2 Kings (4 Kings) 24
Commentary from 4 fathers
And the Lord sent against him the bands of the Chaldeans, and the bands of Syria, and the bands of Moab, and the bands of the children of Ammon, and sent them into the land of Juda to prevail [against it], according to the word of the Lord, which he spoke by his servants the prophets.
καὶ ἀπέστειλε Κύριος αὐτῷ τοὺς μονοζώνους τῶν Χαλδαίων καὶ τοὺς μονοζώνους Συρίας καὶ τοὺς μονοζώνους Μωὰβ καὶ τοὺς μονοζώνους υἱῶν ᾿Αμὼν καὶ ἐξαπέστειλεν αὐτοὺς ἐν τῇ γῇ ᾿Ιούδα τοῦ κατισχῦσαι κατὰ τὸν λόγον Κυρίου, ὃν ἐλάλησεν ἐν χειρὶ τῶν δούλων αὐτοῦ τῶν προφητῶν.
И҆ посла̀ гдⷭь є҆мꙋ̀ є҆динопоѧ́сники {во́ины лє́гкїѧ} халдє́йскїѧ и҆ є҆динопоѧ́сники сѷрі́йскїѧ, поѧ́сники сынѡ́въ а҆ммѡ́нихъ, и҆ посла̀ и҆́хъ въ зе́млю і҆ꙋ́довꙋ на побѣжде́нїе по словесѝ гдⷭню, є҆́же гл҃а рꙋко́ю рабѡ́въ свои́хъ прⷪ҇ро́кѡвъ.
Moreover it was the purpose of the Lord concerning Juda, to remove them from his presence, because of the sins of Manasses, according to all that he did.
πλὴν ἐπὶ τὸν θυμὸν Κυρίου ἦν ἐν τῷ ᾿Ιούδᾳ ἀποστῆσαι αὐτὸν ἀπὸ τοῦ προσώπου αὐτοῦ ἐν ἁμαρτίαις Μανασσῆ κατὰ πάντα, ὅσα ἐποίησε.
Ѻ҆ба́че прїи́де по гнѣ́вꙋ гдⷭ҇ню на і҆ꙋ́дꙋ, є҆́же ѿста́вити є҆го̀ ѿ лица̀ своегѡ̀ грѣ̑хъ ра́ди манассі́иныхъ, по всѣ̑мъ є҆ли̑ка сотворѝ,
Moreover he shed innocent blood, and filled Jerusalem with innocent blood, and the Lord would not pardon [it].
καί γε τὸ αἷμα ἀθῷον ἐξέχεε καὶ ἔπλησε τὴν ῾Ιερουσαλὴμ αἵματος ἀθῴου· καὶ οὐκ ἠθέλησε Κύριος ἱλασθῆναι.
и҆ кро́вь непови́ннꙋю пролїѧ̀, и҆ напо́лни і҆ерⷭ҇ли́мъ кро́ве непови́нныѧ, сегѡ̀ ра́ди не восхотѣ̀ гдⷭ҇ь ᲂу҆млⷭ҇тивитисѧ.
And the rest of the acts of Joakim, and all that he did, behold, [are] not these written in the book of the chronicles of the kings of Juda?
καὶ τὰ λοιπὰ τῶν λόγων ᾿Ιωακὶμ καὶ πάντα, ὅσα ἐποίησεν, οὐκ ἰδοὺ ταῦτα γεγραμμένα ἐπὶ βιβλίῳ λόγων τῶν ἡμερῶν τοῖς βασιλεῦσιν ᾿Ιούδα;
И҆ прѡ́чаѧ слове́съ і҆ѡакі́мовыхъ, и҆ всѧ̑ є҆ли̑ка сотворѝ, не се́ ли, сїѧ̑ напи̑сана въ кни́зѣ слове́съ дні́й царе́й і҆ꙋ́диныхъ;
And Joakim slept with his fathers: and Joachim his son reigned in his stead.
καὶ ἐκοιμήθη ᾿Ιωακὶμ μετὰ τῶν πατέρων αὐτοῦ, καὶ ἐβασίλευσεν ᾿Ιωαχὶμ υἱὸς αὐτοῦ ἀντ᾿ αὐτοῦ.
И҆ ᲂу҆́спе і҆ѡакі́мъ со ѻ҆тцы̑ свои́ми, и҆ воцари́сѧ і҆ехоні́а {ѻ҆́нъ же і҆ѡахі́нъ} вмѣ́стѡ є҆гѡ̀.
And the king of Egypt came no more out of his land: for the king of Babylon took away all that belonged to the king of Egypt from the river of Egypt as far as the river Euphrates.
καὶ οὐ προσέθετο ἔτι βασιλεὺς Αἰγύπτου ἐξελθεῖν ἐκ τῆς γῆς αὐτοῦ, ὅτι ἔλαβε βασιλεὺς Βαβυλῶνος ἀπὸ τοῦ χειμάρρου Αἰγύπτου ἕως τοῦ ποταμοῦ Εὐφράτου πάντα, ὅσα ἦν τοῦ βασιλέως Αἰγύπτου.
И҆ не приложѝ ксемꙋ̀ ца́рь є҆гѵ́петскїй и҆зы́ти и҆з̾ землѝ своеѧ̀, ꙗ҆́кѡ взѧ̀ ца́рь вавѷлѡ́нскїй ѿ пото́ка є҆гѵ́петска да́же до рѣкѝ є҆ѵфра́та, всѧ̑ є҆ли̑ка бы́ша царѧ̀ є҆гѵ́петска.
Eighteen years old [was] Joachim when he began to reign, and he reigned three months in Jerusalem: and his mother’s name [was] Nestha, daughter of Ellanastham, of Jerusalem.
Υἱὸς ὀκτωκαίδεκα ἐτῶν ᾿Ιωαχὶμ ἐν τῷ βασιλεύειν αὐτὸν καὶ τρίμηνον ἐβασίλευσεν ἐν ῾Ιερουσαλήμ, καὶ ὄνομα τῇ μητρὶ αὐτοῦ Νέσθα, θυγάτηρ ᾿Ελλαναθὰν ἐξ ῾Ιερουσαλήμ.
Сы́нъ ѻ҆смина́десѧти лѣ́тъ і҆ехоні́а, є҆гда̀ нача̀ ца́рствовати, и҆ трѝ мцⷭ҇ы ца́рствова во і҆ерⷭ҇ли́мѣ. И҆́мѧ же ма́тере є҆гѡ̀ не́сѳа, дщѝ є҆ланасѳа́на, ѿ і҆ерⷭ҇ли́ма.
8–16There is an excellent and significant illustration in the book of Kings, showing how the sin of fornication is prevented by an attack of pride. When the children of Israel had been taken captive by Neco, king of the Egyptians, Nebuchadnezzar, king of the Assyriaans, came up and brought them back from the borders of Egypt to their own country, not indeed meaning to restore them to their former liberty and their native land, but meaning to carry them off to his own land and to transport them to a still more distant country than the land of Egypt in which they had been prisoners. And this illustration exactly applies to the case before us. For though there is less harm in yielding to the sin of pride than to fornication, yet it is more difficult to escape from the dominion of pride. For somehow or other the prisoner who is carried off to a greater distance will have more difficulty in returning to his native land and the freedom of his fathers, and the prophet’s rebuke will be deservedly aimed at him: “Why have you grown old in a strange country? Indeed a man is rightly said to have grown old in a strange country, if he has not broken up the ground of his sins.
Conference 5.12
And he did that which was evil in the sight of the Lord, according to all that his father did.
καὶ ἐποίησε τὸ πονηρὸν ἐν ὀφθαλμοῖς Κυρίου κατὰ πάντα, ὅσα ἐποίησεν ὁ πατὴρ αὐτοῦ.
И҆ сотворѝ лꙋка́вое пред̾ ѻ҆чи́ма гдⷭ҇нима, по всемꙋ̀ є҆ли́ко сотворѝ ѻ҆те́цъ є҆гѡ̀.
At that time went up Nabuchodonosor king of Babylon to Jerusalem, and the city was besieged.
ἐν τῷ καιρῷ ἐκείνῳ ἀνέβη Ναβουχοδονόσορ βασιλεὺς Βαβυλῶνος εἰς ῾Ιερουσαλὴμ καὶ ἦλθεν ἡ πόλις ἐν περιοχῇ.
И҆ во вре́мѧ то̀ взы́де навꙋходоно́соръ ца́рь вавѷлѡ́нский на і҆ерⷭ҇ли́мъ, и҆ бы́сть гра́дъ во ѡ҆блеже́нїи.
And Nabuchodonosor king of Babylon came against the city, and his servants besieged it.
καὶ εἰσῆλθε Ναβουχοδονόσορ βασιλεὺς Βαβυλῶνος εἰς πόλιν, καὶ οἱ παῖδες αὐτοῦ ἐπολιόρκουν ἐπ᾿ αὐτήν.
И҆ прїи́де навꙋходоно́соръ ца́рь вавѷлѡ́нскїй на гра́дъ і҆ерⷭ҇ли́мъ, и҆ ѻ҆́троцы є҆гѡ̀ ѡ҆́колѡ ѡ҆бсѣдѧ́хꙋ гра́дъ.
And Joachim king of Juda came forth to the king of Babylon, he and his servants, and his mother, and his princes, and his eunuchs; and the king of Babylon took him in the eighth year of his reign.
καὶ ἐξῆλθεν ᾿Ιωαχὶμ βασιλεὺς ᾿Ιούδα ἐπὶ βασιλέα Βαβυλῶνος, αὐτὸς καὶ οἱ παῖδες αὐτοῦ καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἄρχοντες αὐτοῦ καὶ οἱ εὐνοῦχοι αὐτοῦ, καὶ ἔλαβεν αὐτὸν βασιλεὺς Βαβυλῶνος ἐν τῷ ὀγδόῳ ἔτει τῆς βασιλείας αὐτοῦ.
И҆ и҆зы́де і҆ехоні́а ца́рь і҆ꙋ́динъ ко царю̀ вавѷлѡ́нскомꙋ, са́мъ и҆ ѻ҆́троцы є҆гѡ̀, и҆ ма́ти є҆гѡ̀, и҆ кнѧ̑зи є҆гѡ̀, и҆ скопцы̀ є҆гѡ̀, и҆ взѧ̀ є҆го̀ ца́рь вавѷлѡ́нскїй въ ѻ҆смо́е лѣ́то ца́рства своегѡ̀.
And he brought forth thence all the treasures of the house of the Lord, and the treasures of the king’s house, and he cut up all the golden vessels which Solomon the king of Israel [had] made in the temple of the Lord, according to the word of the Lord.
καὶ ἐξήνεγκεν ἐκεῖθεν πάντας τοὺς θησαυροὺς οἴκου Κυρίου καὶ τοὺς θησαυροὺς οἴκου τοῦ βασιλέως καὶ συνέκοψε πάντα τὰ σκεύη τὰ χρυσᾶ, ἃ ἐποίησε Σαλωμὼν ὁ βασιλεὺς ᾿Ισραὴλ ἐν τῷ ναῷ Κυρίου κατὰ τὸ ῥῆμα Κυρίου.
И҆ и҆знесѐ всѧ̑ сокрѡ́вища ѿтꙋ́дꙋ сꙋ̑щаѧ во хра́мѣ гдⷭ҇ни и҆ сокро́вища до́мꙋ царе́ва, и҆ сокрꙋшѝ всѧ̑ сосꙋ́ды златы̑ѧ, ꙗ҆̀же сотворѝ соломѡ́нъ ца́рь і҆и҃левъ во хра́мѣ по гл҃ꙋ гдⷭ҇ню,
The church has gold, not stored up but to lay out and to spend on those who need. What necessity is there to guard what is of no good? Do we not know how much gold and silver the Assyrians took out of the temple of the Lord? Is it not much better that the priests should melt it down for the sustenance of the poor, if other supplies fail, than that of a sacrilegious enemy should carry it off and defile it? Would not the Lord say, Why did you allow so many needy to die of hunger? Surely you had gold? You should have given them sustenance. Why are so many captives brought to the slave market, and why are so many unredeemed left to be slain by the enemy? It had been better to preserve living vessels than gold ones.
On the Duties of the Clergy 2.28.137
And he carried away [the inhabitants of] Jerusalem, and all the captains, and the mighty men, taking captive ten thousand prisoners, and every artificer and smith: and only the poor of the land were left.
καὶ ἀπῴκισε τὴν ῾Ιερουσαλὴμ καὶ πάντας τοὺς ἄρχοντας καὶ τοὺς δυνατοὺς ἰσχύϊ αἰχμαλωσίας δέκα χιλιάδας αἰχμαλωτίσας καὶ πᾶν τέκτονα καὶ τὸν συγκλείοντα, καὶ οὐχ ὑπελείφθη πλὴν οἱ πτωχοὶ τῆς γῆς.
и҆ преселѝ і҆ерⷭ҇ли́млѧны и҆ всѧ̑ кнѧ̑зи, и҆ си̑льныѧ крѣ́постїю, плѣ́на де́сѧть ты́сѧщъ плѣни́въ, и҆ всѧ́каго древодѣ́лѧ, и҆ хꙋдо́жники: и҆ никто́же ѡ҆ста́сѧ, то́кмѡ ᲂу҆бо́зїи землѝ тоѧ̀:
"And he carried away all Jerusalem, etc." [2 Kings 24:14] Reporting this about Nebuchadnezzar, who carried away all Jerusalem, and all the leaders, and all the mighty men of valor, ten thousand captives, Scripture adds, saying: "And all the craftsmen and smiths." This is what was said above to have been done by the Philistines to the people of Israel when it was said: "Now no blacksmith could be found in all the land of Israel." For the Philistines said, "Lest the Hebrews make swords or spears" (1 Samuel 13:19). Just as then, they took care that the Hebrews, having blacksmiths, might not make arms to resist, so now the Chaldeans, having destroyed Jerusalem and laid waste the whole land of promise, make sure that no craftsman, no smith, remains in it, who either could repair the polluted walls of the city or restore the broken structures; on the contrary, whatever skill they found among the exterminated people, they transferred entirely to Babylon; so that it might either be useless or serve the interests of that city. Because this most lamentable history is so much in line with the negligence of our times, I do not think its allegory should be kept silent. It is known that Jerusalem and the land of Israel represent the city of Christ, that is, the holy Church; but Babylon and the Chaldeans or the Philistines signify the city of the devil, that is, all the multitude of either wicked men or angels. And Israel serves the Philistines or Chaldeans, when any of the faithful, nominally existing in the Church, but otherwise deceived by unclean spirits or men, submit their minds to greed, luxury, or any other sin. Nebuchadnezzar carries away Israel and all the leaders, the mighty men of valor, ten thousand captives, when either the teachers of the people, those who seemed to serve the Lord with an invincible spirit and to faithfully observe the Decalogue in love of God and neighbor, either suddenly, overcome by the temptations of the world or adversities, or defile themselves with greater crimes, or certainly, by deviating into heresy, incur the mark of open apostasy. But the weapons with which, resisting the devil, we defend the freedom given to us by God, what else are they but the words of the Scriptures? In which, by the examples of the Lord Himself and His saints, we learn more clearly than daylight how the wars against vices ought to be overcome. But the Philistines deprive the sons of Israel of armor smiths, just as malicious spirits obstruct the souls of the faithful from the meditation of sacred reading by inserting secular affairs, so that they neither gain confidence from this exercise in resistance for themselves, nor approach others, possibly those who cannot read, by exhorting or correcting them to resist vices. They take away the weapons smiths when they oppress those knowledgeable in the sacred words with such crimes that they are utterly ashamed to speak the good they have learned. They transfer every artisan and engraver to Babylon from Jerusalem, when they turn those who used to benefit many by various works of virtue and to fortify the city of God against the incursions of temptations away from their purpose; and compel them to use the talent, which should have been devoted to the protection of the holy Church, instead to serve the will of the king of vices. However, if we wish to understand "engraver" here not as the maker of doors or walls, but rather of gold and gems, it certainly refers to the same spiritual exposition. It is indeed said of wisdom that it is gold and a multitude of gems (Prov. 20); and therefore, we can aptly understand the engravers of these as the teachers, who, as long as they live and teach rightly, devote their art to the adornment of the holy city. But if they happen to err, what else but that they are taken captive by the Chaldean people and transferred to Babylon? And since to transfer the artisan and the engraver from Jerusalem to Babylon is to bury the talent of the word received from heaven in the earth, that is, to convert spiritual knowledge to the works of sins. I beg you, reader, if I have said anything pleasing to you in these little explanations, refer it to the praise of the God who gives. But if otherwise, may you grant forgiveness to my ignorance or presumption, so that you yourself, with all whom you can, apply to frequent meditation, continuous observance, fitting preaching of divine Scriptures; and let us strive with communal effort, so that we may be found faithful traders of the Lord's money, artisans and engravers of spiritual gems or walls, defenders of the holy city, and artificers of heavenly weapons; that on His return from the wedding, the supreme Householder may deign to say to us: "Because you have been faithful over a few things, I will set you over many; enter into the joy of your Lord" (Matt. 25). Amen.
Questions on the Book of Kings #30
And he carried Joachim away to Babylon, and the king’s mother, and the king’s wives, and his eunuchs: and he carried away the mighty men of the land into captivity from Jerusalem to Babylon.
καὶ ἀπῴκισε τὸν ᾿Ιωαχὶμ εἰς Βαβυλῶνα καὶ τὴν μητέρα τοῦ βασιλέως καὶ τοὺς εὐνούχους αὐτοῦ· καὶ τοὺς ἰσχυροὺς τῆς γῆς ἀπήγαγεν εἰς ἀποικεσίαν ἐξ ῾Ιερουσαλὴμ εἰς Βαβυλῶνα
и҆ преведѐ і҆ехоні́ю въ вавѷлѡ́нъ, и҆ ма́терь царе́вꙋ, и҆ жєны̀ царє́вы, и҆ скопцы̀ є҆гѡ̀, и҆ крѣ̑пкїѧ землѝ тоѧ̀ введѐ на преселе́нїе и҆з̾ і҆ерⷭ҇ли́ма въ вавѷлѡ́нъ:
And all the men of might, even seven thousand, and one thousand artificers and smiths: all [were] mighty [men] fit for war; and the king of Babylon carried them captive to Babylon.
καὶ πάντας τοὺς ἄνδρας τῆς δυνάμεως ἑπτακισχιλίους καὶ τὸν τέκτονα καὶ τὸν συγκλείοντα χιλίους, πάντες δυνατοὶ ποιοῦντες πόλεμον, καὶ ἤγαγεν αὐτοὺς βασιλεὺς Βαβυλῶνος μετοικεσίαν εἰς Βαβυλῶνα.
и҆ всѧ̑ мꙋ́жы си́лы, се́дмь ты́сѧщъ, и҆ древодѣ̑ль и҆ хꙋдо́жникѡвъ ты́сѧщꙋ, всѝ си́льнїи творѧ́щїи бра́нь, и҆ введѐ и҆́хъ ца́рь вавѷлѡ́нскїй въ преселе́нїе въ вавѷлѡ́нъ.
There is an illustration of this—namely, of the fact that when vainglory makes its appearance the vice of fornication is expelled, as we have said—that is put in beautiful and clear language in the book of Kings. It occurs when Nebuchadnezzar, king of the Assyrians, has come up from Egypt and taken the captive people of Israel away from Neco, king of Egypt, to his own country, not in order to restore to them their former freedom and their birthplace but to lead those who would be transported to his own land, which was still further away than where they had been held captive in the land of Egypt. This illustration can be well understood in the following way. Although it is more tolerable to be subject to the vice of vainglory than to that of fornication, yet it is more difficult to escape from the domination of vainglory. For, so to say, one who has been held captive for a relatively long time will return less easily to his native soil and to his old-established freedom, and rightly is that prophetic rebuke directed to him: “Why have you grown in a foreign land?” Whoever is not removed from earthly vices is appropriately said to have grown old in a foreign land. - "Conference 5.12.4-5"
And the king of Babylon made Batthanias his son king in his stead, and called his name Sedekias.
καὶ ἐβασίλευσε βασιλεὺς Βαβυλῶνος τὸν Ματθανίαν υἱὸν αὐτοῦ ἀντ᾿ αὐτοῦ καὶ ἐπέθηκε τὸ ὄνομα αὐτοῦ Σεδεκία.
И҆ поста́ви царе́мъ вавѷлѡ́нскїй ца́рь ватѳані́ю сы́на є҆гѡ̀ {Є҆вр.: дѧ́дю є҆гѡ̀.} вмѣ́стѡ є҆гѡ̀, и҆ преложѝ и҆́мѧ є҆мꙋ̀ седекі́а.
Twenty and one years old [was] Sedekias when he began to reign, and he reigned eleven years in Jerusalem: and his mother’s name [was] Amital daughter of Jeremias.
Υἱὸς εἴκοσι καὶ ἑνὸς ἐνιαυτῶν Σεδεκίας ἐν τῷ βασιλεύειν αὐτὸν καὶ ἕνδεκα ἔτη ἐβασίλευσεν ἐν ῾Ιερουσαλήμ, καὶ ὄνομα τῇ μητρὶ αὐτοῦ ᾿Αμιτὰλ θυγάτηρ ῾Ιερεμίου.
Сы́нъ два́десѧти и҆ є҆ди́нагѡ лѣ́та седекі́а, внегда̀ нача̀ ца́рствовати, и҆ є҆динона́десѧть лѣ́тъ ца́рствова во і҆ерⷭ҇ли́мѣ. И҆́мѧ же ма́тере є҆гѡ̀ а҆мїта́ла, дщѝ і҆еремі́ина, ѿ ловны̀.
And he did that which was evil in the sight of the Lord, according to all that Joachim did.
καὶ ἐποίησε τὸ πονηρὸν ἐνώπιον Κυρίου κατὰ πάντα, ὅσα ἐποίησεν ᾿Ιωακίμ·
И҆ сотворѝ лꙋка́вое пред̾ ѻ҆чи́ма гдⷭ҇нима, по всемꙋ̀ є҆ли̑ка сотворѝ і҆ѡакі́мъ,
For it was according to the Lord’s anger against Jerusalem and on Juda, until he cast them out of his presence, that Sedekias revolted against the king of Babylon.
ὅτι ἐπὶ τὸν θυμὸν Κυρίου ἦν ἐπὶ ῾Ιερουσαλὴμ καὶ ἐν τῷ ᾿Ιούδᾳ, ἕως ἀπέρριψεν αὐτοὺς ἀπὸ προσώπου αὐτοῦ. καὶ ἠθέτησε Σεδεκίας ἐν τῷ βασιλεῖ Βαβυλῶνος.
ꙗ҆́кѡ ꙗ҆́рость бѣ̀ гдⷭ҇нѧ на і҆ерⷭ҇ли́мѣ и҆ на і҆ꙋ́дѣ, до́ндеже ѿве́рже ѧ҆̀ ѿ лица̀ своегѡ̀. И҆ ѿве́ржесѧ седекі́а царѧ̀ вавѷлѡ́нска.
In his days went up Nabuchodonosor king of Babylon, and Joakim became his servant three years; and [then] he turned and revolted from him.
ΕΝ ταῖς ἡμέραις αὐτοῦ ἀνέβη Ναβουχοδονόσορ βασιλεὺς Βαβυλῶνος καὶ ἐγενήθη αὐτῷ ᾿Ιωακὶμ δοῦλος τρία ἔτη, καὶ ἐπέστρεψε καὶ ἠθέτησεν ἐν αὐτῷ.
Во дне́хъ є҆гѡ̀ взы́де навꙋходоно́соръ ца́рь вавѷлѡ́нскїй, и҆ бы́сть є҆мꙋ̀ і҆ѡакі́мъ ра́бъ трѝ лѣ̑та, и҆ ѿврати́сѧ, и҆ ѿве́ржесѧ є҆гѡ̀.