2 Raja-raja 9:31

9:31 When Jehu came through the gate, she said, “Is everything all right, Zimri, murderer of his master?” ¹ 

2 Raja-raja 14:27

14:27 The Lord had not decreed that he would blot out Israel’s memory ²  from under heaven, ³  so he delivered them through Jeroboam son of Joash.

2 Raja-raja 18:34

18:34 Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? ⁴  Indeed, did any gods rescue Samaria ⁵  from my power? ⁶ 

[9:31]  ¹ sn Jezebel associates Jehu with another assassin, Zimri, who approximately 44 years before had murdered King Elah, only to meet a violent death just a few days later (1 Kgs 16:9-20). On the surface Jezebel’s actions seem contradictory. On the one hand, she beautifies herself as if to seduce Jehu, but on the other hand, she insults and indirectly threatens him with this comparison to Zimri. Upon further reflection, however, her actions reveal a clear underlying motive. She wants to retain her power, not to mention her life. By beautifying herself, she appeals to Jehu’s sexual impulses; by threatening him, she reminds him that he is in the same precarious position as Zimri. But, if he makes Jezebel his queen, he can consolidate his power. In other words through her actions and words Jezebel is saying to Jehu, “You desire me, don’t you? And you need me!”

[14:27]  ² tn Heb “name.”

[14:27]  ³ tn The phrase “from under heaven” adds emphasis to the verb “blot out” and suggest total annihilation. For other examples of the verb מָחָה (makhah), “blot out,” combined with “from under heaven,” see Exod 17:14; Deut 9:14; 25:19; 29:20.

[18:34]  ⁴ tn The parallel passage in Isa 36:19 omits “Hena and Ivvah.” The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”

[18:34]  ⁵ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[18:34]  ⁶ tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 33, 35).