2 Kings 9:34

KJV

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.

KJV (with Strong's)

And when he was come in {H935}, he did eat {H398} and drink {H8354}, and said {H559}, Go {H6485}, see now this cursed {H779} woman, and bury {H6912} her: for she is a king's {H4428} daughter {H1323}.

Complete Jewish Bible

He went in, ate and drank, and then said, "Deal with this accursed woman - bury her, because she's a king's daughter."

Berean Standard Bible

Then Jehu went in and ate and drank. “Take care of this cursed woman,” he said, “and bury her, for she was the daughter of a king.”

American Standard Version

And when he was come in, he did eat and drink; and he said, See now to this cursed woman, and bury her; for she is a king’s daughter.

Commentary

### SUMMARY
Following the dramatic and brutal execution of Queen Jezebel, King Jehu, having fulfilled a significant phase of his divinely mandated mission to eradicate the house of Ahab, enters the royal precinct. His immediate action is to partake in a meal, signifying a moment of respite or satisfaction, before issuing a seemingly pragmatic command regarding the disposition of Jezebel's remains. Despite her recent ignominious demise and his own role in her judgment, Jehu instructs his servants to attend to her burial, acknowledging her former royal status even as he labels her a "cursed woman," thereby highlighting the complex interplay of divine judgment, human custom, and the stark reality of her utter downfall.

### CONTEXT
* **Literary Context:** This verse is strategically placed at a climactic point in the narrative of Jehu's divinely appointed coup, which unfolds with shocking speed and violence in [2 Kings 9](/2_kings/9 "2 Kings 9 - Jehu's Anointing and Coup"). Jehu has just been anointed by a prophet sent by Elisha with the explicit and urgent mission to utterly destroy the house of Ahab and avenge the blood of the prophets and servants of the Lord ([2 Kings 9:6-7](/2_kings/9-6 "2 Kings 9:6-7 - Jehu's Anointing and Mission")). Having already executed King Joram of Israel and King Ahaziah of Judah, Jehu arrives in Jezreel. Jezebel, with characteristic defiance, attempts to mock him from her window, but is summarily thrown down by her own eunuchs at Jehu's command, trampled by his horses, and her blood splattered on the wall and horses ([2 Kings 9:30-33](/2_kings/9-30 "2 Kings 9:30-33 - Jezebel's Defiance and Death")). Verse [2 Kings 9:34](/2_kings/9-34 "2 Kings 9:34 - Jehu's Command Regarding Jezebel") immediately follows this gruesome event, depicting Jehu's actions and command *after* the initial, violent phase of judgment. This seemingly mundane instruction for burial sets the stage for the shocking discovery in the subsequent verses ([2 Kings 9:35-37](/2_kings/9-35 "2 Kings 9:35-37 - Fulfillment of Elijah's Prophecy")) that confirms the precise and horrifying fulfillment of Elijah's earlier prophecy against Jezebel.
* **Historical & Cultural Context:** The period of the Omride dynasty, particularly under Ahab and Jezebel, was arguably the darkest era of religious apostasy in the northern kingdom of Israel. Jezebel, a Phoenician princess from Sidon, aggressively promoted the state-sponsored worship of Baal and Asherah, directly challenging the worship of Yahweh and persecuting His prophets ([1 Kings 16:31-33](/1_kings/16-31 "1 Kings 16:31-33 - Ahab and Jezebel's Idolatry"); [1 Kings 18:4](/1_kings/18-4 "1 Kings 18:4 - Jezebel's Persecution of Prophets")). Her orchestrating of Naboth's murder to seize his vineyard ([1 Kings 21:7-16](/1_kings/21-7 "1 Kings 21:7-16 - Naboth's Vineyard")) further cemented her reputation for ruthless wickedness. In ancient Near Eastern cultures, proper burial was a profoundly significant act, deeply intertwined with honor, memory, and the well-being of the deceased in the afterlife. To be left unburied was considered the ultimate disgrace and a severe curse, often reserved for the most despised enemies or as a direct divine judgment ([Deuteronomy 28:26](/deuteronomy/28-26 "Deuteronomy 28:26 - Consequences of Disobedience"); [Jeremiah 8:2](/jeremiah/8-2 "Jeremiah 8:2 - Unburied Bones")). Jehu's command, therefore, despite his utter contempt for Jezebel, touches upon a deeply ingrained cultural practice, even if his motive was merely to dispose of a defiling corpse rather than to bestow honor.
* **Key Themes:** [2 Kings 9](/2_kings/9 "2 Kings 9 - Jehu's Coup and Judgment") is profoundly marked by the overarching themes of **divine judgment** and the **unwavering fulfillment of prophecy**. Jezebel's horrific and ignominious end is presented not merely as a political assassination but as the direct, precise consequence of her persistent wickedness and a literal execution of Elijah's prophetic word against her and the house of Ahab ([1 Kings 21:23](/1_kings/21-23 "1 Kings 21:23 - Elijah's Prophecy Against Jezebel")). The verse also powerfully illustrates the **transience and futility of human power and glory** when it stands in opposition to God. Jezebel, once an immensely powerful and terrifying queen who wielded absolute influence, is now reduced to a discarded, trampled corpse, referred to by her executioner with utter disdain. Jehu's casualness in eating and drinking before addressing her remains underscores the **complete disregard for her former status** and the finality of her downfall. Yet, the instruction to bury her, however perfunctory, introduces a subtle theme of **acknowledgment of royal lineage**, even for a cursed enemy, hinting at residual cultural norms surrounding the treatment of royalty, or perhaps a pragmatic desire to avoid defilement within the royal city.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Cursed (Hebrew, _'arurah'_):** This term (אֲרוּרָה, H779) is a feminine passive participle derived from the verb _'arar_ (אָרַר), meaning "to execrate," "to be cursed," or "to be under a curse." It signifies a state of being divinely condemned or devoted to destruction, often implying a severe, irrevocable judgment from God. In this context, Jehu's labeling of Jezebel as "cursed" is far more than a personal insult; it functions as a theological declaration that her fate is a direct consequence of divine judgment. She is not merely an object of human contempt, but one explicitly under the curse of God due to her pervasive idolatry, relentless persecution of Yahweh's prophets, and instigation of gross injustice. This word elevates her demise from a political assassination to a divinely sanctioned execution of justice, highlighting the spiritual significance of her end.
* **Daughter (Hebrew, _bath'_):** This word (בַּת, H1323) literally means "daughter" and, when combined with "king's" (H4428, _melek_), forms the phrase "king's daughter" (_bat-melekh_). It refers to Jezebel's lineage as a princess of Sidon, daughter of Ethbaal, king of the Sidonians ([1 Kings 16:31](/1_kings/16-31 "1 Kings 16:31 - Ahab Marries Jezebel")). This designation highlights her high birth and former royal status, which, in ancient societies, typically afforded certain dignities, even in death. Jehu's acknowledgment of this lineage, despite labeling her "cursed," creates a striking tension. It suggests a lingering, albeit minimal, respect for the custom of burying royalty, or perhaps a pragmatic desire to avoid the defilement of an unburied corpse, regardless of the individual's wickedness. It underscores the profound irony of her fall from such a prestigious position to such an ignominious end, where her royal status is merely a footnote to her cursed state.

#### Verse Breakdown
* **"And when he was come in, he did eat and drink":** This clause reveals Jehu's immediate action upon entering the royal palace or precinct. His decision to eat and drink before dealing with Jezzebl's body is highly significant. It suggests a sense of calm, completion, and perhaps even a celebratory satisfaction after the intense, bloody events of the coup and the executions of Joram, Ahaziah, and Jezebel herself. This casual act implies a moment of rest and the successful accomplishment of the primary, violent phase of his mission. This starkly contrasts with the gravity of the preceding events and the gruesome nature of Jezebel's death, highlighting Jehu's hardened demeanor, his unflinching resolve, and his complete lack of sentimentality or remorse.
* **"and said, Go, see now this cursed [woman], and bury her":** After his meal, Jehu issues a direct and seemingly casual command to his servants. The phrase "Go, see now" implies a perfunctory dispatching, not a solemn or respectful directive. His designation of Jezebel as "this cursed [woman]" (אֲרוּרָה) is a powerful and damning indictment, marking her as divinely condemned and an object of utter contempt. Despite this profound disdain, he commands her burial. This instruction is crucial, as it suggests a recognition of some basic human or royal custom, even for an enemy, or more likely, a pragmatic desire to remove the defilement of an unburied corpse from the royal premises. It is a command born of expediency, not compassion or honor.
* **"for she [is] a king's daughter":** This final clause provides Jehu's brief rationale for the burial command. Despite her being "cursed" and his vanquished enemy, her royal lineage is acknowledged. This highlights a tension between the divine curse pronounced upon her and the prevailing cultural expectation of burying royalty. It could be a nod to ancient customs that afforded a measure of respect or proper disposal to those of royal birth, regardless of their actions, or simply a practical consideration to avoid a lingering defilement or a public spectacle of an unburied royal body, even a despised one. It underscores the stark contrast between her former glory and her current state of utter disgrace, where her royal status is the only remaining, albeit weak, justification for a burial.

#### Literary Devices
The passage employs several potent literary devices to convey its powerful message. **Irony** is profoundly present, as Jezebel, a once-powerful queen of royal birth, meets an ignominious and public end, reduced to a "cursed woman" whose burial is an afterthought. Her former status, instead of affording protection or dignity, only serves as a stark contrast to her gruesome demise. **Foreshadowing** is implicitly woven into the narrative, as Jehu's command to bury her, immediately followed by the shocking discovery of her devoured remains ([2 Kings 9:35-37](/2_kings/9-35 "2 Kings 9:35-37 - Fulfillment of Elijah's Prophecy")), meticulously sets up the dramatic and precise fulfillment of Elijah's earlier prophecy from [1 Kings 21:23](/1_kings/21-23 "1 Kings 21:23 - Elijah's Prophecy Against Jezebel"). The narrative skillfully builds anticipation for this ultimate divine judgment. Furthermore, **Juxtaposition** is strikingly evident in Jehu's casual "eat and drink" behavior immediately following the violent and bloody events of the coup. This starkly contrasts with the horror of Jezebel's death, emphasizing Jehu's cold, calculating nature and the complete disregard for Jezebel's former influence, thereby underscoring the finality and thoroughness of the divine judgment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though brief, powerfully encapsulates the unwavering certainty of divine judgment and the precise, undeniable fulfillment of God's prophetic word. Jezebel's horrific end is not merely a political assassination but the culmination of God's righteous anger against persistent idolatry, deep-seated injustice, and the relentless persecution of His people. Her being labeled "cursed" underscores that her fate was a direct, inescapable consequence of her actions against the Lord. Even in the midst of human actions, political maneuvering, and the exercise of earthly power, God's sovereign plan unfolds with perfect precision, demonstrating that no one, regardless of their power, influence, or status, is beyond His ultimate accountability. The tension between her "cursed" state and her "king's daughter" status highlights that while human customs may attempt to offer a semblance of dignity or respect, divine judgment ultimately supersedes all earthly prestige and societal norms.

* [1 Kings 21:23](/1_kings/21-23 "1 Kings 21:23 - Elijah's Prophecy Against Jezebel")
* [Psalm 7:16](/psalms/7-16 "Psalm 7:16 - The Wicked's Own Trap")
* [Galatians 6:7-8](/galatians/6-7 "Galatians 6:7-8 - Sowing and Reaping")

### REFLECTION AND APPLICATION
The chilling account of Jezebel's demise and Jehu's subsequent, almost indifferent, command serves as a stark and sobering reminder of the ultimate and inescapable consequences of rebellion against God and persistent, unrepentant wickedness. It compels us, as believers, to deeply consider that while justice may seem delayed or elusive in our human experience, God's divine judgment is absolutely certain and will be perfectly executed in His appointed time. No amount of worldly power, influence, or elevated status can ultimately shield an individual from accountability before the Almighty. This passage calls us to a profound and unwavering trust in God's sovereignty and the absolute reliability of His word, knowing that every prophecy, every promise, and every warning will be fulfilled with meticulous precision. It also challenges us to critically examine our own lives: are we aligning ourselves with God's truth, justice, and righteous ways, or are we, like Jezebel, pursuing paths of idolatry, injustice, spiritual rebellion, or moral compromise? The casualness of Jehu's command, juxtaposed with the gravity of the judgment, also prompts a crucial reflection on the hardened heart that can become desensitized to both the heinousness of sin and its inevitable, devastating consequences.

#### Questions for Reflection
* **How does Jezebel's fate in this passage powerfully reinforce the biblical principle that "what a man sows, that he will also reap"?**
* **In what ways might we, in our modern context, be tempted to disregard God's warnings or defy His moral standards, similar to Jezebel's persistent rebellion?**
* **How does the precise fulfillment of prophecy in this narrative strengthen your faith in the absolute reliability and divine authority of God's Word today?**
* **What does Jehu's command to bury a "cursed woman" teach us about the tension between divine judgment and lingering human custom or the concept of dignity, even for the wicked?**

### FAQ

**Why did Jehu eat and drink before dealing with Jezebel's body?**

Answer: Jehu's decision to eat and drink immediately after Jezebel's death, and before issuing the command for her burial, suggests several significant possibilities. It could signify a moment of personal satisfaction, relief, and perhaps even a form of celebration, marking the successful completion of a major and particularly gruesome phase of his divinely ordained mission to eradicate the house of Ahab ([2 Kings 9:7-8](/2_kings/9-7 "2 Kings 9:7-8 - Jehu's Commission")). In ancient Near Eastern culture, eating and drinking could also be a way to establish or solidify a new reign or covenant, or simply to restore oneself after strenuous and violent activity. His casualness highlights his hardened demeanor and the thoroughness of his resolve, demonstrating a complete lack of sentimentality or remorse for the queen's brutal end. It underscores the cold, calculating nature of his actions as an unflinching instrument of divine judgment.

**Why did Jehu command Jezebel to be buried if she was "cursed"?**

Answer: Jehu's command to bury Jezebel, despite labeling her "this cursed woman," reveals a complex interplay of factors rather than any compassion. First, it might reflect a residual respect for prevailing royal custom; even a despised queen was still "a king's daughter," and proper burial was generally afforded to royalty, regardless of their actions, to avoid further defilement. Second, and more pragmatically, it could be a decision to avoid the ritual impurity and public disgrace associated with an unburied corpse within the royal city or palace grounds. Unburied bodies were considered a source of severe ritual impurity and a public spectacle of utter contempt ([Deuteronomy 21:23](/deuteronomy/21-23 "Deuteronomy 21:23 - Burial of the Executed")). Jehu's primary concern was likely the swift and expedient removal of her body, not a compassionate act. The subsequent discovery that only parts of her remained ([2 Kings 9:35-37](/2_kings/9-35 "2 Kings 9:35-37 - Fulfillment of Prophecy")) ultimately showed that even this minimal acknowledgment of royal custom was thwarted by the precise and overriding fulfillment of Elijah's prophecy.

### CHRIST-CENTERED FULFILLMENT
The gruesome judgment of Jezebel in [2 Kings 9:34](/2_kings/9-34 "2 Kings 9:34 - Jehu's Command Regarding Jezebel") and the precise fulfillment of Elijah's prophecy, while seemingly far removed from the person and work of Christ, powerfully anticipate the ultimate triumph of God's perfect justice and the comprehensive nature of His redemptive plan. Jezebel's demise is a vivid, historical demonstration that all wickedness, persistent idolatry, and rebellion against God will ultimately face inescapable divine judgment. This foreshadows Christ as the ultimate and righteous Judge, who will one day return in glory to execute perfect justice upon all unrighteousness ([John 5:27](/john/5-27 "John 5:27 - Jesus Given Authority to Judge"); [Revelation 19:11](/revelation/19-11 "Revelation 19:11 - Christ as Righteous Judge")). Furthermore, the meticulous fulfillment of Elijah's prophecy underscores the absolute reliability and truthfulness of God's Word. This points directly to Jesus Christ as the supreme fulfillment of all prophecy, the one in whom all God's promises find their definitive "Yes" and "Amen" ([2 Corinthians 1:20](/2_corinthians/1-20 "2 Corinthians 1:20 - God's Promises are Yes in Christ")). Through His sacrificial death on the cross and His glorious resurrection, Christ has decisively conquered the spiritual forces of wickedness and the curse of sin that Jezebel so powerfully embodied, offering deliverance from the curse of the law and eternal death to all who believe in Him ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Principalities"); [Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeems from the Curse")). Thus, Jezebel's judgment, while a historical event of Old Testament justice, serves as a stark reminder of the future judgment for those who reject God, and simultaneously magnifies the boundless grace and ultimate victory found in Christ, who has secured eternal life and freedom from the curse for His redeemed people.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Kings 16:31

And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him.

1 Kings 21:25

But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up.

Matthew 25:41

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

Esther 3:15

The posts went out, being hastened by the king's commandment, and the decree was given in Shushan the palace. And the king and Haman sat down to drink; but the city Shushan was perplexed.

Proverbs 10:7

¶ The memory of the just [is] blessed: but the name of the wicked shall rot.

Isaiah 65:15

And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name:

Amos 6:4

That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall;