From Nave’s Topical Bible
Ramoth-gilead
Every passage the 1896 Nave’s Topical Biblegathers under this heading, in Nave’s own arrangement and then in Bible order. MannaFest has not written this page — it is the older index, transcribed, with the Word travelling beside each reference.
- 15Passages listed
- 6Books of the 66
- 1896Nave's edition
How Nave’s arranged it
- Also called RAMAH2 Kings 8:22 Chronicles 22:6
- A city of the territory of the tribe of Gad, and one of the cities of refugeDeuteronomy 4:43Joshua 20:81 Chronicles 6:80
- One of Solomon' s commissaries there1 Kings 4:13
- In the possession of the Syrians1 Kings 22:3
- Besieged by Israel and Judah; Ahab killed there1 Kings 22:29–362 Chronicles 18
- Recovered by Joram; Joram wounded there2 Kings 8:282 Kings 8:292 Kings 9:142 Kings 9:152 Chronicles 22:52 Chronicles 22:6
- Elisha anoints Jehu to be king there2 Kings 9:1–6
The passages, in Bible order (15)
The same references, sorted Genesis to Revelation. The first 15 are quoted in full; the rest are one click beneath them, book by book.
- Deuteronomy 4:43
Bezer in the wilderness on the plateau belonging to the Reubenites, Ramoth in Gilead belonging to the Gadites, or Golan in Bashan belonging to the Manassites.
Commentary on Deuteronomy 4:432 voices
Namely, Bezer in the wilderness,....
John Gill· Exposition of the Old Testament (1748-1763)Reformed
Bezer in the wilderness - As the cities of refuge are generally understood to be types of the salvation provided by Christ for sinners; so their names have been thought to express some attribute of the Redeemer of mankind. See them explained Jos 20:7-8 (note). I Suppose the last nine verses of this chapter to have been added by either Joshua or Ezra.
Adam Clarke· Commentary on the Bible, 1832Evangelical
- Joshua 20:8
And beyond the Jordan, east of Jericho, they designated Bezer on the wilderness plateau from the tribe of Reuben, Ramoth in Gilead from the tribe of Gad, and Golan in Bashan from the tribe of Manasseh.
Commentary on Joshua 20:81 voice
And on the other side Jordan by Jericho eastward,.... In the country possessed by the tribes of Reuben and Gad, and the half tribe of Manasseh: they assigned Bezer in the wilderness, upon the plain, out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh; of these places, and the signification of their names, and of the application of them to Christ, the antitype of the cities of refuge; see Gill on Deu 4:
John Gill· Exposition of the Old Testament (1748-1763)Reformed
- 1 Kings 4:13
Ben-geber in Ramoth-gilead (the villages of Jair son of Manasseh in Gilead belonged to him, as well as the region of Argob in Bashan with its sixty great cities with walls and bronze bars);
Commentary on 1 Kings 4:132 voices
The son of Geber in Ramothgilead,.... A city in the tribe of Gad, and was a city of refuge, Jos 20:8; to him pertained the towns of Jair the son of Manasseh, which are in Gilead; of which see Num 32:41; to him also pertained the region of Argob, which is in Bashan, threescore great cities with walls, and brasen bars; called by Josephus (s) Ragaba, beyond Jordan; See Gill on Deu 3:4. (s) Antiqu. l. 13. c. 15. sect. 5.
John Gill· Exposition of the Old Testament (1748-1763)Reformed
The officials elected by Solomon designate the order of the chosen ones whom Christ affirmed in his grace and appointed as rulers of his people. Indeed, twelve prefects were selected to administer the incomes of this king and his house, because just as many apostles …
Ephrem the Syrian· ON THE FIRST BOOK OF KINGS 4:1, 373Patristic
- 1 Kings 22:3
who said to his servants, “Do you not know that Ramoth-gilead is ours, but we have failed to take it from the hand of the king of Aram?”
Commentary on 1 Kings 22:32 voices
By the terms of Ahabs covenant with Ben-hadad, Ramoth in Gilead ought, long ere this, to have been restored 1Ki 20:34. Hence, the claim is ours, i. e., it belongs to us of right though the Syrians still hold possession of it.
Albert Barnes· Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)Evangelical
(And the king of Israel said unto his servants,....
John Gill· Exposition of the Old Testament (1748-1763)Reformed
- 1 Kings 22:29–36
So the king of Israel and Jehoshaphat king of Judah went up to Ramoth-gilead.
Commentary on 1 Kings 22:29–362 voices
So the king of Israel, and Jehoshaphat the king of Judah, went up to Ramothgilead. Which, according to Bunting (r), was twenty four miles from Samaria.
John Gill· Exposition of the Old Testament (1748-1763)Reformed
It might have been expected that Jehoshaphat would have withdrawn from the expedition when he heard Micaiah denounce it. He had, however, rashly committed himself to take part in the war by a solemn promise, before he bethought himself of inquiring what was the will of God in the matter. Now he was ashamed to draw back, especially as Ahab, whom the prophecy chiefly threatened, was resolved to brave it. He may also have had a personal affection for Ahab, and so have been loth to desert him in his need. Compare 2Ch 19:2.
Albert Barnes· Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)Evangelical
- 2 Kings 8:2
So the woman had proceeded to do as the man of God had instructed. And she and her household lived as foreigners for seven years in the land of the Philistines.
Commentary on 2 Kings 8:22 voices
"Now Elisha had said to the woman whose son he had restored to life, 'Get up and go with your household.' " This is the Shunammite woman who had received Elisha in her home. And [the prophet] had taken care of her son too, who …
Ephrem the Syrian· ON THE SECOND BOOK OF KINGS 8:1, 373Patristic
And the woman arose, and did after the saying of the man of God,.... Whose words she had reason to believe; she having a son given to her according to his word, and this restored to life, when dead, through his intercession: and she went with her household, and sojourned in the land of the Philistines; which was not far from her native place, and where there was plenty of food, and she could have as free an exercise of her religion as in the idolatrous kingdom of Israel.
John Gill· Exposition of the Old Testament (1748-1763)Reformed
- 2 Kings 8:28
Then Ahaziah went with Joram son of Ahab to fight against Hazael king of Aram at Ramoth-gilead, and the Arameans wounded Joram.
Commentary on 2 Kings 8:282 voices
And he went with Joram the son of Ahab,.... His mother's brother, and so his uncle: to the war against Hazael king of Syria in Ramothgilead; which he went to recover out of the hands of the king of Syria, as his father Ahab had attempted in his time; in which he was assisted by Jehoshaphat, as now Joram was by a grandson of his: and the Syrians wounded Joram; as they did his father Ahab at the same place, though his wound was not mortal, as his father's was.
John Gill· Exposition of the Old Testament (1748-1763)Reformed
The Syrians wounded Joram - Ahaziah went with Joram to endeavor to wrest Ramoth-gilead out of the hands of the Syrians, which belonged to Israel and Judah. Ahab had endeavored to do this before, and was slain there; see 1Ki 22:3 (note), etc., and the notes there.
Adam Clarke· Commentary on the Bible, 1832Evangelical
- 2 Kings 8:29
So King Joram returned to Jezreel to recover from the wounds that the Arameans had inflicted on him at Ramah when he fought against Hazael king of Aram. Then Ahaziah son of Jehoram king of Judah went down to Jezreel to visit Joram son of Ahab, because Joram had been wounded.
Commentary on 2 Kings 8:292 voices
From Ramoth, having taken it, and left his army there: to be healed in Jezreel of the wounds which the Syrians had given him at Ramah; the same with Ramothgilead: when he fought against Hazael king of Syria; for Benhadad being dead, he was now king in his room, 2Ki 8:15. and Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick; of the wounds which he had received, which might occasion a feverish disorder; and so it was brought about in Providence that Ahaziah should here meet with the destruction appointed for him, of which in the following chapter.
John Gill· Exposition of the Old Testament (1748-1763)Reformed
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 Jehus 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.
Adam Clarke· Commentary on the Bible, 1832Evangelical
- 2 Kings 9:1–6
Now Elisha the prophet summoned one of the sons of the prophets and said to him, “Tuck your cloak under your belt, take this flask of oil, and go to Ramoth-gilead.
Commentary on 2 Kings 9:1–62 voices
"Then the prophet Elisha called a member of the company of prophets and said to him, 'Gird up your loins; take this flask of oil in your hand, and go to Ramoth-gilead.' " Here the Scripture reports the just sentence that befalls the house of …
Ephrem the Syrian· ON THE SECOND BOOK OF KINGS 9:1-24, 373Patristic
And Elisha the prophet called one of the children of the prophets,.... Who the Jews generally say (k) was Jonah the son of Amittai: and said, gird up thy loins; his loose and long garments about his loins, for quicker dispatch in travelling: and take this box of oil in thine hand; for an use after directed to: and go to Ramothgilead; where Joram had left his army with his captains, to keep the city from the Syrians. (k) Seder Olam Rabba, c. 18. p. 47.
John Gill· Exposition of the Old Testament (1748-1763)Reformed
- 2 Kings 9:14
Thus Jehu son of Jehoshaphat, the son of Nimshi, conspired against Joram. (Now Joram and all Israel had been defending Ramoth-gilead against Hazael king of Aram,
Commentary on 2 Kings 9:142 voices
So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram,.... He and the captains with him entered into a confederacy to depose Joram, and set him up as king: now Joram had kept Ramothgilead, he and all Israel, because of Hazael king of Syria; having taken it, he left his army in it, under the command of his captains, of which Jehu was the chief, to keep it from the king of Syria; which gave Jehu a fairer opportunity, having the army at his command, and at a distance from Joram, of forming a conspiracy against him.
John Gill· Exposition of the Old Testament (1748-1763)Reformed
Joram had kept Ramoth-gilead - The confederate armies appear to have taken this city; but they were obliged to watch their conquests, as they perceived that Hazael was determined to retake it if possible.
Adam Clarke· Commentary on the Bible, 1832Evangelical
- 2 Kings 9:15
but King Joram had returned to Jezreel to recover from the wounds he had suffered at the hands of the Arameans in the battle against Hazael their king.) So Jehu said, “If you commanders wish to make me king, then do not let anyone escape from the city to go and tell it in Jezreel.”
Commentary on 2 Kings 9:151 voice
But King Joram was returned to be healed in Jezreel,.... As is recorded, 2Ki 8:29 and here repeated for the reason above given: and Jehu said, if it be your minds; to engage one and all, and heartily, in this conspiracy, and to make me king: then let none go forth nor escape out of the city, to go to tell it in Jezreel; that so Joram might be surprised unawares, and have no opportunity either of fleeing or of preparing for his defence.
John Gill· Exposition of the Old Testament (1748-1763)Reformed
- 1 Chronicles 6:80
And from the tribe of Gad they were given Ramoth in Gilead, Mahanaim,
- 2 Chronicles 18:1
Now Jehoshaphat had riches and honor in abundance, and he allied himself with Ahab by marriage.
Commentary on 2 Chronicles 18:12 voices
Now Jehoshaphat had riches and honour in abundance,.... Still more and more, see 2Ch 17:5, and which moved Ahab to desire friendship and affinity with him, to which Jehoshaphat agreed: and joined affinity with Ahab; king of Israel, married his son Joram to Athaliah, a daughter of Ahab by Jezebel of Zidon; which marriage proved of bad consequence to Jehoshaphat and his family.
John Gill· Exposition of the Old Testament (1748-1763)Reformed
Jehoshaphat had riches and honor - The preceding chapter gives ample proof of this. Joined affinity with Ahab - Took his daughter Athalia to be wife to his son Joram.
Adam Clarke· Commentary on the Bible, 1832Evangelical
- 2 Chronicles 22:5
Ahaziah also followed their counsel and went with Joram son of Ahab king of Israel to fight against Hazael king of Aram at Ramoth-gilead. But the Arameans wounded Joram;
Commentary on 2 Chronicles 22:51 voice
He walked also after their counsel,.... Did as they advised him, as in matters of religion, so in political things, of which there is an instance in this and the next verse; of which see Gill on 2Ki 8:28, 2Ki 8:29.
John Gill· Exposition of the Old Testament (1748-1763)Reformed
- 2 Chronicles 22:6
so he returned to Jezreel to recover from the wounds they had inflicted on him at Ramah when he fought against Hazael king of Aram. Then Ahaziah son of Jehoram king of Judah went down to Jezreel to visit Joram son of Ahab, because Joram had been wounded.