Commentary on 2 Kings

“Interpretation on the 4th book of Kings” (57 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, questions are considered about the meaning of the parable of the thorn and the cedar, the reason for King Uzziah’s leprosy, or why Elisha anointed Jehu through another prophet, etc. *The title of the work in Latin is Quaestiones in Libros regnorum et Paralipomenon; Quaestiones in Reges et Paralipomena. Contents Question 1. How should we understand what is said: “Moab depart from Israel” (2 Kings 1:1)? Question 2. What is a grated chamber (2 Kings 1:2)? Question 3. What does it mean to feel disgust (προσοχθίσαι)? Question 4. Others accused Elijah the prophet of cruelty because he delivered two Pentecostals and their subordinates to heavenly fire (2 Kings 1:10–12). Question 5. How should we understand what was said: “Then Joram’s brother Ahaziah reigned over Israel in his place, having no son Ahaziah” (2 Kings 1:17)? Question 6. Whom does Divine Scripture call the sons of the prophets (2 Kings 2:3)? Question 7. Why, when Elisha asked for deep spiritual grace, did the great Elijah say: “Thou art hardened to ask” (2 Kings 2:10)? Question 8. How should we understand what is said: “father, father, the chariot of Israel and his horseman” (2 Kings 2:12)? Question 9. How should we understand what is said: “Where is the God of Eliin Affo” (2 Kings 2:14)? Question 10. Why did Elisha heal the bitterness of the waters with salt (2 Kings 2:21)? Question 11. What does it mean when it is said: “and Mosha the king of Moab be Nokid” (2 Kings 3:4)? Question 12. How should we understand what is said: “bring me a singer” (2 Kings 3:15)? Question 13. How should we understand what was said: “and there was great repentance in Israel” (2 Kings 3:27)? Question 14. About whom did the wife say: “Your servant my husband is dead, but you are considered as the servant of the Lord” (2 Kings 4:1)? Question 15. What does it mean when it is said: “I am living in the midst of my people” (2 Kings 4:13)? Question 16. How should we understand what is said: “In this time, even as you live this hour, you will conceive a son” (2 Kings 4:16)? Question 17. Why did Elisha, sending Gehazi to resurrect the boy, order him: “If you find someone on the way, do not bless him, and if anyone blesses you, do not answer him” (2 Kings 4:29)? Question 18. What does it mean when it is said: elada on him (2 Kings 4:34)? Question 19. What does the words “gather Arioth” mean (2 Kings 4:39)? Question 20. What do the words mean: in place of Felmuni (2 Kings 6:8)? Question 21: What need did pigeon pus satisfy (2 Kings 6:25)? Question 22. Why did the prophet order the door to be locked and the messenger of the king to be detained (2 Kings 6:32)? Question 23. Why did the prophet, having predicted the death of Baradad to Hazael, order him to say: “When you live, you will live” (2 Kings 8:10)? Question 24. How should we understand what is said: “And he took a blanket, and soaked it in water, and laid it over his face, and died” (2 Kings 8:15)? Question 25. How should we understand what was said: “And Edom killed the people who surrounded it, and the princes with their chariots, and the people fled to their villages” (2 Kings 8:21)? Question 26: Why did Elisha anoint Jehu through another prophet (2 Kings 9:6)? Question 27. Why did the prophet tell the anointed one to flee immediately (2 Kings 9:3)? Question 28. Why was the prophet called violent (2 Kings 9:11)? Question 29. What does it mean when it is said: “And the man took his robe, and laid it under Jehu on one harim” (2 Kings 9:13)? Question 30. How should we understand what is said: “and the procession, the procession of Jehu the son of Namessiah, was changed” (2 Kings 9:20)? Question 31. What does it mean that it was said: and the Lord spoke a prophecy about him (τό λήμμα) cue (2 Kings 9:25)? Question 32. Whom does the writer call known (2 Kings 10:11)? Question 33. Who is Jonadab the son of Rehavl (2 Kings 10:15)? Question 34. Why did Jehu, preparing to beat the priests of the idols, lie, for he said: “Ahaav’s work for Baal is little, but I will work for him much” (2 Kings 10:18)? Question 35. Why did Athaliah kill her grandchildren (2 Kings 11:1)? Question 36. Whom does the writer call those who are passing away (2 Kings 11:11)? Question 37. What does it mean when it is said: “Let ye cut the hair of the house of Messae” (2 Kings 11:6)? Question 38. What does it mean when it is said: “And put on him the holy things and the testimony” (2 Kings 11:12)? Question 39. How should we understand what is said: “And Jehoiada the priest made a covenant between the Lord and among men, that they should become the people of the Lord” (2 Kings 11:17)? Question 40. What is “the silver of a man’s value, the silver of the value of souls” (2 Kings 12:4)? Question 41. How should we understand what is said: “The Lord repented, and I was generous for the sake of His covenant with Abraham and Isaac and Jacob” (2 Kings 13:23)? Question 42. Why did the prophet, before his death, announce the future victory to Jehoahaz, the son of Joash, by means of a bow and arrow (2 Kings 13ff.)? Question 43. What does the parable of the thorn and cedar (2 Kings 14:9) mean? Question 44. What kind of city is Elon (2 Kings 14:22)? Question 45. The prophecy of Jonah, exhibited in the book of Kings (2 Kings 14:25), is not found in the book of the prophet Jonah. Question 46: Why did King Uzziah become a leper (2 Kings 15:5)? Question 47. How should we understand what is said: “He led his sons through the fire” (2 Kings 16:3)? Question 48. Who did Ahaz command to build the altar in God’s church (2 Kings 16:11)? Question 49. What does it mean that it is said: from the pillar of the watchers even to the hail is solid (2 Kings 17:9)? Question 50. What does it mean when it is said: “at the end of three years” (2 Kings 18:10)? Question 51. Why did Hezekiah promise to give gifts to Sennacherib (2 Kings 18:14)? Question 52. Why did Hezekiah, trying to please God, pay tribute from sacred property (2 Kings 18:15)? Question 53. Why did King Hezekiah, having shown the treasures to the Babylonian ambassadors, fall into reproach for this (2 Kings 20 ff)? Question 54. How should we understand what is said: “And I will put on Jerusalem the measure of Samaria” (2 Kings 21:13)? Question 55. What does the writer call “the church of the Kadisim, who are in the church of the Lord” (2 Kings 23’7)? Question 56: What does tafef mean (2 Kings 23:10)? Question 57. Why did the writer say the same thing about Hezekiah and Josiah, namely: there was no king like him, and there was no king after him (2 Kings 23:25; cf. 2 Kings 18:5)? Question 1. How should we understand what is said: “Moab depart from Israel” (2 Kings 1:1)? The Moabites paid tribute to Ahab as subjects, but after his death they neglected his son and did not want to be his subject. Question 2. What is the grated chamber 1 (2 Kings 1:2)? It was a house convenient for the summer, with many windows made like nets, which many call through. Question 3. What does it mean to feel disgust (προσοχθίσαι)? Divine Scripture usually calls idols abominations (προσοχθίσματα) and filth (βδελύγματα), because they are full of filth and worthy of hatred; and disgust (προσόχθισμα) also expresses hatred. So, Isaac 2 said: “the cold (προσώχθισα) of my life” - that is, I hated life - “for the sake of the Canaanite daughters” (Gen. 27:46). And blessed David said: “I have presented myself to every evil way, but I am not indignant about wickedness” (ού προσώχθισε) - that is, he did not hate malice. But the foolishness of the wicked was worthy of tears. For they idolized animals, not only the largest, but also the smallest, the most despised and hated. However, they called her image a god and, leaving the true God, they asked about the image of a fly. life; and, driving away a living fly with fans, they called its likeness god. Question 4. Others accused Elijah the prophet of cruelty because he delivered two Pentecostals 3 and their subordinates to heavenly fire (2 Kings 1:10-12). Those who accuse the prophet move their tongues against God and His prophet, because He sent fire. Therefore, it is extremely bold to be indignant at the Divine economy. For one must know the truthfulness of God’s providence, know that God lawfully punishes those who sin and benefits those who please Him. It is clear that the Pentecostals and their subordinates were in agreement with the intention of the one who sent them, which is why they suffered punishment from God, because the third Pentecostal, adorned with modesty and having learned through faith and experience the power of the prophet, since he turned to him with meek words, escaped punishment. Question 5. How should we understand what is said: “Then Joram’s brother Ahaziah reigned over Israel in his place, having no son Ahaziah” (2 Kings 1:17)? There was a law that the kingdom should be inherited by the children of kings, and if there are no children, by the elder brother or closest relative. Before the captivity, the Kingdom of David was ruled successively by the son after the father. And when Jehoiachin was taken captive before the birth of his children, Mattaniah, or Zedekiah, Jehoiachin's paternal uncle, took possession of the kingdom. Question 6. Whom does Divine Scripture call the sons of the prophets (2 Kings 2:3)? The prophets themselves, according to the properties of the Hebrew and Syriac languages. Thus, a person is usually called the son of man. It is said: “Sons of humanity, how long will the heart be heavy?” (Ps.4:3), and: “Thou hast multiplied the sons of men according to Thy height” (Ps.11:9), i.e. people. This place makes it clear that there were many prophets. The prophets living in Jericho and Bethel foreknew and predicted the taking of the great Elijah into heaven. The glorious Elisha, who was foremost among all the prophets, also knew about this; Therefore, he said to both: “And I have understood, be silent” (2 Kings 2:5). The number of prophets was so great that fifty followed Elijah and Elisha from afar, and after the capture of the great Elijah, the prophets, having gathered, convinced the successor of grace to send some of them to look for a common teacher and sent fifty armed, because the writer called those sent sons of power (2 Kings 2:16-17), i.e. strong. Based on the number of those sent, one must conclude about the number of those who sent. Question 7. Why, when Elisha asked for deep spiritual grace, the great Elijah said: “Thou art hardened to ask” (2 Kings 2:10)? He said this not out of stinginess to impart grace to the disciple, but out of concern for the entire human race. since he himself punished the wicked people with a famine that lasted three years and six months, then the successor of extreme grace needed to perform extreme miracles. One of them was punishment by hunger. Therefore, sparing the people, he said: “Thou art hardened to ask.” And we learn this from history, because under Elisha a seven-year punishment was imposed on the people. Question 8. How should we understand what is said: “father, father, the chariot of Israel and his horseman” (2 Kings 2:12)? The kings of other nations used horses and chariots in war. Therefore, Elisha called the great Elijah the chariot of Israel and the horseman, because he alone was enough to defeat the enemies and grant victory to his fellow tribesmen. Question 9. How should we understand what is said: “Where is the God of Eliin Affo” (2 Kings 2:14)? The prophet, intending to cross the Jordan, imitated the teacher and struck the water with a mantle, without saying anything, but thinking that one mantle was enough to perform a miracle. since the watery nature did not obey him, he called upon God the teacher, invisible and inaccessible to men. For the word affo, according to other translators, is interpreted as “hidden.” Question 10. Why did Elisha heal the bitterness of the waters with salt (2 Kings 2:21)? The great Moses, putting in wood, transferred the bitter property of water into sweet, and Elisha freed the water from its harmful effects with salt, because it is not difficult for the Lord God to transform the properties of the elements with will, word, and whatever He pleases. Question 11. What does it mean when it is said: “and Moses the king of Moab be Nokid” (2 Kings 3:4)? Other translators translate the word “nokid” as “chief of the shepherds.” The following words make this clear: “giving tribute to the king of Israel, a hundred thousand lambs and a hundred thousand rams with runes” (2 Kings 3:4). About Elisha they said in praise of him: “pouring water on the river of Elijah” (2 Kings 3:11). So many people were amazed at the great prophet! And need also forced the wicked kings to resort to the glorious Elisha. But he said with the boldness of a teacher: “What do you and I need? Go to your father’s prophet and to your mother’s prophet” (2 Kings 3:13). However, necessity makes even the daring meek. So, Joram answered the prophet with meekness: “Has the Lord called the three kings, who have I betrayed into the hands of Moabli?” (ibid.). But he did not convince the prophet to leave his wickedness without reproof. The prophet said: “As the Lord of hosts lives, I stand before Him, because if I had not received the face of Jehoshaphat, King Judah would have looked at you and seen you?” (2 Kings 3:14). Thus, the reproof was made in good time, when need humbled the arrogance of the ruler. Question 12. How should we understand what is said: “Bring me a singer” (2 Kings 3:15)? The most divine David, having been granted royal and prophetic grace, wisely established the order of priestly service and commanded that the priests, according to the Mosaic Law, use trumpets, and the Levites use harps, psalteries, cymbals and other musical instruments. Their use of this was David’s spiritual sweetness. The prophet ordered to call one of these singers. And when the singer sang, the grace of the Spirit indicated what should be done. For she commanded that deep ditches be dug in the stream, so that from the stream flowing from afar they would be filled with water and satisfy the needs of the army. It should be noted that the writer called spiritual grace the hand of the Lord. It is said: “And the hand of the Lord was upon him, and he said, Thus saith the Lord” (2 Kings 3:15–16). Question 13. How should we understand what was said: “and there was great repentance in Israel” (2 Kings 3:27)? After the decisive defeat of the Moabites, their king tried to escape. But since the fortitude and courage of his squad did not succeed in this, he offered his first-born son, whom he had as heir to the kingdom, as a burnt offering on one of the city towers. Numerous enemies, seeing this, took pity and lifted the siege. Question 14. About whom did the wife say: “Your servant my husband is dead, but you are considered as the servant of the Lord” (2 Kings 4:1)? Others say that it was Obadiah, Ahab’s steward, who, having hidden a hundred men in two caves, fed them with bread and water, and, taking care of them, went into debt. But the power of the prophets is worthy of surprise, with which they, making property multiplying, provide ways for food. For the great Elijah made the smallest amount of flour and oil sufficient for a long time, and he who received his deep grace, commanded another widow to fill a very large number of vessels with a small amount of oil, and paid her husband’s debt, and nourished her with her children. It is also not difficult to learn from this that when the people indulged in lawlessness and the kings were wicked, there were several pious ones. For from among them were Obadiah, and seven thousand, “who had not bowed the knee to Baal” (1 Kings 19:18), and a wondrous Somanite woman, who rendered many services to the prophet, whom the prophet, rewarding for her care, asked: “Do you have a word to the king or to the prince of power?” (2 Kings 4:13). Although he had the opportunity to provide her with God’s help, he also wants to ask her for human protection. Question 15. What does it mean when it is said: “I am living in the midst of my people” (2 Kings 4:13)? This means this: I love tranquility, live peacefully and do not tolerate having a quarrel with anyone. Question 16. How should we understand what is said: “In this time, even as you live in this hour, you will conceive a son” (2 Kings 4:16)? The God of all things also spoke to the patriarch Abraham: “At this time I will come, and Sarah will have a son” (Gen. 18:10). Therefore, from the words he spoke, the prophet makes it clear that the Lord of all himself spoke through him. That is why he so affirmatively made a promise that exceeded the weakness of nature. And the Somanite woman, having learned from experience the power of the prophet, hoped that he would resurrect his dead son. For, having laid the dead prophet on the bed and closed the door, she went to the prophet, without even telling her husband the reason for her departure. He, not knowing, asked: “Why are you going to him today? the month is not new, the Saturday is lower" (2 Kings 4:23), - because on Saturdays and on new moons they were in the habit of celebrating festivities. “She says: peace,” - i.e. I want to talk to him. The Prophet, seeing her from afar, asked through Gehazi whether she, her husband, and her son were healthy? For this is what the words mean: “Is there peace with you? Is there peace with your husband? Is there peace for your child?” (2 Kings 4:26) – i.e. How are you living, are you healthy? The Somanite woman said peace to Gehazi, but, hugging the prophet’s feet, she declared to him her grief, and her sorrow was shown by her tears. When Gehazi tried to raise her, the prophet said: “Leave her, for her soul is sick, and the Lord hides her from me and does not tell me” (2 Kings 4:27). So from here it is clear that the prophets did not foresee everything, but only what God’s grace revealed to them. Question 17. Why did Elisha, sending Gehazi to resurrect the boy, order him: “If you find someone on the way, do not bless him, and if anyone blesses you, do not answer him” (2 Kings 4:29)? The Prophet knew that Gehazi was ambitious and vain and that he would tell those he met along the way the reason for his journey, and vanity prevented the working of miracles. Question 18. What does it mean when it is said: “Elaad against him” 4 (2 Kings 4:34)? Other translators expressed this: “I will blow on him.” For just as the Creator of all things, having created the body of Adam, blew a soul into it, so the prophet, blowing, resurrected the young man. But the Creator, blowing, created a non-existent soul, and the prophet returned the existing soul to its own body. Others translated the words “I will blow on him” as “covered him.” The prophet attached his own instruments of feeling to the instruments of feeling of the deceased, eyes to eyes, lips to lips, hands to hands, so that the deceased would become involved in the life of the living, obviously through the action of spiritual grace that bestows life. Question 19. What do the words “gather Arioth” 5 (2 Kings 4:39) mean? Others have translated it “field vegetables.” Those who collected them ignorantly mixed poisonous fruits into them, 6 but the prophet, by ordering flour to be poured into the konob, thereby destroyed the effect of the poison. This was accomplished not by the quality of flour, but by the grace of the prophet. Thus, it was not salt that changed the barrenness of the waters into fruitfulness, but the power of the prophetic spirit. Meanwhile, history shows the non-covetous life of the prophets. For the leader of them either treated them to field vegetables, or to feed a hundred men, offered twenty barley loaves, moreover, brought by others, giving them such a blessing that they not only satisfied the needs of a hundred people, but after they were satisfied, they left a satisfied surplus (2 Kings 4:42-44). Such was the power of this poverty that the king of Syria needed its grace and sent the military leader Naaman so that through prophetic prayer he could be freed from leprosy. The king of Israel, having read the writings of the king of Syria, tore his clothes in bewilderment. But the poor prophet, indignant at the king, ordered Naaman to be sent to him. However, keeping the law as living under the law, he did not agree to see Naaman as a leper, but ordered him to wash himself seven times in the Jordan River, because leprosy was on the body, and the body is made up of four elements and real life revolves in seven days, while the cleansing of the soul is accomplished in triplicate in the image of the Holy Trinity. Naaman at first resisted, saying that it was better than the river in Damascus, but, heeding the advice of his family, he fulfilled the order and, freed from illness, came to the prophet, and first of all brought him valuable gifts. The Prophet preferred much-desired poverty to all wealth and fulfilled the gospel law even before this law. For it is said: “Tune you will eat, and you will give.” (Matthew 10:8). That wondrous man, believing that the land of Israel itself was sanctified, asked permission to assign the burden of this land to the two Muscovites, so that on it they could bring legalized sacrifices to the one Master God. For he said: “Your servant will not make burnt offerings or sacrifices to another god, but to the Lord alone, about this word; The Lord will purify your servant when my master enters the house of Remman to worship there; and he will rest on my hand. And whenever I worship him in the house of Remmani, I will worship the Lord God, and the Lord will purify your servant according to this word” (2 Kings 5:17-18), - i.e. I need to enter with the king when he wants to worship the false god. But, entering with him, I will worship the true God, begging His forgiveness for the fact that, at the royal request, I am forced to enter the church of a false god. For he expressed this by saying: “The Lord will purify your servant according to this word.” And what Naaman said serves as an accusation against the Jews, because, having the law, and prophets, and priests, seeing miracles and Divine signs, they preferred serving idols to serving God. And in the prophet both the power of grace and the truthfulness of the sentence are worthy of surprise, because, having learned about what Gehazi had taken secretly, he gave him the leprosy of Naaman as an inheritance. The prophet said to Gehazi, “Was my heart not with you when Naaman came down from his chariot to meet you? And now thou hast taken the silver and the robe, and bought heirlooms and olive trees and grapes, and sheep and oxen, and boys and girls; and let the leprosy of Naaman cleave to you and to your seed forever” (2 Kings 5:26–27). And this lover of acquisitions became a leper, and the host of prophets fell in love with extreme poverty. They didn’t even have a house; they lived in huts. That's why they asked the great prophet to go with them to cut down trees to build them. And such was their poverty that they had no money to buy their own axe. Therefore, when the ax fell into the river, the one who begged it from others said: “O lord, this too is borrowed” (2 Kings 6:5). Let no one consider these words to be blasphemy, because the prophet David in spiritual hymn said: “Oh, Lord, save me; O Lord, make haste” (Ps. 117:25). But in a very miraculous way the prophet returned the lost iron. Having thrown the tree, he made the iron float up. And this also prefigured the economy of our Savior. For just as a light tree sank and a heavy iron floated to the surface, so the condescension of God’s nature accomplished the ascent of human nature. Question 20. What do the words mean: “in the place of Felmuni” 7 (2 Kings 6:8)? It’s the same as saying “in such and such a place,” because that’s what the word “felmuni” means. But this is also worthy of surprise in the prophet. Being caught, he caught the catchers, covering their eyes with darkness, and led them into the royal city. Then, begging God to dispel the darkness, he did so that they found themselves caught in a net and, attempting to take him captive, they themselves found themselves captives. This too is worthy of praise. When the king of Israel tried to kill them, the prophet said: “Do not strike those whom you have not captured with your sword and your bow; offer them bread and water, that they may eat and drink, and that they may go to their master” (2 Kings 6:22), – i.e. if they are killed, then the greatness of the miracle will not be known, but if they return healthy to the sender, then he too will know the power of our God. Question 21: What need did pigeon pus satisfy (2 Kings 6:25)? During the siege, need and great hunger forced the besieged to use it instead of salt. Question 22. Why did the prophet order the door to be locked and the messenger of the king to be detained (2 Kings 6:32)? The mad king, competing in the murder of his father and mother, ordered the prophet's head to be cut off at the very time when he himself, dressed in sackcloth, begged God to turn away and dispel this gloomy and stormy cloud. He should have begged the prophet to intercede for him before God, but the king did not do this, but threatened that he would kill him as careless or indifferent to the excess of the disaster. However, he soon repented and came to prevent the murder. For he said: “Do you not see that the son of this murderer has sent an ambassador to cut off my head? You see, when the messenger comes, shut the doors and squeeze him in the door; Behold, is it not the trampling of his master’s feet after him?” (ibid.). However, the prophet, when they threatened him with death, begged the Lord and immediately stopped the siege. After this story, the writer informs us that the prophet predicted a future famine for the Somanites, and also indicated the time. For he says: “The Lord has called a famine on the earth, and it will come on the earth for seven years” (2 Kings 8:1). This word gives reason to guess that the Israelis were punished with hunger. Therefore, the Somanite prophet commanded: “Arise and go, you, and your son, and your house, and dwell where you can dwell” (ibid.). And if there had been a general famine on earth, he would not have sent it to another place. From this it is clear that the Israelites were admonished by this punishment sent down from God, and after such care for them they lived wickedly. From here we know that the prophet had greater grace, because the time of famine lasted twice as long. Question 23. Why did the prophet, having predicted the death of Baradad 8 for Hazael, order him to say: “You will live as long as you live” (2 Kings 8:10)? The God of all commanded the great Elijah to anoint Elisha as a prophet, Hazael as the king of Syria and Jehu as the king of Israel. But Elijah anointed Elisha as commanded, but he did not anoint the kings, because he was soon taken to heaven. Elisha, having received Elijah’s deep grace, first went to Damascus to anoint Hazael. Therefore, Varadad (this is the name of the son of Ader), having learned about the coming of the prophet, sent Hazael to him with expensive and generous gifts to ask if he would get rid of his illness. The prophet predicted to the coming Hazael both his accession to the throne and the death of the one who sent him; He ordered that Varadad’s death not be announced, so that he would not end his life in despondency. Meanwhile, looking at Hazael, the prophet shed streams of tears. For he foresaw the troubles that would come from him to Israel; this he foretold to him. Question 24. How should we understand what is said: “And he took a blanket, and soaked it in water, and laid it over his face, and died” (2 Kings 8:15)? Joseph said that by doing this, Hazael inflicted a violent death on that king, because he was wicked and inclined to murder. He said: “The God of the mountains is the God of Israel, and not the God of the valleys” (1 Kings 20:28). And he, saved by Ahab, turned out to be ungrateful to his benefactor. History shows us the harm of bad kinship. For another Joram, king of the tribe of Judah, although born of the pious husband Jehoshaphat, was deceived by the words of his wife and became involved in wickedness. It is said: “Walk in the ways of the kings of Israel, just as you made the house of Ahaav, for Ahaav’s daughters were his wife, and do what is evil before the Lord” (2 Kings 8:18). Question 25. How should we understand what is said: “And Edom slew the people that surrounded it, and the princes with their chariots, and the people fled to their villages” (2 Kings 8:21)? The king of the tribe of Judah ruled over the Edomites, but according to the prophecy of the patriarch Isaac, they overthrew the yoke of slavery. For it is said: “The time will come when you will break the yoke from your neck” (Gen. 27:40). Therefore, although the Jews defeated them in a war with them and then returned to their land, the defeated Edomites were no longer subject to the Jews. Question 26. Why did Elisha anoint Jehu through another prophet (2 Kings 9:6)? This had to be done secretly so that Joram would be killed as quickly as possible. And if he had known this before, he would have entered the battle and in the battle many would have to fall on both sides. Question 27. Why did the prophet tell the anointed one to flee immediately (2 Kings 9:3)? To avoid being captured and endangered. It pleases the Lord God that we also use human precautions. For those who are gifted with reason must, when they must, use this reason. Question 28. Why was the prophet called violent (2 Kings 9:11)? Like the wicked, they insulted the servants of God and called them mad because they spoke with boldness. Jehu called the prophet “a vain talker” not to insult him, but trying to hide what was said; when he saw the urgent demand, he announced the words of the prophet (2 Kings 9:12). Question 29. What does it mean when it is said: “And the man took his robe, and laid it under Jehu on one harim” (2 Kings 9:13) 9? What follows explains the unclearness of speech. For the writer added: “to one degree.” Having learned about the Divine election, everyone gave honor to Jehu as a king. The writer called the Syrians Arami (2 Kings 9:16), because “Arama” means “Sirians.” This is how others translated it too. Question 30. How should we understand what is said: “and the procession, the procession of Jehu the son of Namessiah, was changed” (2 Kings 9:20)? The guard, seeing from a distance that although those who had not been sent were returning, the crowd was apparently led by Jehu (as his appearance showed), announced what he had seen. In some lists it reads “vodai”, i.e. God knows Jehu. Question 31. What does it mean when it is said: “and the Lord prophesied about him (τό λήμμα) cue” (2 Kings 9:25)? Prophecies were called both visions (οράσεις) and burdens 10 (λήμματα). Some of the prophets saw something either in dreams or in the waking state, and this type of prophecy was called vision, while others prophesied and predicted the future according to the action of the Spirit of God in them and called this a burden. So, Jehu remembered the prophecy of the great Elijah that where the dogs licked the blood of Naboth, there they would lick the blood of Ahab. Therefore, he ordered Jehoram’s body to be thrown there too. And having learned that Jezebel’s body was also eaten by dogs, he marveled at the truthfulness of the prophecy. For it was said: “In the part of Israel they will devour the flesh of Jezebel,” etc. (2 Kings 9:36). But after the other sons of Ahab were killed by their teachers, Jehu wisely said to the people: “Behold, I turned on my master and killed him; and who will defeat them all? for you see that the word of the Lord will not fall to the earth, even as the Lord spoke against the house of Ahaav” (2 Kings 10:9-10), - i.e. I killed Joram in order to become king; who killed his brothers, who numbered seventy? Isn’t this God’s anger, which used the closest servants for this? Therefore, the predictions of the prophets are not false. Question 32. Who does the writer call “the known” 11 (2 Kings 10:11)? Soothsayers who thought they knew the future. For just as the prophets were called seers and seers, because they foresaw the future, so the soothsayers were called witches, because they thought of themselves as if they knew the unseen and foreknew things that had not yet happened. Question 33. Who is Jonadab the son of Rehavl (2 Kings 10:15)? And he himself is a pious man, and so is his family, because they lived in booths and abstained from drinking wine. The prophet Jeremiah also mentioned them with praise (Jer. 35:1–11). And this story shows their piety. The king, seeing Jonadab, first blessed him, i.e. greeted, then asked: “Is your heart right with my heart, as my heart is with your heart?” (2 Kings 10:15). When Jonadab answered to eat, Jehu said to him: “If you have, give your hand.” After this, taking him into his chariot to put him with him, he said: “Come with me and see that I am always jealous of the Lord; and put him in your chariot” (2 Kings 10:16). So from here it is clear that in the ten tribes there were still people adorned with piety, for the sake of whom the wise Ruler endured everything and others. Question 34. Why did Jehu, preparing to beat the priests of the idols, lie, for he said: “Ahaav’s work for Baal is little, but I will work for him much” (2 Kings 10:18)? One must delve into the purpose of both words and deeds. The same must be done here. Jehu wanted no one to escape murder, so he used these words so that, relying on them, everyone would come. And so that one of God’s priests would not suffer punishment, he ordered to expel them, as if unworthy of the celebration, and thus beat only the priests of Baal. He also burned the idol of the Baals, cut down the groves and freed the entire land of Israel from other idols. But he continued to honor the golden youths. The writer called the church of Baalim Baalim. Question 35. Why did Athaliah kill her grandchildren (2 Kings 11:1)? As an evil and power-hungry woman, she wanted to completely destroy the entire family of David, as a pious one, so that, having seized power, she would teach the people their own wickedness. But the Lord, who wisely rules over all, provided that the sacred tribe again entered into unity with the royal tribe, and the wise priest Jehoiada married Josabeth, the daughter of Joram, to preserve the spark of the royal seed. Josabeth, seeing that the royal family was being exterminated, kidnapped and hid her nephew Joash and raised him in the church. For six years the criminal Athaliah ruled the kingdom, and in the seventh year the high priest returned royal power to the royal family. Question 36. Whom does the writer call those who are passing away (2 Kings 11:11)? Preceding the king. And he used the words “horri” and “rasim” (2 Kings 11:4) to name shield-bearers and spear-bearers. Dividing them into three parts, he ordered some to guard the royal house, others to guard the entrance to God’s church, and others to guard the other gates. Question 37. What does it mean when it is said: “Let ye keep watch over the house of Messae” (2 Kings 11:6)? Other translators expressed the word “messae” as “from assassination attempt,” i.e. watch with all vigilance so that nothing evil happens in the house of God. And the words “you have two hands” 12 (2 Kings 11:7) mean this: “you are healthy and unharmed, you have enough strength to guard both the house of God and the house of kings.” Jehoiada commanded the Levites to be sword-bearers and guard the king. Instead of the words “enter into sadiroth, that he may die” (2 Kings 11:8), the book of Chronicles reads: “enter the church, that he may be killed” (2 Chronicles 23:7). Joseph said the same thing. And the words “from the land to the house of the right hand, even to the land of the house of Shuiah” (2 Kings 11:11) make it possible to see that the Levites, having become moon-shaped, adjoined the ends of their formation to the church and guarded the king, who was in the middle; a regiment of armed men stood outside, holding back those who tried to enter. Question 38. What does it mean when it is said: “And put on him the holy things 13 and the testimony” (2 Kings 11:12)? The book of Chronicles says this: “And he laid upon him the royal 14 and the testimonies, and made him king, and Jehoiada anointed him the priest and his sons, and said, Let the king live” (2 Chronicles 23:11). And from this it is clear that the writer called anointing a shrine and a witness - a royal crown, as a sign of royal dignity. The word “treason” (σύνδεσμος) was usually used to describe the illegal theft of power. And such was the anger of Athaliah that, seeing her grandson enthroned, she tore his vestments and cried out: “Treason, treason” (2 Kings 11:14). But the wise priest ordered the hundred leaders to kill her outside the sacred enclosures. And at the same time, in the book of Kings it is said: “Get out of the church” (2 Chronicles 23:14). Question 39. How should we understand what is said: “And Jehoiada the priest made a covenant between the Lord and among men, that they should be among the Lord’s people” (2 Kings 11:17)? Translators everywhere expressed the word “covenant” with the word “agreement”, i.e. Jehoiada set rules and laws for the king and the people to serve one God and live according to His laws. History shows how much benefit a pious teacher brings. It is said: “And Joash will do what is right before the Lord all the days; Jehoiada the priest will enlighten him in his affairs” (2 Kings 12:2). But the writer also showed the imperfection of the king and the people. For he added: “I have not put down both the high ones, and still the people of the priest and the viper on the high ones” (2 Kings 12:3). I think that what is now condemned is not serving false gods, but offering sacrifices, contrary to the Law of Moses, outside the church of God. Question 40. What is “the silver of a husband’s value, the silver of the value of souls” (2 Kings 12:4)? We showed the meaning of this by explaining Deuteronomy. The ruler decreed how many shekels those who promised to bring a price to the Savior God should give. Therefore, King Joash commanded that all the silver brought in be collected by the priests and that they themselves make the necessary adjustments in the church. This is what the writer says: “Let the family strengthen the house of everyone, wherever the leader returns” (2 Kings 12:5). And he calls the renewal of damaged trees and stones vedek. The book of Chronicles, instead of the words “to do edek,” is expressed “to build the house of the Lord and also to strengthen the house of the Lord.” Question 41. How should we understand what is said: “The Lord repented, and I was generous for the sake of His covenant with Abraham and Isaac and Jacob” (2 Kings 13:23)? Johaz, the son of Jehu, king of the ten tribes, having fallen into wickedness, had the people as accomplices in serving idols. Therefore, the Lord, punishing them, betrayed Hazael, whom the great Elisha made king of Syria and shed many tears at this, because he foresaw the ruin that he would inflict on the ten tribes. And Hazael exhausted them to such an extent that they were left with “only fifty horsemen, and ten chariots, and ten thousand footmen” (2 Kings 13:7), while they often had more than a hundred soldiers. But God again had mercy on them and returned their cities to them. The writer called this repentance, i.e. changing ill fortune to prosperity. Question 42. Why did the prophet, before his death, announce the future victory to Jehoahaz, the son of Joash, with a bow and arrow (2 Kings 13:15 ff.)? They did not believe words so much as they believed predictions through deeds. Therefore, the prophet ordered the bow to be drawn and an arrow placed in it. Assuming that the king, of his own free will, would shoot many arrows, as soon as the first arrow was thrown, he said: “The arrow of salvation of the Lord, and the arrow of salvation against Israel, and overcome Syria in Aphek even to the end” (2 Kings 13:17). But since the king shot only three arrows, the prophet was extremely upset that Syria, having only been defeated three times, would not reach extreme destruction. Even after death, the Prophet resurrected the dead man who was brought to him, so that this miracle would testify to the special grace he had received against the teacher. Question 43. What does the parable of the thorn and cedar (2 Kings 14:9) mean? Amessiah, having captured the Edomites according to the law of war, hoped to defeat the ten tribes and the king challenged them to battle. But the king of Israel answered him by announcing that the thorn was making an offer to the cedar tree in exchange for his son and his daughter. But meanwhile, while negotiations about marriage were going on, animals came, broke off and trampled thorns. In these words he likened himself to a cedar, and Amessiah to a thorn. This can be seen from what follows. For he says: “You smote Idumea, and lifted up your heavy heart, and became glorified, sitting in your house, and why did you take covetousness in your malice? and thou shalt fall, and Judah with thee” (2 Kings 14:10). This advice was arrogant, but useful, as the consequences showed. For Amessiah, not convinced by this, entered the battle; but, being defeated and taken prisoner, he was forced to allow the enemy into his royal city. And the enemy, having captured Jerusalem, destroyed the city walls for four hundred cubits and went back, plundering the Divine and royal treasures. “And the sons of the mixture of filthiness” (2 Kings 14:14), i.e. priests of false gods. Question 44. What kind of city is Elon 15 (2 Kings 14:22)? Now called Ela; lies at the entrance to the Arabian Gulf, called the Red Sea. Question 45. The prophecy of Jonah, exhibited in the book of Kings (2 Kings 14:25), is not found in the book of the prophet Jonah. In that book, Jonah wrote only about Nineveh. Therefore, he did not add another prophecy to this. Question 46. Why did King Uzziah become a leper (2 Kings 15:5)? This is stated more clearly in the book of Chronicles; and therefore, when we explain this book, then, God willing, we will show this reason. And what was said “and sat in the house of the Apfuses” was expressed by others as “he sat secretly,” i.e. inside the palace, invisible to no one. Jotham his son ruled the kingdom, and this lasted fifty-two years of the reign of Uzziah. And after the death of his father, Jotham inherited the kingdom, and although he delivered the people from other wickedness, and “created the door of the church of God on high” (2 Kings 15:35), he did not deserve complete praise, because he did not stop serving on the high places. Ahaz his son, by the excess of his wickedness, darkened the wickedness of the other kings. Question 47. How should we understand what is said: “He led his sons through the fire” (2 Kings 16:3)? Joseph said that Ahaz offered one of his sons as a burnt offering to Baal; and I believe that these words imply a superstitious custom that has survived to this day. For in some cities, I saw, once a year bonfires are lit in the streets and not only children, but also adults of full age jump over them, and babies are carried over the fire by their mothers; and this is considered a protective and cleansing effect. This, I think, was Akhazov’s guilt. Question 48. Who did Ahaz command to build the altar in God’s church (2 Kings 16:11)? I think that the altar was not built for the God of all sorts, but for some false god. The book of Chronicles gives us reason to guess about this. He says this: “And Ahaz caused Ahaz to depart from the Lord, and King Ahaz said: I will seek the gods of Damascus who smite me. And he said: The gods of King Sirsk strengthen them, so I will devour them, and they will help me. And they would cause the downfall of him and all Israel” (2 Chronicles 28:22-23). The same is evident from what follows. “And leave Ahaz aside.” the vessels of the house of the Lord, and break them, and shut up the gates of the house of God, and make for yourself treasuries in all the corners of Jerusalem” (2 Chronicles 28:24). And he did this in accordance with this. The book of Kings itself makes it clear, for it says: “And king Ahaz went to meet Tiglath-pileser the king of Assyria in Damascus, and saw an altar in Damascus. Damascus; and King Ahaz sent to Uriah the measure, the likeness, and the mark of it throughout all his creation" (2 Kings 16:10). He took out the copper altar (2 Kings 16:14), built by Solomon, and put it in its place, made again. And that the mechonoths were bases, this is evident from what follows: "And Ahaz cut off the king of the Mechonoths (basements), and took away the laver from them” (2 Kings 16:17). But he also dared to commit another wickedness: he moved the entrance to the royal palace inside the church of God, making a passage through the sacred fences. History also shows us that the Ethiopian Adramelech lived in Egypt. And the word “manaa” 16 (2 Kings 17:3) was translated by others as “gifts.” Question 49. What does it mean when it is said: “From the pillar of the watchers even to the city it is solid” (2 Kings 17:9)? In other words, he set up altars to demons in every place, and not only in cities and villages, but also on pillars along the roads, where several guards were usually placed. The writer here called the churches of idols high. For he says: “And the children of Israel set up for themselves graven images and oak groves on every high hill and under every thicket tree, and there were cinders on the high ones, like the heathen, which the Lord removed from before them” (2 Kings 17:9-10). I think the writer called those who agreed with the pagans, those who came out from the pagans and learned the customs of wickedness, as fellows. The following words make this clear: “And having done things together, they began to anger the Lord, and served as idols; of these the Lord said unto them, Ye shall not do this word” (2 Kings 17:11-12). Others translated the word oak grove everywhere with the word “astarof”, which means Astarte, or Aphrodite. It is also said: “they made efud and ferafim”; efud - in imitation of priestly clothing, and ferafim was adapted to the prophecies of the Magi. And lest anyone say in justification of the Israelites that the cause of wickedness was the division of the kingdom and distance from Jerusalem, the writer necessarily pointed to the wickedness of the tribes of Judah. He said this: “Neither did Judas keep the commandments of the Lord his God; and I walked according to the justification of Israel which I had done, and rejected the Lord from myself” (2 Kings 17:19). And that the book of Kings was written subsequently and borrowed from the prophetic books written in its time is shown by this and the following passage. It is said: “And Israel was driven out of their land into the Assyrians, even to this day” (2 Kings 17:23). And this was repeated more than once by those who wrote history. And also about those now called Samaritans, he showed where they moved from and what forced them to preserve the law of Moses. Destroyed by beasts, they asked to send one of the priests of Israel to them, so that, having taught the law of the God of the earth, he would deliver them from destruction. They imagined that the Creator of all things is a specific (μερικόν) God. But, however, when a priest was sent and taught them the law, “I feared the Lord,” says the writer, “and served their idols, according to the custom of the tongues, and left them out of nowhere, even to this day” (2 Kings 17:33-34). So they did this according to their customs, accepted from ancient times. Having said this about the Samaritans, the writer went over to the tribe of Judah and praised Hezekiah for the fact that, like David, he served the God of all. For he not only crushed the idols, uprooted the oak forests, but also destroyed the high ground, which none of the kings who were before him did. He crushed “and the serpent that great Moses made” (2 Kings 18:4) not so that they would worship it, but so that it would represent saving suffering. The people, it is said, continued to burn incense before her and called her “neistan.” And this, as I found in the interpretation of the Hebrew words, means “she is copper.” But others interpreted the word “neastan” with the word “naas.” Question 50. What does it mean when it is said: “at the end of three years” (2 Kings 18:10)? That the siege of Samaria lasted for three whole years. Question 51. Why did Hezekiah promise to give gifts to Sennacherib (2 Kings 18:14)? Ahaz, his father, calling upon Tiglath-Pelassar to help him against the Syrians, promised to pay him tribute and did so throughout his reign. Hezekiah did not pay the imposed tax. But, seeing the army, he promised to give and gave three hundred talents of silver and three hundred talents of gold, for such a tribute was ordered by the king of Assyria. Question 52. Why did Hezekiah, trying to please God, bring tribute from sacred property (2 Kings 18:15)? The royal treasures were not enough, and in such necessary cases it was customary to wait for sacred treasures and replenish them again from booty in war. Need forced him to melt down both the golden doors, which he himself had built (2 Kings 18:16), and the doorposts (they, I think, are called affirmations), so that Sennacherib, having prevailed in the war, would not burn both the churches and the cities. And here again, the writer of history made it clear that not only idolatrous churches are called high, but also altars on elevated places dedicated to the God of all. For it is said: “And if you say to me: we trust in the Lord God; Did not Hezekiah himself put aside His high place and His altars, and said to Judah and Jerusalem: Bow down before the altar in Jerusalem? (2 Kings 18:22). And Rapsaks said this, being, as I think, a Jew, either handed over to the Assyrians, or one of those taken away with the prisoners, and because he proved his goodwill towards the Assyrians, who achieved that they entrusted him with military leadership. I think so because he conducted the conversation in Hebrew. The Jewish princes asked him to speak Syriac so that the people would not know what was happening (2 Kings 18:26). But he, having learned the princes’ concern that the people were hearing their conversation using the Hebrew language, ventured into evil blasphemies, likening the true God to false gods. The wise king opposed this blasphemy not with weapons, but with prayers, tears and sackcloth, and asked the prophet Isaiah to become an intercessor. His words are worthy of praise. For he said: “This day is a day of sorrow and reproach and reproof and wrath, for a son has come even to the point of giving birth, and there is no strength to give birth” (2 Kings 19:3), - i.e. We are inflamed and flaming with anger, hearing these unspeakable blasphemies, but we are not able to punish these evil people. Why do we beg that the Lord, having heard the blasphemies, teach the blasphemers that He is not one of those called only gods. But the humane God, immediately heeding the prayer, dispelled the fear of the kings. For he said: “Behold, I give him spirit, and he will hear the evil report and return to his land; and I will bring him down with weapons into their lands” (2 Kings 19:7). What was said, “Behold, I give him spirit,” I think means fear. For the divine apostle also said this: “God will not give us the spirit of fear” (2 Tim. 1:7). And God’s prophecy was soon fulfilled. Since a rumor spread that the Ethiopian king had armed himself, Sennacherib, fearful, withdrew, sending a letter to Hezekiah full of all kinds of evil. And the wise king, unbending him in the church, uttered these wonderful words: “O Lord Almighty God of Israel, who sits on the cherubim, you are all one God in all the kingdoms of the earth, you created heaven and earth” (2 Kings 19:15). They call you one of many non-existents, but I know you as the only Creator of all things. “Incline Your ear, O Lord, and hear me; open your eyes and see and hear the words of Sennacherib king of Assyria, even as an ambassador he reproached God as I live” (2 Kings 19:16). The king used the words “bend down and hear” humanely, begging him to accept his request with favor. “For truly, O Lord, the kings of Assyria have laid waste the tongues and their land, and sent their gods to the fire, for they did not destroy, but the work of man, wood and stone, and I destroyed” (2 Kings 19:17-18). This is what inspired this blasphemer to commit wickedness. He thought that You too are like non-existent gods. But let him, O Lord, find out through experience what the difference is between the true God and the false gods. However, I consider it unnecessary to repeat the same thing, because I revealed this when explaining the prophet Isaiah. Therefore, I will say briefly that the Lord, having heeded the request, at night in the blink of an eye put to death one hundred eighty-five thousand Assyrians. Sennacherib escaped death in order to proclaim to everyone what the power of the God of the Jews was, but soon received righteous punishment from his children. because he was furious against the Creator, he suffered death from those born by him. The writer called Armenia Ararat (2 Kings 19:37), because such an interpretation is found in the prophecy of Isaiah (Isaiah 37:38). As for Hezekiah’s illness, having explained this in the prophecy of Isaiah, I consider it vain to interpret the same thing twice. The miracle that happened to the sun swept across the entire universe. For everyone knew that the sun had returned. Why did the king of Babylon, hearing about the death, and learning about what had miraculously happened to the sun, send envoys and gifts to the king of Judah? And those who were customary to be taken into captivity as slaves were honored as the most excellent. God, Whom they served, made the Jews so glorious. Question 53. Why did King Hezekiah, having shown the treasures to the Babylonian ambassadors, fall into reproach for this (2 Kings 20:13 ff.)? Hezekiah had to make known to the ambassadors the power of God and that divine care that he himself used, but he showed wealth in which there is nothing lasting. And that in animate beings it is not nature that prevails, but the will, Manasseh is a witness to this, having left his father’s pious way of life and taken the opposite path. For it is said: “You built a high place, which Hezekiah his father destroyed, and raised an altar to Baal, and made oak groves, even as Achaab the king of Israel had made, and worshiped all the power of heaven and served them” (2 Kings 21:3). The writer calls the sun, moon and stars the power of heaven. And most wickedly of all, Manasseh “created an altar in the house of the Lord, of which God said: In Jerusalem I will set my name” (2 Kings 21:4). And not this one, but also many altars were created by him. For “he built altars to all the power of heaven in the two courtyards of the house of the Lord” (2 Kings 21:5), “and made enemies and performed magic” (2 Kings 21:6), brought in ventriloquists and multiplied witches. Divination is the observation of omens by words and sorcery by the flight of birds, and witches, as I think, are those who predict by the liver. But what was most disgusting to God was that he placed an idol of an obscene demon in the church of God. It is said: “And you shall set up a graven image of the oak forest in the church of the Lord” (2 Kings 21:7). And from what follows one can see the excess of Manasseh’s wickedness. Question 54. How should we understand what is said: “And I will put on Jerusalem the measure of Samaria” (2 Kings 21:13)? I will plunge the people of Jerusalem into the same disasters. And just as some of the Samaritans were destroyed by famine, and others by war, and others were taken captives to a foreign land, so those living in Jerusalem were given the same number of punishments. And just as I brought the house of Ahab to its final destruction, so I will bring the pride of Jerusalem to humiliation. For not only did he furiously indulge in idolatry, but also “Manasseh poured out the innocent blood until he filled Jerusalem from mouth to mouth” (2 Kings 21:16). Mostly he killed those who held fast to piety and proclaimed to them the wrath of God. They say that Manasseh and the prophet Isaiah were sawed down with a wooden saw. However, this king, as the book of Chronicles shows, having resorted to repentance, received remission of sins. Ammon, his son, imitated his father’s anger, but was not jealous of his repentance. And the grandson of Manasseh labored in high virtue and acquired the piety of his ancestor David. And, firstly, he took every care of what required correction in the church of God. Then, having listened to God’s words contained in Deuteronomy, “he tore his garments” (2 Kings 22:11), he wept a lot and tried to find out what he should do to please the God of all. Everyone has deviated into the same carelessness about the Divine because they did not even listen to God’s words. And the high priest Helkias, finding this book abandoned in one of the sacred buildings, sent it to the king. And the king, having learned about what was contained in the book, sent both bishops and princes to the prophetess Oldana. And God, for the violations of the law committed by the Jews, through her pronounced judgment on the people, the church and the city. He foretold prosperity to the pious king. For it was said to him: “Because you listened to My words and softened your heart and humbled yourself before Me, having heard great words against this place and against them that dwell in it, to be destroyed, and you tore your garments and wept before Me, and I heard, says the Lord. Not tacos; Behold, I will add you to your fathers, and you will be gathered together in your grave in peace, and you will not see in your eyes all the evil ones that I will bring against this house and against those who live in it” (2 Kings 22:18-20). Contrition and tears are so useful to those who use them. A pious king benefits his subjects as much as the wicked harm them. Just as Ammon and Manasseh drew the people into wickedness by planting oak forests and building churches for demons, so the pious King Josiah crushed and melted the vessels created for Baal, Ashtoreth and other idols at the brook of Cedar, and in Bethel he burned the idolatry priests. And the word “mazurot” 17 I think is the name of a star and I guess that the morning star is named that way. For it is said: And they burn incense to Baal, and to the sun, and to the moon, and to mazuroth, and to all the power of heaven” (2 Kings 23:5). Question 55. What does the writer call “the church of the Kadisim, who are in the church of the Lord” (2 Kings 23:7)? Saints (because the word “Kadiz” is translated “holy”) is not what the writer called demons in the literal sense of the word. It is said that “in this house the wife spins the robe in the oak grove.” The word “oak grove,” as I have repeatedly said, is replaced by other translators with the word “asirof” or “astarof,” and this is the name of Aphrodite, because she is called Astarte. Her statue was placed inside the church of God; but the astonishing king cut down the oak grove, carried out the statue and set it on fire. Akila interpreted the word “Kadishim” as follows: “where they made clothes for adulterers from the Lord.” And that not only idol altars, but also altars created to God on elevated places were called high, this history again shows. For he says this: “Nevertheless did the high priests go in to the altar of the Lord in Jerusalem, but only to eat unleavened bread in the midst of my brethren” (2 Kings 23:9). It is clear that they were from the priestly generation, and if they had served idols, the pious king would not have given them mercy. Question 56. What does “tafef” mean (2 Kings 23:10)? In the interpretation of Hebrew words I found that this name means “fall.” This was the place where children were led through the fire in honor of Michal 18; and this was an Ammonite idol. And this is what history reveals. For he says: “Defile Tapheth, who is in the wilds of the sons of Enomlich, so that the husband of his son Michal cannot pass through the fire.” And the word “farurim” (ibid.) Symmachus translated “fortification”. History shows how the pious king desecrated it. It is said: “And fill their places with human bones” (2 Kings 23:14). “And he sent and took the bones from the tomb, and burned them on the altar, according to the word of the Lord, which the man of God said, when Jeroboam stood at the feast before the altar” (2 Kings 23:16). And that it was not a false prophet who convinced the man of God to eat from him, it is not difficult to find out from here. For the writer says that the bones of the old prophet who lived in Bethel were preserved with the bones of the man of God who came from Judah and spoke all that Josiah did (2 Kings 23:17-18). Question 57. Why did the writer say the same thing about Hezekiah and Josiah, namely: “there was no king like him, and after him there was no king like him” (2 Kings 23:25; cf. 2 Kings 18:5)? The writer compared Hezekiah with Josiah, and not Josiah with Hezekiah, but with other kings who were considered pious: with Asa, with Jehoshaphat, with Jotham, - having compared both of them, he recognized them as the best. And if anyone pays attention to one literal meaning, it turns out that both Hezekiah and Josiah were superior to David, when it is said about both that “there was no king like him before him.” But it is obvious that the writer did not prefer Hezekiah to David and Josiah did not recognize Hezekiah and David as better, but compared them with other pious kings. And if anyone were to assume that Hezekiah was reproached for arrogance because he showed his treasures to the Babylonian ambassadors, he would see that Josiah is not completely free from guilt. For, when Pharaoh Necho took up arms against the Assyrians, Josiah tried to help the Assyrians and, as the book of Chronicles informs, Pharaoh said to him: “What do I and you, king of Judah? I am not going to fight against you today, but to the place of my battle; and God said to bother me; Hear about God, who is with me, so that he does not kill you. And Josiah did not return his face from him, but strengthened his defense, and did not listen to the words of Pharaoh Necho, even from the mouth of the Lord, but go and fight in the field of Mageddo. And Pharaoh's archers shot at King Josiah. And the king said to his servant: Bring me out, for I am sore faint” (2 Chronicles 35:21-23). And Ezra says this: “And the king of Egypt sent to Josiah, saying: What shall I and you eat, king of Judah? I have not been sent against you from the Lord God, for my battle is against the Euphrates; and now the Lord hasten with me, retreat and do not resist the Lord. And Josiah did not return to his chariot, but strengthened his campaign, not heeding the words of Jeremiah the prophet from the mouth of the Lord; but wage war against him against him with unrighteousness” (2Ezra 1:26-29). Therefore, the writer does not compare them with each other and does not place one above the other. To understand his words in this way is a sign of extreme foolishness; on the contrary, he compares them with other kings. The events of Joachim, Joachim, Jehoiachin and Zedekiah were described in greater detail by the divine Jeremiah, and by the grace of God we interpreted the entire book. Therefore, I consider it in vain to repeat the same thing another time. Joachim, the son of Joachim, is called Jehoiachin by the divine Jeremiah, and the book of Chronicles is called Joachim. Evilmerodach, having freed him from prison, kept him in the same house with himself and fed him from his meal (2 Kings 25:27-30). For the Slayer and the Healer, having betrayed him to his enemies, again granted him freedom. More precisely, from the Greek according to the Vatican list: “latticed in the upper room”, according to the Slavic translation - “window in the upper room”. In fact, these words belong to Rebekah. (Ed.) Commanders over fifty warriors. (Ed.) According to the Slavic translation: “hovering over him.” According to the Slavic translation: “collecting potions of divia.” According to the Slavic translation: “divy apple.” According to the Slavic translation: “in some hidden place.” According to the Hebrew text: Benhadad, and according to the LXX translation: son of Ader. There are significant differences in readings of this verse in the LXX text. (Ed.) According to the Slavic translation: “two parts in you.” According to the Slavic translation: "crown". According to the Slavic translation: "diadim". According to the correct reading: "Elof". According to the Slavic translation: "tribute". According to the Slavic translation: "planets". LXX in 2 Kings 23:10 read: “To Molech.” (Ed.)