TRV
Translation
King James Version
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 eunuchs.
Complete Jewish Bible
Looking up at the window he said, "Who is on my side? Who?" Two or three officers looked out toward him.
Berean Standard Bible
He looked up at the window and called out, “Who is on my side? Who?” And two or three eunuchs looked down at him.
American Standard Version
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 eunuchs.
World English Bible Messianic
He lifted up his face to the window, and said, “Who is on my side? Who?” Two or three eunuchs looked out at him.
Geneva Bible (1599)
And he lift vp his eyes to the windowe, and sayd, Who is on my side, who? Then two or three of her Eunuches looked vnto him.
Young's Literal Translation
And he lifteth up his face unto the window, and saith, `Who is with me? --who?' and look out unto him do two or three eunuchs;
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In the KJVVerse 9,789 of 31,102
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Commentary on 2 Kings 9 verses 30–37
30 ¶ And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window.
31 And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master?
32 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 eunuchs.
33 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 he trode her under foot.
34 And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king's daughter.
35 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.
36 Wherefore they came again, and told him. And he said, This is the word of the LORD, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel:
37 And the carcase 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.
The greatest delinquent in the house of Ahab was Jezebel: it was she that introduced Baal, slew the Lord's prophets, contrived the murder of Naboth, stirred up her husband first, and then her sons, to do wickedly; a cursed woman she is here called (Kg2 9:34), a curse to the country, and whom all that wished well to their country had a curse for. Three reigns her reign had lasted, but now, at length, her day had come to fall. We read of a false prophetess in the church of Thyatira that is compared to Jezebel, and called by her name (Rev 2:20), her wickedness the same, seducing God's servants to idolatry, a long space given her to repent (Kg2 9:21) as to Jezebel, and a fearful ruin brought upon her at last (Kg2 9:22, Kg2 9:23), as here upon Jezebel. So that Jezebel's destruction may be looked upon as typical of the destruction of idolaters and persecutors, especially that great whore, that mother of harlots, that hath made herself drunk with the blood of saints and the nations drunk with the wine of her fornications, when God shall put it into the heart of the kings of the earth to hate her, Rev 17:5, Rev 17:6. 16. Now here we have,
I. Jezebel daring the judgment. She heard that Jehu had slain her son, and slain him for her whoredoms and witchcrafts, and thrown his dead body into the portion of Naboth, according to the word of the Lord, and that he was now coming to Jezreel, where she could not but expect herself to fall next a sacrifice to his revenging sword. Now see how she meets her fate; she posted herself in a window at the entering of the gate, to affront Jehu and set him at defiance. 1. Instead of hiding herself, as one afraid of divine vengeance, she exposed herself to it and scorned to flee, mocked at fear and was not affrighted. See how a heart hardened against God will brave it out to the last, run upon him, even upon his neck, Job 15:26. But never did any thus harden their hearts against him and prosper. 2. Instead of humbling herself, and putting herself into close mourning for her son, she painted her face, and tired her head, that she might appear like herself, that is (as she thought), great and majestic, hoping thereby to daunt Jehu, to put him out of countenance, and to stop his career. The Lord God called to baldness and girding with sackcloth, but behold painting and dressing, walking contrary to God, Isa 22:12, Isa 22:13. There is not a surer presage of ruin than an unhumbled heart under humbling providences. Let painted faces look in Jezebel's glass, and see how they like themselves. 3. Instead of trembling before Jehu, the instrument of God's vengeance, she thought to make him tremble with that threatening question, Had Zimri peace, who slew his master? Observe, (1.) She took no notice of the hand of God gone out against her family, but flew in the face of him that was only the sword in his hand. We are very apt, when we are in trouble, to break out into a passion against the instruments of our trouble, when we ought to be submissive to God and angry at ourselves only. (2.) She pleased herself with the thought that what Jehu was now doing would certainly end in his own ruin, and that he would not have peace in it. He had cut her off from all pretensions to peace (Kg2 9:22), and now she thought to cut him off likewise. Note, It is no new thing for those that are doing God's work to be looked upon as out of the way of peace. Active reformers, faithful reprovers, are threatened with trouble; but let them be in nothing terrified, Phi 1:28. (3.) She quoted a precedent, to deter him from the prosecution of this enterprise: "Had Zimri peace? No, he had not; he came to the throne by blood and treachery, and within seven days was constrained to burn the palace over his head and himself in it: and canst thou expect to fare any better?" Had the case been parallel, it would have been proper enough to give him this memorandum; for the judgments of God upon those that have gone before us in any sinful way should be warnings to us to take heed of treading in their steps. But the instance of Zimri was misapplied to Jehu. Zimri had no warrant for what he did, but was incited to it merely by his own ambition and cruelty; whereas Jehu was anointed by one of the sons of the prophets, and did this by order from heaven, which would bear him out. In comparing persons and things we must carefully distinguish between the precious and the vile, and take heed lest from the fate of sinful men we read the doom of useful men.
II. Jehu demanding aid against her. He looked up to the window, not daunted at the menaces of her impudent but impotent rage, and cried, Who is on my side? Who? Kg2 9:32. He was called out to do God's work, in reforming the land and punishing those that had debauched it; and here he calls out for assistance in the doing of it, looked as if there were any to help, any to uphold, Isa 63:5. He lifts up a standard, and makes proclamation, as Moses (Exo 32:26), Who is on the Lord's side? And the Psalmist (Psa 94:16), Who will rise up for me against the evil-doers? Note, When reformation-work is set on foot, it is time to ask, "Who sides with it?"
III. Her own attendants delivering her up to his just revenge. Two or three chamberlains looked out to Jehu with such a countenance as encouraged him to believe they were on his side, and to them he called not to seize or secure her till further orders, but immediately to throw her down, which was one way of stoning malefactors, casting them headlong from some steep place. Thus was vengeance taken on her for the stoning of Naboth. They threw her down, Kg2 9:33. If God's command would justify Jehu, his command would justify them. Perhaps they had a secret dislike of Jezebel's wickedness, and hated her, though they served her; or, it may be, she was barbarous and injurious to those about her, and they were pleased with this opportunity of being avenged on her; or, observing Jehu's success, they hoped thus to ingratiate themselves with him, and keep their places in his court. However it was, thus she was most shamefully put to death, dashed against the wall and the pavement, and then trodden on by the horses, which were all besmeared with her blood and brains. See the end of pride and cruelty, and say, The Lord is righteous.
IV. The very dogs completing her shame and ruin, according to the prophecy. When Jehu had taken some refreshment in the palace, he bethought himself of showing so much respect to Jezebel's sex and quality as to bury her. As bad as she was, she was a daughter, a king's daughter, a king's wife, a king's mother: Go and bury her, Kg2 9:34. But, though he had forgotten what the prophet said (Kg2 9:10, Dogs shall eat Jezebel), God had not forgotten it. While he was eating and drinking, the dogs had devoured her dead body, the dogs that went about the city (Psa 59:6) and fed upon the carrion, so that there was nothing left but her bare skull (the painted face gone) and her feet and hands. The hungry dogs had no respect to the dignity of her extraction; a king's daughter was no more to them than a common person. When we pamper our bodies, and use them deliciously, let us think how vile they are, and that shortly they will be either a feast for worms under ground or beasts above ground. When notice was brought of this to Jehu, he remembered the threatening (Kg1 21:23), The dogs shall eat Jezebel by the wall of Jezreel. Nothing should remain of her but the monuments of her infamy. She had been used to appear on public days in great state, and the cry was, "This is Jezebel. What a majestic port and figure! How great she looks!" But now it shall be said no more. We have often seen the wicked buried (Ecc 8:10), yet sometimes, as here, they have no burial, Ecc 6:3. Jezebel's name nowhere remained, but as stigmatized in sacred writ: they could not so much as say, "This is Jezebel's dust, This is Jezebel's grave," or "This is Jezebel's seed." Thus the name of the wicked shall rot - rot above ground.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 30–37. Public domain.
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Ephrem the SyrianAD 373
ON THE SECOND BOOK OF KINGS 9:32
Jehu, who had seen the woman who had spoken to him and had recognized her to be Jezebel, ordered the eunuchs who were beside her to throw her out of the window, and they immediately threw her with force and spattered the wall with her blood. Horses passed there and trampled her corpse, and, a little later, dogs lacerated her flesh, so that nobody could say, This was Jezebel.[Let us see] the symbolic meaning [of this passage]. Ahab was struck in battle and fell, and after his fall, his servants came to mourn and weep over him, and they placed him into the tomb of the kings with honor. But the same thing did not happen to Jezebel. After the eunuchs had thrown her to the ground and her bones were broken in the fall, horses trampled her and dogs lacerated her. The reason for this difference is that Ahab, even though he committed many crimes, showed repentance now and then. Jezebel, by contrast, did not only violate justice and cause rage with her abominable behavior but also drove her husband to crime and exhorted him to commit iniquities. And later, she never repented in the times of her prosperity or in those of calamity, nor [did she turn] away from her path of perversity. Even in the very time of her condemnation to death, she became furious like a madwoman. Therefore there were many reasons why justice should be particularly harsh against her.
In addition, observe and understand how Jezebel, who had terrified prophets and enslaved kings, was thrown by slaves into shame and dishonor and was lacerated by the teeth of dogs. That happened so that the mouth of liars might be stopped, and they might not say, “Why does the way of the guilty prosper? Why do all who are treacherous thrive?”
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
This verse captures a climactic and pivotal moment in the execution of God's long-prophesied judgment against the wicked Queen Jezebel and the house of Ahab. As Jehu, the newly anointed king and instrument of divine wrath, arrives at Jezreel, Jezebel defiantly presents herself at a window. Jehu's direct and urgent challenge, "Who is on my side? who?", immediately demands allegiance from those within the palace, setting the stage for the swift and decisive action that seals Jezebel's fate and underscores the unstoppable nature of God's righteous decrees.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich with Dramatic Irony, as Jezebel's defiant appearance, intended to assert power and intimidate Jehu, ironically becomes the very means of her downfall. Her attempt to maintain control from the window is met with a swift, decisive challenge that seals her fate. Jehu's question, "Who is on my side? who?", serves as a powerful Rhetorical Question, not seeking information but demanding immediate allegiance and action, effectively forcing a public and irreversible declaration of loyalty from those within the palace. The Symbolism of the window is also significant; it is a place of observation and perceived power for Jezebel, but it quickly transforms into the site of her execution, symbolizing the collapse of her authority and the public nature of her demise. The Foreshadowing is palpable, as Jehu's direct challenge and the eunuchs' immediate response leave no doubt about the violent and swift judgment that is about to unfold, setting the stage for the fulfillment of prophecy.
THEOLOGICAL AND THEMATIC CONNECTIONS
This dramatic encounter in 2 Kings 9:32 serves as a stark and powerful illustration of God's unwavering commitment to justice and the certainty of His judgment against persistent rebellion and wickedness. Jezebel, a symbol of idolatry and moral corruption, represents the extreme opposition to God's covenant and His prophets. Her downfall, initiated by Jehu's decisive call for allegiance, underscores the truth that no human power or defiance can ultimately thwart the divine will. It highlights God's sovereignty in raising up and bringing down rulers, using even violent means to cleanse His people and uphold His righteousness. This event reaffirms that God is actively involved in history, ensuring that His word, spoken through His prophets, is ultimately fulfilled, demonstrating that pride and arrogance inevitably lead to destruction.
REFLECTION AND APPLICATION
The scene at Jezreel, where Jehu confronts Jezebel and demands immediate allegiance, presents a profound challenge to believers today. It compels us to examine the nature of our own loyalties. Just as the eunuchs were forced to make a swift and public choice between a condemned regime and a divinely appointed authority, so too are we called to make decisive choices in a world often at odds with God's kingdom. This passage reminds us that there is no neutral ground when it comes to allegiance to God; we are either "on His side" or against Him. It underscores the ultimate futility of defying God's will and the certainty of His judgment against unrepentant sin, regardless of worldly power or influence. Our commitment to Christ must be unwavering, characterized by a readiness to separate from the corrupting influences of the world and to align ourselves fully with His righteous purposes, even when it demands costly decisions or challenges popular opinion.
Questions for Reflection
FAQ
Why did Jehu ask "Who is on my side? who?"
Answer: Jehu's question was not a genuine inquiry for information but a powerful rhetorical demand for immediate allegiance and action. He had just arrived in Jezreel, having already executed King Joram and King Ahaziah, and was now confronting Jezebel, the primary target of his divine commission to destroy the house of Ahab. By asking "Who is on my side?", Jehu was asserting his authority as the new king and forcing those within the palace to publicly declare their loyalty. It was a test designed to identify collaborators who would assist him in executing God's judgment against Jezebel, ensuring that the prophecy against her was swiftly and decisively fulfilled. This question created an immediate crisis of loyalty, demanding a clear and public commitment.
What was the significance of the "two or three eunuchs" responding?
Answer: The response of "two or three eunuchs" is highly significant for several reasons. Firstly, eunuchs were trusted court officials, often in close proximity to the monarch, indicating that even Jezebel's closest attendants were willing to abandon her. This highlights her complete isolation and the collapse of her support. Secondly, their immediate response signifies a pragmatic recognition of the shift in power; they chose self-preservation and alignment with the rising authority of Jehu, who was clearly acting with divine backing. Thirdly, the small number (two or three) highlights the efficiency and swiftness with which God's judgment could be carried out through even a few willing agents. It underscores the complete isolation and abandonment of Jezebel, even by those who had served her most intimately, fulfilling the prophetic word that she would be utterly consumed and unmourned, as detailed in the grim prophecy's fulfillment.
CHRIST-CENTERED FULFILLMENT
While 2 Kings 9:32 depicts a violent act of divine judgment in the Old Testament, it powerfully foreshadows the ultimate and righteous judgment executed by Christ. Jehu, as God's instrument, demanded allegiance and brought swift justice, much like Christ, who is appointed by the Father as the ultimate Judge of all humanity. The call "Who is on my side?" echoes the fundamental choice presented by Jesus: "Whoever is not with me is against me, and whoever does not gather with me scatters," as He declared in Matthew 12:30. Unlike Jezebel's defiant rebellion, which met with physical destruction, unrepentant sin today faces the spiritual and eternal judgment of Christ. Yet, the New Testament also presents Christ as the Lamb of God, who takes away the sin of the world, offering salvation and deliverance from judgment to all who align themselves with Him through faith. Thus, Jehu's decisive act, while a historical event of judgment, points forward to the absolute authority of Christ, who will ultimately establish His righteous kingdom and execute perfect justice, bringing an end to all rebellion and wickedness when He returns as the King of kings and Lord of lords.