2 Kings 10:12

2Ki 10:12 And he arose and departed, and came to Samaria. [And] as he [was] at the shearing house in the way,

Ver. 12. And as he was at the shearing house.] Or, Slaughter house. Heb., Bethhekedi of the shepherds; locus ligaminis.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ki 10:12-14. And he arose, and came to Samaria — Having finished his work in Jezreel, he went to prosecute it in the chief city of his kingdom, which most needed reformation. Jehu met the brethren of Ahaziah — Not strictly such; for his brethren, properly speaking, had been carried captive, and, it seems, killed also, before this time, as we read 2Ch 21:17. Therefore, by brethren here, we must understand his brother’s sons, as is explained 2Ch 22:8, or others of his near kinsmen, such being often called brethren in Scripture. We go down to salute the children of the king, &c. — They undoubtedly had set out from Jerusalem for this purpose, before they knew any thing of Joram’s being killed, and Jehu’s having seized the kingdom: and it appears by their answer, that they did not yet know any thing of it. And he said, Take them alive, &c. — They were allied to the family of Ahab by the mother’s side, (2Ki 8:18,) and therefore being afraid lest, if they were suffered to live, they might find means to be avenged of him for the death of Joram, Ahaziah, Jezebel, and their children, whom they were going to visit, he ordered them to be slain; perhaps under pretence of fulfilling Elijah’s prophecy, 1Ki 21:21. It seems, however, evident, that prediction did not extend so far, but would have been amply fulfilled by cutting off all of his family and blood within the kingdom of the ten tribes.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

SLAUGHTER OF AHAZIAH’S BRETHREN AND AHAB’S ADHERENTS IN SAMARIA, 2Ki_10:12-17.

12. Came to Samaria — That is, on his way towards Samaria; for a part of the events here recorded occurred on Jehu’s way thither. Having finished the work of judgment at Jezreel, he proceeds to the metropolis of the kingdom, there to complete more fully his dreadful mission.

The shearing house — More literally, house of binding of the shepherds. This, like the house of the garden in 2Ki_9:27, is a translation of a Hebrew proper name. The original word is Beth-eked, the name of a place between Jezreel and Samaria, probably identical with Beit-kad, some five or six miles southeast of Jezreel. It was probably called Beth-eked of the shepherds, from its being a common resort of the shepherds of the neighbouring country.

13. Brethren of Ahaziah — 2Ch_22:8 terms them “the princes of Judah, and the sons of the brethren of Ahaziah, that ministered to Ahaziah.” Whence it appears that the word brethren is here to be taken in the wide sense of near relatives and intimate associates and friends. This is a sense the word often bears; and it is likely that not a few of those “that ministered to Ahaziah” were chosen from among his own kindred. His own brothers, all older than himself, had been slain by the Arabians. 2Ch_22:1.

We go down to salute the children of the king — Of King Joram, to whom they were also related. They seem not to have heard of the king’s death.

Of the queen — Probably the queen-mother, Jezebel, is meant.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

FRESH MURDERS-THE EXTIRPATION OF BAALWORSHIP

2Ki_10:12-28

B.C. 842

"Jehu, sur les hauts lieux, enfin osant offrir

Un temeraire encens que Dieu ne peut souffrir,

Na pour servir sa cause et venger ses injures

Ni le coeur assez droit, ni les mains assez pures."

- RACINE

AFTER such abject subservience had been shown him by the lords of Samaria and Jezreel, Jehu evidently had no further shadow of apprehension. He seems to have loved blood for its own sake-to have been seized by a vertigo of blood-poisoning. Having waded through slaughter to a throne, he loved to wash his footsteps in the blood of the slain, and to stretch to the very uttermost-to stretch until it cracked all its raveled threads-the Divine sanction claimed by his fanaticism or his hypocrisy.

When he had finished his massacres at Jezreel, he went to Samaria. It was only a journey of a few hours. On the high road he met a company of travelers, whose escorts and rich apparel showed that they were persons of importance. They were about to halt, perhaps for refreshment, at the shearing-house of the shepherds-the place in which the sheep were gathered before they were shorn.

"Who are ye?" he asked.

They answered that they were princes of the house of Judah, the brethren of Ahaziah, on their way to see the two kings at Jezreel, and to salute their cousins, the children of Jehoram, and their kinsfolk the children of Jezebel the Gebirah. The answer sealed their fate. Jehu ordered his followers to take them alive. At first he had not decided what he would do with them. But half measures had now become impossible. This cavalcade of princes little knew that they were on their way to greet the dead children of a dead king and a dead queen. Jehu felt that the possibilities of an endless vendetta must be quenched in blood. He gave orders to slay them, and there in one hour forty-two more scions of the royal houses of Judah and Israel were done to death. With the usual reckless insouciance of the East, where any tank or well is made the natural receptacle for corpses regardless of ultimate consequences, their bodies were flung into the cistern of the shearing-house, in which the sheep were washed before shearing, just as the bodies of Gedaliahs followers were flung by Ishmael into the well at Mizpah, and the bodies of our own murdered countrymen were flung into the well of Cawnpore. He did not leave one of them alive.

Thus Jehu "murdered two kings, and one hundred and twelve princes, and gave Queen Jezebel to dogs to eat; and if priests had but noticed how even Hosea condemns and denounces his savagery, they would have abstained from some of their glorifications of assassins and butchers, nor would they have appealed to this mans hideous example, as they have done, to excuse some of their own revolting atrocities." But

"Crime was neer so black

As ghostly cheer and pious thanks to lack,

Satan is modest.

At heavens door he lays His evil offspring, and in Scriptural phrase

And saintly posture gives to God the praise

And honor of his monstrous progeny."

One cruel deed more or less was nothing to Jehu. Leaving this tank choked with death and incarnadined with royal blood, he went on his way as if nothing particular had happened. He had not proceeded far when he saw a man well known to him, and of a spirit kindred to his own. It was the Arab ascetic and Nazarite Jehonadab, the son of Rechab (or "The Rider"), the chief of the tribe of Kenites who had flung in their lot with the children of Israel since the days of Moses. It was the tribe which had produced a Jael; and Jehonadab had something of the fierce, fanatical spirit of the ancient chieftains, who, in her own tent, had dashed out with the tent-peg the brains of Sisera. His very name, "The Lord is noble," indicated that he was a worshipper of Jehovah, and his fierce zeal showed him to be a genuine Kenite. Disgusted with the wickedness of cities, disgusted above all with the loathly vice of drunkenness, which, as we see from the contemporary prophets, had begun in this age to acquire fresh prominence in luxurious and wealthy communities, he exacted of his sons a solemn oath that neither they nor their successors would drink wine nor strong drink, and that, shunning the squalor and corruption of cities, they would live in tents, as their nomad ancestors had done in the days when Jethro and Hobab were princes of pastoral Midian. We learn from Jeremiah, nearly two and a half centuries later, how faithfully that oath had been observed; and, how, in spite of all temptation, the vow of abstinence was maintained, even when the strain of foreign invasion had driven the Rechabites into Jerusalem from their desolated pastures.

Jehu knew that the stern fanaticism of the Kenite Emir would rejoice in his exterminating zeal, and he recognized that the friendship and countenance of this "good man and just," as Josephus calls him, would add strength to his cause, and enable him to carry out his dark design. He therefore blessed him.

"Is thine heart right with my heart, as my heart is with thy heart?" he asked, after he had returned the greeting of Jehonadab.

"It is, it is!" answered the vehement Rechabite. "Then give me thy hand," he said; and grasping the Arab by the hand, he pulled him up into his chariot-the highest distinction he could bestow upon him-and bade him come and witness his zeal for Jehovah.

His first task on arriving at Samaria was to tear up the last fibers of Ahabs kith and destroy all his partisans. This was indeed to push to a self-interested extreme the denunciation which had been pronounced upon Ahab; but the crime helped to secure his fiercely founded throne.

One deep-seated plot was yet unaccomplished. It was the total extermination of Baal-worship. To drive out forever this orgiastic, corrupt, and alien idolatry was right; but there is nothing to show that Jehu would have been unable to effect this purpose by one stern decree, together with the destruction of Baals images and temple. A method so simply righteous did not suit this Nero-Torquemada, who seemed to be never happy unless he united Jesuitical cunning with the pouring out of rivers of massacre.

He summoned the people together; and as though he now threw off all pretence of zeal for orthodoxy, he proclaimed that Ahab had served Baal a little, but Jehu would serve him much. The Samaritans must have been endowed with infinite gullibility if they could suppose that the king who had ridden into the city side by side with such a man as Jehonadab-"the warrior in his coat of mail, the ascetic in his shirt of hair"-who had already exhibited an unfathomable cunning, and had swept away the Baal priests of Jezreel, was indeed sincere in this new conversion. Perhaps they felt it dangerous to question the sincerity of kings. The Baal-worshippers of former days were known, and Jehu proclaimed that if any one of them was missing at the great sacrifice which he intended to offer to Baal he should be put to death. A solemn assembly to Baal was proclaimed, and every apostate from God to nature-worship from all Israel was present, till the idols temple was thronged from, end to end. To add splendor to the solemnity, Jehu bade the wardrobe-keeper to bring out all the rich vestments of Tyrian dye and Sidonian broidery, and clothe the worshippers. Solemnly advancing to the altar with the Rechabite by his side, he warned the assembly to see that their gathering was not polluted by the presence of a single known worshipper of Jehovah. Then, apparently, he still further disarmed suspicion by taking a personal part in offering the burnt-offering. Meanwhile, he had surrounded the temple and blocked every exit with eighty armed warriors, and had threatened that any one of them should be put to death if he let a single Baal-worshipper escape. When he had finished the offering, he went forth, and bade his soldiers enter, and slay, and slay, and slay till none were left. Then flinging the corpses in a heap, they made their way to the fortress of the Temple, where some of the priests may have taken refuge. They dragged out and burnt the matstseboth of Baal, broke down the great central idol, and utterly dismantled the whole building. To complete the pollution of the dishallowed shrine, he made it a common midden for Samaria, which it continued to be for centuries afterwards. {Comp. Ezr_6:11; Dan_2:5} It was his last voluntary massacre. The House of Ahab was no more. Baal worship in Israel never survived that exterminating blow.

Happily for the human race, such atrocities committed in the name of religion have not been common. In Pagan history we have but few instances, except the slaughter of the Magians at the beginning of the reign of Darius, son of Hystagpes. Alas that other parallels should be furnished by the abominable tyranny of a false Christianity, blessed and incited by popes and priests! The persecutions and massacres of the Albigenses, preached by Arnold of Citeaux, and instigated by Pope Innocent III; the expulsion of the Jews from Spain; the deadly work of Torquemada; the murderous furies of Alva among the hapless Netherlanders, urged and approved by Pope Plus V; the massacre of St. Bartholomew, for which Pope Gregory and his cardinals sang their horrible Te Deum in their desecrated shrines, -these are the parallels to the deeds of Jehu. He has found his chief imitators among the votaries of a blood-stained and usurping sacerdotalism, which has committed so many crimes and inflicted so many horrors on mankind.

And did God approve all this detestable mixture of zealous enthusiasm with lying deceit and the insatiate thirst of blood?

If right be right, and wrong be wrong, the answer must not be an elaborate subterfuge, but an uncompromising "No!" We need be under no doubt on that subject. Christ Himself reproved His Apostles for savage zealotry, and taught them that the Elijah-spirit was not the Christ-spirit. Nor is the Elisha-spirit the Christian spirit any the more if these deeds of hypocrisy and blood were in any sense approved by him who is sometimes regarded as the mild and gentle Elisha. Where was he? Why was he silent? Could he possibly approve of this murderers fury? We do not, indeed, know how far Elisha lent his sanction to anything more than the general end. Ahabs house had been doomed to vengeance by the voice which gave utterance to the verdict of the national conscience. The doom was just; Jehu was ordained to be the executioner. In no other way could the judgment be carried out. The times were not sentimental. The murder of Jehoram was not regarded as an act of tyrannicide, but of divinely commissioned justice. Elisha may have shrunk from the unreined furies of the man whom he had sent his emissary to anoint. On the other hand, we have not the least proof that he did so. He partook, probably, of the wild spirit of the times, when such deeds were regarded with feelings very different from the abhorrence with which we, better taught by the spirit of love, and more enlightened by the widening dawn of history; now justly regard them. No remonstrance of contemporary prophecy, however faint, is recorded as having been uttered against the doings of Jehu. The fact that several centuries later they could be recorded by the historian without a syllable of reprobation shows that the education of nations in the lessons of righteousness is slow, and that we are still amid the annals of the deep night of moral imperfection. But the nation was on the eve of purer teaching, and in the prophets Amos and Hosea we read the clear condemnation of deeds of cruelty in general, and specially of the king who felt no pity. Amos condemns even the idolatrous King of Edom, "because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath forever." {Amo_1:11} He condemns no less severely the Chemosh worshipping King of Moab even for an insult done to the dead: "Because he burned the bones of the King of Edom into lime." {Amo_2:1} Jehu had warred pitilessly upon the living, and had shamelessly insulted the dead. He had flung the heads of seventy princes in two bleeding heaps on the common road for all eyes to stare upon, and he had polluted the cistern of Beth-equed-haroim with the dead bodies of forty-two youths of the royal house of Judah. He might plead that he was but carrying out to the full the commission of Jehovah, imposed upon him by Elisha; but Hosea, a century later, gives Gods message against his house: "Yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel." {Hos_1:4}

Nay, more! If, as is possible, the ghastly story of the siege of Samaria, narrated in the memoirs of Elisha, is displaced, and if it really belongs to the reign of Jehoahaz ben-Jehu, then Elisha himself brands the cruelty of the rushing thunderbolt of vengeance which his own hand had launched. For he calls the unnamed "King of Israel!" "the son of a murderer."

Men who are swords of God, and human executioners of Divine justice, may easily deceive themselves. God works the ends of His own providence, and He uses their ministry. "The fierceness of man shall turn to Thy praise, and the fierceness of them shalt Thou refrain." {Psa_76:10} But they can never make their plea of prophetic sanction a cloak of maliciousness. Cromwell had stern work to do. Rightly or wrongly, he deemed it inevitable, and did not shrink from it. But he hated it. Over and over again, he tells us, he had prayed to God that He would not put him to this work. To the best of his power he avoided, he minimized, every act of vengeance even when the sternness of his Puritan sense of righteousness made him look on it as duty. Far different was the case of Jehu. He loved murder and cunning for their own sakes, and, like Joab, he dyed the garments of peace with the blood of war.

How little was his gain! It had been happier for him if he had never mounted higher than the captaincy of the host, or even so high. He reigned for twenty-eight years (842-814)-longer than any king except his great-grandson Jeroboam II; and in recognition of any element of righteousness which had actuated his revolt, his children, even to the fourth generation, were suffered to sit upon the throne. His dynasty lasted for one hundred and thirteen years. But his own reign was only memorable for defeat, trouble, and irreparable disaster.

For Hazael, who had seized the throne of his murdered lord Benhadad, was a fierce and able warrior, he held his own against the overweening might of his northern neighbor Assyria; and whenever he obtained a respite from this desperate warfare, he indemnified himself for all losses by enlarging his dominion out of the territories of the Ten Tribes. "In those days the Lord began to cut Israel short, and Hazael smote them in all the borders of Israel." Jehu had the mortification of seeing the fairest and most fruitful regions of his dominion, those which had belonged to Israel from the most ancient times, wrenched out of his grasp. From this time forwards Israel lost half the fair Promised Land which God had given to their fathers. It was the beginning of the end. Henceforth the tribal inheritance of Reuben, Gad, and the half tribe of Manasseh was an oppressed dependency of Aram. Hazael overran and annexed the land of Bashan from the spurs of Mount Hermon to the Lake of Gennezareth; Gaulan, and volcanic Argob, and Hauran the entire ancient kingdom of Og, King of Bashan, with all the herds and pasture lands. Southward of this he seized the whole forest-clad plateau of Gilead, with its lovely ravines, north of the Jabbok, the territory of Gad; and pushing still southward, established his sway over the district of the Ammonites and the tribe of Reuben, as far as the city of Aroer, on the other side of the great chasm of Arnon (Wady Mojib). All the fatness of Bashan and Rabbah with her watery plain of the Beni-Ammon, and the grass-covered uplands which fed the enormous flocks of Mesha, the great Emir and sheep-master of Moab, passed from Israel to Syria, never to be recovered. What made the humiliation more terrible was that the invasion and conquest were accompanied with acts of unwonted cruelty. Elisha had wept to think what evil Hazael would do the children of Israel {2Ki_8:12} -how he would set their strongholds on fire, and slay their young men with the sword, and dash in pieces their little ones, and rip up their women with child. These atrocities were in those horrible days the ordinary incidents of warfare; {Isa_13:11-16 Hos_10:14; Hos_13:16 Nah_3:10} but Hazael seems to have been preeminent in brutal fierceness. It was this which called down on him and his people the "burdens" of Amos. "Thus saith the Lord; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron: but I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad." {Amo_1:3-4}

We can imagine rather than describe the anguish of Jehu when he was compelled to look impotently on, while his powerful Syrian neighbor laid waste his dominion with fire and sword, and the cry of his despoiled and slaughtered subjects was uplifted to him in vain. Nor was this all. Emboldened by these reverses, a host of other enemies, once subjugated and despised, began to wreak their revenge and insolence on humbled Israel. The Philistines eagerly undertook the sale of the wretched captives who were brought to them in gangs from the burnt Trans-Jordanic towns. {Amo_1:6-15} The old "brotherly covenant" with the Tyrian, which had once been formed by Solomon, and had been cemented by the marriage of Jezebel with Ahab, was cancelled by Jehus insults, and the Tyrians emulously outbid the Philistines in the purchase of Israelitish slaves. The Edomites and the Ammonites also helped Hazael in his marauding raids, and enlarged their own domains at the expense of Samaria. Such insults and humiliations might well go far to break the heart of an impetuous and warrior-king.

Of Jehu the Books of Kings and Chronicles have no more to tell us, but we gain fresh insight into his degradation from the Black Obelisk of Shalmaneser II (860-824), now in the British Museum. From the inscription we find that, in 842, Jehu-"the son of Omri," as he is erroneously called-was one of the vassal kings who subjected themselves to the Assyrian conqueror, and sent him tribute, which may have euphemistically passed under the name of presents. The despot of Nineveh twice speaks of it as a tribute. On this obelisk we see a picture of Jehus ambassadors-perhaps of Jehu himself. On the left stands the Assyrian King with the winged circle over his head. He holds a beaker of wine in his hand, and two eunuchs stand behind him one of whom covers him with a sunshade. Before him kneels and grovels in adoration the Jewish King, with his beard sweeping the ground. In long array behind him come his servants-first two eunuchs, then a number of bearded figures, who carry the tribute. They are dressed in long richly fringed robes, exactly resembling those of the Assyrians themselves, and they wear shoes which turn up at the toes. They are carrying figures of gold and silver, goblets, golden vessels, ingots of precious metals, spear-shafts, a kingly scepter, baskets, bags, and trays of treasure, the contribution of which must have fallen with crushing weight on the impoverished kingdom.

This tribute must have been sent in 842, the eighteenth year of Shalmaneser IIs reign. Doubtless Jehu thought he might be delivered from his furious neighbor Hazael by propitiating the Northern tyrant, who at the same time received the submission of the Tyrians and Sidonians. But if so, Jehus hopes were dashed to the ground. Shalmaneser was the enemy of Hazael (Ha-sa-ilu), who had gone out to meet him at Antilibanus, and there had fought a desperate battle. The Syrian King was routed, and driven back, and Shalmaneser had besieged Damascus. But he had failed to take it, and indeed had not troubled Syria again till 832, when he made an excursion of minor importance. His troubles on the north and east of Assyria had diverted his attention from Damascus; and this, together with the inferiority of his son Samsiniras (d. 811), had given Hazael a free hand to avenge himself on Israel as the ally of Assyria. Of Jehu we hear no more. After his long reign of twenty-eight years he slept with his fathers, and was buried in Samaria, and Jehoahaz his son reigned in his stead. Savage as had been his measures, his victory over alien idolatries was by no means complete. What Micah calls "the statutes of Omri, and the works of the House of Ahab," {Mic_6:16} were still kept; and men, both in Israel and Judah, walked in their old sins. Even in the reign of Jehus own son Jehoahaz there still remained in Samaria the Asherah, or tree consecrated to the nature-goddess, which Jehu seems to have put away, but not to have destroyed. {2Ki_13:6} As he groveled in the dust before Shalmaneser, did no memory of his own ferocities darken his humiliated soul? Must not he, like our Henry II, have been inclined to utter the wailing cry, "Shame, shame on a conquered king!"

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

10:12-14 The precise location of Beth-eked is uncertain, but it was in the area of Jenin. • The reply of Ahaziah’s relatives to Jehu sealed their fate. Jehu apparently reasoned that their relation to Ahaziah, hence loosely to the house of Ahab through his daughter Athaliah, could give them some claim on the throne of Israel. In this second round of executions, Jehu again exceeded his commission to terminate Ahab’s dynasty.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 12. The shearing house] Probably the place where the shepherds met for the annual sheep shearing.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) And he arose . . . and came.—So the Syriac, rightly. The common Hebrew text has, “And he arose and came and departed.”

And as he was at the shearing house in the way.—Rather, He was at Beth-eqed-haroim on the way. The Targum renders: “He was at the shepherds’ meeting-house on the way.” The place was probably a solitary building, which served as a rendezvous for the shepherds of the neighbourhood. (The root ‘aqad means “to bind,” or “knot together;” hence the common explanation of the name is “the shepherds’ binding house,” i.e., the place where they bound their sheep for the shearing. But the idea of binding is easily connected with that of meeting, gathering together: comp. our words band, knot.) The LXX. has: “He was at Baithakad (or Baithakath) of the shepherds.” Eusebius mentions a place called Beithakad, fifteen Roman miles from Legio (Lejjûn), identical with the present Beitkâd, six miles east of Jenîn, in the plain of Esdraelon; but this seems too far off the route from Jezreel to Samaria, which passes Jenîn.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12–17. On his way to Samaria Jehu slays the brethren of Ahaziah, king of Judah. He takes Jehonadab to be the witness of his zeal for Jehovah (Not in Chronicles)

12. And he arose and departed, and came [R.V. went] to Samaria] Beside being the more strictly correct rendering of the verb, the change in R.V. represents the order of events. Jehu is now starting for Samaria. On the way and before he came thither he met Jehonadab, and invited him to be his companion. The LXX. does not represent ‘and departed’.

the shearing house] R.V. the shearing house of the shepherds. The original is a more full expression here than in verse 14 below. So the additional words are needed. The phrase is explained as ‘the house of binding of the shepherds’ i.e. the place where the sheep were bound preparatory to being shorn. The R.V. margin has ‘house of gathering’, as the sheep were gathered together before the shearing began. There was probably close by some place suited for travellers to halt in, as it clearly lay along a high road. Thus we can understand how Jehu found the cavalcade of Ahab’s kindred stopping there.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

To make a clear riddance there of all that belonged to Ahab, as at Jezreel, and abolish idolatry there:

and as he was at the shearing house in the way; or, "the house of the binding of the shepherds", who, in shearing their sheep, bind their legs together; the Targum is,"the house of the gathering of the shepherds;''where they used to meet and converse together; with some it is the proper name of a place, Betheked, a country village between Jezreel and Samaria. Jerom speaks (q) of a village of this name, situated in a large plain, about fifteen miles from a place called Legion, which village he takes to be this here.

(q) De loc. Heb. fol. 89. K.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The shearing-house - literally, as in margin. Perhaps already a proper name, Beth-eked, identical with the Beth-akad of Jerome, which is described as between Jezreel and Samaria; but not yet identified.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Cabin. Hebrew Beth-heked, (Haydock) a term which the Septuagint do not translate. It means, "house of tying," as the sheep were tied to be shorn. (Menochius) --- Eusebius places it in the great plain, 15 miles from Legion. (Calmet) --- It was not a despicable hut, (Haydock) but like the houses where Nabal and Absalom shore their sheep, 1 Kings xxv., &c. (Tirinus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Where they used to shear sheep, and then to feast, after their manner, 1Sa 25:36; 2Sa 13:23. Or this may be the name of a place, Beth-hekel of the shepherds; or, Beth-heked-rohim.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 12-14. The massacre of the brethren of Ahaziah.

And he arose and departed, and came to Samaria; rather, went on his way to Samaria (ejporeuqh eijv Samareian, LXX). Having arranged matters at Jezreel as his interests required, and secured the adhesion of the Samaritan "great men," Jehu now sot out for the capital. The narrative from this point to ver. 17 is of events that happened to him while he was upon his road. And as he was at the shearing-house in the way. Between Jezreel and Samaria was a station where the shepherds of the district were accustomed to shear their flocks. The custom gave name to the place, which became known as Beth-Eked (Baiqakaq, LXX; BethAkad, Jerome), "the house of binding," from the practice of tying the sheep"s four feet together before shearing them, The situation has not been identified.

Vers. 12-14. Ahaziah"s brethren put to death.

Fresh from the scene of retribution and bloodshed at Jezreel, Jehu is now on his way to Samaria. At the shearing-house on the way he meets the brethren of Ahaziah King of Judah. Ahaziah himself had already perished at Jehu"s hands for his companionship with Jehoram. And now his brethren, not warned by Ahaziah"s fate, go down "to salute the children of the king and the children of the queen." Jehu"s vengeance on Ahab"s house was searching and complete. He had already slain at Jezreel not only Ahab"s kinsfolk, but his great men and his priests all who in any way showed favor or encouragement to Ahab. In the same spirit he now puts to death these brethren of Ahaziah because of their relationship and sympathy with Ahab"s house. Note here

I THE RESULTS OF EVIL COMPANIONSHIP. "The companion of fools," says the wise man, "shall be destroyed." These brethren of Ahaziah might have pleaded that they were doing no harm. But the house of Ahab was notorious for its wickedness. It had been singled out for the terrible retribution of God. To keep up friendship with men and women so wicked was to become a partaker of their crimes. The old Latin proverb was Noseitur a sociis man is known by the company he keeps." If we would avoid the fate of the wicked, let us avoid their fellowship. "Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away." "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.

II THE RESULT OF UNHEEDED WARNINGS. The brethren of Ahaziah had already got a warning in the fate which had befallen their brother. But notwithstanding this, they went on to their own destruction. So men act every day.

1. God"s Word warns them, but in vain. They laugh to scorn the message of the gospel that urges them to accept salvation, and to flee from the wrath to come. They act as the people in the days of Noah, who disregarded the warnings of that faithful, patient preacher, and knew not till the flood came and swept them all away.

2. God"s providences warn them, but in vain. Sudden deaths remind them of life"s uncertainty. Perhaps for a day or two they are impressed; and then they become engrossed with the world again. If one were to speak to them about their soul, they would say, "Go thy way for this time; when I have a convenient season, I will call for thee.

3. Goers judgments warn them, but in vain. The intemperate man, the immoral man, the dishonest man, infatuated with evil desires, go on in their sinful courses, notwithstanding the ruin and misery, the premature deaths, the unhappy lives, the degradation and disgrace, which so many have suffered in consequence of these sins. "See that ye refuse not him that speaketh. C.H.I.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Beth Eked of the shepherd

This was the name of a place where sheep were sheared. (See: How to Translate Names)

going down to greet

"going to visit"

the children of the king

"the children of King Joram"

Take them alive

This means to capture them, but not to kill them. AT: "Seize them" or "Capture them" (See: Idiom)

So they took them alive

"So they captured them"

forty-two men

"42 men" (See: Numbers)

He did not leave any of them alive

This can be stated in positive form. AT: "He killed all of them"

translationWords

Samaria

shepherd

brother

Ahaziah

kingdom of Judah

children

queen

Jezebel

life

cistern

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

The gathering place of the shepherds. [Targum Yonoson] renders בֵּית כְּנִישַׁת רָעֲיָא [=the house where shepherds gather].

Gathering. An expression of binding, the place where shepherds gather.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.