9:1 the sons of the prophets See 2:3 and note.

Gird your loins The long garments common in the ancient Near East were not suitable for running. The instruction to tie them up indicates that the message is to be delivered with urgent speed.

to Ramoth-Gilead Location of the war between Aram (Syria) and the kings of Israel and Judah (8:28).

9:2 Jehu the son of Jehoshaphat the son of Nimshi It seems that Jehu commanded Israel’s army at Ramoth-gilead. It is unusual for an introduction such as this to include the grandfather’s name, which might be provided to avoid implying that Jehu’s father was Jehoshaphat, king of Judah. Jehu is the son of a different Jehoshaphat who is otherwise unknown.

9:3 I hereby anoint you as king over Israel In the ancient Near East, priests usually anointed royalty (e.g., 1 Kgs 1:39). In the ot, this duty also can fall to a prophet (e.g., 1 Sam 10:1; 16:1).

9:7 the blood of all of the servants of Yahweh Jezebel, wife of King Ahab of Israel, had killed many prophets of Yahweh (1 Kgs 18:13). She also tried to kill the prophet Elijah (1 Kgs 19:1–3) and succeeded in arranging Naboth’s death (1 Kgs 21).

9:10 in the territory of Jezreel See note on v. 21.

there shall not be anyone to bury her People in the ancient Near East considered it a curse to be left unburied (1 Kgs 14:11; 16:4; Jer 22:19).

9:11 this madman The Hebrew word used here, meshugga', refers to uncontrollable behavior (1 Sam 21:15; 2 Kgs 9:20; Jer 29:26; Hos 9:7).

9:13 to take his cloak In Matthew’s Gospel, the description of Jesus’ triumphal entry into Jerusalem is similar to this scene (Matt 21:8).

blew on the trumpet, and said The words and actions in this verse constitute a regular part of enthronement ceremonies.

9:14 Jehu the son of Jehoshaphat Commander of Israel’s army at Ramoth-gilead; anointed king by an unnamed prophet at the behest of Elisha (vv. 5–10).

Joram The king of Israel (see note on 1:17).

9:15 Jezreel See note on v. 21.

. Jehu said Jehu apparently is speaking to the men who proclaimed him king in v. 13.

the city Refers to Ramoth-Gilead.

9:16 to visit Joram Ahaziah and Joram are related and allies against Aram (Syria) at this time (see note on 8:28).

9:17 a company The Hebrew term used here, shiph'ath, denotes a sense of abundance or multitude. It is used to describe flood waters, camels, and horses (see Job 22:11; Isa 60:6; Ezek 26:10).

9:21 the tract of land of Naboth the Jezreelite By setting this scene at Naboth’s property in Jezreel, the narrative foreshadows the fates of Joram (king of Israel) and Jezebel (2 Kings 9:24–26, 30–37). Jezebel had arranged Naboth’s death, which allowed Ahab to seize his property; this was the initial reason for the curse against them and their house (1 Kgs 21; 2 Kgs 9:7–10).

9:22 the prostitutions of The Hebrew word used here, zenunim, is a derogatory term that refers to following wantonly or whoring—a common metaphor for unfaithfulness to Yahweh (Exod 34:16; Lev 17:7; Judg 2:17; Jer 3; Ezek 16).

her sorceries Biblical law forbids sorcery; both Saul and Josiah outlaw it (Lev 19:31; 20:6; 1 Sam 28:3; 2 Kgs 23:24).

9:26 according to the word of Yahweh Elijah’s curse against Ahab (1 Kgs 21:19), fulfilled only partially in 1 Kgs 22:38, is now fulfilled entirely with the death of King Joram of Israel, Ahab’s last reigning descendant.

9:27 Beth-Haggen This place-name means “garden house”; its location is uncertain.

the ascent of Gur which is in Ibleam In the territory of Manasseh, two kilometers south of Jenin.

to Megiddo City in the Jezreel Valley.

9:28 carried him to Jerusalem Ahaziah receives a king’s burial even though he is said to have done evil in the eyes of Yahweh (2 Kings 8:27). The parallel account in Chronicles explains that this honor is because of his grandfather, Jehoshaphat, who sought Yahweh with his whole heart (2 Chr 22:9).

9:29 the eleventh year of Joram 841 bc. This comment by the narrator functions as a closing statement, referencing the beginning of Ahaziah’s reign, which has actually now ended. According to 2 Kgs 8:25, Ahaziah, king of Judah, began to reign in the twelfth year of Joram, king of Israel. The discrepancy likely reflects different methods of counting a king’s first year. One method begins counting the years only after the first year of his reign.

9:30 When Jehu came After being anointed king of Israel, Jehu killed Joram, the reigning king (and Jezebel’s son), as well as King Ahaziah of Judah (2 Kings 9:14–28).

to Jezreel Location of the Israelite king’s winter residence and Naboth’s vineyard (see note on v. 21).

she painted her eyes with black eye paint The Hebrew word that occurs here, pukh, refers to powdered antimony, or kohl, used as eye makeup (see Jer 4:30; Job 42:14; see also Ezek 23:40).

9:31 O Zimri Refers to the servant of Elah, king of Israel. Zimri killed Elah and ruled in his place for seven days before dying in a conflict with Omri (1 Kgs 16:8–20).

9:32 Two or three eunuchs Refers to servants of Jezebel. Their actions follow the pattern of Zimri and Jehu, who also murdered their masters.

9:34 bury her Jehu’s command opposes the word of the prophet who anointed him king (2 Kings 9:10).

9:36 dogs shall eat the flesh of Jezebel Elijah first proclaimed this curse against Jezebel for arranging the death of Naboth (1 Kgs 21:23). Similar curses against Jeroboam, Baasha, and Ahab refer to dogs desecrating corpses (i.e., the victims were already dead; 2 Kings 14:11; 16:4; 21:19, 24).

9:37 So the dead body of Jezebel became dung Jehu’s words here are the first mention of this portion of the curse against Jezebel. Dung in an open field is a common simile for an unburied corpse (see Jer 8:2; 9:22; 25:33; Psa 83:10).