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II Kings 9

מלכים ב׳ פרק ט׳

Section: נביאים · נביאים ראשונים | Book: II Kings | Chapter: 9 of 25 | Day: 131 of 742

Date: June 22, 2026


קלאוד על הנ״ך

Chapter 9 is the violent hinge of the book of Kings, the chapter in which the long-deferred judgment on the House of Ahab finally falls. The commission that God first gave Elijah at Horeb — to anoint Hazael over Aram, Jehu over Israel, and Elisha as prophet (I Kings 19:15-17) — has been unfolding piece by piece; chapter 8 saw Hazael seize the throne of Damascus, and now Elisha discharges the second part by sending an unnamed disciple of the prophets to anoint Jehu. The secrecy of the act is striking: the young prophet is to pour the oil, deliver the divine charge, and then fling open the door and flee without delay. The anointing is not a public coronation but a clandestine ignition, and its content is explicitly purgative — Jehu is appointed to strike down the House of Ahab and avenge the blood of the prophets and of all the Lord’s servants whom Jezebel had killed.

The literary engine of the chapter is the repeated, ironic question shalom — is all well? It recurs again and again as Joram’s lookouts and horsemen ride out to meet the approaching chariot, and each time the question of peace is met with Jehu’s deflection or counter-question. The dramatic climax comes when Joram himself, riding out with Ahaziah of Judah, asks Jehu directly, Is it peace, Jehu? — and Jehu answers with the chapter’s thematic dagger: What peace, so long as the harlotries of your mother Jezebel and her sorceries are so many? There can be no shalom while the house responsible for idolatry and bloodshed still reigns. The encounter takes place, with deliberate narrative justice, at the field of Naboth the Jezreelite, and Jehu’s arrow finds Joram between the shoulders. Jehu then orders the body cast into Naboth’s plot, recalling aloud the prophecy he and Bidkar had heard riding behind Ahab — that God would requite the blood of Naboth and his sons in that very field (I Kings 21).

The chapter pursues its purge relentlessly across both kingdoms. Ahaziah of Judah, grandson of Ahab through Athaliah and thus implicated in the doomed house, flees and is struck down near Ibleam, dying at Megiddo; his servants carry him to Jerusalem for burial in the City of David, a dignity the text grants him for the sake of his Davidic descent even as it records his fall. Then Jehu turns to Jezreel and Jezebel herself. In one of the most memorable scenes in Tanakh, Jezebel — hearing of Jehu’s approach — paints her eyes, dresses her hair, and looks down from the window, greeting him with the taunt, Is it well, Zimri, murderer of your master? The comparison is barbed: Zimri had assassinated his master Elah and reigned only seven days (I Kings 16), and Jezebel casts Jehu as another short-lived usurper. Jehu does not answer her; he calls up to the eunuchs at the window, and at his word they throw her down, her blood spattering the wall and the horses that trample her.

The chapter’s final movement is its grim theological coda. Jehu goes in to eat and drink, then orders that the cursed woman be buried, for she was a king’s daughter — but when they go to bury her, all that remains are her skull, her feet, and the palms of her hands. Rashi preserves the midrashic reading that these particular limbs were spared because Jezebel had used them for occasional acts of kindness, dancing and clapping before bridegrooms. The horror is framed not as random savagery but as the precise fulfillment of prophecy: Jehu declares that this is the word the Lord spoke through Elijah the Tishbite, that the dogs would devour Jezebel’s flesh in the field of Jezreel, and that her carcass would be like dung upon the field, so that none could say, This is Jezebel. The woman who had hunted the prophets and engineered Naboth’s death ends as an unrecognizable scattering of bones — the closing image of a chapter wholly devoted to the exactness of divine retribution.


פרק ט׳ · Chapter 9

פסוק א׳ · Verse 1

Hebrew:

וֶֽאֱלִישָׁע֙ הַנָּבִ֔יא קָרָ֕א לְאַחַ֖ד מִבְּנֵ֣י הַנְּבִיאִ֑ים וַיֹּ֨אמֶר ל֜וֹ חֲגֹ֣ר מׇתְנֶ֗יךָ וְ֠קַ֠ח פַּ֣ךְ הַשֶּׁ֤מֶן הַזֶּה֙ בְּיָדֶ֔ךָ וְלֵ֖ךְ רָמֹ֥ת גִּלְעָֽד׃

English:

Then the prophet Elisha summoned one of the disciples of the prophets and said to him, “Tie up your skirts,aTie up your skirts See note at 4.29. and take along this flask of oil, and go to Ramoth-gilead.

Elisha discharges the second part of the Horeb commission (I Kings 19): he sends an unnamed disciple of the prophets, oil-flask in hand, to Ramoth-gilead to anoint Jehu.
Commentaries (1)
רש״יRashi
וֶאֱלִישָׁע הַנָּבִיא קָרָא וְגוֹ'. בְּאוֹתוֹ הַפֶּרֶק שֶׁהָיָה יְהוֹרָם חוֹלֶה בְּיִזְרְעֶאל. לְאַחַד מִבְּנֵי הַנְּבִיאִים. יוֹנָה בֶּן אֲמִתַּי הָיָה. חֲגֹר מָתְנֶיךָ. כָּל חֲגוֹרַת מָתְנַיִם לְשׁוֹן זֵרוּז גְּבוּרָה הוּא, לְפִי שֶׁהוּא שָׁלוּחַ לִדְבַר הַסַּכָּנָה [[צָרִיךְ זֵרוּז].
Elisha the prophet called, etc. At the same time that Yehorom was ill in Yizre'el. One of the prophets' disciples. It was Yonah son of Amitai. "Gird you loins." Every "girding of the loins" is an expression of hurry1See above 4:29, and Shemos 12:11. [and] might; because he was sent on a perilous mission (he needed to hurry).2Even though one who performs a mitzvah is ordinarily immune from any harm befalling him, this does not apply to exceptionally dangerous activities such as this. See Maseches Chulin 142a.

פסוק ב׳ · Verse 2

Hebrew:

וּבָ֖אתָ־שָּׁ֑מָּה וּרְאֵה־שָׁ֠ם יֵה֨וּא בֶן־יְהוֹשָׁפָ֜ט בֶּן־נִמְשִׁ֗י וּבָ֙אתָ֙ וַהֲקֵֽמֹתוֹ֙ מִתּ֣וֹךְ אֶחָ֔יו וְהֵבֵיאתָ֥ אֹת֖וֹ חֶ֥דֶר בְּחָֽדֶר׃

English:

When you arrive there, go and see Jehu son of Jehoshaphat son of Nimshi; get him to leave his comrades, and take him into an inner room.

The disciple is to seek out Jehu son of Jehoshaphat son of Nimshi, draw him away from his fellow commanders, and bring him into an inner chamber for a private anointing.

פסוק ג׳ · Verse 3

Hebrew:

וְלָקַחְתָּ֤ פַךְ־הַשֶּׁ֙מֶן֙ וְיָצַקְתָּ֣ עַל־רֹאשׁ֔וֹ וְאָֽמַרְתָּ֙ כֹּה־אָמַ֣ר יְהֹוָ֔ה מְשַׁחְתִּ֥יךָ לְמֶ֖לֶךְ אֶל־יִשְׂרָאֵ֑ל וּפָתַחְתָּ֥ הַדֶּ֛לֶת וְנַ֖סְתָּה וְלֹ֥א תְחַכֶּֽה׃

English:

Then take the flask of oil and pour some on his head, and say, ‘Thus said GOD: I anoint you king over Israel.’ Then open the door and flee without delay.”

He is to pour the oil, declare in God's name 'I anoint you king over Israel,' and then open the door and flee at once — a clandestine ignition, not a public coronation.

פסוק ד׳ · Verse 4

Hebrew:

וַיֵּ֧לֶךְ הַנַּ֛עַר הַנַּ֥עַר הַנָּבִ֖יא רָמֹ֥ת גִּלְעָֽד׃

English:

The young man, the servant of the prophet, went to Ramoth-gilead.

The young prophet sets out for Ramoth-gilead to carry out his charge.
Commentaries (1)
רש״יRashi
הַנַּעַר הַנָּבִיא. נַעֲרוֹ שֶל אֱלִישָׁע הַנָּבִיא, כָּךְ תִּרְגֵּם יוֹנָתָן: וַאֲזַל עוּלֵימָא תַּלְמִידָא דִּנְבִיָּא.
The lad, the prophet's disciple. The disciple of Elisha the prophet,3Rashi is explaining the reason for the repetition of הַנַּעַר in this verse. so rendered [Targum] Yonoson, "and the lad, the disciple of the prophet, went."4Alternatively, "and the lad, the lad who was a prophet [in his own right], went."—Malbim

פסוק ה׳ · Verse 5

Hebrew:

וַיָּבֹ֗א וְהִנֵּ֨ה שָׂרֵ֤י הַחַ֙יִל֙ יֹֽשְׁבִ֔ים וַיֹּ֕אמֶר דָּבָ֥ר לִ֛י אֵלֶ֖יךָ הַשָּׂ֑ר וַיֹּ֤אמֶר יֵהוּא֙ אֶל־מִ֣י מִכֻּלָּ֔נוּ וַיֹּ֖אמֶר אֵלֶ֥יךָ הַשָּֽׂר׃

English:

When he arrived, the army commanders were sitting together. He said, “Commander, I have a message for you.” “For which one of us?” Jehu asked. He answered, “For you, commander.”

Finding the army commanders sitting together, he singles out Jehu with 'I have a message for you, commander,' and Jehu rises to receive it.

פסוק ו׳ · Verse 6

Hebrew:

וַיָּ֙קׇם֙ וַיָּבֹ֣א הַבַּ֔יְתָה וַיִּצֹ֥ק הַשֶּׁ֖מֶן אֶל־רֹאשׁ֑וֹ וַיֹּ֣אמֶר ל֗וֹ כֹּֽה־אָמַ֤ר יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל מְשַׁחְתִּ֧יךָ לְמֶ֛לֶךְ אֶל־עַ֥ם יְהֹוָ֖ה אֶל־יִשְׂרָאֵֽל׃

English:

So [Jehu] arose and went inside; and [the disciple] poured the oil on his head, and said to him, “Thus said the ETERNAL, the God of Israel: I anoint you king over the people of GOD, over Israel.

In the inner room the disciple pours the oil on Jehu's head and proclaims him anointed king over the people of the Lord, over Israel.

פסוק ז׳ · Verse 7

Hebrew:

וְהִ֨כִּיתָ֔ה אֶת־בֵּ֥ית אַחְאָ֖ב אֲדֹנֶ֑יךָ וְנִקַּמְתִּ֞י דְּמֵ֣י ׀ עֲבָדַ֣י הַנְּבִיאִ֗ים וּדְמֵ֛י כׇּל־עַבְדֵ֥י יְהֹוָ֖ה מִיַּ֥ד אִיזָֽבֶל׃

English:

You shall strike down the House of Ahab your master; thus will I avenge on Jezebel the blood of My servants the prophets, and the blood of the other servants of GOD.

The divine charge is explicitly purgative: Jehu is to strike down the House of Ahab and avenge the blood of the prophets and of all the Lord's servants that Jezebel had shed.

פסוק ח׳ · Verse 8

Hebrew:

וְאָבַ֖ד כׇּל־בֵּ֣ית אַחְאָ֑ב וְהִכְרַתִּ֤י לְאַחְאָב֙ מַשְׁתִּ֣ין בְּקִ֔יר וְעָצ֥וּר וְעָז֖וּב בְּיִשְׂרָאֵֽל׃

English:

The whole House of Ahab shall perish, and I will cut off every male belonging to Ahab, bond and freebbond and free See note at 1 Kings 14.10. in Israel.

The whole House of Ahab shall perish; every male of Ahab's line, bond and free, will be cut off in Israel.

פסוק ט׳ · Verse 9

Hebrew:

וְנָֽתַתִּי֙ אֶת־בֵּ֣ית אַחְאָ֔ב כְּבֵ֖ית יָרׇבְעָ֣ם בֶּן־נְבָ֑ט וּכְבֵ֖ית בַּעְשָׁ֥א בֶן־אֲחִיָּֽה׃

English:

I will make the House of Ahab like the House of Jeroboam son of Nebat, and like the House of Baasha son of Ahijah.


פסוק י׳ · Verse 10

Hebrew:

וְאֶת־אִיזֶ֜בֶל יֹאכְל֧וּ הַכְּלָבִ֛ים בְּחֵ֥לֶק יִזְרְעֶ֖אל וְאֵ֣ין קֹבֵ֑ר וַיִּפְתַּ֥ח הַדֶּ֖לֶת וַיָּנֹֽס׃

English:

The dogs shall devour Jezebel in the field of Jezreel, with none to bury her.” Then he opened the door and fled.

The prophecy is sealed with Jezebel's specific doom — the dogs will devour her in the field of Jezreel with none to bury her — after which the disciple opens the door and flees as instructed.

פסוק י״א · Verse 11

Hebrew:

וְיֵה֗וּא יָצָא֙ אֶל־עַבְדֵ֣י אֲדֹנָ֔יו וַיֹּ֤אמֶר לוֹ֙ הֲשָׁל֔וֹם מַדּ֛וּעַ בָּֽא־הַמְשֻׁגָּ֥ע הַזֶּ֖ה אֵלֶ֑יךָ וַיֹּ֣אמֶר אֲלֵיהֶ֔ם אַתֶּ֛ם יְדַעְתֶּ֥ם אֶת־הָאִ֖ישׁ וְאֶת־שִׂיחֽוֹ׃

English:

Jehu went out to the other officers of his master, and they asked him, “Is all well? What did that madman come to you for?” He said to them, “You know the man and his ranting!”

Returning to his fellow officers, Jehu deflects their question about 'that madman'; Rashi and Radak note that prophets were called meshuga because under prophecy they could act strangely, beyond ordinary control.
Commentaries (1)
רש״יRashi
אַתֶּם יְדַעְתֶּם אֶת הָאִישׁ. אַתֶּם מַכִּירִים אֶת הָאִישׁ, שֶׁהוּא מְשֻׁגָּע.
"You know the man." You recognize the man, that he is insane.5Occasionally, prophets under the influence of prophecy lost control of themselves and acted strangely.—Metzudas Dovid. See I Shmuel 19:24. Also, followers of the Baal were making these derogatory remarks about the prophet.—Radak

פסוק י״ב · Verse 12

Hebrew:

וַיֹּאמְר֣וּ שֶׁ֔קֶר הַגֶּד־נָ֖א לָ֑נוּ וַיֹּ֗אמֶר כָּזֹ֤את וְכָזֹאת֙ אָמַ֤ר אֵלַי֙ לֵאמֹ֔ר כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה מְשַׁחְתִּ֥יךָ לְמֶ֖לֶךְ אֶל־יִשְׂרָאֵֽל׃

English:

“You’re lying,” they said. “Tell us [the truth].” Then he replied, “Thus and thus he said: Thus said GOD: I anoint you king over Israel!”

Pressed that he is lying, Jehu reveals the truth: the man declared in God's name that He anoints Jehu king over Israel.
Commentaries (1)
רש״יRashi
וַיֹּאמְרוּ שֶׁקֶר. אַתָּה אוֹמֵר, מַעְלִים אַתָּה מַה שֶּׁאָמַר לְךָ.
They said, "That is a lie." [What] you are saying; you are hiding what he said to you.6Yeihu wanted to conceal the prophecy and wait for a more opportune time to reveal it.

פסוק י״ג · Verse 13

Hebrew:

וַֽיְמַהֲר֗וּ וַיִּקְחוּ֙ אִ֣ישׁ בִּגְד֔וֹ וַיָּשִׂ֥ימוּ תַחְתָּ֖יו אֶל־גֶּ֣רֶם הַֽמַּעֲל֑וֹת וַֽיִּתְקְעוּ֙ בַּשּׁוֹפָ֔ר וַיֹּאמְר֖וּ מָלַ֥ךְ יֵהֽוּא׃

English:

Quickly each man took his cloak and placed it under him,chim I.e., Jehu. on the top step.dthe top step Meaning of Heb. uncertain. They sounded the horn and proclaimed, “Jehu is king!”

The officers instantly improvise a coronation, each spreading his cloak beneath Jehu on the steps, sounding the shofar and proclaiming 'Jehu is king!'
Commentaries (1)
רש״יRashi
אֶל גֶּרֶם הַמַּעֲלוֹת. עַל דְּרַג שָׁעַיָּא, כְּמִין מַעֲלוֹת עֲשׂוּיוֹת לְמוּל שְׁעוֹת הַיּוֹם, לָדַעַת עַל כָּל שָׁעָה וְשָׁעָה, כְּשֶׁהַצֵּל יוֹרֵד שָׁעָה אַחַת. גֶּרֶם, אורלי"ו בְּלַעַ"ז, לְשׁוֹן פְּגָם, וְ'הַגְרָמָה' שֶׁבְּהִלְכוֹת שְׁחִיטָה, מִן הַלָּשׁוֹן הַזֶּה הוּא, שֶׁשּׁוֹחֵט וְהוֹלֵךְ וְיוֹרֵד, וְנִרְאֶה כְּמִין גַּבְשׁוּשִׁית לְמַעְלָה.
On the top step. (Targum) [Yonoson rendered,] עַל דְּרַג שָׁעַיָּא7Our text reads לִדְּרַג שָׁrַיָּא [=on the step of the hours], a type of steps made corresponding to the hours of the day,8I.e., the steps were a type of a sundial, each step representing one hour of the day. to know each hour, when the shade descends one hour. גֶּרֶם, ourle, in O.F., an expression of a notch. "הַגְרָמָה," pertaining to the laws of שְׁחִיטָה [=ritual slaughtering] is from this derivation, that one slaughters in a straight line, and then [cuts] downwards, making an appearance of a mound above.

פסוק י״ד · Verse 14

Hebrew:

וַיִּתְקַשֵּׁ֗ר יֵה֛וּא בֶּן־יְהוֹשָׁפָ֥ט בֶּן־נִמְשִׁ֖י אֶל־יוֹרָ֑ם וְיוֹרָם֩ הָיָ֨ה שֹׁמֵ֜ר בְּרָמֹ֣ת גִּלְעָ֗ד ה֚וּא וְכׇל־יִשְׂרָאֵ֔ל מִפְּנֵ֖י חֲזָאֵ֥ל מֶלֶךְ־אֲרָֽם׃

English:

Thus Jehu son of Jehoshaphat son of Nimshi conspired against Joram.Joram and all Israel had been defending Ramoth-gilead against King Hazael of Aram,

The narrative names the conspiracy against Joram and recalls the setting: Joram and all Israel had been holding Ramoth-gilead against Hazael of Aram.

פסוק ט״ו · Verse 15

Hebrew:

וַיָּ֩שׇׁב֩ יְהוֹרָ֨ם הַמֶּ֜לֶךְ לְהִתְרַפֵּ֣א בְיִזְרְעֶ֗אל מִן־הַמַּכִּים֙ אֲשֶׁ֣ר יַכֻּ֣הוּ אֲרַמִּ֔ים בְּהִלָּ֣חֲמ֔וֹ אֶת־חֲזָאֵ֖ל מֶ֣לֶךְ אֲרָ֑ם וַיֹּ֤אמֶר יֵהוּא֙ אִם־יֵ֣שׁ נַפְשְׁכֶ֔ם אַל־יֵצֵ֤א פָלִיט֙ מִן־הָעִ֔יר לָלֶ֖כֶת (לגיד) [לְ��ַגִּ֥יד] בְּיִזְרְעֶֽאל׃

English:

but King Joram had gone back to Jezreel to recover from the wounds that the Arameans had inflicted on him in his battle with King Hazael of Aram.Jehu said, “If such is your wish, allow no one to slip out of the town to go and report this in Jezreel.”

Since the wounded Joram had withdrawn to Jezreel, Jehu seals the city so no one can slip out and warn him, preserving the element of surprise.
Commentaries (1)
רש״יRashi
אִם יֵשׁ נַפְשְׁכֶם. שֶׁאֶמְלֹךְ. מִן הָעִיר. מִן רָמוֹת גִּלְעָד. לַגִּיד. כְּמוֹ לְהַגִּיד.
"If you really want." That I reign. The city. From Ramos-Gilod. [To] report. [לַגִּיד means the] same as לְהַגִּיד [=to tell].

פסוק ט״ז · Verse 16

Hebrew:

וַיִּרְכַּ֤ב יֵהוּא֙ וַיֵּ֣לֶךְ יִזְרְעֶ֔אלָה כִּ֥י יוֹרָ֖ם שֹׁכֵ֣ב שָׁ֑מָּה וַֽאֲחַזְיָה֙ מֶ֣לֶךְ יְהוּדָ֔ה יָרַ֖ד לִרְא֥וֹת אֶת־יוֹרָֽם׃

English:

Then Jehu mounted his chariot and drove to Jezreel; for Joram was lying ill there, and King Ahaziah of Judah had gone down to visit Joram.


פסוק י״ז · Verse 17

Hebrew:

וְהַצֹּפֶה֩ עֹמֵ֨ד עַֽל־הַמִּגְדָּ֜ל בְּיִזְרְעֶ֗אל וַיַּ֞רְא אֶת־שִׁפְעַ֤ת יֵהוּא֙ בְּבֹא֔וֹ וַיֹּ֕אמֶר שִׁפְעַ֖ת אֲנִ֣י רֹאֶ֑ה וַיֹּ֣אמֶר יְהוֹרָ֗ם קַ֥ח רַכָּ֛ב וּֽשְׁלַ֥ח לִקְרָאתָ֖ם וְיֹאמַ֥ר הֲשָׁלֽוֹם׃

English:

The lookout was stationed on the tower in Jezreel, and he saw the troop of Jehu as he approached. He called out, “I see a troop!” Joram said, “Dispatch a horseman to meet them and let him ask: Is all well?”

The lookout on the Jezreel tower spots Jehu's approaching troop; Joram sends a horseman to ride out and ask whether all is well (shalom).
Commentaries (1)
רש״יRashi
שִׁפְעַת. גְּדוּד.
Troop. Troop.9Alternatively, "a multitude of people."—Ralbag

פסוק י״ח · Verse 18

Hebrew:

וַיֵּ֩לֶךְ֩ רֹכֵ֨ב הַסּ֜וּס לִקְרָאת֗וֹ וַיֹּ֙אמֶר֙ כֹּֽה־אָמַ֤ר הַמֶּ֙לֶךְ֙ הֲשָׁל֔וֹם וַיֹּ֧אמֶר יֵה֛וּא מַה־לְּךָ֥ וּלְשָׁל֖וֹם סֹ֣ב אֶֽל־אַחֲרָ֑י וַיַּגֵּ֤ד הַצֹּפֶה֙ לֵאמֹ֔ר בָּא־הַמַּלְאָ֥ךְ עַד־הֵ֖ם וְלֹא־שָֽׁב׃

English:

The horseman went to meet him, and he said, “The king inquires: Is all well?” Jehu replied, “What concern of yours is it whether all is well? Fall in behind me.” The lookout reported: “The messenger has reached them, but has not turned back.”

The horseman delivers the king's question of peace, but Jehu retorts 'What concern is peace of yours? Fall in behind me' — and the lookout reports the messenger did not return.

פסוק י״ט · Verse 19

Hebrew:

וַיִּשְׁלַ֗ח רֹכֵ֣ב סוּס֮ שֵׁנִי֒ וַיָּבֹ֣א אֲלֵהֶ֔ם וַיֹּ֛אמֶר כֹּה־אָמַ֥ר הַמֶּ֖לֶךְ שָׁל֑וֹם וַיֹּ֧אמֶר יֵה֛וּא מַה־לְּךָ֥ וּלְשָׁל֖וֹם סֹ֥ב אֶֽל־אַחֲרָֽי׃

English:

So he sent out a second horseman. He came to them and said, “Thus says the king: Is all well?” Jehu answered, “What concern of yours is it whether all is well? Fall in behind me.”


פסוק כ׳ · Verse 20

Hebrew:

וַיַּגֵּ֤ד הַצֹּפֶה֙ לֵאמֹ֔ר בָּ֥א עַד־אֲלֵיהֶ֖ם וְלֹא־שָׁ֑ב וְהַמִּנְהָ֗ג כְּמִנְהַג֙ יֵה֣וּא בֶן־נִמְשִׁ֔י כִּ֥י בְשִׁגָּע֖וֹן יִנְהָֽג׃

English:

And the lookout reported, “The messenger has reached them, but has not turned back. And it looks like the driving of Jehu son of Nimshi, who drives wildly.”

A second messenger meets the same fate; the lookout now recognizes the furious driving as that of Jehu son of Nimshi, who drives like a madman.

פסוק כ״א · Verse 21

Hebrew:

וַיֹּ֤אמֶר יְהוֹרָם֙ אֱסֹ֔ר וַיֶּאְסֹ֖ר רִכְבּ֑וֹ וַיֵּצֵ֣א יְהוֹרָ֣ם מֶֽלֶךְ־יִ֠שְׂרָאֵ֠ל וַאֲחַזְיָ֨הוּ מֶלֶךְ־יְהוּדָ֜ה אִ֣ישׁ בְּרִכְבּ֗וֹ וַיֵּֽצְאוּ֙ לִקְרַ֣את יֵה֔וּא וַיִּ֨מְצָאֻ֔הוּ בְּחֶלְקַ֖ת נָב֥וֹת הַיִּזְרְעֵאלִֽי׃

English:

Joram ordered, “Hitch up [the chariot]!” They hitched up his chariot; and King Joram of Israel and King Ahaziah of Judah went out, each in his own chariot, to meet Jehu. They met him at the field of Naboth the Jezreelite.

Joram and Ahaziah of Judah each ride out in their own chariots to meet Jehu — and the meeting falls, with grim narrative justice, at the field of Naboth the Jezreelite.

פסוק כ״ב · Verse 22

Hebrew:

וַיְהִ֗י כִּרְא֤וֹת יְהוֹרָם֙ אֶת־יֵה֔וּא וַיֹּ֖אמֶר הֲשָׁל֣וֹם יֵה֑וּא וַיֹּ֙אמֶר֙ מָ֣ה הַשָּׁל֔וֹם עַד־זְנוּנֵ֞י אִיזֶ֧בֶל אִמְּךָ֛ וּכְשָׁפֶ֖יהָ הָרַבִּֽים׃

English:

When Joram saw Jehu, he asked, “Is all well, Jehu?” But Jehu replied, “How can all be well as long as your mother Jezebel carries on her countless whoredoms and sorceries?”

To Joram's question 'Is it peace, Jehu?' Jehu gives the chapter's thematic answer: what peace, while the harlotries and sorceries of your mother Jezebel are so many?

פסוק כ״ג · Verse 23

Hebrew:

וַיַּהֲפֹ֧ךְ יְהוֹרָ֛ם יָדָ֖יו וַיָּנֹ֑ס וַיֹּ֥אמֶר אֶל־אֲחַזְיָ֖הוּ מִרְמָ֥ה אֲחַזְיָֽה׃

English:

Thereupon Joram turned his horsesehorses Lit. “hands”; see note at 1 Kings 22.34. around and fled, crying out to Ahaziah, “Treason, Ahaziah!”

Joram wheels his chariot around to flee, crying out the warning to Ahaziah: 'Treason, Ahaziah!'

פסוק כ״ד · Verse 24

Hebrew:

וְיֵה֞וּא מִלֵּ֧א יָד֣וֹ בַקֶּ֗שֶׁת וַיַּ֤ךְ א��ת־יְהוֹרָם֙ בֵּ֣ין זְרֹעָ֔יו וַיֵּצֵ֥א הַחֵ֖צִי מִלִּבּ֑וֹ וַיִּכְרַ֖ע בְּרִכְבּֽוֹ׃

English:

But Jehu drew his bow and hit Joram between the shoulders,fshoulders Lit. “arms.” so that the arrow pierced his heart; and he collapsed in his chariot.

Jehu draws his bow with full strength and strikes Joram between the shoulders; the arrow pierces his heart and he collapses in his chariot.

פסוק כ״ה · Verse 25

Hebrew:

וַיֹּ֗אמֶר אֶל־בִּדְקַר֙ שָׁלִשֹׁ֔ה שָׂ֚א הַשְׁלִכֵ֔הוּ בְּחֶלְקַ֕ת שְׂדֵ֖ה נָב֣וֹת הַיִּזְרְעֵאלִ֑י כִּֽי־זְכֹ֞ר אֲנִ֣י וָאַ֗תָּה אֵ֣ת רֹכְבִ֤ים צְמָדִים֙ אַֽחֲרֵי֙ אַחְאָ֣ב אָבִ֔יו וַֽיהֹוָה֙ נָשָׂ֣א עָלָ֔יו אֶת־הַמַּשָּׂ֖א הַזֶּֽה׃

English:

Jehu thereupon ordered his officer Bidkar, “Pick him up and throw him into the field of Naboth the Jezreelite. Remember how you and I were riding side by side behind his father Ahab, when GOD made this pronouncement about him:

Jehu orders his officer Bidkar to cast the body into Naboth's field, recalling how the two of them rode behind Ahab on the day God pronounced this doom (Rashi: the prophecy of Elijah, I Kings 21).
Commentaries (1)
רש״יRashi
אֵת רֹכְבִים צְמָדִים. אֶת אֲשֶׁר אֲנִי וְאַתָּה הָיִינוּ רוֹכְבִים צְמָדִים אַחַר אַחְאָב, בְּיוֹם שֶׁהָרַג אֶת נָבוֹת. וַה' נָשָׂא עָלָיו. בְּיַד אֵלִיָּהוּ הַנָּבִיא הַמַּשָּׂא הַזֶּה, וַאֲנַחְנוּ שָׁמַעְנוּ.
Were riding together. How you and I were riding together (other texts: as a pair) after Achov on the day that he killed Navos. When Adonoy put upon him. This prophecy through Eliyahu the prophet,10See I Melochim 21:17-26. and we heard.

פסוק כ״ו · Verse 26

Hebrew:

אִם־לֹ֡א אֶת־דְּמֵ֣י נָבוֹת֩ וְאֶת־דְּמֵ֨י בָנָ֜יו רָאִ֤יתִֽי אֶ֙מֶשׁ֙ נְאֻם־יְהֹוָ֔ה וְשִׁלַּמְתִּ֥י לְךָ֛ בַּחֶלְקָ֥ה הַזֹּ֖את נְאֻם־יְהֹוָ֑ה וְעַתָּ֗ה שָׂ֧א הַשְׁלִכֵ֛הוּ בַּחֶלְקָ֖ה כִּדְבַ֥ר יְהֹוָֽה׃

English:

‘I swear, I have taken note of the blood of Naboth and the blood of his sons yesterday—declares GOD. And I will requite you in this plot—declares GOD.’ So pick him up and throw him unto the plot in accordance with the word of GOD.”

He quotes the oath itself — that God noted the blood of Naboth and his sons and would requite it in this very plot — so the body is thrown there in fulfillment of the divine word.

פסוק כ״ז · Verse 27

Hebrew:

וַאֲחַזְיָ֤ה מֶֽלֶךְ־יְהוּדָה֙ רָאָ֔ה וַיָּ֕נׇס דֶּ֖רֶךְ בֵּ֣ית הַגָּ֑ן וַיִּרְדֹּ֨ף אַחֲרָ֜יו יֵה֗וּא וַ֠יֹּ֠אמֶר גַּם־אֹת֞וֹ הַכֻּ֣הוּ אֶל־הַמֶּרְכָּבָ֗ה בְּמַֽעֲלֵה־גוּר֙ אֲשֶׁ֣ר אֶֽת��יִבְלְעָ֔ם וַיָּ֥נׇס מְגִדּ֖וֹ וַיָּ֥מׇת שָֽׁם׃

English:

On seeing this, King Ahaziah of Judah fled along the road to Beth-haggan. Jehu pursued him and said, “Shoot him down too!” [And they shot him] in his chariot at the ascent of Gur, which is near Ibleam. He fled to Megiddo and died there.

Ahaziah of Judah flees toward Beth-haggan; Jehu's men shoot him at the ascent of Gur near Ibleam, and he flees to Megiddo and dies there.
Commentaries (1)
רש״יRashi
הַכֻּהוּ אֶל הַמֶּרְכָּבָה וְגוֹ'. וּבְדִבְרֵי הַיָּמִים הוּא אוֹמֵר: וַיְבַקֵּשׁ אֶת אֲחַזְיָה וַיִּלְכְּדוּהוּ וְהוּא מִתְחַבֵּא בְּשׁוֹמְרוֹן וַיְבִיאוּהוּ אֶל יֵהוּא, יֵשׁ לְיַשֵּׁב הַמִּקְרָאוֹת, וַיָּנָס דֶּרֶךְ הַגָּן, מִיִּזְרְעֶאל לְשׁוֹמְרוֹן, וַיִּרְדֹּף אַחֲרָיו יֵהוּא. אַךְ יֵשׁ גִּמְגּוּם בַּדָּבָר, שֶׁהֲרֵי לֹא הָיְתָה מֶמְשֶׁלֶת יֵהוּא בְּשׁוֹמְרוֹן עַד יוֹם הַמָּחֳרָת, כְּמוֹ שֶׁמְּפֹרָשׁ בָּעִנְיָן: וַיִּכְתֹּב יֵהוּא סְפָרִים וַיִּשְׁלַח שׁוֹמְרוֹן וְגוֹ'. רַבּוֹתֵינוּ פֵּרְשׁוּ בְּאַגָּדַת חֵלֶק: וְהוּא מִתְחַבֵּא בְּשׁוֹמְרוֹן, שֶׁהָיָה קוֹדֵר אַזְכָּרוֹת וְכוֹתֵב עֲבוֹדַת כּוֹכָבִים תַּחְתֵּיהֶם. וּלְפִי דִבְרֵיהֶם יֵשׁ לוֹמַר, שֶׁאֵין הַחְבָּאָה זוֹ מִפְּנֵי יֵהוּא, אֶלָּא כָּךְ פֵּרוּשׁוֹ, וַיְבַקֵּשׁ אֶת אֲחַזְיָהוּ וַיִּלְכְּדוּהוּ כְּשֶׁהָיָה נָס דֶּרֶךְ הַגָּן, וְהוּא הָיָה מַרְשִׁיעַ לַעֲשׂוֹת מִתְּחִלָּה, שֶׁהָיָה בָּא לְשׁוֹמְרוֹן וְהִתְחַבֵּא מִפְּנֵי שָׂרֵי יְהוּדָה, לַעֲשׂוֹת הַתּוֹעֵבָה הַזֹּאת, לְפִי שֶׁיּוֹשְׁבֵי שׁוֹמְרוֹן עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת הָיוּ, וַיְבִיאוּהוּ אֶל יֵהוּא, אַנְשֵׁי יֵהוּא שֶׁרָדְפוּ אַחֲרָיו, וַיֹּאמֶר הַכֻּהוּ אֶל הַמֶּרְכָּבָה. בְּמַעֲלֵה גוּר. שֶׁשָּׁם הֱבִיאוּהוּ אֵלָיו. וַיָּנָס מְגִדּוֹ. מֻכֶּה בְנִכְלִיּוּת.
"Strike him down in the chariot, etc." And in Divrei Hayomim it states, "And he sought Achazyohu, and they captured him when he was hiding in Shomron, and they brought him to Yeihu. "11II Divrei Hayomim 22:9. The verses can be reconciled as follows: "And [he] fled by way of the Beis-Hagan," from Yizre'el to Shomron, and Yeihu pursued him. There is, however, a discrepancy in the matter, because Yeihu did not reign in Shomron until the following day, as it is explained in this account, "Yeihu wrote letters and sent them to Shomron, etc."12Below 10:1. Our Rabbis explained in the Aggadah [entitled] "Cheilek,"13Maseches Sanhedrin 102b. "When he was hiding in Shomron,"14II Divrei Hayomim 22:9. that he would cut out the Divine Names and write [names of] pagan deities in their place. According to their opinion, one can say that his hiding was not because of Yeihu, rather the following is its explanation: "And he sought Achazyohu, and they captured him when he was escaping by way of the garden." He had been acting wickedly from the beginning, for he would come to Shomron and hide from the officers of Yehudah, to commit this abomination, because the inhabitants of Shomron were idolaters. "And they brought him to Yeihu,"15Ibid. [i.e.,] Yeihu's men, who had pursued him, [after which it states,] "And he said, 'Strike him in the chariot.'"16Alternatively, Achazyohu was wounded on the way up to Gur, and he fled to Megido where his condition worsened. The verse therefore uses the expression וַיָמָת [literally="and he died"] to express his condition although he was still alive. See I Shmuel 25:37 where "וַיָמָת" is used to express the condition of a live person. He then went to hide in Shomron where he was discovered by Yeihu's men. They brought Achazyohu to Yeihu in Yizre'el and he was executed there.—Radak On the way up to Gur. For they brought him [Achazyoh] there to him [Yeihu]. And he fled to Meggido. He was struck as a result of a conspiracy [=בְנִכְלִיּוּת].17See Rashi in Bereishis 37:18. In some editions Rashi's text is מוּכָּה בְלוּנְכִּיוֹת [=struck by spears].

פסוק כ״ח · Verse 28

Hebrew:

וַיַּרְכִּ֧בוּ אֹת֛וֹ עֲבָדָ֖יו יְרוּשָׁלָ֑͏ְמָה וַיִּקְבְּר֨וּ אֹת֧וֹ בִקְבֻרָת֛וֹ עִם־אֲבֹתָ֖יו בְּעִ֥יר דָּוִֽד׃ {פ}

English:

His servants conveyed him in a chariot to Jerusalem, and they buried him in his grave with his ancestors, in the City of David.

His servants convey him by chariot to Jerusalem and bury him with his ancestors in the City of David — a dignity granted for the sake of his Davidic descent.

פסוק כ״ט · Verse 29

Hebrew:

וּבִשְׁנַת֙ אַחַ֣ת עֶשְׂרֵ֣ה שָׁנָ֔ה לְיוֹרָ֖ם בֶּן־אַחְאָ֑ב מָלַ֥ךְ אֲחַזְיָ֖ה עַל־יְהוּדָֽה׃

English:

(Ahaziah had become king over Judah in the eleventh year of Joram son of Ahab.)

A chronological note: Ahaziah had become king over Judah in the eleventh year of Joram son of Ahab.
Commentaries (1)
רש״יRashi
וּבִשְׁנַת אַחַת עֶשְׂרֵה שָׁנָה לְיוֹרָם בֶּן אַחְאָב מָלַךְ אֲחַזְיָה. לְמַעְלָה הוּא אוֹמֵר: בִּשְׁנַת שְׁתֵּים עֶשְׂרֵה, וְעַל כָּרְחֲךָ יְהוֹרָם אָבִיו לֹא מֵת אֶלָּא בִּשְׁנַת שְׁתֵּים עֶשְׂרֵה לְיוֹרָם, שֶׁהֲרֵי בִּשְׁנַת חָמֵשׁ לְיוֹרָם מָלַךְ, וּשְׁמוֹנֶה שָׁנִים מָלַךְ, וּמַהוּ שֶׁאָמַר כָּאן בִּשְׁנַת אַחַת עֶשְׂרֵה, אוֹמֵר אֲנִי, שֶׁמָּלַךְ בְּחַיֵּי אָבִיו שָׁנָה, לְפִי שֶׁהָיָה נָגוּף בְּתַחֲלוּאִים רָעִים, כְּמוֹ שֶׁנֶּאֱמַר בְּדִבְרֵי הַיָּמִים: וְאַחֲרֵי כָּל זֹאת נְגָפוֹ ה' לָחֳלִי לְאֵין מַרְפֵּא, וַיְהִי לְיָמִים מִיָּמִים יָצְאוּ מֵעָיו עִם חָלְיוֹ וְגוֹ', וַיַּמְלִיכוּ יוֹשְׁבֵי יְרוּשָׁלַיִם אֶת אֲחַזְיָהוּ. כָּאן הוּא אוֹמֵר בֶּן עֶשְׂרִים וּשְׁתַּיִם שָׁנָה אֲחַזְיָהוּ בְּמָלְכוֹ, וּבְדִבְרֵי הַיָּמִים: בֶּן אַרְבָּעִים וּשְׁתַּיִם שָׁנָה הָיָה בְּמָלְכוֹ, וְכָל יְמֵי יְהוֹרָם אָבִיו אַרְבָּעִים שָׁנָה הָיוּ וְלֹא יוֹתֵר, שֶׁנֶּאֱמַר בּוֹ שְׁלשִׁים וּשְׁתַּיִם שָׁנָה בְּמָלְכוֹ, וּשְׁמוֹנֶה שָׁנָה מָלַךְ, וְהֵיאַךְ אֶפְשָׁר לַבֵּן לִהְיוֹת גָּדוֹל מֵאָבִיו שְׁתֵּי שָׁנִים, אֶלָּא עֶשְׂרִים שָׁנָה לִפְנֵי שֶׁנּוֹלַד, שֶׁהֵם שְׁתֵּי שָׁנִים קֹדֶם שֶׁנּוֹלַד אָבִיו, נִגְזְרָה גְּזֵרָה זוֹ, מִיּוֹם שֶׁנָּשָׂא אָסָא אֶת בַּת עָמְרִי לִיהוֹשָׁפָט בְּנוֹ נִגְזְרָה גְּזֵרָה עַל בֵּית דָּוִד, שֶׁתִּכְלֶה עִם בֵּית אַחְאָב, וְכֵן הוּא אוֹמֵר: וּמֵאֱלֹהִים הָיְתָה תְּבוּסַת אֲחַזְיָהוּ לָבֹא אֶל יוֹרָם וְגוֹ', כָּךְ שְׁנוּיָה בְּסֵדֶר עוֹלָם, וּבְתוֹסֶפְתָּא דְּסוֹטָה. אַךְ בְּכָל הַמִּקְרָא לֹא מָצִינוּ שֶׁנָּשָׂא יְהוֹשָׁפָט אֶת בַּת עָמְרִי, אַךְ מָצָאתִי בְּדִבְרֵי הַיָּמִים: וַיִּתְחַתֵּן לְאַחְאָב, וְשֶׁמָּא זוֹ הִיא אֲחוֹתוֹ שֶׁנָּשָׂא, וּבִשְׁנַת שְׁלשִׁים וְאַחַת לְאָסָא נְשָׂאָהּ, שֶׁנֶּאֱמַר: בִּשְׁנַת שְׁלשִׁים וְאַחַת לְאָסָא מָלַךְ עָמְרִי. וְשָׁנִינוּ בְּסֵדֶר עוֹלָם, שֶׁמָּלַךְ מַלְכוּת שְׁלֵמָה, שֶׁהֲרֵי שֵׁשׁ שָׁנִים קֹדֶם לָכֵן מָלַךְ עַל חֲצִי הָעָם, וּכְשֶׁנָּשָׂא אָסָא אֶת בִּתּוֹ לִיהוֹשָׁפָט, נִתְעַלָּה עָמְרִי וְהָרְגוּ אֶת תִּבְנִי, צֵא וַחֲשֹׁב מִשְּׁנַת שְׁלשִׁים וְאַחַת לְאָסָא עַד מוֹת אֲחַזְיָהוּ, וְתִמְצָאֵם אַרְבָּעִים וּשְׁתַּיִם.
In the eleventh year of Yorom, son of Achov, Achazyoh became king. Above it states, "In the twelfth year."188:25. And you are forced [to say] that Yehorom his father died in the twelfth year of Yorom, because he became king in the fifth year of Yorom and he reigned for eight years. Why then does it say here, "In the eleventh year"? I say that he reigned one year during his father's lifetime because he was afflicted with severe maladies, as it is stated, "And after all this, Adonoy afflicted him [in his intestines] with incurable illness, and it was at the end of a year … his intestines came out because of his illness, etc.,"19II Divrei Hayomim 21:18-19. "and the inhabitants of Yerusholayim made king—Achazyohu."20Ibid. 22:1. Here it states, "Achazyohu was twenty-two years old when he became king,"21Above 8:26. but in Divrei Hayomim [it states], "He was forty-two years old when he reigned."22II Divrei Hayomim 22:2. Yehorom, his father, lived for forty years, no more, as it is stated, concerning him, "He was thirty-two years old when he became king, and he reigned eight years [in Yerusholayim]."23Above 8:17. How then is it possible for a son to be two years older than his father? Rather, twenty years before he was born, which is two years before his father was born, this decree was issued. From the day that Asa took Omri's daughter in marriage for Yehoshophot his son, a decree was issued upon the House of Dovid that it be destroyed with the House of Achov. And similarly it states, "And from God [it was decreed] for the ruination of Achazyohu, that he come to Yorom, etc."24II Divrei Hayomim 22:7. Thus it is taught in Seder Olam and in the Tosefta of [Maseches] Sotah.2512:3. However, in all of Scripture, we do not find that Yehoshophot married Omri's daughter. However, I did find in Divrei Hayomim, "And he intermarried with Achov."26II Divrei Hayomim 18:1. Perhaps this [refers to] his sister whom he married. He married her in the thirty-first year of Asa, as it is stated, "In the thirty-first year of the reign of Asa, [King of Yehudah], Omri reigned [over Yisroel]."27I Melochim 16:23. And we learned in Seder Olam that he reigned over the entire kingdom, for six years before then he reigned over half the people, and when Asa took his [Imri's] daughter in marriage to [his son] Yehoshophot, Imri gained prestige, and they assassinated Tivni. Proceed and calculate from the thirty-first year of Asa until Achazyohu's death and you will find them to be forty-two [years].

פסוק ל׳ · Verse 30

Hebrew:

וַיָּב֥וֹא יֵה֖וּא יִזְרְעֶ֑אלָה וְאִיזֶ֣בֶל שָֽׁמְעָ֗ה וַתָּ֨שֶׂם בַּפּ֤וּךְ עֵינֶ֙יהָ֙ וַתֵּ֣יטֶב אֶת־רֹאשָׁ֔הּ וַתַּשְׁקֵ֖ף בְּעַ֥ד הַחַלּֽוֹן׃

English:

Jehu went on to Jezreel. When Jezebel heard of it, she painted her eyes with kohl and dressed her hair, and she looked out of the window.

Jehu enters Jezreel; Jezebel, hearing of his approach, paints her eyes with kohl, dresses her hair, and looks down from the window — composed and defiant to the end.
Commentaries (1)
רש״יRashi
וַתֵּיטֶב אֶת רֹאשָׁהּ. וּתְקָנַת יַת רֵישָׁהּ, כְּדֵי שֶׁתְּהֵא לְחֵן בְּעֵינֵי יֵהוּא, וְיִשָּׂאֶנָּה.
And made up her hair. [Targum Yonoson] (renders) וּתְקָנַת יַת רֵישָׁהּ [=she adorned her head], in order to have charm in Yeihu's eyes and he would marry her.28Alternatively, she made herself look beautiful hoping that Yeihu would spare her life.—Metzudas Dovid

פסוק ל״א · Verse 31

Hebrew:

וְיֵה֖וּא בָּ֣א בַשָּׁ֑עַר וַתֹּ֣אמֶר הֲשָׁל֔וֹם זִמְרִ֖י הֹרֵ֥ג אֲדֹנָֽיו׃

English:

As Jehu entered the gate, she called out, “Is all well, Zimri, murderer of your master?“gZimri, murderer of your master See 1 Kings 16.8–20.

She greets Jehu with the barbed taunt 'Is it well, Zimri, murderer of your master?' — casting him, as Rashi and Radak explain, as another short-lived regicide like Zimri, who had killed his master Elah (I Kings 16).
Commentaries (1)
רש״יRashi
וַתֹּאמֶר הֲשָׁלוֹם. תִּרְצֶה לִהְיוֹת עִמּוֹ בְּשָׁלוֹם. זִמְרִי הֹרֵג אֲדֹנָיו. אִם הָרַגְתָּ אֶת אֲדוֹנְךָ אֵין זֶה דָּבָר חָדָשׁ, שֶׁהֲרֵי זִמְרִי גַּם הוּא הָרַג אֶת אֵלָה בֶן בַּעְשָׁא.
And she said, "Is everything alright?" Do you wish to be with me in peace? Zimri, murderer of his master. It is nothing new if you assassinated your master,29She was attempting to minimize this murderous act by citing that what he had done had precedent and was therefore acceptable.—Metzudas Dovid for Zimri too assassinated Eilah, son of Ba'asha.30See I Melochim 16:9-10.

פסוק ל״ב · Verse 32

Hebrew:

וַיִּשָּׂ֤א פָנָיו֙ אֶל־הַ֣חַלּ֔וֹן וַיֹּ֕אמֶר מִ֥י אִתִּ֖י מִ֑י וַיַּשְׁקִ֣יפוּ אֵלָ֔יו שְׁנַ֥יִם שְׁלֹשָׁ֖ה סָרִיסִֽים׃

English:

He looked up toward the window and said, “Who is on my side, who?” And two or three eunuchs leaned out toward him.

Jehu does not answer her; he looks up to the window and calls out 'Who is on my side?' — and two or three eunuchs lean out toward him.
Commentaries (1)
רש״יRashi
מִי אִתִּי. מִי בָּכֶם לְעֶזְרָתִי.
"Who is with me?" Who among you will come to help me?31He was also addressing Ezevel's allies, inviting them to join forces with him.

פסוק ל״ג · Verse 33

Hebrew:

וַיֹּ֥אמֶר (שמטהו) [שִׁמְט֖וּהָ] וַֽיִּשְׁמְט֑וּהָ וַיִּ֨ז מִדָּמָ֧הּ אֶל־הַקִּ֛יר וְאֶל־הַסּוּסִ֖ים וַֽיִּרְמְסֶֽנָּה׃

English:

“Throw her down,” he said. They threw her down; and her blood spattered on the wall and on the horses, and they trampled her.

At his command 'Throw her down,' they cast Jezebel from the window; her blood spatters the wall and the horses, which trample her underfoot.
Commentaries (1)
רש״יRashi
שִׁמְטוּהָ. מִן הַחַלּוֹן אַרְצָה.
"Push her out!" Of the window to the ground.

פסוק ל״ד · Verse 34

Hebrew:

וַיָּבֹ֖א וַיֹּ֣אכַל וַיֵּ֑שְׁתְּ וַיֹּ֗אמֶר פִּקְדוּ־נָ֞א אֶת־הָאֲרוּרָ֤ה הַזֹּאת֙ וְקִבְר֔וּהָ כִּ֥י בַת־מֶ֖לֶךְ הִֽיא׃

English:

Then he went inside and ate and drank. And he said, “Attend to that cursed woman and bury her, for she was a king’s daughter.”

Jehu goes inside to eat and drink, then orders that the cursed woman be buried after all, for she was a king's daughter.

פסוק ל״ה · Verse 35

Hebrew:

וַיֵּלְכ֖וּ לְקׇבְרָ֑הּ וְלֹא־מָ֣צְאוּ בָ֗הּ כִּ֧י אִם־הַגֻּלְגֹּ֛לֶת וְהָרַגְלַ֖יִם וְכַפּ֥וֹת הַיָּדָֽיִם׃

English:

So they went to bury her; but all they found of her were the skull, the feet, and the hands.

But those sent to bury her find only her skull, her feet, and the palms of her hands; Rashi cites Chazal that these limbs were spared because she had used them for occasional kindnesses, dancing and clapping before bridegrooms.
Commentaries (1)
רש״יRashi
הַגֻּלְגֹּלֶת וְהָרַגְלַיִם. אָמְרוּ רַבּוֹתֵינוּ: שֶׁהָיְתָה מְרַקֶּדֶת לִפְנֵי חֲתָנִים בְּיָדֶיהָ וּבְרַגְלֶיהָ וּמְכַשְׁכֶּשֶׁת בְּרֹאשָׁהּ.
The skull [and] the feet. Our Rabbis said, that she would dance before bridegrooms with her hands and feet, and shake her head.32Because these limbs participated in performing acts of kindness, the merit that she had thereby earned was not forgotten. Therefore these limbs were spared from being devoured by dogs. See Pirkei Derabi Eliezer Chapter 17. Also, she would join funeral processions and clap her hands and lament for the dead.33The prophecy in v. 10 above that "no one will bury her," referring to Ezevel was fulfilled, because most of her body had been devoured, and was not buried.—Radak

פסוק ל״ו · Verse 36

Hebrew:

וַיָּשֻׁבוּ֮ וַיַּגִּ֣ידוּ לוֹ֒ וַיֹּ֙אמֶר֙ דְּבַר־יְהֹוָ֣ה ה֔וּא אֲשֶׁ֣ר דִּבֶּ֗ר בְּיַד־עַבְדּ֛וֹ אֵלִיָּ֥הוּ הַתִּשְׁבִּ֖י לֵאמֹ֑ר בְּחֵ֣לֶק יִזְרְעֶ֔אל יֹאכְל֥וּ הַכְּלָבִ֖ים אֶת־בְּשַׂ֥ר אִיזָֽבֶל׃

English:

They came back and reported to him; and he said, “It is just as GOD spoke through Elijah the Tishbite—God’s servant: The dogs shall devour the flesh of Jezebel in the field of Jezreel;

Jehu declares the scene the exact fulfillment of the word the Lord spoke through Elijah the Tishbite: the dogs would devour Jezebel's flesh in the field of Jezreel.

פסוק ל״ז · Verse 37

Hebrew:

(והית) [וְֽהָיְתָ֞ה] נִבְלַ֣ת אִיזֶ֗בֶל כְּדֹ֛מֶן עַל־פְּנֵ֥י הַשָּׂדֶ֖ה בְּחֵ֣לֶק יִזְרְעֶ֑אל אֲשֶׁ֥ר לֹא־יֹאמְר֖וּ זֹ֥את אִיזָֽבֶל׃ {ס}        

English:

and the carcass of Jezebel shall be like dung on the ground, in the field of Jezreel, so that none will be able to say: ‘This was Jezebel.’”

And her carcass would lie like dung upon the field, so unrecognizable that none could ever say 'This was Jezebel' — the closing image of a chapter devoted to the exactness of divine retribution.
Commentaries (1)
רש״יRashi
כְּדֹמֶן. תַּרְגּוּמוֹ: כְּזֶבֶל.
Like dung. [Targum Yonoson] renders כזבל34Her name indicated her future, אִיזֶבֶל is an acronym for אִי [=woe] that she will be like זֶבֶל [=dung].—Kli Yakar [=as dung].

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