ellauri171.html on line 467: Jezebel was the powerful queen of Israel during the reign of King Ahab. When her husband was killed in battle, the throne passed to Ahab’s son Ahaziah.
ellauri171.html on line 468: Fairly soon, Ahaziah died in an accidental fall through a lattice window in his palace (now that’s hard to believe), and was succeeded by his brother Jehoram.
ellauri171.html on line 986: Jezebel (circa 910–841 BCE) was the wife of Ahab—king of Israel, daughter of Etbaal— king of Tyros (Phoenician empire), and mother of Ahazia and Jehoram—Ahab’s sons and successors. Ethbaal served as a priest of Astarte, the primary Phoenician goddess.
ellauri171.html on line 1025: The medieval commentators differ on whether Jezebel converted to Judaism in a halachically acceptable manner. R. Levi ben Gershom (Ralbag, 1288-1344) is of the view that Jezebel did not fully embrace Judaism and was not a halachic Jewess. This would mean that her two sons, Ahazia and Jehoram, also lacked Jewish credentials. But his assumption is challenged by the fact that there are indications throughout rabbinic works that Ahazia and Jehoram were regarded as bona-fide halachic Jews. Indeed, this is the position taken by a number of halachic authorities. Some contemporary authors argue instead that Jehoram was the son of another of Ahab’s 100% Jewish wives.
ellauri498.html on line 288: For once, the 2 kingdoms were close allies. But not for long! In fact, when Jehu launched his rebellion, he caught both kings pants down in the exact same place (Jezreel), where Joram of Israel was recovering from battle wounds and Jehoram’s son (Ahaziah of Judah) was visiting him. Jehu ended up killing both the King of Israel and the heir of Judah on the very same day [2 Kings 9]. Athaliah then tried to seize the throne of Judah for herself.
ellauri499.html on line 141:

However, the Hebrew Bible’s partisan portrayal of Ahab— judged the worst king in Israel’s history by the Judean editors of the books of Kings (1 Kgs 16:30; cf. 1 Kgs 21:25–26)—and his son Ahaziah as unrepentant Baal worshipers cannot be taken at face value, serving as it does late Judahite political and religious interests.

While some scholars argue that the Baal polemics in the Elijah cycle contain traces of early Israelite tradition, the writers who composed and edited the biblical material in the books of Kings about the Omrides’ worship of Baal clearly were Judean scribes active in the post-monarchic period, hundreds of years af- ter the events portrayed.
ellauri499.html on line 159: 2 Kings 8:26 (cf. 2 Chr 22:2) states that Omri’s granddaughter Athaliah married the Judahite King J(eh)oram, and their son Ahaziah—named after his Israelite royal uncle Ahaziah?—is said to have ruled in Jerusalem for one year before his death, after which his widow, Ahab’s daughter, "Conspiracy! Conspiracy!" Athaliah, claimed the monarchic prerogative of ruling Judah for the next seven years (so 2 Kings 11).
ellauri499.html on line 301: In the 1863 edition of Jacques Collin de Plancy's Dictionnaire Infernal Baʿal Zebub (Hebrew: בעל זבוב, lit. "Fly-Lord") occurs in the first chapter of the Second Book of Kings as the name of the Philistine god of Ekron. In it, Ahaziah, king of Israel, is said to have consulted the priests of Baʿal Zebub as to whether he would survive the injuries from his recent fall. The prophet Elijah, incensed at this impiety, then foretold that he would die quickly, raining heavenly fire on the soldiers sent to punish him for doing so. Jewish scholars have interpreted the title of "Lord of the Flies" as the Hebrew way of calling Baʿal a pile of dung and his followers vermin, although others argue for a link to power over causing and curing pestilence and thus suitable for Ahaziah's question. The Septuagint renders the name as Baälzeboúb (βααλζεβούβ) and as "Baʿal of Flies" (βααλ μυιων, Baäl muion). Symmachus the Ebionite rendered it as Beëlzeboúl (Βεελζεβούλ), possibly reflecting its original sense. This has been proposed to have been B‘l Zbl, Ugaritic for "Prince Baal".