2 Kings 8:29 kjv
And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.
2 Kings 8:29 nkjv
Then King Joram went back to Jezreel to recover from the wounds which the Syrians had inflicted on him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram, king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick.
2 Kings 8:29 niv
so King Joram returned to Jezreel to recover from the wounds the Arameans had inflicted on him at Ramoth in his battle with Hazael king of Aram. Then Ahaziah son of Jehoram king of Judah went down to Jezreel to see Joram son of Ahab, because he had been wounded.
2 Kings 8:29 esv
And King Joram returned to be healed in Jezreel of the wounds that the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.
2 Kings 8:29 nlt
he returned to Jezreel to recover from the wounds he had received at Ramoth. Because Joram was wounded, King Ahaziah of Judah went to Jezreel to visit him.
2 Kings 8 29 Cross References
| Verse | Text | Reference |
|---|---|---|
| Ramoth-Gilead Battles & Prophecy | ||
| 1 Kgs 22:29-37 | So the king of Israel and Jehoshaphat king of Judah went up to Ramoth-Gilead... a certain man drew a bow at random and struck the king of Israel... | Ahab's death at Ramoth-Gilead; historical context for Joram's injury at the same strategic site. |
| 2 Kgs 9:14-15 | So Jehu the son of Jehoshaphat, the son of Nimshi, conspired against Joram. (Now Joram and all Israel were guarding Ramoth-Gilead because of Hazael king of Syria...) | Joram's continued military engagement at Ramoth-Gilead preceding the coup. |
| 1 Kgs 19:15-17 | And the LORD said to him: "Go, return on your way to the Wilderness of Damascus; and when you arrive, anoint Hazael as king over Syria. Also you shall anoint Jehu... as king over Israel..." | Prophetic anointing of Hazael and Jehu by Elijah (later fulfilled by Elisha), foreshadowing divine instruments of judgment. |
| 2 Kgs 8:7-15 | Then Elisha went to Damascus, and Ben-Hadad king of Syria was sick... And Hazael came to meet him... So Hazael departed from Elisha... took a thick cloth and dipped it in water and spread it over his face, so that he died. And Hazael reigned in his place. | Elisha's prophecy concerning Hazael's violent ascension and future harm to Israel. |
| Joram (Jehoram of Israel) & Ahaziah (of Judah) | ||
| 2 Kgs 3:1-3 | Now Jehoram the son of Ahab became king over Israel at Samaria... And he did evil in the sight of the LORD, though not as his father and mother; for he put away the sacred pillar of Baal... | Joram's reign and limited reform; his continued sin set the stage for judgment. |
| 2 Kgs 8:25-27 | In the twelfth year of Joram the son of Ahab, king of Israel, Ahaziah the son of Jehoram, king of Judah, began to reign. Ahaziah was twenty-two years old... and he walked in the way of the house of Ahab, and did evil in the sight of the LORD... | Ahaziah's reign and his alignment with the idolatrous Omride dynasty. |
| 2 Kgs 9:1-13 | And Elisha the prophet called one of the sons of the prophets... When you come there, look for Jehu... Then you shall take the flask of oil and pour it on his head... | The prophet Elisha commissioning Jehu, which will directly lead to the events immediately following 2 Kgs 8:29. |
| 2 Kgs 9:21-28 | Now Joram the king of Israel and Ahaziah the king of Judah went out, each in his chariot; and they went out to meet Jehu, and met him in the territory of Naboth the Jezreelite... And Jehu drew his bow... and shot Joram... and Ahaziah king of Judah saw this... | The direct consequences of Joram and Ahaziah's meeting in Jezreel; their deaths by Jehu. |
| Omride Dynasty & Alliances | ||
| 1 Kgs 16:29-34 | In the thirty-eighth year of Asa king of Judah, Ahab the son of Omri became king over Israel... And he took as wife Jezebel... and served Baal and worshiped him. | Ahab and Jezebel, founders of the idolatrous Omride dynasty, setting the spiritual stage for later judgments. |
| 2 Kgs 8:18 | And he walked in the way of the kings of Israel, just as the house of Ahab had done, for he married the daughter of Ahab; and he did evil in the sight of the LORD. | Jehoram (Judah's king) married Athaliah, Ahab's daughter, establishing the dangerous alliance between Judah and the Omride dynasty. |
| 2 Chr 18:1 | Jehoshaphat had riches and honor in abundance; and by marriage he allied himself with Ahab. | The initial unholy alliance that introduced Omride idolatry into Judah. |
| 2 Chr 22:3-4 | He also walked in the ways of the house of Ahab, for his mother was his counselor to do wickedly. Therefore he did evil in the sight of the LORD like the house of Ahab; for they were his counselors after the death of his father... to his destruction. | Ahaziah's mother, Athaliah (Ahab's daughter), reinforced his sinful alliance and actions. |
| Divine Judgment & Sovereignty | ||
| Deut 28:15-68 | But it shall come to pass, if you do not obey the voice of the LORD your God... all these curses shall come upon you... | Covenant curses on Israel for disobedience, broadly explaining why kings faced such trials. |
| Ps 75:6-7 | For exaltation comes neither from the east Nor from the west nor from the south. But God is the Judge: He puts down one and exalts another. | God's sovereignty over kings and nations, installing and deposing rulers. |
| Prov 16:9 | A man's heart plans his way, But the LORD directs his steps. | Though kings made military and political choices, the LORD ultimately directed outcomes. |
| Rom 9:17 | For the Scripture says to Pharaoh, "For this very purpose I have raised you up, that I may show My power in you, and that My name may be proclaimed in all the earth." | God raising up even pagan rulers (like Hazael) for His purposes, demonstrating His ultimate power. |
| Amos 1:3 | Thus says the LORD: "For three transgressions of Damascus, and for four, I will not turn away its punishment, Because they have threshed Gilead with implements of iron." | A prophetic judgment against Syria (Damascus) for its cruelty against Gilead (which included Ramoth-Gilead), connecting Hazael's actions to God's judgment. |
| Hos 1:4 | Then the LORD said to him: "Call his name Jezreel, For in a little while I will avenge the bloodshed of Jezreel on the house of Jehu..." | Though much later, this reference connects Jezreel to judgment, not only on the house of Ahab but eventually on Jehu's house too. |
| Isa 10:5-7 | "Woe to Assyria, the rod of My anger And the staff in whose hand is My indignation. I will send him against an ungodly nation, And against the people of My wrath..." | God uses pagan nations as instruments of judgment against His disobedient people. |
| Hab 1:6 | For indeed I am raising up the Chaldeans, A bitter and hasty nation Which marches through the breadth of the earth, To possess dwellings that are not theirs. | Another example of God raising up nations to fulfill His plans of judgment or discipline. |
2 Kings 8 verses
2 Kings 8 29 Meaning
This verse describes the circumstances leading up to a pivotal moment in the history of Israel and Judah. King Joram of Israel, having been wounded in battle against Hazael of Syria at Ramoth-Gilead, returns to Jezreel for recovery. Meanwhile, Ahaziah, the newly appointed king of Judah, travels to Jezreel to visit his ailing relative, Joram. This familial visit inadvertently positions both kings in a location ripe for the divine judgment soon to be executed by Jehu.
2 Kings 8 29 Context
Second Kings chapter 8 recounts Elisha's continued prophetic ministry, including his interaction with the Shunammite woman and the restoration of her land. Crucially, it then describes Elisha's journey to Damascus and his prophecy to Hazael regarding his violent usurpation of the Syrian throne and his future oppression of Israel (2 Kgs 8:7-15). The subsequent verses detail the reigns of Joram in Israel and Ahaziah in Judah, both having ties to the wicked Omride dynasty. Verse 29 provides the immediate setting for the dramatic events of Chapter 9. King Joram (Jehoram of Israel), son of the idolatrous Ahab and Jezebel, had been battling the Syrians, specifically Hazael, at Ramoth-Gilead, a key border city frequently contested due to its strategic importance. The mention of Joram's wounds and his return to Jezreel highlights his vulnerable state, preparing the narrative for Jehu's arrival and the swift execution of divine judgment against the Omride house as prophesied by Elijah and Elisha. Ahaziah's ill-fated visit underscores the deep, albeit corrupt, political and familial ties between the kingdoms of Israel and Judah.
2 Kings 8 29 Word analysis
- So King Joram: Joram (Hebrew: יוֹרָם, Yôram) was the son of Ahab, king of Israel. His name means "Yahweh is exalted," an ironic name for one who did "evil in the sight of the LORD," even if not as overtly as his parents (2 Kgs 3:2). The text emphasizes his royal status and direct involvement in battle.
- returned: Implies a movement away from the conflict zone and back to a place of recovery. This return is strategic and becomes providentially significant.
- to Jezreel: (Hebrew: יִזְרְעֶאל, Yizrᵉʽel), meaning "God sows" or "God scatters." Jezreel was a royal city for the Omride dynasty, located in a fertile plain, but also famously the site of Naboth's vineyard (1 Kgs 21) and the eventual place of judgment for Ahab's house (1 Kgs 21:23; 2 Kgs 9:30-37). It serves as a stage for divine judgment.
- to be healed: This indicates Joram's physical incapacitation, not just a minor injury but wounds requiring significant recovery time. A king's vulnerability made him an easier target for political upheaval.
- of the wounds: Signifies the severity of the conflict and the real physical toll of ancient warfare, even on a king. It removes Joram from actively leading the army, leaving a vacuum.
- which the Syrians: The Syrians (Arameans) were a frequent adversary of Israel, located north-east of the kingdom. This constant conflict was part of Israel's punishment for apostasy, as the LORD used other nations to chastise His people.
- had inflicted on him: Highlights the impact of the battle and the clear source of Joram's injuries.
- at Ramoth in the battle: Ramoth-Gilead (Hebrew: רָאמֹת גִּלְעָד, Rāmôth Gilʻād), meaning "Heights of Gilead." This was a highly strategic fortress city in Transjordan, consistently a flashpoint between Israel and Aram (Syria). It was here that Ahab, Joram's father, had previously been mortally wounded while trying to reclaim it (1 Kgs 22). Its mention ties Joram's fate to a familial and national pattern of conflict over this critical territory.
- when he fought against Hazael king of Syria: Hazael (Hebrew: חֲזָאֵל, Ḥazā'ēl), meaning "God has seen." Hazael had recently become king of Aram through a brutal coup prophesied by Elisha (2 Kgs 8:12-15). He would become a significant oppressor of Israel, an instrument of divine judgment against the Omride dynasty. His ascendancy highlights the prophetic fulfillment at play.
- And Ahaziah the son of Jehoram, king of Judah: Ahaziah was the king of Judah (Hebrew: אֲחַזְיָהוּ, ’Aḥazyāhû), meaning "Yahweh has grasped." He was Joram's nephew, as Ahaziah's mother, Athaliah, was Ahab's daughter (2 Kgs 8:18, 26). His Omride bloodline through his mother fatally tied him to the destiny of Joram and the house of Ahab.
- went down to Jezreel: The phrase "went down" reflects Jerusalem's higher elevation compared to Jezreel. This travel to Jezreel further binds Ahaziah to Joram and the coming judgment.
- to visit King Joram because he was sick: This family visit, possibly out of genuine concern or to coordinate political strategy given the Syrian threat, becomes a critical setup for the events of 2 Kings 9. It brings both kings, linked by blood and spiritual wickedness, to the very place where God's judgment would fall upon the Omride line.
Words-group by words-group analysis:
- "So King Joram returned to Jezreel to be healed of the wounds": This entire clause sets the scene for vulnerability. The king, typically a strong leader, is incapacitated, forcing him away from the battlefield and into a place of weakness, perfectly positioning him for Jehu's coup.
- "which the Syrians had inflicted on him at Ramoth in the battle, when he fought against Hazael king of Syria": This long phrase provides crucial backstory. It identifies the perpetual enemy (Syrians/Hazael), the contested location (Ramoth-Gilead), and ties Joram's personal suffering to a larger geopolitical and prophetical conflict, indicating the weight of the events about to unfold. Hazael's involvement links to his recent, violent accession and divine appointment as a scourge for Israel.
- "And Ahaziah the son of Jehoram, king of Judah, went down to Jezreel to visit King Joram because he was sick": This segment highlights the fatal coincidence and the depth of the familial alliance. Ahaziah's visit seals his fate alongside Joram. His lineage (son of Jehoram of Judah and grandson of Ahab through Athaliah) emphasizes the intertwining of the two royal houses, both tainted by idolatry and therefore subject to the same sweeping judgment.
2 Kings 8 29 Bonus section
The literary function of this verse is highly significant. It employs concise narration to build immense tension and anticipation for the immediate events that follow in 2 Kings 9, where Jehu will violently fulfill God's judgment against the Omride dynasty. The detailed circumstances, particularly the exact location (Jezreel) and the vulnerable state of King Joram, demonstrate how human actions (war, injury, visiting a relative) serve God's greater prophetic agenda, often without human actors' knowledge. The mention of Ramoth-Gilead is a powerful callback, connecting Joram's current plight to his father Ahab's similar fate in battle at the same location, hinting at a divine pattern of judgment. This geographical detail and the severe nature of the king's injury, along with the fortuitous (from a human perspective) presence of Ahaziah, showcase God's meticulous oversight in aligning seemingly random events to bring His long-foretold prophecies to pass, especially the pronouncements against the idolatrous house of Ahab.
2 Kings 8 29 Commentary
This singular verse, 2 Kings 8:29, acts as a precise pivot point in the grand biblical narrative. It is seemingly a simple factual statement, yet it meticulously gathers all the essential characters and circumstances into one specific geographical location for a divinely orchestrated execution of prophecy. King Joram of Israel, severely incapacitated by battle wounds inflicted by the newly ascended Hazael of Syria at Ramoth-Gilead, is laid up in Jezreel. Simultaneously, his nephew, King Ahaziah of Judah, travels there to visit him due to his illness. This arrangement is not merely coincidental but part of God's sovereign plan. Jezreel, a royal city and site of Ahab's great sin with Naboth, becomes the very place where the promised judgment against the house of Ahab would be fully executed. The presence of both kings, linked by idolatrous lineage (specifically through Athaliah, Ahab's daughter), perfectly sets the stage for Jehu's imminent arrival. The severity of Joram's wounds demonstrates the hand of Hazael, himself an instrument of divine judgment previously anointed by Elisha. Thus, Joram's incapacitation is a direct outcome of God's wider redemptive and judicial work, leading to the cleansing of Israel from the pervasive Baal worship propagated by the Omride dynasty. The verse efficiently places both targeted kings precisely where divine wrath is about to strike, underscoring God's control over even the mundane movements of kings.