TRV
Translation
King James Version
But king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) And Jehu said, If it be your minds, then let none go forth nor escape out of the city to go to tell it in Jezreel.
KJV (with Strong's)
But king H4428 Joram H3088 was returned H7725 to be healed H7495 in Jezreel H3157 of the wounds H4347 which the Syrians H761 had given H5221 him, when he fought H3898 with Hazael H2371 king H4428 of Syria H758.) And Jehu H3058 said H559, If it be H3426 your minds H5315, then let none H408 go forth H3318 nor escape H6412 out of the city H5892 to go H3212 to tell H5046 it in Jezreel H3157.
Complete Jewish Bible
but Yoram himself had returned to Yizre'el to recover from the wounds Aram had inflicted on him when fighting Haza'el king of Aram.) "If you agree," said Yehu, "then don't allow anyone to leave town and take the news to Yizre'el."
Berean Standard Bible
but King Joram had returned to Jezreel to recover from the wounds he had suffered at the hands of the Arameans in the battle against Hazael their king.) So Jehu said, “If you commanders wish to make me king, then do not let anyone escape from the city to go and tell it in Jezreel.”
American Standard Version
but king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) 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.
World English Bible Messianic
but king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) Jehu said, “If this is your thinking, then let no one escape and go out of the city, to go to tell it in Jezreel.”
Geneva Bible (1599)
And King Ioram returned to bee healed in Izreel of the woundes, which the Aramites had giuen him, when hee fought with Hazael King of Aram) and Iehu sayde, If it be your mindes, let no man depart and escape out of the citie, to goe and tell in Izreel.
Young's Literal Translation
and king Joram turneth back to be healed in Jezreel, of the wounds with which the Aramaeans smite him, in his fighting with Hazael king of Aram) --and Jehu saith, `If it is your mind, let not an escaped one go out from the city, to go to declare it in Jezreel.'
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Commentary on 2 Kings 9 verses 11–15
11 ¶ Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication.
12 And they said, It is false; tell us now. And he said, Thus and thus spake he to me, saying, Thus saith the LORD, I have anointed thee king over Israel.
13 Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king.
14 So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram had kept Ramothgilead, he and all Israel, because of Hazael king of Syria.
15 But king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) And Jehu said, If it be your minds, then let none go forth nor escape out of the city to go to tell it in Jezreel.
Jehu, after some pause, returned to his place at the board, taking no notice of what had passed, but, as it should seem, designing, for the present, to keep it to himself, if they had not urged him to disclose it. Let us therefore see what passed between him and the captains.
I. With what contempt the captains speak of the young prophet (Kg2 9:11): "Wherefore came this mad fellow to thee? What business had he with thee? And why wouldst thou humour him so far as to retire for conversation with him? Are prophets company for captains?" They are called him a mad fellow, because he was one of those that would not run with them to an excess of riot (Pe1 4:4), but lived a life of self-denial, mortification, and contempt of the world, and spent their time in devotion; for these things they thought the prophets were fools and the spiritual men were mad, Hos 9:7. Note, Those that have no religion commonly speak with disdain of those that are religious, and look upon them as mad. They said of our Saviour, He is beside himself, of John Baptist, He has a devil (is a poor melancholy man), of St. Paul, Much learning has made him mad. The highest wisdom is thus represented as folly, and those that best understand themselves are looked upon as beside themselves. Perhaps Jehu intended it for a rebuke to his friends when he said, "You know the man to be a prophet, why then do you call him a mad fellow? You know the way of his communication to be not from madness, but inspiration." Or, "Being a prophet, you may guess what his business is, to tell me of my faults, and to teach me my duty; I need not inform you concerning it." Thus he thought to put them off, but they urged him to tell them. "It is false," say they, "we cannot conjecture what was his errand, and therefore tell us." Being thus pressed to it, he told them that the prophet had anointed him king, and it is probable showed them the oil upon his head, Kg2 9:12. He knew not but some of them either out of loyalty to Joram or envy of him, might oppose him, and go near to crush his interest in its infancy; but he relied on the divine appointment, and was not afraid to own it, knowing whom he had trusted: he that raised him would stand by him.
II. With what respect they compliment the new king upon the first notice of his advancement, Kg2 9:13. How meanly soever they thought of the prophet that anointed him, and of his office, they expressed a grat veneration for the royal dignity of him that was anointed, and were very forward to proclaim him and sound of trumpet. In token of their subjection and allegiance to him, their affection to his person and government, and their desire to see him high and easy in it, they put their garments under him, that he might stand or sit upon them on the top of the stairs, in sight of the soldiers, who, upon the first intimation, came together to grace the solemnity. God put it into their hearts thus readily to own him, for he turns the hearts of people as well as kings, like the rivers of water, into what channel he pleases. Perhaps they were disquieted at Joram's government or had a particular affection for Jehu; or, however this might be, things it seems were ripe for the revolution, and they all came into Jehu's interest and conspired against Joram, Kg2 9:14.
III. With what caution Jehu proceeded. He had advantages against Joram, and he knew how to improve them. He had the army with him. Joram had left it, and had gone home badly wounded. Jehu's good conduct appears in two things: - 1. That he complimented the captains, and would do nothing without their advice and consent ("If it be your minds, we will do so and so, else not"), thereby intimating the deference he paid to their judgment and the confidence he had in their fidelity, both which tended to please and fix them. It is the wisdom of those that would rise fast, and stand firm, to take their friends along with them. 2. That he contrived to surprise Joram; and, in order thereto, to come upon him with speed, and to prevent his having notice of what was now done: "Let none go forth to tell it in Jezereel, that, as a snare, the ruin may come on him and his house." The suddenness of an attack sometimes turns to as good an account as the force of it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–15. Public domain.
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Ephrem the SyrianAD 373
ON THE SECOND BOOK OF KINGS 9:1-24
“Then the prophet Elisha called a member of the company of prophets and said to him, ‘Gird up your loins; take this flask of oil in your hand, and go to Ramoth-gilead.’ ” Here the Scripture reports the just sentence that befalls the house of Ahab. Immediately it speaks about the choice of the judge and executor of the judgment. And this was Jehu, the son of Nimshi, who, on the word of the Lord, anointed one of the prophets for the royalty. And this was the disciple of Elisha who was sent by his master to the city of Ramoth-gilead, which was under the siege of the Israelites. He entered their camp and went to the tent where the commanders of the army gathered and standing before them, he naively said, “I have a message for you, commander.” Jehu said in reply, “For which one of us?” The servant realized that he was the one indicated by Elisha. In fact, he did not know his name, but even though the son of the prophet did not know him nor had ever seen him, he saw the importance of this situation, and his mind was troubled, so that he said, “For you, commander.” He showed that through the revelation of God he had realized that he was the one chosen by God. And immediately he took him into an inner chamber, according to the order of his master. And two things were also hidden: Jehu understood that that affair had to remain secret and that the news [of the anointing] should not be divulged at that time among the people. Therefore he anointed him and ordered him to take revenge against the house of Ahab. Then the prophet fled at once from the camp, and shortly later the entire assembly was in an admirable unanimity before king Jehu against Israel.So he went out with a group of select men. But he met Joram, king of Israel, in the course of his journey, and little later Ahaziah, king of Judah. He was able to defeat them after the first attack and killed them both. Jehu said to Bidkar, “ ‘Lift him out, and throw him on the plot of ground belonging to Naboth the Jezreelite,’ because last night I saw the blood of Naboth and the blood of his children.” He is thinking here about what had been said to him at night, or maybe he believes that this vengeance and the fact that he would kill Joram had been predicted to him at night through a vision. Jehu had also indicated to Bidkar another reason for killing Joram in his place and for ordering him to throw him on the plot of Naboth, saying, “When you and I rode side by side behind his father Ahab how the Lord uttered this oracle against him: ‘For the blood of Naboth and for the blood of his children that I saw yesterday, says the Lord, I swear I will repay you on this very plot of ground,’ ” that is, outside the walls of Jezreel where the goods of Naboth were. After this action accomplished outside the gates of Jezreel, he entered the city to complete what he had successfully begun.
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
Second Kings 9:15 marks a pivotal moment in Jehu's divinely appointed mission to overthrow the Omride dynasty. Having just been secretly anointed king, Jehu immediately issues a critical command to his officers: prevent any messenger from leaving their location at Ramoth-gilead to carry news of his anointing and impending coup to King Joram, who is recuperating from battle wounds in Jezreel. This swift, strategic move underscores Jehu's resolve and the paramount importance of surprise in executing God's judgment against the house of Ahab.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage masterfully employs several literary devices to heighten the drama and underscore the strategic nature of Jehu's actions. Foreshadowing is prominently featured, as Joram's wounded state and retreat to Jezreel, ostensibly for healing, ironically set the stage for his imminent and violent demise at Jehu's hand. His physical vulnerability directly precedes and enables the swift execution of divine judgment. There is also a strong element of Dramatic Irony, where the reader is fully privy to Jehu's anointing and his decisive intentions, while King Joram remains completely oblivious in Jezreel, recovering from one battle only to be ambushed by another, far more personal and lethal conflict. Furthermore, Jehu's command itself functions as a Strategic Imperative, a concise and forceful directive that immediately establishes the absolute necessity of secrecy and control. This "strategic silence" is a powerful narrative tool, emphasizing the high stakes and the calculated, divinely sanctioned nature of Jehu's coup.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while appearing to be a simple tactical command, is deeply embedded in the overarching theological narrative of divine judgment and the fulfillment of prophecy. Jehu's immediate and decisive action to secure secrecy is not merely a military strategy but a direct, resolute response to his anointing, demonstrating his commitment to executing God's will. It underscores the profound theme that God sovereignly uses human agents, sometimes through violent and dramatic means, to bring about His purposes, particularly in the realm of national leadership and the execution of justice against persistent wickedness and idolatry. The swift and brutal fall of the Omride dynasty, initiated by this strategic move, serves as a stark reminder of the inevitable consequences of prolonged disobedience to God's covenant.
REFLECTION AND APPLICATION
Jehu's immediate and strategic command in 2 Kings 9:15 offers a powerful, albeit complex, glimpse into the nature of decisive action when confronted with a clear mandate. While Jehu's context is one of a divinely ordained coup against a corrupt regime, for believers today, this passage can prompt profound reflection on the importance of focus, unwavering commitment, and strategic wisdom in pursuing God's revealed will in our lives. When we discern a clear call or direction from God, are we prepared to act with the necessary resolve and prudence, identifying and diligently removing obstacles that might hinder its fulfillment? This principle, when applied spiritually, does not endorse violence or deceit, but rather highlights the necessity of intentionality and the wise safeguarding of critical information or resources, not for personal gain, but for the successful execution of a greater, God-given purpose. It reminds us that sometimes, effective action requires careful planning and the protection of nascent endeavors from premature exposure or opposition that could derail them.
Questions for Reflection
FAQ
Why was King Joram in Jezreel instead of with his army at Ramoth-gilead?
Answer: King Joram was in Jezreel because he had been wounded in a significant battle against Hazael, the king of Syria, at Ramoth-gilead. He had returned to Jezreel to recuperate from his injuries. Jezreel served as a royal residence and a strategic military base for the Omride dynasty, making it a natural and secure place for the king to recover. This absence from the front lines and his physically vulnerable state created the opportune moment for Jehu to execute the divinely mandated coup, as vividly described in 2 Kings 9.
What was the significance of Jehu's command to prevent anyone from escaping to Jezreel?
Answer: Jehu's command to prevent any escape was strategically vital for the success of his coup. If news of his anointing and the impending rebellion reached King Joram in Jezreel, Joram would have had ample time to prepare his defenses, rally loyal troops, or flee, thereby severely complicating or even thwarting Jehu's mission. The element of surprise was absolutely paramount for Jehu to swiftly and decisively execute the divine judgment against the corrupt house of Ahab, a judgment that had been prophesied by Elijah and confirmed by Elisha's prophet 1 Kings 19:16; 2 Kings 9:6-10.
Did Jehu have the full support of his officers when he issued this command?
Answer: Yes, the preceding verses clearly indicate that Jehu had the immediate and full support of his officers. After the prophet anointed Jehu and delivered the divine message concerning the overthrow of Ahab's house, Jehu initially downplayed what had transpired. However, when pressed by his officers, he revealed the prophet's words. In response, "they quickly took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king" 2 Kings 9:13. This act of immediate acclamation and symbolic enthronement demonstrates their solidarity, loyalty, and readiness to follow him, making his subsequent command for secrecy an accepted and obeyed directive among his newly declared followers.
CHRIST-CENTERED FULFILLMENT
While Jehu's anointing and subsequent actions involve violence and political intrigue, they serve as a historical type, albeit imperfect and limited, of a divinely appointed king bringing judgment and establishing a new order. Jehu was anointed by God through His prophet to carry out a specific, temporal judgment against a corrupt and idolatrous dynasty, thereby fulfilling ancient prophecies. This historical event foreshadows the ultimate King, Jesus Christ, who was divinely anointed by the Holy Spirit, not with oil for a temporal earthly kingdom, but for an eternal, spiritual reign. Christ's mission, though not executed through a military coup, was equally decisive and strategically perfect: to confront and utterly defeat the spiritual powers of darkness, sin, and death. His "secrecy" or strategic timing was often manifested in His parables, His deliberate steps towards Jerusalem, and His understanding that His ultimate "coup" would be through the cross, where He disarmed principalities and powers and made a public spectacle of them Colossians 2:15. Unlike Jehu, whose reign was marked by bloodshed and ultimately led to further decline in Israel, Christ's reign brings eternal peace, righteousness, and salvation, establishing a spiritual kingdom that endures forever Isaiah 9:6-7; Luke 1:32-33. He is the true Lamb of God who decisively takes away the sin of the world John 1:29, and the Lion of Judah who conquers evil, not by preventing news, but by commissioning His followers to proclaim the good news of His victory to all the world Matthew 28:19-20; Revelation 5:5.