ahaziah] (31) = 1179.
Radak
"And Jehoram turned his hands." [This refers to] those holding the reins: he reversed them to turn his face and flee.
Ralbag
"And Jehoram turned his hand and fled." This means that he had already fled with the intention of returning to Jezreel. However, Jehu hastened and shot an arrow at him, striking him from behind between his arms; it went out through his heart, and he died at once, and he sank down in his chariot. And Jehu said to Bidkar, who was his officer, "Lift up the corpse of Joram and cast it into the portion of the field of Naboth the Jezreelite," meaning, to the place where Naboth was stoned.
Metzudat David
"And he turned." He turned his hands, which were holding the reins of the horses, to turn them backward and flee.
"Deception." This means: Behold, there was conspiracy and rebellion, and through deception they presented themselves as loyal friends.
And Jehu drew his bow with his full strength, and smote Joram between his arms, and the arrow went out at his heart, and he sunk down in his chariot.
verse value 2808
Insights
Verse structure: 13 words, 55 letters. Notable word values: "and·smote" (וַיַּ֤ךְ) = 36, double chai. Verse gematria: 2808 is divisible by 26, the value of the divine name Hashem. The shortest word is "filled" (מִלֵּ֧א, 3 letters) and the longest is "Jehoram" (אֶת־יְהוֹרָם֙, 7 letters). 5 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "in·the·bow" (בַקֶּ֗שֶׁת), "Jehoram" (אֶת־יְהוֹרָם֙), "his·arms" (זְרֹעָ֔יו). 13 unique roots are used. Frequent roots: "between" (root בין, 106x in II Kings); "and·smote" (root נכה, 58x in II Kings); "his·hand" (root יד, 52x in II Kings). The etnachta (major mid-verse pause) falls on 'from·His·heart', dividing the verse into phrases of 11 and 2 words. Full calculation: וְיֵה֞וּא [and·Jehu] (28) + מִלֵּ֧א [filled] (71) + יָד֣וֹ [his·hand] (20) + בַקֶּ֗שֶׁת [in·the·bow] (802) + וַיַּ֤ךְ [and·smote] (36) + אֶת־יְהוֹרָם֙ [Jehoram] (662) + בֵּ֣ין [between] (62) + זְרֹעָ֔יו [his·arms] (293) + וַיֵּצֵ֥א [and·he·went·out] (107) + הַחֵ֖צִי [half] (113) + מִלִּבּ֑וֹ [from·His·heart] (78) + וַיִּכְרַ֖ע [and·bent] (306) + בְּרִכְבּֽוֹ [in·his·chariots] (230) = 2808.
Radak
“Full of his hand is the bow.” He drew the bow with all his strength.
Metzudat David
"Full of his hand." This means that he placed his entire hand, in its fullness, on the bow, to shoot with great force.
And he bowed down. He bowed down on his knees:
Malbim
"And Jehu acted first and struck him down with his bow," and this was distant from the place of Jehu, which was in the portion of Naboth.
Then said [Jehu] to Bidkar his captain: ‘Take up, and cast him in the portion of the field of Naboth the Jezreelite; for remember how that, when I and you rode together after Ahab his father, Hashem pronounced this burden against him:
verse value 6636
Insights
Verse structure: 23 words, 100 letters. The shortest word is "forgive" (שָׂ֚א, 2 letters) and the longest is "Jezreelite" (הַיִּזְרְעֵאלִ֑י, 8 letters). Words sharing gematria 257: and·said, for·remember. 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "to·Bidkar" (אֶל־בִּדְקַר֙), "for·remember" (כִּֽי־זְכֹ֞ר), "pairs" (צְמָדִים֙). The root נשא appears 2 times in this verse. 21 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "and·Hashem" (root יהוה, 276x in II Kings); "upon·him" (root על, 116x in II Kings). First appearance of the root זכר ("for·remember") in II Kings. The etnachta (major mid-verse pause) falls on 'Jezreelite', dividing the verse into phrases of 9 and 14 words.
Rashi
"Riding in pairs." [Meaning] that I and you were riding in pairs (other manuscripts: 'joined'), after Ahab, on the day that he killed Naboth:
And the Lord placed upon him. By the hand of Elijah the prophet this burden, and we heard:
Radak
"His adjutant." [Spelled] with a heh in place of a vav, like "oholah" [written for "his tent"].
"For I remember, and you." Remember the day when I and you were riding together, joined — meaning that both of them were riding in one chariot, or both riding side by side together. This is what is meant by "paired," like a pair of oxen. And the word "et" [in the verse] means "with," namely, "I was with you and you were with me; we were riding paired." And the Targum: "For I remember, and you, when we were riding together as one pair, going along."
"And the LORD made this pronouncement against him." [Targum:] "And from before the LORD, this burden of prophecy was raised up against him."
Ralbag
"I and you were riding as pairs behind Ahab his father." This means that I and you were together, riding as joined pairs, going behind Ahab his father.
Metzudat David
"For remember." Pay attention to remember, that you and I, who were yoked together and joined behind Ahab, then the Lord placed this burden upon him, through Elijah.
Metzudat Zion
Shalishah. A term for an officer, so too (Exodus 15:4): and the elite of his officers:
Lift up. Raise him up:
In pairs. Joined together, so too (Numbers 19:15): a fastened covering:
Was placed on him. Was burdened on him:
The burden. The prophecy:
Malbim
The questions: Why did it say twice, "Pick him up, throw him into the field"?
"Pick him up, throw him" — for the place where he was killed was distant from Naboth's field; and he commanded that the officer lift him up and throw him there. And he explained to him that this duty fell upon him, for both of them had ridden together behind Ahab at the time when Elijah prophesied this pronouncement against him. And this was by Divine Providence, that both of them, who were witnesses to this prophecy, should fulfill the word of the Lord, and their hand should accomplish it. Therefore, I was the one who killed him, and it is incumbent upon you to carry his corpse to this plot, in such a way that the arrow which struck him had traveled from the plot of the prophet, where Jehu had stood; and Bidkar would bring his corpse, which had fallen from afar, to this plot, to be food for the dogs there.
Surely I have seen yesterday the blood of Naboth, and the blood of his sons, says Hashem; and I will requite you in this plot, says Hashem. Now therefore take and cast him into the plot of ground, according to the word of Hashem.’
verse value 5649
Insights
Verse structure: 19 words, 87 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לְךָ֛, 2 letters) and the longest is "says·Hashem" (נְאֻם־יְהֹוָ֔ה, 7 letters). Words sharing gematria 145: in·the·portion, in·the·portion. 5 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "if·not" (אִם־לֹ֡א), "blood·of" (אֶת־דְּמֵ֣י), "and·blood·of" (וְאֶת־דְּמֵ֨י). The root יהוה appears 3 times in this verse. 15 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 276x in II Kings); "as·word·of" (root דבר, 147x in II Kings); "his·sons" (root בן, 66x in II Kings). The etnachta (major mid-verse pause) falls on 'says·Hashem', dividing the verse into phrases of 13 and 6 words.
Radak
"And the blood of Naboth, and the blood of his sons." Our Sages of blessed memory dispute this matter: some say that his sons were executed with him, while others say it refers to the sons who were destined to be born from him. And my master and father, of blessed memory, explained that "and the blood of his sons" means that he robbed them of their inheritance.
"I have seen last night." Targum Yonatan [renders it] "revealed to me recently"; and it can also be said that "last night" is to be understood in its plain sense, the night that had just passed. And this prophecy was told to Elijah the day after Naboth died, for on the day Naboth died, they sent word to Jezebel, and he [Ahab] did not go down to the vineyard to take possession of it until the next day. And the prophecy came to Ahab on that very day when Ahab was in the vineyard, and it said to him, "I have seen this night the blood of Naboth and the blood of his sons," following the pattern of, "The voice of your brother's blood cries out to Me from the ground."
Ralbag
"If not, I saw last night the blood of Naboth and the blood of his sons." He said "the blood of his sons" meaning those destined to come forth from him, as we have explained in what preceded. And Elijah told him, by the word of the Lord, that He had already seen, on the night that had passed, before he found him, the blood of Naboth, who was slain because he refused to sell his vineyard or exchange it.
Metzudat David
"If not." Thus it says, "If not," etc., meaning: "Did I not see yesterday the blood of..." for on the day following the execution of Naboth, Ahab descended to take possession of his vineyard, and then Elijah said to him by the word of the Lord: "Did I not see yesterday the blood of..." and they cry out and demand judgment against him.
And the blood of his sons. Some of our Sages of blessed memory said (Sanhedrin 48b): that he also killed his sons, and some said: his sons whom he was destined to beget.
“And I have recompensed you.” This too is the statement of Elijah, who said in the name of Hashem, that he would receive his reward in the portion of Naboth.
"And now." Since it is the word of the Lord, cast him into that field.
Metzudat Zion
Yesternight. Said of the past night, so too (Genesis 31:42): and he rebuked [you] yesternight:
Malbim
"If not" — this was the pronouncement. The phrase "if not" is an expression of an oath (as in, "if not, many houses shall become desolate" [Isaiah 5:9]), for it was a decree confirmed by oath that would necessarily be fulfilled; and the Lord swore to repay him in this plot, in the place of the wicked deed, where the judgment [took place]. And therefore, "pick him up, throw him into the plot," in accordance with the word of the Lord.
But when Ahaziah the king of Judah saw this, he fled by the way of the garden-house. And Jehu followed after him, and said: ‘Smite him also in the chariot’; [and they smote him] at the ascent of Gur, which is by Ibleam. And he fled to Megiddo, and died there.
verse value 5161
Insights
Verse structure: 21 words, 98 letters. Notable word values: "smite·him" (הַכֻּ֣הוּ) = 36, double chai. Verse gematria: 5161 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "there" (שָֽׁם, 2 letters) and the longest is "king·Judah" (מֶֽלֶךְ־יְהוּדָה֙, 8 letters). Words sharing gematria 126: and·fled, and·fled. 5 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "Garden" (הַגָּ֑ן), "also·him" (גַּם־אֹת֞וֹ), "at·the·ascent·of·Gur" (בְּמַֽעֲלֵה־גוּר֙). The root נוס appears 2 times in this verse. 20 unique roots are used. Frequent roots: "king·Judah" (root מלך, 407x in II Kings); "and·said" (root אמר, 342x in II Kings); "that" (root אשר, 318x in II Kings). First appearance of the root גם ("also·him") in II Kings. First appearance of the root מגדו ("Megiddo") in II Kings. The etnachta (major mid-verse pause) falls on 'Garden', dividing the verse into phrases of 7 and 14 words.
Rashi
Strike him to the chariot and so on. And in Chronicles (II 22:9) he says: and he sought Achaziah and they captured him and he was hiding in Samaria and they brought him to Jehu, there is to settle the verses, and he fled by way of the garden, from Jezreel to Samaria, and Jehu pursued after him. But there is hesitation in the matter, for behold the government of Jehu was not in Samaria until the next day, as is explained in the matter (below 11): and Jehu wrote letters and sent to Samaria and so on. Our Sages explained in the Agadah of Chalak (Sanhedrin 102b) and he was hiding in Samaria, that he would cut out the Divine Names and write idol worship in their place, and according to their words there is to say, that this hiding is not on account of Jehu, but so is its explanation, and he sought Achaziah and they captured him when he was fleeing by way of the garden, and he was a wicked doer from the beginning, that he came to Samaria and hid on account of the officers of Judah, to do this abomination, for the inhabitants of Samaria were servants of idolatry and constellations, and they brought him to Jehu, men of Jehu who pursued after him, and he said strike him to the chariot:
In the ascent of Gur. Where they brought him to him:
He fled to Megiddo. Struck by treacheries:
Radak
“And he fled by the way of the house of the garden.” And in Chronicles it says, “And he hid himself in Samaria, and they brought him to Jehu, and they put him to death.” It appears that on the way they struck him, as it said to them, “Strike him into the chariot,” and they shot arrows at him and struck him, and he fled, wounded, to Megiddo, and he died there. But he did not die immediately; rather, he was incapacitated due to the wounds, as it says of Nabal, “His heart died within him,” yet he did not actually die until ten days later. So too is the meaning of “and he died there”: he was incapacitated. And his servants carried him to hide in Samaria, because of Jehu and the servants of Jehu who pursued him. They found him hiding in Samaria, brought him to Jehu in Izre’el, and put him to death there, for he had not yet died. And what it says there, “and they buried him,” because they said, “He is the son of Jehoshaphat”—this does not mean that they buried him there, but rather that they committed him to burial, leaving him so that his servants might take him to Jerusalem, as it says, “Behold, his servants carried him to Jerusalem, and they buried him in his burial place,” etc.
“On the ascent of Gur.” He did not say to them, “Strike him on the ascent of Gur”; rather, he said to his servants who were pursuing, “Strike him into the chariot.” They did not catch up to him, for he was fleeing in the chariot. They did not catch up to him until the ascent of Gur, where they struck him with arrows there. Nevertheless, he continued to flee until Megiddo. This is what is stated: “And they struck him on the ascent of Gur, which is by Ibleam.” The verse is lacking the word “vayakuhu” [and they struck him]. Since it said “Strike him,” it relies on the reader’s understanding. There are many similar instances in the Bible.
Ralbag
And Ahaziah, king of Judah, saw and fled. The Book of Chronicles relates that Ahaziah was hiding in Samaria, and they brought him to Jehu; however, the text here is concise. Now, when they brought him to Jehu, he said to them, "Strike him with arrows into the chariot." And he said this to them while he was at the ascent of Gur, which is near Ibleam. There they struck him with arrows, and the wounded one fled to Megiddo and died there. And he merited burial because he was the son of Jehoshaphat, who sought the Lord with all his heart, as is mentioned in the Book of Chronicles.
Metzudat David
"Strike him too." For he too was from the house of Ahab, serving idolatry like them.
“Unto the chariot.” While he was seated in the chariot:
"On the ascent of Gur." This is as if it said, "Strike him on the ascent of Gur," but the verse abbreviated, relying on what it previously stated, "Strike him too."
“[Which is] with Ibleam.” [That is,] adjacent to Ibleam.
“And he fled to Megiddo.” After he had struck him, he fled to Megiddo.
"And he died there." This implies that he was killed in the course of that conspiracy of Jehu, for in Chronicles (II 22:9) it is stated that he died in Samaria, for he had come there from Megiddo.
Malbim
Questions: And the statement “and he died there” contradicts what is said in Chronicles, that he died in Shomron.
"And he fled to Megiddo and died there." Yet in Chronicles it states that he was captured while hiding in Samaria, and they brought him to Jehu, who put him to death. It is clear from Chronicles that he died after the brothers of Ahaziah had died, which occurred at the time when Jehu came to Samaria. One may explain that he was hiding in Samaria, and after Jehu arrived in Samaria, he went out to flee to Megiddo; there he was captured, brought to Jehu, and put to death. Both accounts are true, and Ezra completed what was abbreviated in the Book of Kings.
And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre with his fathers in the city of David.
verse value 3600
Insights
Verse structure: 10 words, 50 letters. Verse gematria: 3600 = 60². The shortest word is "him" (אֹת֛וֹ, 3 letters) and the longest is "Jerusalem" (יְרוּשָׁלְָ֑מָה, 7 letters). Words sharing gematria 407: him, him. 1 word in this verse appears nowhere else in II Kings. Unique to this verse in II Kings (hapax): "Jerusalem" (יְרוּשָׁלְָ֑מָה). The root קבר appears 2 times in this verse. 8 unique roots are used. Frequent roots: "his·servants" (root עבד, 70x in II Kings); "with·his·fathers" (root עם, 65x in II Kings); "in·the·city·of" (root עיר, 61x in II Kings). The etnachta (major mid-verse pause) falls on 'Jerusalem', dividing the verse into phrases of 4 and 6 words. Full calculation: וַיַּרְכִּ֧בוּ [and·carried] (244) + אֹת֛וֹ [him] (407) + עֲבָדָ֖יו [his·servants] (92) + יְרוּשָׁלְָ֑מָה [Jerusalem] (591) + וַיִּקְבְּר֨וּ [and·they·buried] (324) + אֹת֧וֹ [him] (407) + בִקְבֻרָת֛וֹ [in·his·grave] (710) + עִם־אֲבֹתָ֖יו [with·his·fathers] (529) + בְּעִ֥יר [in·the·city·of] (282) + דָּוִֽד [David] (14) = 3600.
Metzudat David
"In his grave." Which he had dug for himself during his lifetime:
And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah.
verse value 2698
Insights
Verse structure: 9 words, 41 letters. The shortest word is "one" (אַחַ֣ת, 3 letters) and the longest is "upon·Judah" (עַל־יְהוּדָֽה, 7 letters). 1 word in this verse appears nowhere else in II Kings. Unique to this verse in II Kings (hapax): "upon·Judah" (עַל־יְהוּדָֽה). The root שנה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "he·reigned" (root מלך, 407x in II Kings); "upon·Judah" (root על, 116x in II Kings); "and·in·year·of" (root שנה, 109x in II Kings). The etnachta (major mid-verse pause) falls on 'son·of·Ahab', dividing the verse into phrases of 6 and 3 words. Full calculation: וּבִשְׁנַת֙ [and·in·year·of] (758) + אַחַ֣ת [one] (409) + עֶשְׂרֵ֣ה [ten] (575) + שָׁנָ֔ה [year] (355) + לְיוֹרָ֖ם [to·Joram] (286) + בֶּן־אַחְאָ֑ב [son·of·Ahab] (64) + מָלַ֥ךְ [he·reigned] (90) + אֲחַזְיָ֖ה [Ahaziah] (31) + עַל־יְהוּדָֽה [upon·Judah] (130) = 2698.
Rashi
And in the eleventh year of the reign of Joram son of Ahab Achaziah reigned. Above he says in the twelfth year, and of necessity Jehoram his father did not die except in the twelfth year of Joram, for in the fifth year of Joram he reigned, and eight years he reigned, and what is that which he said here in the eleventh year, I say, that he reigned in his father's lifetime one year, for he was struck with many bad illnesses, as it is said in Chronicles (II 21:18): and after all this the Lord struck him with a sickness without remedy, and it came to pass in the course of time his bowels came out with his sickness and so on, and the inhabitants of Jerusalem made Achaziah king. Here he says twenty-two years was Achaziah in his reign, and in Chronicles (II 22:2) forty-two years he was in his reign, and all the days of Jehoram his father were forty years and not more, for it is said of him thirty-two years in his reign, and eight years he reigned, and how is it possible for a son to be greater than his father two years, but twenty years before he was born, they are two years before his father was born, this decree was pronounced, from the day that Asa took the daughter of Omri for Jehoshaphat his son a decree was pronounced upon the house of David, that it should be finished with the house of Ahab, and so he says (verse 7): and from God was the overthrow of Achaziah to come to Joram and so on. So it is taught in Seder Olam, and in the Tosefta of Sotah (12:3) but in all Scripture we did not find that Jehoshaphat took the daughter of Omri, but I found in Chronicles (II 18:1): and he became related by marriage to Ahab, and perhaps this is his sister that he took, and in the thirty-first year of Asa he took her, as it is said (I Kings 16:23): in the thirty-first year of Asa Omri reigned. And we learned in Seder Olam, that he reigned a complete kingdom, for behold six years before then he reigned over half the people, and when Asa took his daughter for Jehoshaphat, Omri rose and killed Tivni, go and count from the thirty-first year of Asa until the death of Achaziah, and you will find them forty-two:
Radak
"And in the eleventh year." Above it stated "in the twelfth year," and according to the calculation it was in the thirteenth year, as he wrote; however, there were two years that were partial. What this implies is: even though it stated above the beginning of his reign and its end, now at the time of his death it also recounts his reign to inform us that due to his sin, the days of his reign were shortened, and he died, having reigned only one year after his father.
Metzudat David
"And in the eleventh year": This means after the eleventh year had passed, for he reigned in the twelfth year. As it is stated above (2 Kings 8:25): "In the twelfth year..." For Jehoram, his father, reigned five years into the reign of Joram, son of Ahab, and the days of his reign were eight incomplete years. Thus, his reign ended in the twelfth year of Joram, son of Ahab, and at that time Ahaziah began to reign.
Malbim
The questions: It contradicts what was stated above (8:25) regarding the twelfth year:
And in the eleventh year and above (8:25), it says "in the twelfth year," because his father Jehoram was ill for one year, and he reigned during his father's lifetime, and this was in Jehoram's eleventh year; and after his father's death, he reigned a second time, and this was in Jehoram's twelfth year. And this matter is stated here to inform us that his kingship was not with the consent of all, as it is written in Chronicles: "And the inhabitants of Jerusalem made Ahaziah king, for the rest of the men of Judah were not pleased with him." Rather, he reigned during his father's lifetime, and they chose him with his father's consent. Therefore, his army (which was stationed in Ramoth-Gilead) did not come to contend a dispute for their king and to save him.
And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her eyes, and attired her head, and looked out at the window.
verse value 4235
Insights
Verse structure: 13 words, 63 letters. The shortest word is "behind" (בְּעַ֥ד, 3 letters) and the longest is "Jezreel" (יִזְרְעֶ֑אלָה, 7 letters). 9 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·he·came" (וַיָּב֥וֹא), "and·Jezebel" (וְאִיזֶ֣בֶל), "she·heard" (שָֽׁמְעָ֗ה). 13 unique roots are used. Frequent roots: "and·he·came" (root בוא, 146x in II Kings); "her·eyes" (root עין, 49x in II Kings); "she·heard" (root שמע, 43x in II Kings). First appearance of the root יטב ("and·she·adorned") in II Kings. First appearance of the root חלון ("the·window") in II Kings. The etnachta (major mid-verse pause) falls on 'Jezreel', dividing the verse into phrases of 3 and 10 words. Full calculation: וַיָּב֥וֹא [and·he·came] (25) + יֵה֖וּא [Jehu] (22) + יִזְרְעֶ֑אלָה [Jezreel] (323) + וְאִיזֶ֣בֶל [and·Jezebel] (56) + שָֽׁמְעָ֗ה [she·heard] (415) + וַתָּ֨שֶׂם [and·put] (746) + בַּפּ֤וּךְ [with·the·antimony] (108) + עֵינֶ֙יהָ֙ [her·eyes] (145) + וַתֵּ֣יטֶב [and·she·adorned] (427) + אֶת־רֹאשָׁ֔הּ [head] (907) + וַתַּשְׁקֵ֖ף [and·she·looked·out] (886) + בְּעַ֥ד [behind] (76) + הַחַלּֽוֹן [the·window] (99) = 4235.
Rashi
And adorned her head. (Targum:) and she repaired her head, so that she should be for grace in the eyes of Jehu, and he should take her:
Radak
“And she put kohl in her eyes.” [The verse reads] “And she put kohl in her eyes,” and similarly [we find] “they set Your Sanctuary ablaze with fire,” which is equivalent to saying “they sent fire into Your Sanctuary.” Or, the explanation is: “And she put” means “and she prepared,” and the kohl is the blue [eyeliner].
"And she made her head good." And she prepared herself, meaning she adorned herself, so that she might find favor in his eyes and he would not kill her.
Ralbag
"And she put paint on her eyes." This means that she had already adorned herself and applied paint to her eyes in order to improve her appearance. Perhaps she did so in order to win favor in his eyes, that he would show mercy to her and not put her to death; or perhaps she did this in order to maintain her royal status, and this latter explanation is more correct. Therefore, she said with arrogance to Jehu, "Is it peace, Zimri, who killed his master?"
Metzudat David
"And she put, with kohl, her eyes." This is akin to "And she put kohl in her eyes," and similarly (Psalms 74:7): "They cast fire upon Your sanctuary," whereas its proper grammatical construction would be: "They cast fire into Your sanctuary."
“And she dressed her head.” She arranged the veil on her head and adorned herself, in order to find favor in the eyes of Jehu, so that he would not kill her.
Metzudat Zion
With kohl. It is black eyeliner, so too (Jeremiah 4:30): for you tear your eyes with kohl:
And adorned. A matter of repair, so too (there 2:33): how will you adorn your ways:
And looked about. She saw and gazed:
Malbim
"And she put kohl on her eyes" — She thought that she would find favor among the officers of the army, and that one of them would be found who would support her against the servant who rebelled against his master. Therefore she said, "Zimri, who killed his master" — to remind them that Zimri was killed, and Israel did not wish to crown the rebel who killed his master as king.
And as Jehu entered in at the gate, she said: ‘Is it peace, you Zimri, your master’s murderer?’
verse value 2167
Insights
Verse structure: 8 words, 33 letters. The shortest word is "went·in" (בָּ֣א, 2 letters) and the longest is "and·Jehu" (וְיֵה֖וּא, 5 letters). 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "Zimri" (זִמְרִ֖י), "will·slay" (הֹרֵ֥ג). 8 unique roots are used. Frequent roots: "and·she·said" (root אמר, 342x in II Kings); "went·in" (root בוא, 146x in II Kings); "and·Jehu" (root יהוא, 41x in II Kings). The etnachta (major mid-verse pause) falls on 'in·the·gate', dividing the verse into phrases of 3 and 5 words. Full calculation: וְיֵה֖וּא [and·Jehu] (28) + בָּ֣א [went·in] (3) + בַשָּׁ֑עַר [in·the·gate] (572) + וַתֹּ֣אמֶר [and·she·said] (647) + הֲשָׁל֔וֹם [the·peace] (381) + זִמְרִ֖י [Zimri] (257) + הֹרֵ֥ג [will·slay] (208) + אֲדֹנָֽיו [his·lord] (71) = 2167.
Rashi
And she said peace. Will you wish to be with him in peace:
Zimri killed his master. If you killed your master this is not a new thing, for behold Zimri also killed Elah son of Baasha:
Radak
Zimri killed his master. Since Zimri killed Elah, son of Baasha, his master, and Jehu likewise killed his master, therefore they called him by that name.
Metzudat David
Shalom. Would you like to be with me in peace?
Zimri killed his master. Since Zimri also killed King Elah, son of Baasha, she called him by the name Zimri, as if to mitigate his guilt, implying that such things have already happened before, and in order to flatter him, she spoke thus:
And he lifted up his face to the window, and said: ‘Who is on my side? who?’ And there looked out to him two or three officers.
verse value 3335
Insights
Verse structure: 12 words, 52 letters. The shortest word is "who?" (מִ֥י, 2 letters) and the longest is "to·the·window" (אֶל־הַ֣חַלּ֔וֹן, 7 letters). Words sharing gematria 50: who?, who?. 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·lifted" (וַיִּשָּׂ֤א), "to·the·window" (אֶל־הַ֣חַלּ֔וֹן), "and·they·looked·out" (וַיַּשְׁקִ֣יפוּ). The root מי appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "to·him" (root אל, 113x in II Kings); "his·face" (root פנים, 72x in II Kings). The etnachta (major mid-verse pause) falls on 'who?', dividing the verse into phrases of 7 and 5 words. Full calculation: וַיִּשָּׂ֤א [and·lifted] (317) + פָנָיו֙ [his·face] (146) + אֶל־הַ֣חַלּ֔וֹן [to·the·window] (130) + וַיֹּ֕אמֶר [and·said] (257) + מִ֥י [who?] (50) + אִתִּ֖י [with·me] (411) + מִ֑י [who?] (50) + וַיַּשְׁקִ֣יפוּ [and·they·looked·out] (512) + אֵלָ֔יו [to·him] (47) + שְׁנַ֥יִם [two] (400) + שְׁלֹשָׁ֖ה [three] (635) + סָרִיסִֽים [chamberlains] (380) = 3335.
Rashi
Who is on my side. Who is among you for my help:
Radak
Who is with me? Who is there to help me?
Metzudat David
"Who is with me, who?" Who is on my side?
"And they looked toward him." As if saying, "Here we are, ready for your commands."
And he said: ‘Throw her down.’ So they threw her down; and some of her blood was sprinkled on the wall, and on the horses; and she was trodden under foot.
verse value 2400
Insights
Verse structure: 9 words, 51 letters. Verse gematria: 2400 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "and·spurted" (וַיִּ֨ז, 3 letters) and the longest is "and·against·the·horses" (וְאֶל־הַסּוּסִ֖ים, 9 letters). 6 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "throw·her·down" (שִׁמְט֖וּהָ), "and·they·threw·her·down" (וַֽיִּשְׁמְט֑וּהָ), "and·spurted" (וַיִּ֨ז). The root שמט appears 3 times in this verse. 7 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "against·the·wall" (root איל, 153x in II Kings); "and·against·the·horses" (root סוס, 20x in II Kings). First appearance of the root שמט ("throw·her·down") in II Kings. The etnachta (major mid-verse pause) falls on 'and·they·threw·her·down', dividing the verse into phrases of 4 and 5 words.
Rashi
Throw her down. From the window to the ground:
Radak
“Shemotah.” They cast her from the window to the ground. And it is written with a vav, which serves as a masculine pronoun, whereas the vocalization has a qamats under the heh, indicating the feminine, and the vav is superfluous. And the written text contains a midrashic allusion to Naboth: just as she commanded that he be cast down and stoned, so too did he command that she be cast down, for she was liable to the penalty of stoning, since she died by falling and being trampled.
“And some of her blood spattered.” With a chirik under the yod, from the Qal conjugation. This is written to reveal the judgment of God upon this wicked woman, for her blood remained visible for days on the wall.
"And he trampled her." Jehu trampled her under his horse.
Ralbag
"Shimtuhu." It is written [ketiv] "Shimtuhu" (cast him down); "Shimtuha" (cast her down) is the Kri. And the verse refers back to the body of Jezebel, as if it were saying: "They cast her body down," so that they would throw it to the ground. And this is a form of stoning, just as Naboth was stoned, for stoning is either by throwing stones upon the one being stoned, or by hurling the one being stoned upon a stone, as it is stated: "For he shall surely be stoned, or he shall surely be shot." And behold, this was measure for measure.
And he trampled her. Jehu trampled her after she had fallen, to kill her completely, and to fulfill what is stated: “And the carcass of Jezebel shall be as dung on the face of the field.”
Metzudat David
"Throw her down." They moved her from the window, to cast her down to the ground.
"And he trampled her." Jehu trampled her with his feet.
Metzudat Zion
Throw her down. A matter of moving from its place, so too (II Samuel 6:6): the oxen stumbled:
Dripped. From the words for sprinkling and dripping:
And when he was come in, he did eat and drink; and he said: ‘Look now after this cursed woman, and bury her; for she is a king’s daughter.’
verse value 3388
Insights
Verse structure: 11 words, 52 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "the·cursed" (אֶת־הָאֲרוּרָ֤ה, 8 letters). 6 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·ate" (וַיֹּ֣אכַל), "and·drank" (וַיֵּ֑שְׁתְּ), "attend·now·to" (פִּקְדוּ־נָ֞א). 11 unique roots are used. Frequent roots: "daughter·of·king" (root מלך, 407x in II Kings); "and·said" (root אמר, 342x in II Kings); "and·came" (root בוא, 146x in II Kings). The etnachta (major mid-verse pause) falls on 'and·drank', dividing the verse into phrases of 3 and 8 words. Full calculation: וַיָּבֹ֖א [and·came] (19) + וַיֹּ֣אכַל [and·ate] (67) + וַיֵּ֑שְׁתְּ [and·drank] (716) + וַיֹּ֗אמֶר [and·said] (257) + פִּקְדוּ־נָ֞א [attend·now·to] (241) + אֶת־הָאֲרוּרָ֤ה [the·cursed] (818) + הַזֹּאת֙ [this] (413) + וְקִבְר֔וּהָ [and·bury·her] (319) + כִּ֥י [for] (30) + בַת־מֶ֖לֶךְ [daughter·of·king] (492) + הִֽיא [she] (16) = 3388.
Radak
For she is a king’s daughter. And even though she was from the kings of the nations of the world, one must show honor to every distinguished person in his nation as a matter of moral propriety; and he [Jehu] did not attribute the honor to her husband, since she was responsible for his death and the downfall of his kingdom.
Metzudat David
“Remember now.” Recollect this accursed woman and bury her, for she is a king’s daughter, and it is not the way of moral propriety to treat her with contempt after death.
And they went to bury her; but they found no more of her than the skull, and the feet, and the palms of her hands.
verse value 2007
Insights
Verse structure: 9 words, 46 letters. The shortest word is "in·her" (בָ֗הּ, 2 letters) and the longest is "except·the·skull" (אִם־הַגֻּלְגֹּ֛לֶת, 8 letters). Words sharing gematria 512: except·the·skull, and·hands·of. 6 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "to·bury·her" (לְקׇבְרָ֑הּ), "but·not·they·found" (וְלֹא־מָ֣צְאוּ), "except·the·skull" (אִם־הַגֻּלְגֹּ֛לֶת). 9 unique roots are used. Frequent roots: "and·they·went" (root הלך, 98x in II Kings); "for" (root כי, 76x in II Kings); "hand" (root יד, 52x in II Kings). First appearance of the root בה ("in·her") in II Kings. The etnachta (major mid-verse pause) falls on 'to·bury·her', dividing the verse into phrases of 2 and 7 words. Full calculation: וַיֵּלְכ֖וּ [and·they·went] (72) + לְקׇבְרָ֑הּ [to·bury·her] (337) + וְלֹא־מָ֣צְאוּ [but·not·they·found] (174) + בָ֗הּ [in·her] (7) + כִּ֧י [for] (30) + אִם־הַגֻּלְגֹּ֛לֶת [except·the·skull] (512) + וְהָרַגְלַ֖יִם [and·the·feet] (294) + וְכַפּ֥וֹת [and·hands·of] (512) + הַיָּדָֽיִם [hand] (69) = 2007.
Rashi
The skull and the feet. Our Sages said (Pirkei Rabbi Eliezer chapter 17): that she was dancing before bridegrooms with her hands and her feet and shaking her head:
Radak
“Except for the skull.” For the dogs had consumed all the rest of the body, and they found in her nothing but the skull, the feet, and the palms of the hands. They returned and reported this to Jehu, and they did not bury any part of her, since the majority of her body had been eaten, as the prophet stated, “and there was no one to bury her.” In the midrashic exposition, the question is raised: Why did the skull, the feet, and the palms of the hands remain in her, which the dogs did not eat? It was due to the merit that she used to dance before the brides, that her feet remained; because she used to clap her hands before them, her palms remained; and because she used to shake her head before them, her skull remained. According to the view of the midrash, what remained of her was buried. As for what is stated, “and there was no one to bury her,” this means that before they could bring her to be buried, the majority of her body was eaten.
Metzudat David
“Except for the skull, etc.”—the rest of the entire body was eaten by the dogs, as the word of the Lord stated. And our Sages of blessed memory said (Pirkei de-Rabbi Eliezer, Chapter 17): “By virtue of the merit that she danced on her feet, clapped with her hands, and inclined her head before the bride for joy, for this reason these parts remained and were not eaten by the dogs.”
Metzudat Zion
The skull. The head:
Malbim
And they found in it only the skull. Now, the prophecy was that the dogs would eat her in the portion of Jezreel, that is, in the field plot where Naboth was killed. Yet she was killed in the city, distant from the plot. The dogs took her corpse and carried it to Naboth's plot, where they ate it. In the place where she was killed, they found only the skull and the palms of the hands and the soles of the feet. The measure that conveys impurity in a tent is either the majority of its structure or the majority of its count (as stated in Chapter 2 of Tractate Oholot). The majority of its structure, namely the spine, the thighs, and the shins, was taken from there. The majority of the count of bones, which are the palms of the hands, the soles of the feet, and the skull—totaling 128 bones—remained and were buried. Regarding this, it said:
Wherefore they came back, and told him. And he said: ‘This is the word of Hashem, which He spoke by His servant Elijah the Tishbite, saying: In the portion of Jezreel shall the dogs eat the flesh of Jezebel;
verse value 4330
Insights
Verse structure: 18 words, 86 letters. Notable word values: "to·him" (לוֹ֒) = 36, double chai. The shortest word is "to·him" (לוֹ֒, 2 letters) and the longest is "the·word·of·Hashem" (דְּבַר־יְהֹוָ֣ה, 7 letters). 1 word in this verse appears nowhere else in II Kings. Unique to this verse in II Kings (hapax): "the·flesh·of" (אֶת־בְּשַׂ֥ר). The root אמר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "that" (root אשר, 318x in II Kings); "the·word·of·Hashem" (root יהוה, 276x in II Kings). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 12 and 6 words.
Radak
"In the portion of Jezreel." For this portion was open to Naboth's vineyard, as the verse states: "For the vineyard was near the palace of Ahab."
Ralbag
"In the portion of Jezreel." It appears that she [Jezebel] fell in the vineyard of Naboth, and there, in the field, the dogs ate [her], for the vineyard of Naboth was near the house of Ahab.
Metzudat David
"This is the word of the Lord." And it did not come by chance.
Malbim
"It is the word of the LORD" — meaning that the reason the dogs carried her to Naboth's plot was because the LORD had spoken, "In the portion of Jezreel shall the dogs eat [the flesh of Jezebel]."
and the carcass of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say: This is Jezebel.’
verse value 3752
Insights
Verse structure: 13 words, 59 letters. The shortest word is "that" (אֲשֶׁ֥ר, 3 letters) and the longest is "not·they·will·say" (לֹא־יֹאמְר֖וּ, 7 letters). Words sharing gematria 50: Jezebel, Jezebel. 5 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·it·will·be" ((והית)), "and·it·shall·be" (וְֽהָיְתָ֞ה), "carcass" (נִבְלַ֣ת). The root היה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "not·they·will·say" (root אמר, 342x in II Kings); "that" (root אשר, 318x in II Kings); "and·it·will·be" (root היה, 119x in II Kings). The etnachta (major mid-verse pause) falls on 'Jezreel', dividing the verse into phrases of 9 and 4 words. Full calculation: (והית) [and·it·will·be] (421) + וְֽהָיְתָ֞ה [and·it·shall·be] (426) + נִבְלַ֣ת [carcass] (482) + אִיזֶ֗בֶל [Jezebel] (50) + כְּדֹ֛מֶן [dung] (114) + עַל־פְּנֵ֥י [upon·face·of] (240) + הַשָּׂדֶ֖ה [field] (314) + בְּחֵ֣לֶק [in·portion·of] (140) + יִזְרְעֶ֑אל [Jezreel] (318) + אֲשֶׁ֥ר [that] (501) + לֹא־יֹאמְר֖וּ [not·they·will·say] (288) + זֹ֥את [this] (408) + אִיזָֽבֶל [Jezebel] (50) = 3752.
Rashi
As dung. Its Targum: as manure:
Radak
“And it shall be.” The ketiv is written without the letter heh, like “and it shall yield the produce,” but the qere is with the heh, which is the more common form.
Like dung. As its Targum [renders it]: "Like dung scattered over the face of the field."
Metzudat David
"Like dung." Just as dung is scattered over the ground, so were her limbs scattered.
"This is Jezebel." For the dogs had devoured most of her body, and what remained did not bear her name [i.e., was not identifiable as hers].
Metzudat Zion
As dung. As manure, so too (Jeremiah 8:2): for dung on the face of the earth:
Malbim
"And it was" – meaning, why did they take the body and leave the skull and the hands? Because it was stated that the corpse of Jezebel would be like dung, which is thrown out into the field. And indeed, they dragged her to the field of Naboth, so that they would not say, "This is Jezebel." Therefore, the head was severed, and the facial features were rendered completely unrecognizable, so that it would not be known that she was Jezebel.
Rashi
Radak
Ralbag
Metzudat David
Metzudat Zion
Malbim