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2 Kings 9-10 - Jehu, Judgment, and the Danger of Zeal Without a Clean Heart

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This narration was recorded before the latest revision of this study.

2 Kings 9-10 records one of the most violent turns in the history of the divided kingdom. Elisha sends a son of the prophets to anoint Jehu. Jehu rises against the house of Ahab, kills Joram of Israel, Ahaziah of Judah, Jezebel, Ahab’s descendants, and the worshipers of Baal. The chapter is not written to make bloodshed attractive. It shows the terror of divine judgment after generations of idolatry, manipulation, murder, and covenant betrayal.

The spiritual warning is sharp: Jehu executes judgment against Ahab’s house, but his own heart remains divided. He destroys Baal, but he does not depart from Jeroboam’s golden calves. Zeal can remove another person’s idol while protecting one’s own.

Summary Table

PassageWhat happensSpiritual concern
2 Kings 9:1-13Jehu anointedWhy are garments and a trumpet placed beside a private prophetic commission?
2 Kings 9:14-26Jehu rides to Jezreel and kills JoramWhy does Joram’s death return the story to Naboth’s field?
2 Kings 9:27-29Ahaziah caught in another house’s judgmentWhat does Ahaziah’s earlier allegiance in 8:27 add to this visit?
2 Kings 9:30-37Jezebel’s deathHow does Jezebel’s question about Zimri challenge Jehu’s future?
2 Kings 10:1-11The sons of Ahab and the leaders of SamariaHow do the two letters involve Samaria’s leaders, and what does Jehu’s question conceal?
2 Kings 10:12-17Ahaziah’s relatives and JehonadabHow does Jonadab’s family in Jeremiah 35 test Jehu’s invitation to see his zeal?
2 Kings 10:18-28Baal worship destroyedWhat does the text’s word subtilty reveal about the festival?
2 Kings 10:29-36Jehu’s incomplete heartWhich convenient idol remains after Baal’s house falls?

Historical and Scriptural Context

The sins being judged here are not sudden. Ahab and Jezebel institutionalized Baal worship, persecuted the prophets, and murdered Naboth for his vineyard. Elijah had already prophesied judgment on Ahab’s house. 2 Kings 9-10 shows that prophecy coming due.

Jehu’s anointing also fulfills the word given earlier to Elijah at Horeb: Hazael, Jehu, and Elisha would become instruments through whom God would answer Israel’s apostasy. But the passage distinguishes between being used by God and being inwardly purified by God.

The commission is given at Horeb in 1 Kings 19:15-17, and the sentence over Naboth’s vineyard and Jezebel is pronounced in 1 Kings 21:19-24. These earlier words explain both the anointing and the place where judgment falls. Hosea 1:4 must also be heard: the Lord will call Jehu’s house to account for the blood of Jezreel. Kings recognizes an act of obedience without pronouncing the whole campaign or the man innocent; Hosea prevents a comfortable celebration of the victor.

Geographical Significance ⛰️

Ramoth Gilead is the military setting where Jehu is anointed among commanders. The location is east of the Jordan and repeatedly associated with conflict against Syria.

Jezreel becomes the place of reckoning. Naboth’s vineyard was there, and the blood shed by Ahab’s house returns upon that same geography.

Samaria is the political center where Ahab’s descendants are exposed and eliminated. It also becomes the site of Jehu’s purge of Baal worship.

Jehu anointed (2 Kings 9:1-13)

1 And Elisaie the prophet called one of the sons of the prophets, and said to him, Gird up thy loins, and take this cruse of oil in thy hand, and go to Remmoth Galaad. 2 And thou shalt enter there, and shalt see there Ju the son of Josaphat son of Namessi, and shalt go in and make him rise up from among his brethren, and shalt bring him into a secret chamber. 3 And thou shalt take the cruse of oil, and pour it on his head, and say thou, Thus saith the Lord, I have anointed thee king over Israel: and thou shalt open the door, and flee, and not tarry. 4 And the young man the prophet went to Remmoth Galaad.

5 And he went in, and, behold, the captains of the host were sitting; and he said, I have a message to thee, O captain. And Ju said, To which of all us? And he said, To thee, O captain. 6 And he arose, and went into the house: and he poured the oil upon his head, and said to him, Thus saith the Lord God of Israel, I have anointed thee to be king over the people of the Lord, even over Israel. 7 And thou shalt utterly destroy the house of Achaab thy master from before me, and shalt avenge the blood of my servants the prophets, and the blood of all the servants of the Lord, at the hand of Jezabel, 8 and at the hand of the whole house of Achaab: and thou shalt utterly cut off from the house of Achaab every male, and him that is shut up and left in Israel. 9 And I will make the house of Achaab like the house of Jeroboam the son of Nabat, and as the house of Baasa the son of Achia. 10 And the dogs shall eat Jezabel in the portion of Jezreel, and there shall be none to bury her. And he opened the door, and fled.

11 And Ju went forth to the servants of his lord, and they said to him, Is all well? Why came this mad fellow in to thee? And he said to them, Ye know the man, and his communication. 12 And they said, It is wrong: tell us now. And Ju said to them, Thus and thus spoke he to me, saying,—and he said, Thus saith the Lord, I have anointed thee to be king over Israel. 13 And when they heard it, they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with the trumpet, and said, Ju is king.

The anointing happens privately but produces public consequences immediately. The young prophet comes, delivers the word, and flees. This speed emphasizes that the initiative belongs to God, not to court politics.

Spiritually, Jehu is not self-appointed. Judgment is not legitimate because Jehu feels angry. It is legitimate only because God has spoken through the prophet. The Church must never confuse personal outrage with prophetic authority.

The officers’ garments under Jehu and their trumpet make the private anointing a public accession. Garments are also spread before Christ in Matthew 21:8, but Zechariah 9:9-10 announces a king whose humility leads to the removal of weapons and the proclamation of peace. The resemblance sharpens the contrast: an outward royal sign does not tell us what kind of king stands above the garments.

Jehu rides to Jezreel and kills Joram (2 Kings 9:14-26)

14 So Ju the son of Josaphat the son of Namessi conspired against Joram, and Joram was defending Remmoth Galaad, he and all Israel, because of Azael king of Syria. 15 And king Joram had returned to be healed in Jezrael of the wounds which the Syrians had given him, in his war with Azael king of Syria. And Ju said, If your heart is with me, let there not go forth out of the city one fugitive to go and report to Jezrael.

16 And Ju rode and advanced, and came down to Jezrael; for Joram king of Israel was getting healed in Jezrael of the arrow-wounds wherewith the Syrians had wounded him in Rammath in the war with Azael king of Syria; for he was strong and a mighty man: and Ochozias king of Juda was come down to see Joram. 17 And there went up a watchman upon the tower of Jezrael, and saw the dust made by Ju as he approached; and he said, I see dust. And Joram said, Take a horseman, and send to meet them, and let him say, Peace. 18 And there went a horseman to meet them, and said, Thus says the king, Peace. And Ju said, What hast thou to do with peace? turn behind me. And the watchman reported, saying, The messenger came up to them, and has not returned. 19 And he sent another horseman, and he came to him, and said, Thus says the king, Peace. And Ju said, What hast thou to do with peace? turn behind me. 20 And the watchman reported, saying, He came up to them, and has not returned: and the driver drives Ju the son of Namessi, for it is with furious haste. 21 And Joram said, Make ready. And one made ready the chariot: and Joram the king of Israel went forth, and Ochozias king of Juda, each in his chariot, and they went to meet Ju, and found him in the portion of Nabuthai the Jezraelite.

22 And it came to pass when Joram saw Ju, that he said, Is it peace, Ju? And Ju said, How can it be peace? as yet there are the whoredoms of thy mother Jezabel, and her abundant witchcrafts. 23 And Joram turned his hands, and fled, and said to Ochozias, Treachery, Ochozias. 24 And Ju bent his bow with his full strength, and smote Joram between his arms, and his arrow went out at his heart, and he bowed upon his knees. 25 And Ju said to Badecar his chief officer, Cast him into the portion of ground of Nabuthai the Jezraelite, for I and thou remember, riding as we were on chariots after Achaab his father, that the Lord took up this burden against him, saying, 26 Surely, I have seen yesterday the blood of Nabuthai, and the blood of his sons, saith the Lord; and I will recompense him in this portion, saith the Lord. Now then, I pray thee, take him up and cast him into the portion, according to the word of the Lord.

Joram asks, “Is it peace, Ju?” Jehu’s answer exposes the false peace of a kingdom still full of Jezebel’s fornications and witchcrafts. There is no real peace while idolatry remains enthroned.

The death of Joram in Naboth’s field is the key theological detail. God remembers the blood of the innocent. Judgment may appear delayed, but it is not forgotten.

The watchman’s reports slow the scene before the furious chariot reaches the field. The word “peace” occurs eight times in Brenton from 9:17 through Jezebel’s question in 9:31. The messengers seek assurance that the kingdom can continue as before; Jehu exposes the violence and idolatry hidden beneath that assurance. Jeremiah 6:14 similarly condemns assurances of peace where the wound has not been healed. Christian peace requires truth and repentance, not simply the absence of public disturbance.

Verse 26 names both Naboth’s blood and the blood of his sons. The sons are not mentioned in 1 Kings 21; this recollection adds victims to the vineyard story. The land is a witness against a dynasty that acquired another family’s inheritance by killing. The narrative gives their deaths moral weight instead of letting royal power erase their names.

Ahaziah caught in another house’s judgment (2 Kings 9:27-29)

Chronology note: This accession notice gives Joram’s eleventh year; 2 Kings 8:25 gives his twelfth. The two notices differ by one year, and Kings does not explain their relation.

27 And Ochozias king of Juda saw it, and fled by the way of Bæthgan. And Ju pursued after him, and said, Slay him also. And one smote him in the chariot at the going up of Gai, which is Jeblaam: and he fled to Mageddo, and died there. 28 And his servants put him on a chariot, and brought him to Jerusalem, and they buried him in his sepulchre in the city of David.

29 And in the eleventh year of Joram king of Israel, Ochozias began to reign over Juda.

Ahaziah is not Ahab’s son, but he has joined himself to Ahab’s house. The passage warns that alliances are not neutral. A person can be swept into another household’s judgment by sharing its path, values, and loyalties.

Ahaziah’s participation in the ways of Ahab’s house has already been described in 8:27. His visit is therefore part of a wider allegiance, not evidence that every visitor shares another person’s guilt. Innocent kinship or proximity never licenses punishment. The abrupt burial notice returns him to David’s city and prepares the crisis in Judah in chapter 11.

Jezebel’s death (2 Kings 9:30-37)

Translation note: The NKJV addresses Jehu as “Zimri”; Brenton instead asks, “Had Zambri, the murderer of his master, peace?” Both recall Zimri, but the displayed question asks about his fate rather than directly giving Jehu his name.

30 And Ju came to Jezrael; and Jezabel heard of it, and coloured her eyes, and adorned her head, and looked through the window. 31 And Ju entered into the city; and she said, Had Zambri, the murderer of his master, peace? 32 And he lifted up his face toward the window, and saw her, and said, Who art thou? Come down with me. And two eunuchs looked down towards him. 33 And he said, Throw her down. And they threw her down; and some of her blood was sprinkled on the wall, and on the horses: and they trampled on her. 34 And Ju went in and ate and drank, and said, Look now, after this cursed woman, and bury her, for she is a king’s daughter. 35 And they went to bury her; but they found nothing of her but the skull, and the feet, and the palms of her hands. 36 And they returned and told him. And he said, It is the word of the Lord, which he spoke by the hand of Eliu the Thesbite, saying, In the portion of Jezrael shall the dogs eat the flesh of Jezabel. 37 And the carcase of Jezabel shall be as dung on the face of the field in the portion of Jezrael, so that they shall not say, This is Jezabel.

Jezebel prepares herself and addresses Jehu from the window. Her question recalls Zimri, whose reign after murdering his master lasted only seven days (1 Kings 16:9-20). She challenges the security of Jehu’s new power by naming an earlier assassin’s fate. The text records no plea for mercy or repentance; it also gives no account of her private thoughts.

Her body is consumed according to the word of Elijah. The detail is deliberately humiliating. Royal birth cannot protect her from the word spoken against her violence. This grisly ending calls for grief and fear of God, not delight at another person’s humiliation. Revelation 2:20 later uses the name Jezebel for corrupting teaching within a church; the warning reaches worshiping communities as well as ancient courts.

The sons of Ahab and the leaders of Samaria (2 Kings 10:1-11)

1 And Achaab had seventy sons in Samaria. And Ju wrote a letter, and sent it into Samaria to the rulers of Samaria, and to the elders, and to the guardians of the children of Achaab, saying, 2 Now then, as soon as this letter shall have reached you, whereas there are with you the sons of your master, and with you chariots and horses, and strong cities, and arms, 3 do ye accordingly look out the best and fittest among your master’s sons, and set him on the throne of his father, and fight for the house of your master. 4 And they feared greatly, and said, Behold, two kings stood not before him: and how shall we stand? 5 So they that were over the house, and they that were over the city, and the elders and the guardians, sent to Ju, saying, We also are thy servants, and whatsoever thou shalt say to us we will do; we will not make any man king: we will do that which is right in thine eyes.

6 And Ju wrote them a second letter, saying, If ye are for me, and hearken to my voice, take the heads of the men your master’s sons, and bring them to me at this time to-morrow in Jezrael. Now the sons of the king were seventy men; these great men of the city brought them up. 7 And it came to pass, when the letter came to them, that they took the king’s sons, and slew them, even seventy men, and put their heads in baskets, and sent them to him at Jezrael. 8 And a messenger came and told him, saying, They have brought the heads of the king’s sons. And he said, Lay them in two heaps by the door of the gate until the morning. 9 And the morning came, and he went forth, and stood, and said to all the people, Ye are righteous: behold, I conspired against my master, and slew him: but who slew all these? 10 See now that there shall not fall to the ground anything of the word of the Lord which the Lord spoke against the house of Achaab: for the Lord has performed all that he spoke of by the hand of his servant Eliu. 11 And Ju smote all that were left of the house of Achaab in Jezrael, and all his great men, and his acquaintance, and his priests, so as not to leave him any remnant.

Jehu exposes the weakness of those who served Ahab’s house. They have numbers, walls, weapons, and princes, but no courage. When judgment comes, institutions built around fear collapse quickly.

Theologically, the terrible scene is linked to the word of the Lord. This does not make Jehu a model of spiritual gentleness. It shows that God is not mocked by dynasty, wealth, or political calculation.

Jehu’s two letters make the city’s rulers participate in the killings, after which he publicly asks who killed the princes. His speech invokes God’s fulfilled word while distributing responsibility for the deaths. The narrative lets us hear that speech without requiring us to accept it as a complete moral defense. The seventy men are human lives, and the display at the gate is a scene of terror, not a spiritual achievement for Christians to reenact.

Ahaziah’s relatives and Jehonadab (2 Kings 10:12-17)

12 And he arose and went to Samaria, and he was in the house of sheep-shearing in the way. 13 And Ju found the brethren of Ochozias king of Juda, and said, Who are ye? And they said, We are the brethren of Ochozias, and we have come down to salute the sons of the king, and the sons of the queen. 14 And he said, Take them alive. And they slew them at the shearing-house, forty and two men: he left not a man of them.

15 And he went thence and found Jonadab the son of Rechab coming to meet him; and he saluted him, and Ju said to him, Is thy heart right with my heart, as my heart is with thy heart? And Jonadab said, It is. And Ju said, If it is then, give me thy hand. And he gave him his hand, and he took him up to him into the chariot. 16 And he said to him, Come with me, and see me zealous for the Lord. And he caused him to sit in his chariot.

17 And he entered into Samaria, and smote all that were left of Achaab in Samaria, until he had utterly destroyed him, according to the word of the Lord, which he spoke to Eliu.

The relatives of Ahaziah meet Jehu while traveling to greet a royal household whose overthrow they have not yet learned of. Their greeting makes the destruction of the allied houses visible, but the scene gives no individual indictment of these forty-two men. Their killing must not become a principle that family membership warrants punishment. Jehu then meets Jehonadab and asks whether his heart is right. This question becomes one of the chapter’s deepest ironies, because Jehu’s own heart will soon be shown incomplete.

“Come with me, and see me zealous for the Lord” is Jehu’s invitation in the displayed text. A witness to obedience can be good; the danger appears when the invitation to see our zeal becomes more urgent than obedience itself. Jonadab’s descendants will be praised for keeping their ancestor’s commands in Jeremiah 35:6-19. Their quiet persistence makes a searching contrast with Jehu’s spectacular, selective reform.

Baal worship destroyed (2 Kings 10:18-28)

18 And Ju gathered all the people, and said to them, Achaab served Baal a little; Ju shall serve him much. 19 Now then do all ye the prophets of Baal call all his servants and his priests to me; let not a man be wanting: for I have a great sacrifice to offer to Baal; every one who shall be missing shall die. But Ju did it in subtilty, that he might destroy the servants of Baal.

20 And Ju said, Sanctify a solemn festival to Baal, and they made a proclamation. 21 And Ju sent throughout all Israel, saying, Now then let all Baal’s servants, and all his priests, and all his prophets come, let none be lacking: for I am going to offer a great sacrifice; whosoever shall be missing, shall not live. So all the servants of Baal came, and all his priests, and all his prophets: there was not one left who came not. And they entered into the house of Baal; and the house of Baal was filled from one end to the other. 22 And he said to the man who was over the house of the wardrobe, Bring forth a robe for all the servants of Baal. And the keeper of the robes brought forth to them. 23 And Ju and Jonadab the son of Rechab entered into the house of Baal, and said to the servants of Baal, Search, and see whether there is among you any of the servants of the Lord, or only the servants of Baal, by themselves. 24 And he went in to offer sacrifices and whole-burnt-offerings; and Ju set for himself eighty men without, and said, Every man who shall escape of the men whom I bring into your hand, the life of him that spares him shall go for his life.

25 And it came to pass, when he had finished offering the whole-burnt-offering, that Ju said to the footmen and the officers, Go ye in and slay them; let not a man of them escape. So they smote them with the edge of the sword, and the footmen and the officers cast the bodies forth, and went to the city of the house of Baal. 26 And they brought out the pillar of Baal, and burnt it. 27 And they tore down the pillars of Baal, and made his house a draught-house until this day. 28 So Ju abolished Baal out of Israel.

Jehu uses deception to gather the worshipers of Baal. The result is the destruction of Baal’s temple and cult in Israel. The text recognizes this as a decisive blow against Baal worship.

Yet the method remains troubling to the reader. Scripture often records events without asking us to imitate every tactic. The lesson is not “deceive for God.” The lesson is that institutional idolatry finally faces the Lord’s judgment.

The festival, robes, and search of the sanctuary turn the worshipers’ own gathering into a trap. Brenton explicitly calls the plan “subtilty”; it does not conceal the deception. The difference between the Lord’s servants and Baal’s servants is established before the slaughter, but that ancient royal action gives no Christian authority to kill people for false worship. Christ sends His disciples to make disciples through proclamation and baptism (Matthew 28:19-20), not through the terror of Jehu’s temple purge.

Jehu’s incomplete heart (2 Kings 10:29-36)

29 Nevertheless Ju departed not from following the sins of Jeroboam the son of Nabat, who led Israel to sin: these were the golden heifers in Bæthel and in Dan.

30 And the Lord said to Ju, Because of all thy deeds wherein thou hast acted well in doing that which was right in my eyes, according to all things which thou hast done to the house of Achaab as they were in my heart, thy sons to the fourth generation shall sit upon the throne of Israel. 31 But Ju took no heed to walk in the law of the Lord God of Israel with all his heart: he departed not from following the sins of Jeroboam, who made Israel to sin. 32 In those days the Lord began to cut Israel short; and Azael smote them in every coast of Israel; 33 from Jordan eastward all the land of Galaad belonging to the Gadites, of Gaddi and that of Ruben, and of Manasses, from Aroer, which is on the brink of the brook of Arnon, and Galaad and Basan.

34 And the rest of the acts of Ju, and all that he did, and all his might, and the wars wherein he engaged, are not these things written in the book of the chronicles of the kings of Israel? 35 And Ju slept with his fathers; and they buried him in Samaria: and Joachaz his son reigned in his stead. 36 And the days which Ju reigned over Israel were twenty-eight years in Samaria.

This final section interprets the whole story. Jehu is praised for carrying out judgment against Ahab’s house, but condemned because he does not depart from Jeroboam’s sins. He removes Baal but keeps the calves.

Here is the central spiritual danger: Jehu has zeal against sins that threaten his mission, but not against sins that benefit his throne. Partial reform is not repentance.

The fourth-generation promise is fulfilled in 2 Kings 15:12, yet the promise does not erase the verdict that Jehu failed to walk with his whole heart. Immediately after that verdict, Hazael begins to cut down Israel’s territory east of the Jordan. Elisha’s tears in 2 Kings 8:12 now acquire a political map: Gilead and Bashan suffer under the king whose violence he foresaw. A dramatic purge has not made the kingdom secure.

Orthodox Theological Reading

Judgment in this passage must be read under the whole canon and in the light of Christ. The Lord who judges Ahab’s house is the same Lord who weeps over Jerusalem and stretches out His hands on the Cross. Divine judgment is not God’s loss of mercy. It is the holy exposure of evil that refuses repentance.

Jehu is also a warning against external reform without inner purification. In Orthodox ascetic language, it is possible to attack visible passions while leaving pride, ambition, and self-love untouched. The heart must be cleansed, not merely redirected.

Christological Reading

Jehu rides in judgment, but Christ enters Jerusalem in humility. Jehu destroys enemies by force; Christ destroys death by voluntary death. The contrast is important. The Old Testament judgment reveals that evil is real and must be answered. The Gospel reveals that the final answer is the Cross, where judgment and mercy meet.

Naboth’s blood crying out from the field points toward the blood of the righteous. Hebrews 12:24 names Jesus’ blood as speaking better than Abel’s: the righteous blood of Christ opens the new covenant and reconciliation with God. Naboth’s field witnesses to an unhealed crime; the Cross reveals how the innocent Savior bears sin and defeats death without becoming another royal murderer.

Gems from the Fathers 💎

St. John Chrysostom’s Homily 17 on Romans treats Romans 10:1-13, not Jehu. The familiar words about zeal without knowledge are Paul’s words. Chrysostom’s own explanation goes further: he explains “that it was from a petulancy and love of power that they erred, rather than from ignorance.”1 His subject is resistance to God’s righteousness, not an interpretation of this campaign.

The application to Jehu is thematic: outward religious energy can hide a refusal to submit. Jehu’s calves expose the point in his own history. The spiritual test is whether obedience costs us the advantage we were trying to protect, not how forcefully we condemn someone else’s error.

The Church’s Voice in Worship ⛪

No reading from 2 Kings 9-10 is appointed under that reference in the Coptic lectionary evidence used here. The Synaxarium commemorates the Departure of the Righteous Hosea the Prophet on 26 Amshir.2 Hosea 1:4 therefore brings a remembered prophetic voice to the bloodshed at Jezreel. The connection to this study is interpretive; the commemoration does not establish a liturgical reading of Hosea 1:4 or of Jehu’s campaign.

The lectionary places biblical study beside the Church’s actual prayers and readings. Jehu’s divided obedience challenges fasting that leaves resentment untouched, and service that requires applause before it becomes faithful.

Iconography and Visual Teaching 🖼️

Jehu and Jezebel appear in Western dramatic art. Such paintings are not Orthodox icons, and their violence must not become the center of Christian contemplation.

  • Visual source: Jehu and Jezebel dramatic artwork. Andrea Celesti, Queen Jezabel Being Punished by Jehu, public domain via Wikimedia Commons. Western dramatic artwork, not an Orthodox icon.
  • Historical visual source: Black Obelisk, Wikimedia Commons category. An Assyrian monument from Jehu’s period, not a sacred image.

Spiritual Fruit 🍇

Surrender the convenient idol

Jehu removes Baal and keeps the calves that serve his throne. Examine the sin you excuse because it helps you succeed, and name it honestly in confession rather than hiding it behind the good you do.

Let zeal become obedience

A strong denunciation costs less than an unseen surrender of pride. Before correcting another person, accept one correction yourself and undertake the repair it requires.

Remember the wounded

Naboth’s field prevents royal triumph from erasing the victims. Pray for people harmed by powerful households and refuse to make anyone’s humiliation a source of entertainment.

Seek truthful peace

The repeated requests for peace cannot heal the kingdom’s violence. When reconciliation requires confession or restitution, offer it instead of demanding that the injured person simply stop disturbing the peace.

Prayer

Lord Jesus Christ, King of peace, cleanse the zeal that seeks another person’s fault while defending my own. Remember those wounded by cruelty, and give me courage to make restitution where I have done harm. Cast down the idols I shelter, and teach me the obedience of Your Cross. Amen.

Footnotes

  1. St. John Chrysostom, Homilies on Romans, Homily 17 on Romans 10:1-13, explanation of verse 3. CCEL. ↩

  2. Coptic readings and commemorations from @andraws/lectionary-data 1.3.1, preserving the package’s Katameros-cycle and date-resolved source distinctions. A related commemoration or Gospel appointment is not an appointment of this chapter. ↩

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