What Does 2 Kings 9:11 Mean in the King James?
Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The same exchange that calls the messenger “mad” insists that both the man and his words are already known.
THE MEANING
A disturbing voice can be named as madness before its content is faced. Yet the verse holds the label beside recognition: you know the person, and you know what he says. The dismissal does not make the encounter unfamiliar.
WHAT THIS UNDOES
The lie is that calling a speaker mad makes his words unknowable; the verse leaves the listeners’ knowledge of both speaker and speech intact.
THE ROOT
הַמְשֻׁגָּע
hamshugga
GROWS FROM
שגע
shaga
To become or behave as mad; to rave.
The word describes someone as behaving wildly or as one who has gone mad. It is a verdict about how the man appears, but the next clause says his speech is known.
ALSO GROWS
shaga: To be mad or act wildly.
שָׁגַע
The verb shows that “mad” describes a perceived state or behavior.
shigga'on: Madness or frenzy.
שִׁגָּעוֹן
This noun carries the same root into an abstract condition, showing the judgment embedded in the label.
יְדַעְתֶּם
yedatem
GROWS FROM
ידע
yada
To know or perceive.
“know” in this verse is yedatem. The verb places the listeners in a relation of knowing to both the man and his speech. Knowing here is more than supplying a name; it is recognition of someone and what comes from him.
ALSO GROWS
yada: To know or perceive.
יָדַע
This is the verb’s root form and preserves the sense of knowing through encounter.
daat: Knowledge or understanding.
דַּעַת
This noun shows the same root expressing what is known or understood.
שִׂיחוֹ
sicho
GROWS FROM
שיח
siach
To speak, converse, or muse.
“communication” in this verse is sicho. Here שיחו means “his speech” or “his discourse.” The root also carries the sense of musing, so the phrase can hold speech that has been inwardly considered as well as spoken aloud.
ALSO GROWS
siach: Speech, discourse, or musing.
שִׂיחַ
This form gathers the root’s range of spoken and inward expression.
sichah: Conversation or discourse.
שִׂיחָה
This related form makes the exchange between Jehu and the servants audible in the root itself.
THE PATTERN
A disruptive word can be branded as madness before its hearers reckon with what they know.
The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks.And many of them said, He hath a devil, and is mad; why hear ye him?For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.THE THREAD
The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks.Jeremiah uses the same שגע root in the phrase translated “mad” for a person associated with prophetic speech. The shared root shows how a speaker can be branded by the hearer’s judgment while the speech itself remains in view.
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