Discovery Box2 Kings 9:31 
Context9:31 When Jehu came through the gate, she said, “Is everything all right, Zimri, murderer of his master?” 1
2 Kings 10:12
Context10:12 Jehu then left there and set out for Samaria. 2 While he was traveling through Beth Eked of the Shepherds,
2 Kings 10:15
Context10:15 When he left there, he met 3 Jehonadab, son of Rekab, who had been looking for him. 4 Jehu greeted him and asked, 5 “Are you as committed to me as I am to you?” 6 Jehonadab answered, “I am!” Jehu replied, “If so, give me your hand.” 7 So he offered his hand and Jehu 8 pulled him up into the chariot.
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!”
2 tn Heb “and he arose and went and came to Samaria.”
3 tn Heb “found.”
4 tn Heb “and he went from there and found Jehonadab son of Rekab [who was coming] to meet him.”
5 tn Heb “and he blessed him and said to him.”
6 tn Heb “Is there with your heart [what is] right, as my heart [is] with your heart?”
7 tc Heb “Jehonadab said, ‘There is and there is. Give your hand.’” If the text is allowed to stand, there are two possible ways to understand the syntax of וָיֵשׁ (vayesh), “and there is”: (1) The repetition of יֵשׁ (yesh, “there is and there is”) could be taken as emphatic, “indeed I am.” In this case, the entire statement could be taken as Jehonadab’s words or one could understand the words “give your hand” as Jehu’s. In the latter case the change in speakers is unmarked. (2) וָיֵשׁ begins Jehu’s response and has a conditional force, “if you are.” In this case, the transition in speakers is unmarked. However, it is possible that וַיֹּאמֶר (vayyo’mer), “and he said,” or וַיֹּאמֶר יֵהוּא (vayyo’mer yehu), “and Jehu said,” originally appeared between יֵשׁ and וָיֵשׁ and has accidentally dropped from the text by homoioarcton (note that both the proposed וַיֹּאמֶר and וָיֵשׁ begin with vav, ו). The present translation assumes such a textual reconstruction; it is supported by the LXX, Syriac Peshitta, and Vulgate.
8 tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.
