2 Kings 8:28 kjv
And he went with Joram the son of Ahab to the war against Hazael king of Syria in Ramothgilead; and the Syrians wounded Joram.
2 Kings 8:28 nkjv
Now he went with Joram the son of Ahab to war against Hazael king of Syria at Ramoth Gilead; and the Syrians wounded Joram.
2 Kings 8:28 niv
Ahaziah went with Joram son of Ahab to war against Hazael king of Aram at Ramoth Gilead. The Arameans wounded Joram;
2 Kings 8:28 esv
He went with Joram the son of Ahab to make war against Hazael king of Syria at Ramoth-gilead, and the Syrians wounded Joram.
2 Kings 8:28 nlt
Ahaziah joined Joram son of Ahab in his war against King Hazael of Aram at Ramoth-gilead. When the Arameans wounded King Joram in the battle,
2 Kings 8 28 Cross References
| Verse | Text | Reference |
|---|---|---|
| 2 Kgs 8:29 | Then King Joram went back to Jezreel to recover from the wounds... | Immediate consequence, Joram's journey. |
| 2 Kgs 9:14 | So Jehu the son of Jehoshaphat, the son of Nimshi, conspired against Joram. | Jehu's rise facilitated by Joram's injury. |
| 2 Kgs 9:15 | ...for Joram had returned to Jezreel to recover from the wounds... | Repetition confirming Joram's state/location. |
| 1 Kgs 19:15-17 | "Go, return on your way to the wilderness of Damascus; and when you arrive, you shall anoint Hazael king over Aram... and Jehu the son of Nimshi you shall anoint king over Israel..." | Divine decree raising Hazael and Jehu. |
| 1 Kgs 22:3-4 | The king of Israel said to his servants, "Do you know that Ramoth-gilead belongs to us...?" And he said to Jehoshaphat, "Will you go with me to battle at Ramoth-gilead?" | Earlier Israelite claim/battle for Ramoth-gilead. |
| 1 Kgs 22:20-22 | "...Who will entice Ahab to go up and fall at Ramoth-gilead?" And one said this, and another said that. Then a spirit came forward... | Divine orchestration of Ahab's death at Ramoth-gilead. |
| 2 Kgs 8:12 | Hazael came to him... and cried, "Why does my lord weep?" He answered, "Because I know the evil that you will do to the sons of Israel..." | Hazael's destructive role prophesied by Elisha. |
| 2 Kgs 8:13 | But Hazael said, "What is your servant, but a dog, that he should do this great thing?" Elisha answered, "The LORD has shown me that you will be king over Aram." | Hazael's rise to power, foretold. |
| 2 Kgs 9:22-26 | When Joram saw Jehu, he asked, "Is it peace, Jehu?" He answered, "What peace, so long as the harlotries... and the witchcrafts...?" | Confrontation and judgment against Joram. |
| 2 Chr 22:6 | He returned to Jezreel to recover... because of the wounds that had been inflicted on him at Ramah... | Parallel account, minor place name variant (Ramah/Ramoth). |
| 2 Chr 22:7 | Now the destruction of Ahaziah was from God, in that he went to Joram. | Ahaziah's visit led to his judgment, linking him to Joram's fate. |
| Amos 1:4 | "So I will send a fire upon the house of Hazael..." | Divine judgment upon Aram/Hazael for their cruelty. |
| Hos 6:8 | Gilead is a city of evildoers, stained with blood. | Gilead (Ramoth-gilead is in this region) associated with violence. |
| Deut 4:43 | ...Ramoth in Gilead, for the Gadites... a city of refuge... | Ramoth's designation as a city of refuge (irony in context of conflict). |
| Jer 8:22 | "Is there no balm in Gilead? Is there no physician there?" | Reference to Gilead's potential for healing, contrast with Joram's unhealable fate. |
| 2 Kgs 10:11 | Jehu killed all who remained of the house of Ahab... | Wider judgment against Ahab's descendants. |
| Deut 32:35 | "Vengeance is Mine, and recompense; In due time their foot will slip..." | Principle of divine retribution, often enacted through human agents. |
| Rom 13:4 | For it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword in vain... | Authority used in judgment (applies to rulers like Jehu/Hazael in God's plan). |
| Ps 7:9 | Oh, let the wickedness of the wicked come to an end... | The prayer for the end of wicked reigns/dynasties. |
| Prov 16:33 | The lot is cast into the lap, But every decision is from the LORD. | God's sovereignty over human affairs, even battles and injuries. |
| Isa 10:5 | Woe to Assyria, the rod of My anger... | God uses nations (like Aram) as instruments of His wrath, similar to Hazael's role. |
2 Kings 8 verses
2 Kings 8 28 Meaning
King Joram of Israel returned to Ramoth-gilead to recuperate from battle injuries sustained while fighting against the Aramean king Hazael. This event explains Joram's subsequent location and vulnerability, setting the immediate scene for Jehu's anointing and the swift fulfillment of divine judgment upon the house of Ahab.
2 Kings 8 28 Context
This verse is situated at a critical juncture in 2 Kings, serving as a preamble to the dramatic overthrow of the Omride dynasty by Jehu. Historically, Ramoth-gilead was a highly contested strategic city located east of the Jordan River in the region of Gilead, often a flashpoint between Israel and Aram (Syria). Control of this city signified regional dominance. The verse follows the account of Elisha prophesying Hazael's reign over Aram and his future atrocities against Israel (2 Kgs 8:7-15). It immediately precedes King Ahaziah of Judah's visit to the wounded Joram (2 Kgs 8:29) and the subsequent narrative of Jehu's anointing by Elisha's disciple and his divinely ordained mission to utterly destroy the houses of Ahab and Ahaziah. Joram's severe wounds, necessitating his withdrawal, left a vacuum that allowed Jehu's coup to succeed rapidly. This event thus ties into the larger narrative of divine judgment against the idolatrous houses of both Israel and Judah for their sins, specifically those related to Baal worship introduced by Ahab and Jezebel.
2 Kings 8 28 Word analysis
- Now: (Hebrew: וְשָׁב, ve-shav) – Lit. "And he returned." This conjunction introduces a continuation of the narrative, moving the focus from Hazael's ascension to Joram's present situation, signaling a crucial turning point.
- he returned: (Hebrew: שָׁב, shav) – Refers to King Joram of Israel, the immediate subject from the preceding context (2 Kgs 8:25-27, where Joram's actions against Hazael are implied). It indicates a movement away from the battlefront, likely due to necessity.
- to Ramoth-gilead: (Hebrew: רָמֹת גִּלְעָד, Ramot Gil'ad) – A prominent city east of the Jordan, often at the frontier between Israel and Aram. Its name means "heights of Gilead." It had been a contested site, notably in Ahab's reign (1 Kgs 22). Its strategic importance and repeated battles underscore the enduring geopolitical tensions. This place becomes Joram's temporary "sickbed" and location for critical events.
- to recover: (Hebrew: לְהִתְרַפֵּא, lehitrappe’) – A Hithpael infinitive, meaning "to heal oneself," "to be healed," or "to recover." It implies the severity of his injuries, requiring dedicated time for recuperation. It points to a physical vulnerability that will prove politically fatal.
- from the wounds: (Hebrew: הַמַּכִּים, hammaḵiym) – Plural noun for "blows," "strikes," or "wounds." It signifies that Joram suffered multiple or significant injuries. This detail is essential; had he not been wounded, the sequence of events (Jehu's anointing, immediate execution of judgment) might have unfolded differently.
- which the Arameans had inflicted on him: (Hebrew: אֲשֶׁר הִכֻּהוּ אֲרַמִּים, ’asher hikkūhu ’aramim) – Explicitly states the source of the wounds. The Arameans (Syrians) were long-standing adversaries of Israel. This detail emphasizes the constant state of conflict. The verb hikkūhu (inflicted) points to direct hostile action.
- when he fought with: (Hebrew: בְּהִלָּחֲמוֹ עִם, behillaḥămo ‘im) – Lit. "in his fighting with." This clarifies the context of the injuries: not by accident, but in a military confrontation. It connects his physical state directly to his role as king and commander.
- Hazael king of Aram: (Hebrew: חֲזָאֵל מֶלֶךְ אֲרָם, Ḥaza’el Melek Aram) – Identifies the specific opponent. Hazael had recently become king, divinely appointed to punish Israel (1 Kgs 19:15-17; 2 Kgs 8:12-13). His involvement immediately after his ascent to the throne reinforces his preordained destructive role against Israel. This detail confirms the historical validity of the conflict.
2 Kings 8 28 Bonus section
- Ramoth-gilead's Irony: This strategic border city was one of the Levitical cities and a "city of refuge" (Deut 4:43; Josh 21:38). Ironically, a place designated for refuge from blood-guilt becomes a persistent battleground where kings shed blood and sustain fatal injuries.
- Parallel Accounts: 2 Chronicles 22:6 provides a parallel, though slightly differing, account, stating "Ramah" instead of "Ramoth-gilead." This is often understood as an abbreviation or variation referring to the same location, or a specific part of it.
- Fulfillment of Prophecy: This verse, and the subsequent events, serve as direct fulfillment of Elisha's prophecy regarding Hazael's ascent (2 Kgs 8:12-13) and more broadly, Elijah's prophecy of the destruction of Ahab's house (1 Kgs 21:20-24). The wound to Joram, leading to his temporary retreat, makes him susceptible to God's ordained instrument, Jehu, highlighting divine providence in geopolitical affairs.
- God's Use of Conflict: The persistent wars between Israel and Aram are not random but often part of God's broader plan to test, humble, or judge His people. Even through a violent conflict and a king's injury, God advances His righteous purpose.
2 Kings 8 28 Commentary
2 Kings 8:28 is a concise yet pivotal verse. It sets the scene for the momentous events that follow by explaining the vulnerable state and location of King Joram. His severe wounds from fighting Hazael at Ramoth-gilead necessitated his return from battle to recover. This temporary withdrawal creates the opportunity for Jehu's swift and divinely orchestrated coup, acting as God's instrument to execute judgment against the wicked house of Ahab and Joram. The ongoing conflict with Aram, led by the newly appointed Hazael (a tool in God's hand), demonstrates God's sovereignty over nations and battles, fulfilling prophetic words through historical events. Joram's woundedness highlights divine timing; his infirmity aligns perfectly with God's plan for a radical change in Israel's leadership.