Commentary on 1 Kings

“Interpretation on the 3rd Book of Kings” (68 questions) is part of the essay “Questions on the Books of Kings and Chronicles”, which Bl. Theodoret of Cyrus dedicated it to his “beloved son Hypatius,” the chorebishop. The work was written after 453 and is compiled in the form of questions and answers. Basically, only difficult passages of Scripture are explained. In particular, the following questions are considered: why Solomon began construction of the church in the 4th year of his reign; why God commanded the prophet Elijah to go to the widow, who was a foreigner; why Ahab was punished for his philanthropy; etc. *The title of the work in Latin is Quaestiones in Libros regnorum et Paralipomenon; Quaestiones in Reges et Paralipomena. Contents Question 1. Others guess that Nathan, since he was not invited by Adonijah to the feast, was offended and therefore incited Bathsheba to inform the king about what had happened (3 Kings 1ff.) Question 2. What does the writer call Gion (1 Kings 1:38)? Question 3. Why did the princes, blessing the new king before their father, express a desire for him to be more glorious and famous than his father, for they said: “May the Lord bless the name of Solomon thy son more than thy name, and may he make his throne greater than thy throne” (1 Kings 1:47)? Question 4. Why did David, without punishing Joab himself, order his son to do it (1 Kings 2:5-6)? Question 5. Why did David order Shimei, to whom he himself had granted forgiveness, to punish Solomon (1 Kings 2:8–9)? Question 6. What is called the city of David (1 Kings 2:10)? Question 7. Do others reproach Solomon for killing his brother (1 Kings 2:25)? Question 8. Why did Solomon kill Joab, who fled to God (1 Kings 2:29–34)? Question 9. Why did Solomon deprive Abiathar of the high priesthood (1 Kings 2:27)? Question 10. How should we understand what is said: “the wisdom of Solomon has increased more than the wisdom of all the ancient sons and more than all the senses of Egypt” (1 Kings 2:35; 1 Kings 4:30)? Question 11. What does it mean when it is said: “And Ahikam the son of Farak is over the burdens”? Question 12. How should we understand what was said: “and men burned incense and burned on high” (1 Kings 3:2)? Question 13. How should we understand what is said: “Solomon was awakened, and behold, a dream” (1 Kings 3:15)? Question 14. Why did the writer of this story include the tale of the two harlots (1 Kings 3:16–26)? Question 15. Why does the writer, having said that Abiathar is removed, again put him again along with Zadok (1 Kings 4:4)? Question 16. Who waited for the food provided for the king's table (1 Kings 4:7-27)? Question 17. Who were Gethan and Heman whom Solomon outshone in wisdom (1 Kings 4:31)? Question 18. How should we understand what is said: “the verb about the trees, from the cedar of Lebanon and even to the hyssop that comes out of the wall,” etc. (1 Kings 4:33)? Question 19. What does it mean when it is said, “And Pharaoh gave them to his daughter, Solomon’s wife?” Question 20. How should we understand what was said: “Hiram the king of Tire sent his servants to anoint Solomon instead of his father David” (1 Kings 5:1)? Question 21. What does the word mahir mean? Question 22. Why did Solomon begin building the church not soon after his accession to the throne, but in the fourth year (1 Kings 6:1)? Question 23. If Solomon built a church from unhewn stones (1 Kings 5:17), then why were so many masons needed (1 Kings 5:15)? Question 24. How should we understand what is said: “the iron and the hews and every tool of iron were not heard in the church until it was built” (1 Kings 6:7)? Question 25. How should we understand what is said: “Solomon brought the holy one of his father David and all the holy ones of Solomon” (1 Kings 7:51)? Question 26. What does the writer call the house of the tree of Lebanon (1 Kings 7:2)? Question 27. How should we understand what was said: “what you have spoken with your mouth and with your hand have you perfected this day” (1 Kings 8:24)? Question 28. How should we understand what is said: “The Lord set the sun in the heavens, and the speech remained in darkness” (1 Kings 8:53)? Question 29. What does this mean: is it not written in the books of Songs (1 Kings 8:53)? Question 30. How should we understand what is said: “rejoice and glorify before God seven days, and fourteen days, and on the eighth day let the people go” (1 Kings 8:65–66)? Question 31. What kind of city is Hasion of Haber (1 Kings 9:26)? Question 32. What is Sophir (1 Kings 9:28)? Question 33. What kind of people are they called Sheba (1 Kings 10:1)? Question 34. What is the difference between the harp (ναύλα) and the lyre (κινύρα)? Question 35. What trees does the writer call unhewn (1 Kings 10:11)? Question 36. What kind of city is Tarshish (1 Kings 10:22)? Question 37. Who does the writer call Satan (1 Kings 11:14)? Question 38. What does it mean when it is said: “Let the desire of My servant David be always before Me in the city of Jerusalem, which I have chosen for Myself for the position of My name there” (1 Kings 11:36)? Question 39. What does it mean: “my smallness is thicker than my father’s loins” (1 Kings 12:10)? Question 40. How should we understand what was said: “the king of men did not listen, for there was no change from the Lord,” and so on. (1 Kings 12:15)? Question 41. Why does the writer say the same thing twice and often later mention the former first? For here too the definition of the son of Jeroboam is set out before his reign (1 Kings 14:1, 16). Question 42. Why does the writer, having said above that Ahijah the Silonite tore the robe and gave ten pieces to Jeroboam (1 Kings 11:30-31), here says the same about Shemeah the Elamite? Question 43. If Jeroboam celebrated a Jewish holiday in Bethel, then why did the writer say: “on the holiday you will make according to your heart” (1 Kings 12:33)? Question 44. How should we understand what is said: “whosoever he willed, he did his hand” (1 Kings 13:33)? Question 45. Why did God, foreseeing that the people would be wicked, allow the division of the kingdom to occur? Question 46. What does it mean when it is said: I will return in Fekah those who pass by (1 Kings 14:28)? Question 47. How should we understand what is said: “For David’s sake the Lord God gave him his remains, that he might raise up his children after him” (1 Kings 15:4)? Question 48. How should we understand what was said: “In his old age Asa did evil and his legs began to hurt” (1 Kings 15:23)? Question 49. How should we understand what is said: “Were you not written in the book of the words of the days of the kings of Judah” (1 Kings 22:45)? Question 50: Whom does the writer call Baal (1 Kings 16:31–32)? Question 51. Doesn’t it seem bold what Elijah said: “If in this age there be dew or rain on the earth, it will come from my mouth” (1 Kings 17:1)? Question 52. How did Elijah, being holy and leading a life of law, eat the food brought to him by the corvids (1 Kings 17:6)? Question 53: Why did God command Elijah to go to the foreign widow (1 Kings 17ff.)? Question 54. Why did God allow the widow's son to die (1 Kings 17:17)? Question 55. How should we understand what was said: “If there is a language or a kingdom, even if my master has not sent an ambassador to seek you; and decided, “I shall not” (1 Kings 18:10)? Question 56. Why, when the law commanded that God be served in one place, did Elijah build an altar on Carmel (1 Kings 18:31–32)? Question 57. How should we understand what is said: “As long as you keep churches on both your heads” (1 Kings 18:21)? Question 58. Why did Elijah command the priests of Baal to choose a fat ox and make a sacrifice with it first (1 Kings 18:25)? Question 59. Why did Elijah, having such power, fear Jezebel alone (1 Kings 19:3)? Question 60. Why did Elijah, having received the command to anoint Hazael, Jehu and Elisha (1 Kings 19:15-16), anoint only the prophet? Question 61. What does it mean when it is said: Naboth bless God and the king (1 Kings 21:10)? Question 62. Why did Ahab desire to have a vineyard and was upset that he did not get it, but mourned the death of Naboth (1 Kings 21:16)? Question 63. How should we understand what is said: “in the youth of the princes of the city” (1 Kings 20:14)? Question 64. Why do the prophets of God pronounce predictions in parables (1 Kings 20:39–40)? Question 65: Why was Ahab punished for his love of humanity? Question 66. How should we understand what is said: “smite me according to the word of the Lord” (1 Kings 20:35)? Question 67. How should one understand: “as you are, so are you; As are your people, so are also my people” (1 Kings 22:4)? Question 68. Why did Micaiah, when asked by Ahab, “shall I go up to Remmath of Gilead,” said: “go up, and the Lord will prosper into the hands of the king” (1 Kings 22:16)? After this (1 Kings 1 et seq.), the writer tells about Orn, or Adonijah (because he had two names): 1: how he planned to steal royal power, how he arranged a rich feast, among those invited to the feast, the first to be invited to the feast were the military commander Joab and the priest Abiathar, and he took the meal at a certain source that flowed in front of the city, where the royal garden was green. This is what Joseph says, and Symmachus translated the word “source” (1 Kings 1:9) with the word “ayn”; The Syriac translator also calls him “ayna”. Question 1. Others guess that Nathan, having not been invited by Adonijah to the feast, was offended and therefore incited Bathsheba to inform the king about what had happened (1 Kings 1ff.). It was extremely senseless for them to have such suspicion. The prophet knew God’s decree and therefore declared to the king: “Thou shalt not build a house for Me to dwell in it” (2 Samuel 7:5). “Behold, a son will be born to you, he will be a man of peace, and I will give him rest from all his enemies around; for his name is Solomon, and I will give him peace and rest over Israel in his days; he will build a house for my name" (1 Chronicles 22:9-10). The prophet, knowing this and seeing that Adonijah, contrary to God’s will, had seized the royal power, through Bathsheba reminded the king of God’s decree, and then, entering himself, confirmed her words. Question 2. What does the writer call Gion (1 Kings 1:38)? Gion is called the Nile because it is one of the four rivers (Gen. 2:11-14). God Himself clearly showed this, saying through Jeremiah: “And now what is it to you and the way of Egypt, if you drink the water of Geon?” (Jer.2:18). But Siloam was also called Gion, calling it that either in mockery, as a very small stream, or because it, like the Nile, comes out of hidden underground sources. And the high priest Zadok and the prophet Nathan received orders to anoint Solomon; the commander was given a prophet and the prophet a high priest. Slingers and archers were sent with them; The writer calls them herefi and felefi. Question 3. Why did the princes, blessing the new king before their father, express a desire for him to be more glorious and famous than his father, for they said: “May the Lord make the name of your son Solomon more blessed than your name, and may his throne be greater than your throne” (1 Kings 1:47)? They knew that no one who had tender fatherly love envied their children and that fathers tend to desire to see their children in greater glory than they themselves have. Only Arius and his fiends suffer from this madness. David was so delighted by what the princes said that, with all his old age preventing him from getting up, he lay down and worshiped the God who fulfilled the promises and said: “Blessed be the Lord God of Israel, who this day has been given by my seed to sit on my throne, and mine eyes can see” (1 Kings 1:48). He brought this praise to God, and commanded his son, the successor of the kingdom, to preserve piety in all purity; First of all, he pointed to the common end. For he said: “I am going on the journey of all the earth; But be strong, and be a man of strength, and keep the covenant of the God of Israel, to walk before Him, to keep His way, and His commandments, and His judgments, and His destiny, and His commandments, and His testimonies, as it is written in the law of Moses" (1 Kings 2:2-3). Do not dare to transgress any of what is written. For this is meant by the words “decrees”, “destiny”, “tests”, “commandments” and “commands”. It also shows the benefit that comes from this, namely that everything that he does and whatever he turns his attention to will be successful. For he says that if this is fulfilled by you, our good Lord will firmly preserve the promise He gave me: “Your husband will not be uprooted from the throne of Israel” (1 Kings 2:4). Question 4. Why did David, without punishing Joab himself, order his son to do it (1 Kings 2:5-6)? At first David respected Joab as a former accomplice in labors and dangers, and then he began to suspect him of insolence. For he expressed this by saying: “The sons of Zerui are more cruel than me” (1 Kings 3:39). Moreover, having learned that he had assisted Adonijah in stealing power, he was afraid that, out of his usual evil nature, he would begin to despise Solomon for his youth and would do one of two things, i.e. or, hiding behind the guise of benevolence, he will kill Solomon secretly, as he put Abner and Abishai to death, or he will openly arm himself and cause division in Israel. David also revealed to Solomon the goodwill of Barzillai, and commanded his children to be honored with all guardianship, recognizing himself as obligated to repay him this debt. Question 5. Why did David order Shimei, to whom he himself had granted forgiveness, to punish Solomon (1 Kings 2:8–9)? He knew that he was a self-willed and very daring man, and, caring for the well-being of his son, in order to protect him from the malice of this man, he revealed to him what Shimei had dared to do. And as a prophet, he also knew that Shimei, as an evil man and the first in rebellion, would die by breaking Solomon’s commandments. Question 6. What is called the city of David (1 Kings 2:10)? Divine Scripture calls Zion the city of David. The upper city was named this way, and now all of Jerusalem is called so. In it, says Joseph, both David himself and the kings who followed him were honored with burial. The tomb of David at Siloam has the appearance of a cave and shows royal splendor. Joseph added that his son Solomon buried a lot of gold in it. And this was evident from subsequent events, because when Antiochus, the son of Demetrius, was besieging the city, the high priest Hyrcanus opened the tomb and took from there three thousand talents. King David ended his life at the age of seventy, because he reigned for thirty years and reigned for forty years. Question 7. Do others reproach Solomon for killing his brother (1 Kings 2:25)? Human life is different: some practice high wisdom, others practice so-called civic virtue; others rule a kingdom or an army. Therefore, it is necessary to judge everyone according to the type of life that he goes through. Consequently, what should be demanded from Solomon is not prophetic or apostolic perfection, but one consistent with kings. And he knew that Adonijah wanted autocracy, because he had already attempted to seize the kingdom. Therefore, although he forgave him for the first attempt and promised to spare his life if he behaved modestly, however, when Adonijah asked Abishag, who warmed his father, to be his wife, he did not give her, because this request was the path to autocracy, but, caring for the serenity of the kingdom, he ordered to kill him. Question 8. Why did Solomon kill Joab, who fled to God (1 Kings 2:29-34)? This was commanded by God's law, which prescribed that a murderer who resorted to the altar should be put to death (Ex. 21:14). And Shimei brought upon himself the death sentence, because, having promised to live in the capital and confirmed the promise with an oath, he broke the oath and, contrary to the condition, dared to leave the city (1 Kings 2:36-46). Question 9. Why did Solomon deprive Abiathar of the high priesthood (1 Kings 2:27)? Abiathar participated with Adonijah in the theft of royal power. This is clear from the words of Solomon. For he says: “You are the father of your village and of your house, for you are a man of death this day, but I will not put you to death, because you bore the ark of the covenant of the Lord before David my father, and because you were embittered in every way, even as my father was embittered” (1 Kings 2:26). Therefore, just as, according to what I said, Abiathar was accused of stealing power, becoming an accomplice in the assassination attempt on Adonijah, so Solomon became the executor of God’s prophecy. For Elijah, both through the all-praised Samuel, and through another prophet, God foretold the humiliation of his race. History also allows us to see this, for it says this: “And Solomon drove out Abiathar, so that he would not be a priest of the Lord, because the words of the Lord had been fulfilled, which had been spoken against the house of Eli in Shiloh” (1 Kings 2:27). Question 10. How should we understand what is said: “the wisdom of Solomon has increased more than the wisdom of all the ancient sons and more than all the senses of Egypt” (1 Kings 4:30)? The writer wanted to show his wisdom; and therefore he mentioned vaguely the former wise men of old, but added a word about the wise men of Egypt, because they were revered as wise above all others. For, as the Hellenes narrate, Pherecydes [from the island] Syroe, and Pythagoras of Samos, and Anaxagoras of Clazomen, and Plato the Athenian came to them, hoping to learn from them more precise theology and natural science. And the Divine Scripture, telling about the lawgiver Moses, says that “he was punished by all the wisdom of Egypt” (Acts 7:22). All these wise men, says the writer, were eclipsed by Solomon, as having received the gift of wisdom from God. But with the praise of wisdom he also combined the accusation, because Solomon clearly violated the law established on marriage, which forbade entering into marriage with foreign wives. And he was the first to marry Pharaoh's daughter. Question 11. What does it mean when it is said: “and Ahikam the son of Farak is over the burdens” 2? This was the leader of those carrying stones and wood. In the book of Chronicles (2 Chronicles 2:2, 18) these burden bearers are called those who carry them on their backs (νωτοφόρους), and now they are called those who carry them on their shoulders (ώμοφόρους). History shows how the promise was fulfilled because God promised the Israelites to give the land from the river of Egypt to the great river Euphrates. And it is said: “And Solomon was ruler over all the kings from the river even to the land of the Philistines and even to the borders of Egypt” (1 Kings 4:21; 2 Chronicles 9:26). Question 12. How should we understand what was said: “and men burned incense and burned on high” (1 Kings 3:2)? Here the writer does not accuse them of idolatry, but only says that they made sacrifices to God not according to the law, in high places. For the law commanded that worship be performed in one place. However, this was excusable for the Israelis, because God’s church had not yet been built. History also allows us to see this: “they burned incense and burned on the high ones, for the house of the Lord was not built even to this day.” In accordance with this, we must understand what is told about other kings, that they cut down oak groves, crushed the idols of Baal, but did not destroy the high ones. For Asa, Jehoshaphat and others forbade sacrificing to demons and destroyed their churches, but did not stop to offer sacrifices on high. However, the Divine Scripture also assigned this perfection to Hezekiah and Josiah. And that on high they offered sacrifices to the God of all, the following testifies to this: For it is said: “Solomon loved the Lord, and walked in the commandments of David his father, only to eat and eat incense on the hills” (2 Samuel 3:3), - i.e., not before the tabernacle and not before. ark, as required by Divine law. And that Solomon then offered hundreds and thousands of sacrifices not to idols, but to God, history clearly reveals this to us. It is said: “Solomon went to Gibeon to devour there, for there was the height of greatness,” on which a thousand burnt offerings could suddenly be made. “And Solomon offered up on the altar in Gibeon. And the Lord appeared to Solomon in a dream at night and said to him: Ask whatever you want for yourself” (1 Kings 3:4-5). If he had made sacrifices to idols, then God would not have rewarded him with all sorts of gifts. For when Solomon, of all the real and imaginary blessings in life, preferably chose wisdom, the greatly gifted God gave him the grace of wisdom, as much as human nature can contain, as well as wealth, and power, and a peaceful reign above all the kings of that time, which is why the glory of Solomon swept throughout the entire universe and the words he uttered in prayer were wonderful. For, remembering the blessings that my father had, and praising the Giver of them, he offered a prayer for himself: “And now, O Lord my Lord, you have given your servant instead of my father David; and I am a small child, and I do not know my going out and my entering; But Thy servant is in the midst of Thy people, whom Thou hast chosen, many people, like the sand of the sea; those who are not numbered from the multitude will be told below; and grant to Thy servant the heart to hear with understanding, and to judge Thy people in righteousness, to understand between good and evil” (1 Kings 3:7-9). In these words he showed the weakness of nature, and the imperfection of age, and the greatness of this power, and the danger of sinning in court, and the need for prudence, and intelligence in petition. Why did the Lord God, praising the request, grant it. And added everything else. The Lord legitimized this in the Holy Gospel. For he says: “Seek first the kingdom of God and His righteousness, and all other things will be added to you” (Matthew 6:33). God gave these gifts to Solomon and promised to make him worthy of every kind of providence. For he said: “If you walk in My way and keep My commandments and My commandments, in which David your father walked, you will prolong your days” (1 Kings 3:14). Question 13. How should we understand what is said: “Solomon was awakened, and behold, a dream” (1 Kings 3:15)? This means that, having risen from sleep, he remembered the dream and, realizing that it was God’s revelation, returned to the capital and offered a sacrifice of thanksgiving before the ark of God. Question 14. Why did the writer of this story include the tale of the two harlots (1 Kings 3:16-26)? He intended to show the king's wisdom. For it is indeed the task of a very wise mind to reveal the secret, to bring out the hidden, to leave the solution to nature and let it carry out its verdict. Soon the one who is a mother will be revealed, and the one who is not a mother will be exposed. Question 15. Why does the writer, having said that Abiathar was removed, again put him again along with Zadok (1 Kings 4:4)? Solomon took away the leadership from Abiathar, but did not deprive him of the priesthood, because the rank of priesthood was then held not by ordination, but by family succession. Question 16. Who waited for the food supplied for the king's table (1 Kings 4:7-27)? Not only servants, but also many bodyguards, shield-bearers, and spear-bearers, and commanders who shared the meal with the king. Question 17. Who were Gethan and Heman, whom Solomon outshone in wisdom (1 Kings 4:31)? At that time, some were famous for their wisdom, why the writer mentioned them by name. Gephan and Heman were among the singers who sang songs to God with harp, psaltery and cymbals. Question 18. How should we understand what is said: “verbs about trees, from the cedar of Lebanon and even to the hyssop coming out of the wall,” etc. (1 Kings 4:33)? The writer himself said that Solomon described the properties and powers of herbs, trees and even dumb animals. From here, I think, those who wrote medical books borrowed a lot and, thus, compiled lists of substances, hot and cold, dry and wet, determined which herb and to what extent other herbs are hotter or colder, and which part of which animal and for which disease serves as a cure, for example: what are hyena bile, lion fat, ox blood or echidna meat suitable for. For the wisest of doctors wrote about this, written by Solomon, accepting for themselves the first source. Question 19. What does it mean when it is said: “And Pharaoh gave them to his daughter, Solomon’s wife” 3? Them, i.e. He gave the cities that he took possession of as a dowry to his daughter, marrying her to Solomon. Question 20. How should we understand what is said: “Hiram the king of Tire sent his servants to anoint 4 Solomon instead of his father David” (1 Kings 5:1)? He called the recognition of Solomon as king “anointing,” not only meaning that a foreigner anointed the king of Israel, but that Hiram, as a friend of Solomon’s father, cast his vote for Solomon’s elevation to the kingdom. Question 21. What does the word “mahir” mean? "Makhir" is translated as "measure". For it is said: “And Solomon gave Hiram twenty thousand measures of wheat as a mark of his house, and twenty thousand measures of Bethel pure oil” (1 Kings 5:11). But others translated the word “vef” as “vat.” And “vat” is a Palestinian measure, containing, as Joseph 5 said: “seventy-four hoas.” Question 22. Why did Solomon begin building the church not soon after his accession to the throne, but in the fourth year (1 Kings 6:1)? First he prepared what to build from, and then he laid the foundation. The writer also shows this: “And in three years you prepared stones and wood for the building of the house” (1 Kings 5:18). Question 23. If Solomon built a church from unhewn stones (1 Kings 5:17), then why were so many masons needed (1 Kings 5:15)? The church itself was built from unhewn stones, because this was pleasing to Divine Providence; and such native stones were found that did not need to be adjusted to one another with the help of iron, but beyond all architectural art they turned out to be already adjusted to each other. From hewn stones he built a fence near the church, a palace, a wall of the capital and other cities fortified by him. I will briefly depict the construction of the church. Its length was sixty cubits and its width twenty. The church was not facing the east, so that those praying would not worship the rising sun, but the Lord of the sun. Let no one be surprised that when the Divine Scripture determined the length of the church to be forty cubits (1 Kings 6:17), and the breadth to be twenty, I said that the length was sixty cubits. For after a few words the writer mentions another twenty cubits when he describes the Holy of Holies, which he calls Debir (1 Kings 6:20). Therefore the other church was forty cubits, but the Holy of Holies was twenty cubits. Along with the church, other small buildings were built outside of it, which surrounded the main building, so that not a single Levite could touch the walls of the church. For only priests were allowed to enter the first church, called the Holy Church. But they were not allowed to enter the inner church, the sanctuary, which was called the Holy of Holies. One bishop had a command to touch the inviolable, and not always, but in the seventh month on the day of purification. In the same small buildings built around the church, utensils for divine services were stored. And the porch of the church, which in Hebrew is called “olam,” had a length equal to the breadth of the church, and a width of ten cubits (1 Kings 6:3). The windows in the church were widened on the inside and very narrowed on the outside, closed with cut-out stones. For this means what was said: “Make the church latticed windows 6 hidden” (1 Kings 6:4). The writer calls the small buildings built around the church porches (μέλαθρα) (1 Kings 6:5). And let no one be surprised that these buildings in the bottom row were five cubits high, and in the second - six and in the third - seven, for the walls downwards were thicker so that they could support the weight of the building. As the thickness of the walls decreased, one cubit increased in the buildings of the second row, and two cubits in the buildings of the third row. The writer noticed this, saying: “Create a distance from the house around the church, so that they do not reach the walls of the church” (1 Kings 6:6). And Joseph says that the church itself was two-story and its entire height was one hundred and twenty cubits. The book of Chronicles shows the same thing. Question 24. How should we understand what is said: “the iron and the hews and every tool of iron were not heard in the church until it was built” (1 Kings 6:7)? I have already said that Solomon built the church from native stones, and ordered the hewn stones from which he built the fence of the church to be cut and fitted one to another in the mountain so that they would no longer require any lining. But even here the writer made it clear that the church was not one-blooded, for he says that there was “a crooked rise to the middle, and from the middle to three-blooded ones” (1 Kings 6:8). The wall, being very thick, had a snail-shaped shoot, which is called “convoluted”. Solomon covered everything in the church with cedar boards (1 Kings 6:9), and also gilded the boards. The writer called the ties knittings and says that they were made of cedar and laid through five cubits of stone (1 Kings 6:10). They connected the whole building. And that the church was sixty cubits in length, we conveniently learn this from the following. Having already said that the length was forty cubits, the writer then added: “and having created twenty lakota from the edge of the wall, one side from the ground even to the top; and make a wall from Debir to the Holy of Holies. And forty Lakotas was this church, which before the face of Debir, in the middle of the church, inside, was prepared to place there the ark of the covenant of the Lord. The length is twenty lacs, and the breadth is twenty lacs, and the height is twenty lacs, and it is covered with gold” (1 Kings 6:16-20). Therefore, at forty cubits there was the so-called Holy Place, and at twenty – the Holy of Holies, and this was also called Debir. Anyone can see this more clearly from what follows. It is said: “And make an altar before Debir” (1 Kings 6:20). For the altar of incense was before the veil, and had a table on one side, and a lamp on the other. Then the writer again informs us that the Holy of Holies calls Debir, for he says: “And create in Debir two cherubim” (1 Kings 6:23). And each of them was ten cubits, so that each one of the kril reached the wall, while the ends of the others touched each other and overshadowed the ark. Yet everything was covered with gold: the ceiling, the platform, the cherubim, the walls, and the doors - so that no other substance was visible inside. Both the interior of the church and the uncovered courtyard were divided into two parts. Of these, one part was available to all the people, and the other to the priests and Levites. Some were separated from others by a low barrier, so that those not allowed into the interior could see the performance of sacrifices from the outside. Solomon also built two pillars of copper, which attracted the eye both in appearance and in size (1 Kings 7:15). Their height without titles was eighteen cubits, and their circumference was fourteen. On them Solomon placed headpieces made of the same substance, and above the headpiece there were large lilies and some kind of decoration made like a net with apples hanging from it. These pillars decorated the vestibule, supporting a crossbar made of the same material. The writer called it translation, which is now called epistile by others. He also declares this to history, saying: “translating is laying the thickness of both pillars” (1 Kings 7:20). He also made a copper font, which in size he called the sea (1 Kings 7:23). It had the shape of a hemisphere, was ten cubits in diameter, and had a circumference of thirty-three cubits, because the thickness of the walls was the measure of a hand (1 Kings 7:26), and when applied to the diameter - two hands, i.e. hand on one side and hand on the other side, it turns out to be eleven cubits, which, taken three times, give thirty-three cubits. The font was supported by twelve oxen, of which three were facing each corner of the world (1 Kings 7:25). The edges of the font were curved to the outside, like the leaves of a lily (1 Kings 7:26). The book of Chronicles called the “Mechonoths” (1 Kings 7:27) lavers (2 Chronicles 4:6), while Joseph called the Mechonoths foundations, and the konobas (1 Kings 7:38) standing on these foundations – lavers. The victims and their entrails and legs were washed in them. The book of Chronicles clearly shows this, for it says: “Let all the burnt offerings be washed in them and cleansed in them, and the sea, and let the priests be washed in it” (2 Chronicles 4:6). The bases of the washbasins, which the writer called mechonofs, according to him, were made with four ears, with wheels placed under them, similar to wheeled wheels. At the top they had images of hands supporting a circle in the form of a crown on which the laver stood (1 Kings 7:30–31). The writer called greenhouses (1 Kings 7:45) the vessels in which we usually heat water. Solomon arranged ten golden candles, which he placed in the church in front of Debir, i.e. before the Holy of Holies (1 Kings 7:49). Question 25. How should we understand what is said: “Solomon brought the holy one of his father David, and all the holy ones of Solomon” (1 Kings 7:51)? He called sacred things dedicated to God and spoils of war brought from battles. For example: Joshua cast a spell on Jericho and brought all the gold and silver as a gift to God. Therefore, the writer called sacred what is dedicated to the God of all. Question 26. What does the writer call the house of the tree of Lebanon (1 Kings 7:2)? Solomon built a very large building in his palace in front of the entrance to the judgment seat. Its length was one hundred cubits, and its breadth fifty; it had one hundred and thirty-five cedar pillars and, I think, that’s why it was called the house of the Lebanese tree, since many of these cedar pillars were likened to the Lebanese grove. The writer again called the vestibule Elam, the length of which was equal to the breadth of the building, because the length was fifty cubits and the breadth thirty. And that this building was in connection with the judgment seat is shown by history: “and there were thrones where they judged, and there were judgment seats and their house, in which they will sit” (1 Kings 7:7, 44-45), etc. And that Solomon used hewn stones on these buildings can be seen from what follows. It is said: “all this stone was carved with precious stones from the distance inside, and from the foundation to the roof” (1 Kings 7:9). And what the writer calls the Holy of Holies as David, we learn this more clearly from history. For having said that when the building came to an end, Solomon gathered the people to celebrate the feast of renewal, the writer added: “and the priest brought the ark of the covenant of the Lord into its place in the Church of David, in the Holy of Holies, under the wings of the cherubim” (1 Kings 8:6). Question 27. How should we understand what has been said: “What you have spoken with your mouth 7 and with your hand have you perfected this day” (1 Kings 8:24)? We pronounce words with our tongues, but do things with our hands. Therefore, using a human form of expression, he said: “You brought to fulfillment what You spoke.” For, having made a promise to my father, and to Your servant, to appoint the one born by him as king and through him to build Your church, You proved the truth of Your words. Immense by nature, not contained by either this visible or the highest heaven, You prepared for Yourself a man-made church, not describing Yourself with it, but revealing Your presence in it. For Solomon expressed this with the words: “Let Your eyes be open to the church this day and night” (1 Kings 8:29), so that both the one who prays alone and in private, and all the people who unitely supplicate You, may receive what they ask for, and not only those born here, but also those who come from other countries and ask for Your grace, may abound in Your gifts. I also beg those who, although they sin, come to repentance and pray diligently, to grant mercy and pour out streams of Thy mercy on them. And if Your people, defeated in battle for the iniquities committed, become captive and then in slavery come to the consciousness of their sins and, turning their gaze to this church, beg for mercy, look down from heaven from Your church, inaccessible to filth, and restore their forefathers’ freedom to them who pray. So, Solomon begged the philanthropic Lord, so that both during battles and other plagues sent down from above, both those living in the fatherland, flocking to the divine church and fervently praying, would receive forgiveness, and those staying afar, turning their gaze to the path leading to this church, and, begging God, would get rid of disasters and achieve what they wanted. Question 28. How should we understand what is said: “The Lord set the sun in the heavens, and the word remained in darkness” (1 Kings 8:53)? Blessed David said in song: “Clouds and darkness are around Him” (Ps. 97:2), and in another place: “And bow the heavens and the darkness below His feet. And climb on the cherubs and fly, fly on the winged wind. And cover the darkness” (Ps. 17:10-12). Darkness and darkness make clear the invisibility of God's essence. Therefore, Solomon said that He who placed the sun in the sky so that people could enjoy the light, Himself “said to remain in darkness.” I think that the church here is hidden, because it had very small windows, as if surrounded by other small buildings. For Solomon added the following: “build my church, a beautiful church for yourself, so that you may remain in good news” (1 Kings 8:53). God had no need for such a building, but commanded it to be created for the needs of people. It should, however, be known that the outline of the building, and the dimensions, and the gold, and silver, and the number of sacred utensils were given to Solomon by the divine David. This is confirmed by the book of Chronicles: “David gave to his son Solomon the mark of the church and its houses, and the upper chambers, and the interior places thereof, and the purifications, and the likeness of everything that was in the spirit with him, and the courts of the house of the Lord, and all the chambers around in the treasures of the house of the Lord, and the sheaths of the holy things, and the division of the daily orders of the priests and Levites, for all the works of serving the house the Lord, and the sheaths of the ministering vessels for the service of the house of the Lord, whose gold is gold and the measure of the weight thereof for all vessels” (1 Chronicles 28:11-14). Following this, he lists the lamps, meals, censers, udits, vials and says that he showed him the image of the cherubim stretching out their wings and overshadowing the ark of the covenant of the Lord. “Everything written by the hand of the Lord was given by David to Solomon” (1 Chronicles 28:18–19). From this it is clear that just as God showed the great Moses the outline of the tabernacle and said to him: “Let you create it in the image shown to you on the mountain” (Ex. 25:40), so the grace of the Spirit showed the appearance of the building to blessed David, and he showed this to his son. It should be noted that the writer called the All-Holy Spirit Lord. For having said that he had given him the likeness of everything, “thought by the Spirit within himself,” after a few words he added: “everything written by the hand of the Lord was given by David to Solomon.” As the book of Chronicles again indicates, the church was decorated with marbles. For it is said: “onyx stones, and many precious stones, and every kind of honest stone, and many Parian stones” (1 Chronicles 29:2). Question 29. What does it mean when it is said, “Is not this written in the books of Song?” (1 Kings 8:53). I have repeatedly said that there were many prophetic books. And this (let’s say in trust in God) will be explained more precisely when interpreting the book of Chronicles. Question 30. How should we understand what is said: “rejoice and glorify before God seven days, and fourteen days, and on the eighth day let the people go” (1 Kings 8:65–66)? Solomon called the people together for the Feast of Tabernacles. Therefore they celebrated fourteen days: seven days of the Feast of Renewal, and seven days of the Feast of Tabernacles. Therefore, he calls the day after the last seven days the eighth. At the end of the holiday, the Lord God again appears to Solomon, arranging this for salvation, so that, freed from worries, he would not indulge in laziness and, if necessary, remember His laws, promises to confirm the promise given to his father, threatening the transgressors of the laws with death and the fact that for their sake the consecrated church will be left empty. For he says: “If you turn away, you and your children turn away from Me and do not keep My commandments that Moses gave before you, and you go and serve as another god and worship them; and the outgrowth of Israel out of the land which I gave unto them, and this church which I sanctified unto My name I will cast away from before Me; and Jerusalem shall be a destruction and a destruction for all the people; and this is a high house; everyone who passes through it will be horrified and will whistle” (1 Kings 9:6-8). And what has been said explains the reason for this whistling. For it is said that those who ask why Israel suffered this will hear: “having forsaken the Lord their God” (1 Kings 9:9), Who freed them from the slavery of Egypt and gave them this land. Question 31. What kind of city is Hasion of Haber (1 Kings 9:26)? As Joseph says - a city now called Veronica. And this is a coastal city among the Ethiopians, adjacent to Egypt. Question 32. What is “Zophir” (1 Kings 9:28)? A country in India that geographers call the golden land. Question 33. What kind of people are called “Sheba” (1 Kings 10:1)? Ethiopian people. Therefore they say that he lived by the Indian Sea. The inhabitants of Sava are called Omirites, and they live opposite the Auxumites; in the midst of both is the sea. They reigned over that wonderful wife, whose zeal was praised by the Lord Christ in the Holy Gospel (Matthew 12:42). For, having heard what was divulged about Solomon’s wisdom, she made a many-day journey, counted labor as gain, preferred it to a quiet life in the royal palace, and praised the Giver of wisdom for Solomon. For she said: “Blessed be the Lord thy God, whoever willeth to place thee upon the throne of Israel, establish it forever, and set thee a king over them to execute judgment in righteousness and in His destinies” (1 Kings 10:9). And I remembered the apostolic teaching, which declared those who were justified without the law worthy of astonishment. It is said: “For when the Gentiles, not having the law, create the lawful nature, these, not having the law, are a law to themselves” (Rom. 2:14). And this foreigner, who did not accept the Divine law, who did not taste the prophetic instruction, had enough of the natural law to be amazed at the truth, to praise the righteous judgment and to glorify the Greatly Gifted One for the one who received the gift of wisdom. Question 34. What is the difference between the harp (ναύλα) and the lyre (κινύρα)? Both the harp and the cithara have ten sounds. But they say that the harp is struck with fingers, and the harp is struck with a tinkle. Question 35. What trees does the writer call “unhewn” (1 Kings 10:11)? I think the trees are smooth, straight and free of knots. And Joseph calls them fir trees, however, they are least similar to our fir trees. For he says that they are whiter, smoother and denser than a fig tree. Question 36. What kind of city is Tarshish (1 Kings 10:22)? Here the writer has named some place in India. And those who interpreted Ezekiel called it Carchidon 9, adjacent to the country of Libya. However, Solomon, famous everywhere, who was honored with so many gifts from God, who had neighboring kings as tributaries and imposed taxes on everyone from the Euphrates to the Nile, forgot the gifts of God. For, having become lustful, he entered into communication with many wives; he was not content with the natives, but contrary to the law he also took foreigners, and first took Pharaoh’s daughter, and then took the wives of Moab, Syria, Edomite and Amorite, with whom God forbade marriage, so that love for them would not force him to serve their gods. This is what happened to Solomon, for “he built on high a church for Chemosh, the idol of Moab, and for Michal 10, the idol of the sons of Ammon, and for Ashtoreth, the abomination of the Sidonites. Do this to all the wives of strangers; He offered incense and sacrifices to their idols" (1 Kings 11:7-8). Other translators said "to the urchin and to the priest." It is obvious that Solomon created churches, and his wives served idols. But even in this case, he is not free from accusation, for it is said: “Solomon did evil before the Lord; and did not walk after the Lord, as David his father did” (1 Kings 11:6). “And the Lord was angry with Solomon, because he turned away his heart from the Lord God of Israel, who appeared to him twice and commanded him about this word, that he should not walk after other gods, but keep and do what the Lord commanded him” (1 Kings 11:9-10). “His heart was not perfect with the Lord, like the heart of his father David” (1 Kings 11:4). To strengthen the accusation, the twice-existent Divine revelation is mentioned. It is said: God did not show him through another prophet what he should do, but most of all He forbade him to serve false gods, and then commanded him to keep other laws. Since Solomon, through intemperance, deviated into wickedness and lust led him to serving idols, God deprived Solomon of His care for him. For he said: “I will tear the kingdom out of your hand and give it to your servant” (1 Kings 11:11). Then he shows immeasurable goodness: “Neither in thy days will I do these things to David for the sake of thy father; I will take it away from the hand of your son” (1 Kings 11:12). Your father is your helper, but your son is deprived of fatherly help. “I will not take the whole kingdom, but I will give one scepter to your son David for the sake of my servant and Jerusalem for the sake of the city which I have chosen” (1 Kings 11:13), - that is, I will add Benjamin to the tribe of Judah. And very rightly God united these two tribes. Just as the tribe of Judah had a royal family in itself, so Benjamin is the church of God, because Jerusalem was the lot of the tribe of Benjamin. Afterwards the writer speaks about the enemies who rebelled against Solomon. While he took advantage of God’s providence, he lived in peace and silence, everyone was submissive to him and for the most part brought a great tribute, but as soon as he was deprived of God’s providence, he was subjected to hostile attacks. Question 37. Who does the writer call “Satan” 11 (1 Kings 11:14)? Renegade, rebel, adversary. And that God left two tribes for the Davidic kingdom is clear from what follows. Prophet Ahijah the Silonite, split the garment into twelve pieces, and orders Jeroboam to take ten. Then he solves this riddle: “Behold, I am tearing away the kingdom from the hand of Solomon, and I will give you ten banners; And I will give him two banners, for the sake of my servant David, and for Jerusalem, for the sake of the city which I chose for myself out of all the tribes of Israel, forsake me without and worship Ashtorah, the abomination of the Sidonites, and Chemosh, the idol of Moab, and Michal, the stumbling block of the sons of Ammon” (1 Kings 11:31-33). From this it is clear that Solomon himself served idols. Question 38. What does it mean when it is said: “Let the desire of My servant David be always before Me in the city of Jerusalem, whom I have chosen for Myself for the position of My name there” (1 Kings 11:36)? God says: “Having seen David’s virtue of old, I chose him and was pleased with him. (And this is expressed by the word “desire.”) And I appointed him and his family to reign in Jerusalem, in which, as I please, My name should be honored.” The writer, having finished his speech about Solomon, added: “And the rest of the words of Solomon, and all the trees that were created, and all the meaning thereof, was not this written in the book of words of the days of Solomon?” (1 Kings 11:41). And the book of Chronicles (2 Chronicles) makes it clear that this is stated in another book. Solomon reigned, according to the Scriptures, forty years, and according to Joseph, eighty years, and died, as Joseph said, at ninety-four years. After his death, his son Rehoboam took over the kingdom. Question 39. What does it mean: “my smallness is thicker than my father’s loins” (1 Kings 12:10)? The book of Chronicles expresses this more clearly: “My smaller finger is thicker than my father’s loins” (2 Chronicles 10:10). This is how the Syriac translator translated it, and this is what Joseph says. Question 40. How should we understand what was said: “the king of men did not listen, for there was no change from the Lord,” and so on. (1 Kings 12:15)? Similar to what was said: “The Lord harden the heart of Pharaoh” (Ex. 9:12), - i.e. when God leaves someone, then he rushes like a boat without a helmsman. Meanwhile, Rehoboam, having uttered those foolish words, contributed to the fulfillment of God’s decree. As a result of what Rehoboam said, ten tribes were set aside and Jeroboam was elected king. Rehoboam reigned over only two tribes and over those from other tribes who lived with these tribes. Then, when Rehoboam intended to fight with the ten tribes, God forbade this through the prophet Samei. For he said: “Let every one return to his own house, for this word came from Me” (1 Kings 12:24). The writer declares the family of Rehoboam’s mother to denounce the iniquity of her parents. He says: “His mother’s name is Naama” (1 Kings 14:21); This is the daughter of Anan, the son of Naash, king of the children of Ammon. This is enough to shame the shamelessness of the Jews, who, proud of their nobility, disdain everyone and call those who believed in the Savior among the pagans foreigners. For the royal family also turns out to be a foreign race among the Jews. Rehoboam competed with his father in iniquity. Question 41. Why does the writer say the same thing twice and often later mention the former first? For here too the definition of the son of Jeroboam is set out before his reign (1 Kings 14:1, 16). He is forced to say the same thing twice and repeatedly because he is writing the history of two separate kingdoms. Sometimes, having said a lot about one thing and then moving on to another, he finds it necessary to repeat what has already been said in order to maintain consistency. The illness befell the son of Jeroboam and a ruling was made about him, obviously after the discovery of wickedness. For the prophet, having spoken about the death of his son, pronounced a sentence on the whole family. Jeroboam sent his wife to the prophet with gifts. The elder, having dull eyes and sitting in the house, sensed her coming from afar and, sending a servant, ordered her to enter immediately, because he would hear the sorrow. And first he reproaches her for bringing gifts: “Why did you bring me bread, bunches, unleavened bread and a jar of honey” 12? By announcing what has been brought, the prophet convinces them to believe what will be said. Then, having announced the death of his son, he added: this says the Lord: “Behold, I will cause Jeroboam to wet the wall” (1 Kings 14:7-10). And he predicted to them not only murder, but also that after the murder they would remain unburied and would become food and prey for birds and beasts. Then he gives the reason: “because the good word of the Lord was not found in him” (1 Kings 14:13). He calls an exhausted person who is unable to stand without leaning on the wall a person who is urinating against the wall. Question 42. Why does the writer, having said above that Ahijah the Silonite tore the robe and gave ten pieces to Jeroboam (1 Kings 11:30-31), here says the same about Shemeah the Elamite 13? This was done twice. Ahijah tore the robe while Solomon was still alive, and Jeroboam served with him, which is why Jeroboam fled to Egypt with good hope. And Samey the Elamite did the same after the death of Solomon and upon the return of Jeroboam, reminding him of God’s determination and letting him understand that the kingdom had been given to him by God and therefore he must conform his power to the Divine laws. But this poor and pitiful king, having received royal power from God, set out to use it according to human and evil rules. Considering that the law on sacrifices forces everyone to go to the capital, but when they arrive there, everyone will easily be convinced to enter into unity with others and join the kingdom of David, Jeroboam made “two golden youths” (1 Kings 12:28) and placed them on the borders of the kingdom, so that, some coming to one, and others to the other, and not having difficulty in this because of the proximity, they would willingly agree not to go to capital. The limit of the kingdom of the ten tribes was Bethel in the south, and Dan in the north. But this distraught person had to understand that He who gave the kingdom was able to make it firm. Jeroboam also expelled the priests and Levites who lived in the ten tribes, and indiscriminately designated everyone he found as priests of the youth. And in this one thing he acted wisely, because the priests of God should not serve those who are not gods. Question 43. If Jeroboam celebrated a Jewish holiday in Bethel, then why did the writer say: “on the holiday you will make according to your own heart” (1 Kings 12:33)? On the fifteenth day of the seventh month, according to the law, they were in the habit of celebrating the feast of tabernacles, and Jeroboam on the fifteenth day of the eighth month celebrated the feast of the young women. However, even with such a mistake, the humane Lord did not despise him. For he sent a prophet, commanding him not to say anything to Jeroboam, but to pronounce judgment over the inanimate altar: “To the altar, to the altar, to the church says the Lord: Behold, a son is born to the house of David, His name is Josiah, and the priests who are on high will devour you, and the bones of men will burn on you” (1 Kings 13:2). Then the prophet ends with a miracle, proving the falsehood of what was said. For he said: “Behold, the altar will be seated, and the fat that is on it will be poured out” (1 Kings 13:3). But the evil king, when he should have been horrified by the judgment committed by the prophet and feared the Sender, stretched out his hand and ordered to take the prophet. But the arm, due to the relaxation of the muscles and veins, remained extended. The king, who was not horrified by the breaking of the altar, was greatly saddened by the illness. But out of extreme lack of meaning, he begs the prophet to ask him from the Sender not for forgiveness of iniquity, but only for the healing of his withered hand. And the prophet showed meekness, and God showed love for mankind, because the prophet asked, and God granted healing. But the prophet himself, having given himself over to deception, was subjected to disasters. Although the king, asking him to partake of the royal meal, did not convince him to do so, and he said to the king: “He who sent commanded me not to eat food or drink in that land,” however, some other prophet, whom others consider a false prophet, having deceived him with words, convinced him to eat bread. And I suppose that another was God's prophet. He used false words not in order to harm the man of God, but in order to himself receive a blessing from him. History also shows this. It is not simply said that a prophet and an old man lived in Bethel, but another prophet lived in Bethel (1 Kings 13:11). And that he was a prophet, and not a false prophet, is clear from the fact that through him God predicted a future disaster to the man of God; Moreover, he believed what was prophesied about Josiah and commanded his sons that when he died, they should bury him along with the body of the man of God. As soon as he heard what his sons were telling about what happened to the altar of the young women, his face first changed from amazement at God’s miracles; then, having learned which way the man of God had gone, he saddled the donkey, made the journey with all haste, found the man of God sitting in the shade under an oak tree, asked who he was, and, having learned what he wanted, begged him to return and eat food with him. The man of God repeated what God had commanded him and said that it was impossible for him to break God’s law, for he was commanded not to eat food or drink in that land. In response to this, the elder said: “And I am a prophet like you, and an angel spoke to me by the word of the Lord, saying: Bring him back to your house, so that he may eat bread and drink water” (1 Kings 13:18). Then he added the descriptor “and lie to him,” i.e. in this he recognized him as having sinned; and therefore only he is a false prophet, as if he came up with the words he attributed to God. And in my opinion, this man acted this way not out of any malice, but more out of a desire to be worthy of blessing, he used the word for evil, resorting to lies. But when the man of God returned and he ate the bread, “the word of the Lord came, it is said, to the prophet who brought him back. And the word came to the man of God who came from Judah: Again the Lord Almighty says: For thou didst grieve the word of the Lord, and thou didst not keep the commandments which the Lord thy God commanded thee, and when thou returned thou didst eat bread and drink water in the place. This is why I speak to you, saying: “Thou shalt not eat bread, nor drink water; for this cause thy body shall not go into the grave with thy fathers” (1 Kings 13:20-22). So, since the Divine Scripture calls the elder a prophet and shows that through him God pronounced judgment against another prophet, I find it bold to call him a false prophet. And why did God not punish him like another, knowing. that he is a false prophet and has maliciously dealt with God’s prophet? Of course, seeing his intention, God forgave him for his lie. The man of God, immediately setting off on his journey, met a lion, the beast killed him, but did not dare touch the body, but stood guarding both the donkey and the body, so that neither another animal nor a bird would dare to harm him. When the elder was informed about this, he went to him again, and his piety was revealed by his words. It is said: “And he said, This is the man of God, who hath made the word of the Lord exceedingly bitter” (1 Kings 13:26). Then, when he arrived, he found the body of the prophet dead, the donkey intact, and the lion standing as if in place of a guard; but this lion, seeing the prophet come, left, because the body no longer needed a guard. After this, having transferred the body and granted a legal burial, the prophet commanded his sons to place both bodies in one coffin so that God’s prophecy would be fulfilled. From this story we learn that “the stronger will be the more tormented” (Wis. 6:6). He who has heard God's voice should not believe the voice of man, which claims the opposite, but wait for the Commander to stop him from doing what he commanded him to do. I think that this punishment is intended to confirm the prophecy about the altar. For it is impossible for the story of such a man to be hidden, and it was enough to instill fear in those who hear. If eating food, contrary to God’s command, allowed not out of voluptuousness, but as a result of deception on a righteous man, brought such punishment, then what kind of executions will those who forsake the God who created and worship dumb images be subjected to? But God honored the prophet even after his death, because he assigned a murderer to him as a guard, honoring some as a prophet, and punishing others as a criminal, and at the same time frightening both his contemporaries and those living today, so that they would not neglect even the small commandments of God. What befell the prophet also points to the resurrection of the dead. For He who gave over the living to the beast and gave honor to the dead, but honored not the soul, but only the body, will, of course, not despise the body that has decayed and decayed, but will resurrect and return to the soul the instrument with which it served the Creator. Not every prophet is called a man of God; but this name is given only to those who have acquired perfect virtue, such as Moses and Elijah were, or who are like them. Therefore, this name showed that the prophet from Judah was much more honorable than the elder prophet. Question 44. How should we understand what is said: “Whosoever willed, he did his hand” (1 Kings 13:33)? This is explained by the addition “and you were a priest on high”, i.e. He officiated and offered incense with his own hands. Question 45. Why did God, foreseeing that the people would be wicked, allow the division of the kingdom to occur? What benefit did it have for Judah and Benjamin to have the church of God? And they dared to commit the same lawlessness. It is said: “And she built herself high, and pillars, and churches on every high hill, and under every hay tree; and there was confusion in their lands” (1 Kings 14:23–24). The writer used the word “confusion” instead of “falling away.” So Jezebel, having learned about the death of Joram and that Jehu had been chosen to rule, cried out for “confusion, confusion,” i.e. treason and theft of power. This is also evident from the following: “And he did all the abominations of the pagans, which the Lord drove out from before the children of Israel” (1 Kings 14:24). Therefore, the ten tribes strayed into wickedness, not from dividing the kingdom, but through their own iniquity. Meanwhile, the prophets blame the tribe of Judah more. And Hosea, in reproof of the open wickedness of the ten tribes, was commanded to take a harlot wife, because the lewdness of a harlot is obvious, and in the form of the tribe of Judah, an adulterer was commanded to take a wife, because this tribe, through the church, was apparently united with God, but in secret served idols. The prophet Jeremiah says: “her apostate Israel is justified, more than the criminal Judah” (Jer. 3:11). And the prophet Ezekiel not only called Samaria, but also Sodom the sister of Jerusalem (Ezek. 16:46). The Jews, having departed from piety, were deprived of Divine providence. Shusakim, king of Egypt, took many cities of Judah, as can be seen from the book Chronicles (2 Chronicles 12:4), went up to Jerusalem and plundered not only the royal, but also God's treasures. He also took golden weapons, both those that King David took from the Syrians, and those that Solomon made (1 Kings 14:26). Question 46. What does it mean when it is said: “I brought back the 14 who passed away in Tekah” (1 Kings 14:28)? In the interpretation of Hebrew words, I found that “fekeh” means “clanging and trumpet sound.” The book of Chronicles depicts it this way: “And King Rehoboam made copper shields in their place; And he gave into the hands of the captains who guarded the gates of the king's house; and it came to pass that the king entered into the house of the Lord, and those who entered, and those who came, and those who turned to meet those who were passing, took shields and set them up after the order of those who were passing” (2 Chronicles 12:10-11), i.e. they were distributed to the spearmen of the royal palaces, who, standing at the doors of the royal palaces, guarded the entrances and during the royal procession, some preceded the king, others accompanied him. And when the king came to the church, he was greeted by converts, i.e. The guards of the church took their shields and, holding them, stood in front of the church gates, so that the weapons remained behind the doors, and those wearing them, together with the king, offered worship to God. Probably the house was also in front of the gates, so that after the king’s passing the armor-bearers laid down their weapons there. Question 47. How should we understand what is said: “For David’s sake the Lord God gave him his remains, that he might raise up his children after him” (1 Kings 15:4)? Narrating about the wickedness of Rehoboam and Abijah, the writer used these words, showing that for the sake of the ancestor, God protected the kingdom of his descendants for a long time. Then, having praised David’s virtue, he reminded him of one sin. For he says: “David shall do what is right before the Lord, and shall not turn aside from all the commandments which he commanded all the days of his life, except the word of Uriah the Hittite” (1 Kings 15:5). The book of Chronicles praised the first deeds of Abiina, although it also condemned the latter. But we will explain this more clearly when we interpret this book with God, so to speak. And the beginning of the reign of Asa was praised by the book of Kings. For he says: “Do Asa what is right before the Lord, as David his father did, and remove the pillars from the earth, and uproot all the beginnings that his fathers made; and leave your mother Anu so that she can no longer rule over her, and instead create a host in your oak grove; and they cut off Asa and all her refuges and burned them with fire in the Kedrstem potots; But do not destroy the high ones” (1 Kings 15:11–14). The writer again makes it clear that Asa destroyed the idolatrous churches and cut down the groves by the roots, but left the altars dedicated to God on the heights. And with the assistance of God’s grace we will show this more clearly by explaining the story of Hezekiah. The writer proved Asa’s zeal for God both by depriving his mother of power because she held a meeting and a holiday in the oak grove, and by cutting down the oak grove, destroying and setting on fire all the places in which she had idols. And to this the writer added that the pillars that Asa himself and his father built from silver and gold, minted and unminted, also taking sacred and valuable vessels from the royal palace, he dedicated as a gift to the Lord God. However, he called Asa imperfect. For he said: “Yet Asa’s heart was not perfect before the Lord all his days” (1 Kings 15:14). The book of Chronicles presents this more clearly. Having prayed with faith, Asa defeated a hundred Ethiopians and completely destroyed them all. But when Baasha, the king of the ten tribes, attacked him and tried to strengthen Rama, leaving God, he called on the Syrians to help. Question 48. How should we understand what was said: “In his old age Asa did evil and his legs began to hurt” (1 Kings 15:23)? And the book of Chronicles showed this more clearly. For he says: “In his weakness he sought the Lord, but was a physician” (2 Chronicles 16:12). And I assume one of two things: either those who charm and enchant are called doctors, or Asa believed only in doctors, having no hope in God. For people, adorned with piety, use doctors as God’s servants, knowing that the art of medicine, like other arts, was given to people by God Himself and He commanded that herbs grow from the earth; However, they also know that the art of doctors cannot do anything when it is not pleasing to God, but it has power to the extent that it pleases God. God subjected the house of Jeroboam to final destruction, according to the prediction of Ahijah the Silonite. For it is said: “Baasha, king of Israel, slay the whole house of Jeroboaml, and leave not a thing left of all the breath of Jeroboaml, until he has uprooted them all, according to the word of the Lord, which he spoke by the hand of his servant Ahijah the Silonite” (1 Kings 15:29). But the same thing happened with Baasha, because he also loved the same wickedness and lawlessness. His son Ila was struck down by Zamri. This same Zamri, according to the former prophecy, destroyed the entire house of Baasha (1 Kings 16:12), but when the people elected Omri king 15, the besieged Zimri set fire to the house in which he lived, and, having burned with it, ended his life (1 Kings 16:18). And through this we learn that the Lord God punishes those who live viciously, one through the other, and betrays one vicious person to another, more vicious one, using the latter, as it were, instead of the executioner. Since others ask where the Samaritans get their name from, we note that it is not difficult to find out this from real history. For it is said: “Buy Omri Mount Semeron from Semir, its lord, two talents of silver; and he created a mountain, and called the name of the mountain which he created, in the name of Semir, the lord of that mountain” (1 Kings 16:24). So from Semir the mountain was named Semiron, and from the mountain - the city of Samaria. Samaria is a city now called Sebastia. The kings of the ten tribes had a house in it. And when the ten tribes were taken into captivity and that land became empty, the Assyrian kings resettled residents from the eastern countries to these cities. And from Samaria they began to be called Samaritans. Having said this about Omri, the writer went over to the tribe of Judah and, among other things, is surprised at Jehoshaphat and says that he has done what is right before the Lord. He reproaches him because he did not stop serving on high places and loved his kinship with Ahab 16. This is stated more clearly by the book of Chronicles, which is why the writer of history refers us to it. Question 49. How should we understand what is said: “Were you not written in the book of the words of the days of the kings of Judah” (1 Kings 22:45)? And from this it is clear that all the events of that time were recorded and from those books both the writer of this book and those who wrote the book of Chronicles gleaned the historical information they reported. Question 50. Who does the writer call Baal (1 Kings 16:31–32)? As Joseph 17 said: Baal was the god of Tyre, and Ashtoreth was the deity of Sidon. The writer showed this above, speaking about Solomon, that he built the church of “Astarte, the abomination of the Sidonites” (1 Kings 11:7); groves were planted and dedicated to her. And Astarte is a deity, called Aphrodite by the Hellenes. Question 51. Doesn’t it seem bold what Elijah said: “If in this age there be dew or rain on the earth, it will come from my mouth” (1 Kings 17:1)? It is impudent to admit such thoughts about spiritual men. Elijah was a prophet, the most supreme of the prophets, flaming with Divine zeal, and he spoke this through the action of the Spirit of God. That's why they fulfilled what they said. Question 52. How did Elijah, being holy and leading a life according to the law, eat the food brought to him by the corvids (1 Kings 17:6)? The Lawgiver himself gave him this food through corvids. For He Himself commanded him to live by the stream of Horath, promising to send food through the corvids, and he fulfilled this promise, because the corvids brought bread in the morning and meat in the evening 18 . And this Lawmaker teaches us that through the weakness of only the Jews He decreed such laws. For He Himself sometimes commanded to transgress them. (So, Jesus the prophet, Eleazar the high priest, and with him the priests and Levites and all the people commanded to go around Jericho seven times on Saturday; so now he commanded the great Elijah to take food brought to him by the corvids). And sometimes He did not rebuke those who violated such laws. (Thus, Samson was deprived of God’s grace for drunkenness and voluptuousness, but for the fact that he tasted the honeycomb made by bees in the jaws of a dead lion, he was not in the least accused). Question 53. Why did God command Elijah to go to the foreign widow (1 Kings 17:9ff)? And this also shows the reasons for such laws. If God had seen in the Jews a constant way of thinking and a strong faith, he would not have commanded them to avoid communication with foreigners, but, on the contrary, would have demanded that they live with them and preach piety to them. This also shows the purpose of the law. For having said: “Let not your daughters be the children of foreigners, and their daughters your sons,” he added: “Let not their sons teach your daughters, and the daughters of your sons, to commit fornication before the Lord your God” (cf. Deut. 7:3; Exod. 34:16). The prophet, who could have done a good deed, was not only not forbidden, but even commanded to go to the foreigner. But I think that with the intention of showing the prophet human nature wasting away from hunger, the Lord led him first to a stream, and then, having dried it up, to a widow wife who had nothing but a small amount of food, barely enough for one day. For she said: “As the Lord your God lives, if I have unleavened bread, but only a handful of flour in a waterpot and a little oil in a bowl; and behold, I will gather two logs of wood, and go down, and make it for myself and for my children, and for the dead, and we die” (1 Kings 17:12), - i.e. I have only the last remaining food, after which I expect to die of starvation. But I marvel at the meekness in the wife’s answer: she was not indignant that in such calamities they asked her for food, but imagined only extreme poverty. This great and righteous man, although he promised her endless sources of flour and oil, nevertheless commanded that she prepare and bring bread to him first. And the wife was not upset again, as she was exhausted by the worries of poverty, widowhood, and the need to feed the children, but, having heeded the promise with faith, she brought food. She even did this without knowing the man (because he was a foreigner), without experiencing his prophetic power. I think that she prefigured the Church of the pagans, because this woman accepted him persecuted by the Israelis with faith, just as the Church accepted the exiled apostles by the same Israelis. Question 54. Why did God allow the widow's son to die (1 Kings 17:17)? Eating food in abundance, the prophet forgot about the misfortune of other people, so God raised up the cries of the widow against him. And he knew the reason, for he said: “Woe is me, Lord, the witness of the widow who now dwells with her, You have embittered the hedgehog to kill her son” (1 Kings 17:20)! But the words of the widow are worthy of surprise. She says: “Thou camest unto me to remember my sins, and to put my son to death” (1 Kings 17:18), i.e. My hidden sins are exposed before your light. She did not say, although she was a foreigner: “You served as a bad omen for me, your coming was the cause of troubles for me,” - on the contrary, she attributed what happened to her more so to her own sins. The prophetic teaching brought her so much benefit. Therefore, for her own benefit, the death of her son happened, so that, having seen the supernaturally perfect resurrection, she would be confirmed in piety. The Prophet prayed to the Lord for the deceased youth and after prayer, blowing on the youth three times, brought him back to life. The triple number indicates the venerable Trinity, and the breath indicates the original creation of the soul. However, the prophet, having blown, did not create a new soul, but returned the one that had been separated from the body. And the humane and generous God, seeing that the human race is perishing, but the prophet does not want to ask for mercy, and, as he takes pity on those who are perishing, hastening to show them mercy, so honoring the prophet and not deigning to cancel the sentence pronounced by him without his consent, He Himself comes as an intercessor, the Master to the slave, the Creator to the clay, and convinces the lips with which the clouds were bound to release them from the disease of birth. For it is said: “There came to pass in many days, and the word of the Lord came to Elijah in the third year, saying, Go and appear to Achaab, and I will give rain on the face of the earth” (1 Kings 18:1). Question 55. How should we understand what was said: “If there is a language or a kingdom, even if my master has not sent an ambassador to seek you; and decided, “I shall not” (1 Kings 18:10)? Since the prophet said to Ahab: “As the Lord my God lives, even if there be dew or rain in these years, even from the words of my mouth” (1 Kings 17:1), then Ahab, having experienced the truth of the words, out of necessity sought the one who closed the clouds with his lips in order to do one of two things: either convince the prophet to open the clouds, or destroy him if he is not convinced. Obadiah was very pious. This is shown not only by his words, but also by his deeds. Firstly, seeing the prophets killed by Jezebel, he not only hid, but also nourished not three, not four, not five, not ten, but a hundred prophets, dividing them into two parts. He was not afraid of the cruelty of the rulers, but preferred piety to everything. And then, when he saw the great Elijah, he “fell on his face and said: Are you yourself, my Lord Elijah?” (1 Kings 18:7). And what follows also proves the piety of Obadiah. For he says: “When I leave you, the Spirit of the Lord will take you into a land where we do not know” (1 Kings 18:12). This shows in Obadiah a man who thinks about the Divine and understands the power of the Spirit of God. Question 56: Why, when the law commanded that God be served in one place, did Elijah create an altar at Carmel (1 Kings 18:31–32)? Because “the law does not lie with the righteous, but with the lawless and disobedient,” according to the words of the divine Apostle (1 Tim. 1:9). Out of frivolity, God legitimized the Israelites to perform divine services in one place, so that, having received permission to perform everywhere, they would not begin to worship false gods. The prophet wanted to show both the powerlessness of the demons who seduce people, and the omnipotence of the God of all. It was impossible to lead the Israelis to the Jerusalem temple due to the division of the kingdom, therefore he brought them to Carmel, where he had a frequent stay. Question 57. How should we understand what is said: “As long as you keep churches on both your heads” (1 Kings 18:21)? The Israelites both worshiped God and served idols, which is why the prophet added: “If the Lord is God, let us follow Him; If Baal is there, then follow him” (ibid.), – i.e. God is not pleased that false gods should be honored, and they do not tolerate that the true God should be worshiped. And you do this and that and do not maintain strong goodwill towards anyone. Question 58. Why did Elijah command the priests of Baal to choose a fat ox and make the sacrifice first (1 Kings 18:25)? The true God has no need for any of this. Therefore, so that the shamed servants of lies would not say that Baal was upset that he was not the first to be given the gift, Elijah gave them primacy. But since in all this they did nothing, “for the idols are a language of silver and gold, the work of human hands; They have ears and will not hear” (Ps. 113:12-14), then, laughing at them, the prophet said: “Call with a great voice, for there is no idleness for him, and nothing else builds, or sleeps and rises” (1 Kings 18:27), - i.e., probably Baal is sleeping, or is in charge of something else, or is busy with some other business, and therefore does not hear when calls him alone. Therefore, everyone should cry out in general, so that the loud cry will drive away his sleep. Carried away by these words, these extremely senseless ones raised a general cry, cutting with knives and beating with whips until their blood was shed, because the destroyers of men, being bloodthirsty, delight in human blood, and therefore the priests pleased them with such bloodshed. The writer also let us see this, saying: “I cut myself according to my custom” (1 Kings 18:28). Thus, having discovered their deception both by the fact that he gave them primacy, and by the fact that he gave them almost the entire day, at the very setting of the sun - history allows us to see this, for it is said: “the time has come for the sacrifice to be offered” (1 Kings 18:29), - Elijah gathered all the people and commanded, according to the number of tribes, not ten, but twelve, to bring stones, recreated God’s altar that had been excavated (1 Kings 18:32) and, Having laid the wood, he also laid the sacrifice, and having dug a ditch around it, he made a reservoir. The Jewish writer called this “faala” 19, and Joseph calls it a successor. With the wood, Elijah brought not fire, but water, for he ordered waterpots to be brought according to the number of tribes and, filling them with water, he poured it on the sacrifice, and not just once or twice, but did this three times, again pointing to the venerable Trinity by this number. Finally, crying out, he begged the God of the fathers to show superiority, convert the deceived people and, with God-given fire, betray the sacrifice as a burnt offering. And the prayer was not yet finished when fire came down and consumed not only the wood and the sacrifice, but also dust, and water, and stones (1 Kings 18:38), so that God’s altar would not be desecrated when the wicked began to offer sacrifices to demons on it. After this miracle was performed, Elijah commanded that the artists of lies be put to death, and then he already resolved the clouds from birth diseases. Question 59. Why did Elijah, having such power, fear Jezebel alone (1 Kings 19:3)? Because he was not only a prophet, but also a man. On the other hand, fear was a matter of God’s vision. So that the greatness of miracles would not overwhelm the mind, grace allowed nature to give place to fear, and through this the prophet to know his own weakness. That is why the Lord reminded him that seven thousand remained free from wickedness (1 Kings 19:18). Moreover, he taught him that he considered it best to rule the human race with meekness and long-suffering, although it is not difficult for Him to send lightning and thunder against the wicked, to shake the earth, to instantly dig a ditch for them and to completely destroy them all with swift winds. For this He said: “And the spirit is great and mighty, plundering mountains and breaking stones before the Lord, the Lord is not in His soul; and the soul is a coward, and the Lord is not a coward; And fire is for a coward, and the Lord is not for fire; and because of the fire there was a thin voice of cold” (1 Kings 19:11–12). And this showed that only long-suffering and love for mankind are dear to God, but otherwise human malice brings upon itself. Question 60. Why did Elijah, having received the command to anoint Hazael, Jehu and Elisha (1 Kings 19:15-16), anoint only the prophet? If he anointed the prophet and imparted spiritual grace to him, then he also anointed others, because Elisha, having received prophetic grace through him, transferred the gift to them and imparted royal grace to them. Question 61. What does it mean when it is said: “Naboth bless God and the king” (1 Kings 21:10)? The vile Jezebel laid down a slander. And first she commanded that Naboth be given the usual honor and preside over the others, and then the slanderers came in and filed a complaint against him as a blasphemer. The writer reverently used the word “bless” instead of “blasphemed.” Jezebel ordered the establishment of a fast (1 Kings 21:12) to show those the justice of the murder. Question 62. Why did Ahab desire to have a vineyard and was upset that he did not receive it, but grieved over the death of Naboth (1 Kings 21:16)? This miserable Ahab was frivolous, and it was not difficult to turn him here and there, which is why the wicked wife plunged him into the pit of wickedness. History also shows this. For he says: “Ahab was sold to do evil before the Lord, because Jezebel his wife turned him; and become loathed to walk after the abominations that the Amorites have committed, which the Lord will destroy from before the children of Israel” (1 Kings 21:25–26). Amorite is here called not just one people, but all the Canaanites, because Amorite is the name given to an inhabitant in the Hebrew language. But the abyss of goodness - the Lord God threatened with final death for murder, and for tears about murder he granted a delay in punishment. When the Syrians gathered many thousands against Ahab, they magnified themselves and said: “If the dust of Samaria is satisfied with a handful of all my foot soldiers” (1 Kings 20:10), - and, saying this, they threatened to surround and surround Samaria with trenches, the Lord God, having sent a prophet, dispelled the fear of the ill-fated king, uttering these words: “Have you seen all the noise? 20 this great one? Behold, I will give it this day in your hand, and you will understand that I am the Lord” (1 Kings 20:13). He very appropriately called this empty crackling of menacing words noise, because it was soon dissipated by the Divine wave. Question 63. How should we understand what is said: “in the youth of the princes of the city” (1 Kings 20:14)? This means that I do not need a multitude, with a few youths inexperienced in war, I will scatter this great army. Ahab numbered the youths and found them two hundred and thirty. And with them the Almighty Lord scattered the army of thirty-two kings. It was to this Ahab, who had won a decisive victory, that the Lord foretold the invasion of the Syrians in the following summer. For it is said: “The Syrians will say: The God of the mountains is the God of Israel, and not the God of the valley” (1 Kings 20:28), - i.e. on the mountains it is strong, but on the plains it can be overcome. since they revered their own gods as such, they thought that the true Creator of all things was a specific God. But He showed His strength to both His own and strangers, because in the battle that took place on the plain, Israel defeated one hundred and twenty thousand opponents. And so that both of them knew that the blow had been struck from above, a wall fell on those who escaped and fled to the city of Aphek and twenty-seven thousand were buried under its ruins. Question 64. Why do the prophets of God pronounce predictions in parables (1 Kings 20:39–40)? So that those who hear these words, not knowing that they are pronouncing judgment on themselves, may judge fairly. For we look at sin in ourselves differently, and differently in others. Nathan did the same: he did not directly denounce David, but first spoke about the misfortune of the poor man, and then, having heard a fair verdict, discovered the accused person. The prophet did the same here. Covering his face and eyes with a veil, he went out to Ahab, then said that a prisoner had been entrusted to him in the war, that the entruster had ordered him to be kept and threatened that if the prisoner escaped, he himself would be subject to death. And I, says the narrator, looked at the rows of soldiers, and the prisoner, taking advantage of the opportunity, ran away. Ahab, having heard this, called him a murderer. For he says: “You yourself are my judge, you committed murder, because you released the enemy so that you could commit many more murders to him.” Then the prophet, taking off the veil, showed who he was and pronounced God’s decree. Thus says the Lord: “Before you have delivered the destructive man out of your hand, behold, your life is instead of his life, and your people instead of his people” (1 Kings 20:42). Question 65: Why was Ahab punished for his love of humanity? Because it is necessary to mix the truth with humanity. Ahab, treating the prophets cruelly, intending to completely destroy them all and killing every one of them whom he could capture, showed meekness to the enemy of the Israelites. And that most of all he sinned through thoughtlessness is evidenced by what follows. For it is said: “From there the king of Israel was troubled and in tears” (1 Kings 20:43) - because, having experience in fulfilling God’s prophecies (he won victory twice according to God’s prediction), although he was afraid of the threat uttered, he immediately returned to his wickedness. Question 66. How should we understand what is said: “smite me according to the word of the Lord” (1 Kings 20:35)? So, it is not I who command you, but the Spirit who is within me. Therefore, he who resisted was subjected to death by a lion. And the other, when he was commanded to do this, “obeyed with faith and struck in pieces” (1 Kings 20:37), i.e. caused wounds. Question 67. How should one understand: “as you are, so are you; As are your people, so are also my people” (1 Kings 22:4)? This is what Jehoshaphat promised to do when he was called to participate in the battle, i.e. “I will do the same as you, I will take up arms, as soon as you take up arms, my people will start a war, as soon as your people begin.” But Jehoshaphat also showed his piety, because he considered it necessary to first question the God of all. It is said: “Speak to Achaab: Let us inquire of the Lord” (1 Kings 22:5). When he gathered the prophets of Baal, Jehoshaphat disdained them and again piously sought out the prophet of God. For he says: “Is there a prophet of the Lord here, and they asked the Lord about them?” (1 Kings 22:7). When Ahab said “there is” and named Micah, but noticed that this prophet was at enmity with him because he was not prophesying anything favorable, then Jehoshaphat reverently answered: “Do not say this to the king” (1 Kings 22:8). But although Jehoshaphat is worthy of praise for this, his piety was harmed by friendship and kinship. The prophet Micah, although the eunuch sent to him advised him to preach good things, did not agree to tell a lie to please the king. For he said: “As the Lord lives, as the Lord speaks to me, these things will I say” (1 Kings 22:14). Question 68. Why did Micaiah, when asked by Ahab, “shall I go up to Remmath of Gilead,” said: “Ascend, and the Lord will prosper into the hands of the king” (1 Kings 22:15)? The prophet expected that the king would conjure him, and then he intended to tell the truth. For Ahab thought that the prophet, out of hatred, was predicting sorrowful things for him, and therefore Micaiah first said what was desirable for the king, and then, when the king began to conjure him, he declared God’s will. After Ahab said: “How many times do I adjure you, that you speak the truth in the name of the Lord” (and used the words “how many times” instead of “many times”), Micah added: “not so” (i.e., it is not true what I said); “I saw all Israel scattered over the mountains, like flocks that had no shepherd” (1 Kings 22:17). And this shows Ahab that his anger causes defeat. If Israel had had a godly shepherd, it would have won a decisive victory over its enemies. Then the prophet shows the way to salvation. For he says: “the Lord said: if they are truly to God, let everyone return to his home in peace” (ibid.). If, believing God, you want to know what to do, then disband the army. When Ahab remarked to Jehoshaphat, “Has it not decreed thee, that the good should not speak against me, but only the evil?” - then the prophet said: “not az; hear the word of the Lord; I saw the Lord God of Israel sitting on His throne, and all the host of heaven standing around Him on His right hand and on His left; and the Lord said, Who will deceive Achaab the king of Israel, and go up to Remmatha of Gilead, and fall there? and this speech is like this, and this is like this; and speech: you can’t; and he departed the spirit, and stood before the Lord, and said, I will deceive; and the Lord spoke to him: in what? and he said: I will go out, and his prophet will be a lying spirit in the mouth of all, and I will deceive him; and he said: If you are able, go out and do” (1 Kings 22:18–22). This is only a personification, which shows God’s permission, because the true God and Teacher of truth did not command to deceive Ahab. He said through the prophet: “If they are truly towards God, let everyone return to his home in peace.” And through this the prophet taught that the spirit of seduction, using wicked people as its tools, falsely promises victory, but does this with God’s permission. God could have prevented him, but he did not, because Ahab was not worthy of God’s care. Joseph says that this Micaiah is the prophet who previously appeared to Ahab under the veil and foreshadowed the sorrowful things to him; He concludes this from what Ahab said: “I hated him, because he did not speak good about me, but evil” (1 Kings 22:8). And now Ahab sent him to prison, ordering him to be given very little food so that he would not die of hunger. But the prophet did not abandon his boldness, but said loudly: “If you return in peace, then the Lord will not speak to me” (1 Kings 22:28). Ahab, having heard these words, went to war; Jehoshaphat also accompanied him, acting unworthy of his piety. For, having sought a prophet, rejected false prophets and learned from Micah what should be done, he preferred friendship to piety. But for another of his virtues, he took advantage of God’s care for him. When the Syrians, based on his royal clothing, assumed that he was the king of Israel and rushed at him, and he called on God for help, God immediately granted him salvation. God's prophecy was fulfilled. The wounded Ahab stood on his chariot for a long time, so that his removal would not give rise to a general flight. His flowing blood condensed in the chariot; as it approached the city, the driver washed the chariot in one spring. The dogs licked the blood, and the harlots, early in the morning, as usual, washed themselves in it, having no intention of washing in the blood; on the contrary, they thought that they were washing in running water as usual; but this water was stained with blood. Theodoret calls Adonijah Ornos, because he recognizes him as one person with Ornos, a Jebusite. Explained words bl. Theodoret probably read in 1 Kings 3:6. These words according to the Vatican list are read at the end of 1 Kings 4 This is how this place is read according to the Vatican list. Josephus Flavius. Jewish Antiquities, VIII, 2. Instead of παρακυπτομένας (bowed) bl. Theodoret reads δικτυωτάς. In Greek, instead of στόμασι it is read όνόμασι; but this is an obvious typo, as can be seen from the answer. Instead of έγνώρισε (create known) bl. Theodoret reads εστησεν. According to the reading of Lucian; in LXX and according to the Slavic translation: “to their king” (Ed.). According to Slavic translation: enemy. Bl. Theodoret is kept here from the Vatican list, according to which this story is placed in ch. 12 between verses 24 and 25 and does not read everywhere similar to the text translated into Slavic. This legend about Samea the Elamite is read according to the Vatican list in the same addition to the 12th chapter, which is mentioned in the previous note. According to the Slavic translation: “weapon storage.” At bl. Theodoret, following the majority of Old Testament manuscripts, reads: “Zamri.” What is said here about Jehoshaphat according to the Vatican list is read after 1 Kings 16:28: and according to the Slavic translation - in 1 Kings 22 and further. In this legend, Bl. Theodoret follows the Vatican list. According to Slavic translation: “sea”. Bl. Theodoret τόν όχλον (people) read τον ήχον.