2 Kings 8:29

2Ki 8:29 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.

Ver. 29. To be healed in Jezreel.] Which is said to be twenty-four miles from Ramothgilead, and was looked upon as a place of more security.

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.

This is a city belonging to the tribe of Issachar.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 29. Went back to be healed in Jezreel] And there he continued till Jehu conspired against and slew him there. And thus the blood of the innocents, which had been shed by Ahab and his wife Jezebel, was visited on them in the total extinction of their family. See the following chapters, where the bloody tale of Jehu's conspiracy is told at large.

I HAVE already had to remark on the chronological difficulties which occur in the historical books; difficulties for which copyists alone are responsible. To remove them by the plan of reconciliation, is in many cases impracticable; to conjectural criticism we must have recourse. And is there a single ancient author of any kind, but particularly those who have written on matters of history and chronology, whose works have been transmitted to us free of similar errors, owing to the negligence of transcribers?

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

(29) Joram went back.—With a few personal attendants. He left the army at Ramoth (2Ki_9:14) under the command of the generals, and perhaps of Ahaziah.

In Jezreel.—The seat of the court at this time. (Comp. 2Ki_10:11; 2Ki_10:13.) To reach Samaria, moreover, Joram would have had to cross a mountainous country, while he could be carried to Jezreel by an easier route through the valley of the Jordan.

Which the Syrians had gύven.—The verb is imperfect. Ewald suggests that the Hebrew letters may indicate a dialectic pronunciation of the perfect. It is more likely that the imperfect is here used in the sense of repetition, implying that Joram was wounded on more than one occasion.

Ramah.—Height. The same as Ramoth, heights.

And Ahaziah . . . went down.—Or, now Ahaziah had gone down—scil., when the following events happened. The Hebrew construction indicates the beginning of a new paragraph. The division of chapters is again at fault, there being no real break in the narrative between this verse and what follows in chapter 9.

Ahaziah went down either from Ramoth or from Jerusalem; probably from the former, as no mention is made of his having left the seat of war and returned to Jerusalem.

Because he was sick.—The same verb as in 2Ki_1:2. The margin here is wrong.

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

29. And king Joram went back [R.V. returned] to be healed in Jezreel] The verb is changed to conform to the translation in Chronicles. Jezreel was one of the capital cities of the northern kingdom, where was a royal palace, and where all attendance could be procured.

Ramah] This is put for Ramoth-gilead, both here and in the parallel passage in Chronicles, but nowhere else. Ramah is a singular noun meaning ‘high land’ and Ramoth is the plural of it, and Ramah is used for the name of two or three other places, one in the tribe of Benjamin and one in the hill country of Ephraim, all no doubt distinguished by their elevated situation. The land of Gilead was all mountainous, and the town of Ramoth was perhaps built on more than one hill though the engagement where Joram was wounded may have taken place on one special height.

Ahaziah … went down to see Joram] After the battle Ahaziah at first returned, probably with his portion of the allied army, to Jerusalem. But the friendship between the two royal houses was so close that he presently went northward to Jezreel to pay a visit to his wounded ally and kinsman. The Chronicler says ‘the destruction of Ahaziah was of God by coming to Joram.’

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.

The same place with Ramoth, or Ramoth-gilead.

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

29. Joram went back to be healed — Not, however, until after he had taken possession of Ramoth, which he left in charge of Jehu.

Ramah — The same with Ramoth-gilead.

Ahaziah… went down to see Joram… in Jezreel — He was led there by a punitive arrangement of Divine Providence to meet his doom. Compare 2Ki_9:27, and 2Ch_22:7.

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

And King Joram went back to be healed in Jezreel. Jezreel was more accessible from Ramoth-Gilead than Samaria. It lay in the plain, and could be reached without traveling over any rough or mountainous country. It was also the usual place to which the court retired for rest and refreshment-the Versailles or Windsor of Samaria, as it has been called. Of the wounds which the Syrians had given him at Ramah, when he fought against Hazael wing of Syria. "Ramah" is another name for "Ramoth-Gilead" or "Ramoth in Gilead," which is the full name of the place. The word means "high," "elevated," and is cognate to Aram. And Ahaziah the son of Jehoram King of Judah went down to see Joram the son of Ahab in Jezreel. Ahaziah would probably take the route by way of Jericho, the Jordan valley, and the Wata el Jalud, and would consequently begin his journey by the rapid descent from Jerusalem to Jericho. Because he was sick; i.e. unwell, wounded.

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

Ramah - The same place with Ramoth, or Ramoth-Gilead.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.