TRV
Translation
King James Version
Then he wrote a letter the second time to them, saying, If ye be mine, and if ye will hearken unto my voice, take ye the heads of the men your master's sons, and come to me to Jezreel by to morrow this time. Now the king's sons, being seventy persons, were with the great men of the city, which brought them up.
KJV (with Strong's)
Then he wrote H3789 a letter H5612 the second time H8145 to them, saying H559, If ye be mine, and if ye will hearken H8085 unto my voice H6963, take H3947 ye the heads H7218 of the men H582 your master's H113 sons H1121, and come H935 to me to Jezreel H3157 by to morrow H4279 this time H6256. Now the king's H4428 sons H1121, being seventy H7657 persons H376, were with the great men H1419 of the city H5892, which brought them up H1431.
Complete Jewish Bible
He wrote a second letter to them, which said, "If you are on my side, and if you are ready to obey my orders, then bring the heads of your master's sons to me in Yizre'el by this time tomorrow." Now the seventy sons of the king were with the prominent men who had raised them.
Berean Standard Bible
Then Jehu wrote them a second letter and said: “If you are on my side, and if you will obey me, then bring the heads of your master’s sons to me at Jezreel by this time tomorrow.” Now the sons of the king, seventy in all, were being brought up by the leading men of the city.
American Standard Version
Then he wrote a letter the second time to them, saying, If ye be on my side, and if ye will hearken unto my voice, take ye the heads of the men your master’s sons, and come to me to Jezreel by to-morrow this time. Now the king’s sons, being seventy persons, were with the great men of the city, who brought them up.
World English Bible Messianic
Then he wrote a letter the second time to them, saying, “If you are on my side, and if you will listen to my voice, take the heads of the men your master’s sons, and come to me to Jezreel by tomorrow this time.” Now the king’s sons, being seventy persons, were with the great men of the city, who brought them up.
Geneva Bible (1599)
Then he wrote another letter to them, saying, If ye be mine, and wil obey my voyce, take the heads of ye men that are your masters sonnes, and come to me to Izreel by to morowe this time. (Nowe the Kings sonnes, euen seuentie persons were with the great men of the citie, which brought them vp)
Young's Literal Translation
And he writeth unto them a letter a second time, saying, `If ye are for me, and to my voice are hearkening, take the heads of the men--the sons of your lord, and come unto me about this time to-morrow, to Jezreel;' and the sons of the king are seventy men, with the great ones of the city those bringing them up.
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Commentary on 2 Kings 10 verses 1–14
1 ¶ And Ahab had seventy sons in Samaria. And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel, to the elders, and to them that brought up Ahab's children, saying,
2 Now as soon as this letter cometh to you, seeing your master's sons are with you, and there are with you chariots and horses, a fenced city also, and armour;
3 Look even out the best and meetest of your master's sons, and set him on his father's throne, and fight for your master's house.
4 But they were exceedingly afraid, and said, Behold, two kings stood not before him: how then shall we stand?
5 And he that was over the house, and he that was over the city, the elders also, and the bringers up of the children, sent to Jehu, saying, We are thy servants, and will do all that thou shalt bid us; we will not make any king: do thou that which is good in thine eyes.
6 Then he wrote a letter the second time to them, saying, If ye be mine, and if ye will hearken unto my voice, take ye the heads of the men your master's sons, and come to me to Jezreel by to morrow this time. Now the king's sons, being seventy persons, were with the great men of the city, which brought them up.
7 And it came to pass, when the letter came to them, that they took the king's sons, and slew seventy persons, and put their heads in baskets, and sent him them to Jezreel.
8 And there came a messenger, and told him, saying, They have brought the heads of the king's sons. And he said, Lay ye them in two heaps at the entering in of the gate until the morning.
9 And it came to pass in the morning, that he went out, and stood, and said to all the people, Ye be righteous: behold, I conspired against my master, and slew him: but who slew all these?
10 Know now that there shall fall unto the earth nothing of the word of the LORD, which the LORD spake concerning the house of Ahab: for the LORD hath done that which he spake by his servant Elijah.
11 So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his priests, until he left him none remaining.
12 And he arose and departed, and came to Samaria. And as he was at the shearing house in the way,
13 Jehu met with the brethren of Ahaziah king of Judah, and said, Who are ye? And they answered, We are the brethren of Ahaziah; and we go down to salute the children of the king and the children of the queen.
14 And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing house, even two and forty men; neither left he any of them.
We left Jehu in quiet possession of Jezreel, triumphing over Joram and Jezebel; and we must now attend his further motions. He knew the whole house of Ahab must be cut off, and therefore proceeded in this bloody work, and did not do it deceitfully, or by halves, Jer 48:10.
I. He got the heads of all the sons of Ahab cut off by their own guardians at Samaria. Seventy sons (or grandsons) Ahab had, Gideon's number, Jdg 8:30. In such a number that bore his name his family was likely to be perpetuated, and yet it is extirpated all at once. Such a quiver full of arrows could not protect his house from divine vengeance. Numerous families, if vicious, must not expect to be long prosperous. These sons of Ahab were now at Samaria, a strong city, perhaps brought thither upon occasion of the war with Syria, as a place of safety, or upon notice of Jehu's insurrection; with them were the rulers of Jezreel, that is, the great officers of the court, who went to Samaria to secure themselves or to consult what was to be done. Those of them that were yet under tuition had their tutors with them, who were entrusted with their education in learning, agreeable to their birth and quality, but, it is to be feared, brought them up in the idolatries of their father's house and made them all worshippers of Baal. Jehu did not think fit to bring his forces to Samaria to destroy them, but, that the hand of God might appear the more remarkably in it, made their guardians their murderers. 1. He sent a challenge to their friends to stand by them, Kg2 10:2, Kg2 10:3. "You that are hearty well-wishers to the house of Ahab, and entirely in its interests, now is your time to appear for it. Samaria is a strong city; you are in possession of it; you have forces at command; you may choose out the likeliest person of all the royal family to head you; you know you are not tied to the eldest, unless he be the best and meetest of your master's sons. If you have any spirit in you, show it, and set one of them on his father's throne, and stand by him with your lives and fortunes." Not that he desired they should do this, or expected they would, but thus he upbraided them with their cowardice and utter inability to contest with the divine counsels. "Do if you dare, and see what will come of it." Those that have forsaken their religion have often, with it, lost both their sense and their courage, and deserve to be upbraided with it. 2. Hereby he gained from them a submission. They prudently reasoned with themselves: "Behold, two kings stood not before him, but fell as sacrifices to his rage; how then shall we stand?" Kg2 10:4. Therefore they sent him a surrender of themselves: "We are thy servants, thy subjects, and will do all that thou shalt bid us, right or wrong, and will set up nobody in competition with thee." They saw it was to no purpose to contend with him, and therefore it was their interest to submit to him. With much more reason may we thus argue ourselves into a subjection to the great God. Many kings and great men have fallen before his wrath, for their wickedness; and how then shall we stand? Do we provoke the Lord to jealousy? Are we stronger than he? No, we must either bend or break. 3. This was improved so far as to make them the executioners of those whom they had the tuition of (Kg2 10:6): If you be mine, bring me the heads of your master's sons by tomorrow at this time. Though he knew it must be done, and was loth to do it himself, one would think he could not expect they should do it. Could they betray such a trust? Could they be cruel to their master's sons? It seems, so low did they stoop in their adoration to the rising sun that they did it; they cut off the heads of those seventy princes, and sent them in baskets a present to Jehu, Kg2 10:7. Learn hence not to trust in a friend nor to put confidence in a guide not governed by conscience. One can scarcely expect that he who has been false to his God should ever be faithful to his prince. But observe God's righteousness in their unrighteousness. These elders of Jezreel had been wickedly obsequious to Jezebel's order for the murder of Naboth, Kg1 21:11. She gloried, it is likely, in the power she had over them; and now the same base spirit makes them as pliable to Jehu and as ready to obey his orders for the murder of Ahab's sons. Let none aim at arbitrary power, lest they be found rolling a stone which, some time or other, will return upon them. Princes that make their people slaves take the readiest way to make them rebels; and by forcing men's consciences, as Jezebel did, they lose their hold of them. When the separated heads were presented to Jehu, he slyly upbraided those that were the executioners of this vengeance. The heads were laid in two heaps at the gate, the proper place of judgment. There he acquitted the people before God and the world (Kg2 10:9, You are righteous), and, by what the rulers of Samaria had now done, comparatively acquitted himself: "I slew but one; they have slain all these: I did it by conspiracy and with design; they have done this merely in compliance and with an implicit obedience. Let not the people of Samaria, nor any of the friends of the house of Ahab, ever reproach me for what I have done, when their own elders, and the very guardians of the orphans, have done this." It is common for those who have done something base to attempt the mitigation of their own reproach by drawing others in to do something worse. But, (2.) He resolves all into the righteous judgment of God (Kg2 10:10): The Lord hath done that which he spoke by Elijah. God is not the author of any man's sin, but even by that which men do from bad principles God serves his own purposes and glorifies his own name; and he is righteous in that wherein men are unrighteous. When the Assyrian is made the rod of God's anger, and the instrument of his justice, he meaneth not so, neither does his heart think so, Isa 10:7.
II. He proceeded to destroy all that remained of the house of Ahab, not only those that descended from him, but those that were in any relation to him, all the officers of his household, ministers of state, and those in command under him, called here his great men (Kg2 10:11), all his kinsfolks and acquaintance, who had been partners with him in his wickedness, and his priests, or domestic chaplains, whom he employed in his idolatrous services and who strengthened his hand that he should not turn from his evil way. Having done this in Jezreel, he did the same in Samaria (Kg2 10:17), slew all that remained to Ahab in Samaria. This was bloody work, and is not now, in any case, to be drawn into a precedent. Let the guilty suffer, but not the guiltless for their sakes. Perhaps such terrible destructions as these were intended as types of the final destruction of all the ungodly. God has a sword, bathed in heaven, which will come down upon the people of his curse, and be filled with blood. Isa 34:5, Isa 34:6. Then his eye will not spare, neither will he pity.
III. Providence bringing the brethren of Ahaziah in his way, as he was going on with this execution, he slew them likewise, Kg2 10:12-14. The brethren of Ahaziah were slain by the Arabians (Ch2 22:1), but these were the sons of his brethren, as it is there explained (Kg2 10:8), and they are said to be princes of Judah, and to minister to Ahaziah. Several things concurred to make them obnoxious to the vengeance Jehu was now executing. 1. They were branches of Ahab's house, being descended from Athaliah, and therefore fell within his commission. 2. They were tainted with the wickedness of the house of Ahab. 3. They were now going to make their court to the princes of the house of Ahab, to salute the children of the king and the queen, Joram and Jezebel, which showed that they were linked to them in affection as well as in affinity. These princes, forty-two in number, being appointed as sheep for the sacrifice, were slain with solemnity, at the pit of the shearing-house. The Lord is known by these judgments which he executeth.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 2 Kings 10:6, Jehu, having been divinely commissioned to eradicate the house of Ahab, dispatches a second, more direct and chilling letter to the elders and leaders of Samaria. This communication serves as an unambiguous ultimatum, demanding that they demonstrate their allegiance by executing Ahab's seventy sons, who were under their care, and delivering their severed heads to him in Jezreel by the following morning. This gruesome command is a strategic move to solidify Jehu's newly acquired power, implicate the Samarian authorities in the purge, and fulfill the prophetic judgment against the idolatrous dynasty of Ahab.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its stark message and the brutal efficiency of Jehu's purge. Irony is evident in Jehu's demand for loyalty: he compels the elders to demonstrate their allegiance to him by committing an act of profound disloyalty to their former masters, the house of Ahab. Their "loyalty" to Jehu is thus born out of fear and pragmatic self-preservation. The explicit, gruesome demand for the "heads" of the seventy sons creates a strong sense of Foreshadowing, as the reader anticipates the inevitable and horrific fulfillment of this command in the subsequent narrative. This extreme brutality also functions as a form of Hyperbole, emphasizing the overwhelming scale and ruthlessness of Jehu's purge and his determination to leave no remnant of the former dynasty. Finally, the "heads" themselves serve as powerful Symbolism, representing not only the complete annihilation of Ahab's lineage but also the absolute submission, complicity, and terror instilled by Jehu's new, ruthless authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the severe and uncompromising nature of divine judgment against persistent wickedness and idolatry. Jehu, though acting with extreme brutality, is presented as God's instrument for fulfilling long-standing prophecies against the house of Ahab, whose sins, particularly those of King Ahab and Queen Jezebel, had reached a tipping point of divine wrath. The narrative underscores God's ultimate sovereignty over human kingdoms and His capacity to raise up and depose rulers to accomplish His purposes, even through violent means that challenge human sensibilities. It highlights the principle that rebellion against God's covenant and persistent idolatry will inevitably lead to devastating consequences, demonstrating that God's justice, though sometimes delayed, is always certain and comprehensive.
REFLECTION AND APPLICATION
The account of Jehu's purge, particularly the chilling demand in 2 Kings 10:6, forces us to grapple with the profound and often uncomfortable aspects of divine judgment in the Old Testament. While we are not called to replicate Jehu's methods, the passage serves as a stark reminder of the gravity of sin and idolatry in God's eyes and the certainty of His justice. It challenges us to consider the nature of true allegiance: to whom do we give our ultimate loyalty? The elders of Samaria chose to obey Jehu out of fear for their lives, but our call is to obey God out of love and reverence, recognizing His ultimate authority and righteousness. This narrative also prompts us to reflect on the transient nature of earthly power and the ultimate sovereignty of God, who raises up and brings down kingdoms according to His divine will. It encourages us to seek justice and righteousness in our own spheres of influence, understanding that God is ultimately in control, even amidst the chaos of human history.
Questions for Reflection
FAQ
Why did Jehu demand the heads of the king's sons, and why were there seventy of them?
Answer: Jehu demanded the heads of the king's sons as undeniable, gruesome proof of the Samarian elders' complete allegiance to him and their active participation in the eradication of the house of Ahab. In the ancient Near East, displaying the heads of defeated enemies or rival claimants was a common practice to signify total victory, consolidate power, and deter future opposition. The number "seventy" indicates the extensive nature of the royal household and the thoroughness of Jehu's purge. Royal families often had numerous offspring through multiple wives and concubines, and the elimination of all male heirs was crucial to prevent any future challenges to the newly established dynasty. This act ensured that no descendant of Ahab remained to claim the throne, thereby solidifying Jehu's reign and fulfilling the divine judgment.
Was Jehu's action justified, given its brutality?
Answer: From a biblical perspective, Jehu's actions, though undeniably brutal, are presented as divinely sanctioned and necessary for the fulfillment of God's judgment against the wicked house of Ahab. The prophet who anointed Jehu explicitly commissioned him to "strike down the house of Ahab your master, that I may avenge on Jezebel the blood of my servants the prophets and the blood of all the servants of the Lord" (2 Kings 9:7). Ahab and Jezebel had led Israel into deep idolatry, persecuted God's prophets, and committed grave injustices, such as the murder of Naboth (1 Kings 21). While the methods are shocking to modern sensibilities, the narrative emphasizes that Jehu was an instrument of God's righteous wrath against a dynasty that had profoundly corrupted Israel and defied the Lord. The text frames it as a fulfillment of prophecy, not merely a personal act of vengeance or a political coup.
CHRIST-CENTERED FULFILLMENT
The brutal judgment enacted by Jehu against the house of Ahab, though a specific historical event of divine wrath against idolatry, foreshadows the ultimate and perfect judgment of God through Jesus Christ. While Jehu's reign was marked by bloodshed and the establishment of a new, albeit temporary, earthly dynasty, Christ's coming ushers in an eternal kingdom that is "not of this world" (John 18:36). Jehu demanded allegiance through fear and the shedding of blood, but Jesus calls for allegiance through love, self-sacrifice, and the shedding of His own blood for the forgiveness of sins (Ephesians 1:7). The eradication of Ahab's lineage points to the complete triumph over sin and death achieved by Christ, who, as the true Son of David, establishes an eternal and righteous dynasty that will never pass away (Luke 1:32-33). Ultimately, all earthly powers and allegiances will bow before the King of Kings, Jesus Christ, who will execute perfect justice and reign forever, ensuring that every knee will bow and every tongue confess that Jesus Christ is Lord (Philippians 2:9-11).