WHAT JEZABEL DID NOT DO An Exegetical Analysis of 2 Kings 9:30–33
This article reexamines 2 Kings 9:30–33 and the interpretation according to which Jezebel is said to have applied makeup, adorned her head, and stood at the window for the purpose of seducing Jehu. The study employs a historical-literary approach, combining analysis of the Hebrew text, narrative criticism, historical-cultural data on cosmetics and adornment, a study of the window motif, and the history of interpretation. The argument is developed on three levels. First, the text does not lexically encode a seductive intent: the verbs describe the application of cosmetics, the arrangement of the hair, and the act of looking out the window, while the purpose of these gestures must be determined by the complete scene. Second, the speech addressed to Jehu—“Is there peace, Zinri, murderer of your master?”—situates the encounter within the context of regicide, dynastic legitimacy, and political affront. Third, the seductive reading is not an exclusive creation of recent evangelicalism: it has interpretive antecedents and was academically formulated in the 20th century, but has remained controversial. Contemporary charismatic literature has expanded this hypothesis, transforming it into a component of the so-called “spirit of Jezebel.” It is concluded that the interpretation most consistent with the narrative unity views Jezebel’s physical preparation as a public performance of royal identity, defiance, and resistance in the face of imminent death. This conclusion does not morally rehabilitate the character, but distinguishes the probable meaning of the pericope from later symbolic applications.
WHAT JEZABEL DID NOT DO An Exegetical Analysis of 2 Kings 9:30–33
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DOI: https://doi.org/10.22533/at.ed.51572132624065
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Palavras-chave: 2 Kings; Jezebel; Jehu; narrative exegesis; history of interpretation; cosmetics; hermeneutics.
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Keywords: 2 Kings; Jezebel; Jehu; narrative exegesis; history of interpretation; cosmetics; hermeneutics.
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Abstract:
This article reexamines 2 Kings 9:30–33 and the interpretation according to which Jezebel is said to have applied makeup, adorned her head, and stood at the window for the purpose of seducing Jehu. The study employs a historical-literary approach, combining analysis of the Hebrew text, narrative criticism, historical-cultural data on cosmetics and adornment, a study of the window motif, and the history of interpretation. The argument is developed on three levels. First, the text does not lexically encode a seductive intent: the verbs describe the application of cosmetics, the arrangement of the hair, and the act of looking out the window, while the purpose of these gestures must be determined by the complete scene. Second, the speech addressed to Jehu—“Is there peace, Zinri, murderer of your master?”—situates the encounter within the context of regicide, dynastic legitimacy, and political affront. Third, the seductive reading is not an exclusive creation of recent evangelicalism: it has interpretive antecedents and was academically formulated in the 20th century, but has remained controversial. Contemporary charismatic literature has expanded this hypothesis, transforming it into a component of the so-called “spirit of Jezebel.” It is concluded that the interpretation most consistent with the narrative unity views Jezebel’s physical preparation as a public performance of royal identity, defiance, and resistance in the face of imminent death. This conclusion does not morally rehabilitate the character, but distinguishes the probable meaning of the pericope from later symbolic applications.
- Raimundo Francisco dos Santos
