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PARALLEL HISTORY BIBLE - 2 Kings 15:28
CHAPTERS: 2 Kings 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38
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LXX- Greek Septuagint - 2 Kings 15:28 και 2532 εποιησεν 4160 5656 το 3588 πονηρον 4190 εν 1722 1520 οφθαλμοις 3788 κυριου 2962 ουκ 3756 απεστη 868 5627 απο 575 πασων 3956 αμαρτιων 266 ιεροβοαμ υιου 5207 ναβατ ος 3739 εξημαρτεν τον 3588 ισραηλ 2474
Douay Rheims Bible And he did that which was evil before the Lord: he departed not from the sins of Jeroboam the son of Nabat, who made Israel to sin.
King James Bible - 2 Kings 15:28 And he did that which was evil in the sight of the LORD: he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin.
World English Bible He did that which was evil in the sight of Yahweh: he didn't depart from the sins of Jeroboam the son of Nebat, with which he made Israel to sin.
World Wide Bible Resources
2Kings 15:28
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.vi.xli Pg 3
Isa. xlv. 7. thus making peace and friendship with those who repent and turn to Him, and bringing [them to] unity, but preparing for the impenitent, those who shun the light, eternal fire and outer darkness, which are evils indeed to those persons who fall into them.
Anf-03 v.iv.ii.ii Pg 7
Isa. xlv. 7. inasmuch as he had already concluded from other arguments, which are satisfactory to every perverted mind, that God is the author of evil, so he now applied to the Creator the figure of the corrupt tree bringing forth evil fruit, that is, moral evil,2353 2353 Mala. and then presumed that there ought to be another god, after the analogy of the good tree producing its good fruit. Accordingly, finding in Christ a different disposition, as it were—one of a simple and pure benevolence2354 2354 [This purely good or goodish divinity is an idea of the Stoics. De Præscript. chap. 7.] —differing from the Creator, he readily argued that in his Christ had been revealed a new and strange2355 2355 Hospitam. divinity; and then with a little leaven he leavened the whole lump of the faith, flavouring it with the acidity of his own heresy.
Anf-03 v.iv.ii.xvi Pg 8
“I make peace, and create evil,” Isa. xlv. 7. And verily, if the invisible creatures are greater than the visible, which are in their own sphere great, so also is it fitting that the greater should be His to whom the great belong; because neither the great, nor indeed the greater, can be suitable property for one who seems to possess not even the smallest things.
Anf-03 v.iv.iii.xxiv Pg 16
Isa. xlv. 7. and, “I frame evil against you;”3002 3002
Anf-03 v.iv.iii.xiv Pg 4
See Isa. xlv. 7. —so that from these very (contrasts of His providence) I may get an answer to the heretics. Behold, they say, how He acknowledges Himself to be the creator of evil in the passage, “It is I who create evil.” They take a word whose one form reduces to confusion and ambiguity two kinds of evils (because both sins and punishments are called evils), and will have Him in every passage to be understood as the creator of all evil things, in order that He may be designated the author of evil. We, on the contrary, distinguish between the two meanings of the word in question, and, by separating evils of sin from penal evils, mala culpæ from mala pœnæ, confine to each of the two classes its own author,—the devil as the author of the sinful evils (culpæ), and God as the creator of penal evils (pœnæ); so that the one class shall be accounted as morally bad, and the other be classed as the operations of justice passing penal sentences against the evils of sin. Of the latter class of evils which are compatible with justice, God is therefore avowedly the creator. They are, no doubt, evil to those by whom they are endured, but still on their own account good, as being just and defensive of good and hostile to sin. In this respect they are, moreover, worthy of God. Else prove them to be unjust, in order to show them deserving of a place in the sinful class, that is to say, evils of injustice; because if they turn out to belong to justice, they will be no longer evil things, but good—evil only to the bad, by whom even directly good things are condemned as evil. In this case, you must decide that man, although the wilful contemner of the divine law, unjustly bore the doom which he would like to have escaped; that the wickedness of those days was unjustly smitten by the deluge, afterwards by the fire (of Sodom); that Egypt, although most depraved and superstitious, and, worse still, the harasser of its guest-population,2869 2869 Hospitis populi conflictatricem. was unjustly stricken with the chastisement of its ten plagues. God hardens the heart of Pharaoh. He deserved, however, to be influenced2870 2870 Subministrari. In Apol. ii., the verb ministrare is used to indicate Satan’s power in influencing men. [The translator here corrects his own word seduced and I have substituted his better word influenced. The Lord gave him over to Satan’s influence.] to his destruction, who had already denied God, already in his pride so often rejected His ambassadors, accumulated heavy burdens on His people, and (to sum up all) as an Egyptian, had long been guilty before God of Gentile idolatry, worshipping the ibis and the crocodile in preference to the living God. Even His own people did God visit in their ingratitude.2871 2871
Anf-03 v.iv.v.i Pg 35
Isa. xlv. 7. from which you are used even to censure Him with the imputation of fickleness and inconstancy, as if He forbade what He commanded, and commanded what He forbade. Why, then, have you not reckoned up the Antitheses also which occur in the natural works of the Creator, who is for ever contrary to Himself? You have not been able, unless I am misinformed, to recognise the fact,3510 3510 Recogitare. that the world, at all events,3511 3511 Saltim. even amongst your people of Pontus, is made up of a diversity of elements which are hostile to one another.3512 3512 Æmularum invicem. It was therefore your bounden duty first to have determined that the god of the light was one being, and the god of darkness was another, in such wise that you might have been able to have distinctly asserted one of them to be the god of the law and the other the god of the gospel. It is, however, the settled conviction already3513 3513 Præjudicatum est. of my mind from manifest proofs, that, as His works and plans3514 3514 In the external world. exist in the way of Antitheses, so also by the same rule exist the mysteries of His religion.3515 3515 Sacramenta.
Anf-03 v.v.xxxii Pg 7
Isa. xlv. 7. Of the wind6461 6461
Anf-02 vi.iii.i.vii Pg 24.1
Anf-02 vi.iii.i.vii Pg 25.1
Anf-01 ii.ii.iii Pg 3
Deut. xxxii. 15. Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and is become blind in His faith,15 15 It seems necessary to refer
Anf-01 v.ii.xvi Pg 7
Deut. xxxii. 15. and “become gross,” sets at nought His doctrine, shall go into hell. In like manner, every one that has received from God the power of distinguishing, and yet follows an unskilful shepherd, and receives a false opinion for the truth, shall be punished. “What communion hath light with darkness? or Christ with Belial? Or what portion hath he that believeth with an infidel? or the temple of God with idols?”601 601
Anf-01 viii.iv.xx Pg 3
Deut. xxxii. 15. For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead.”1996 1996 νεκριμαῖον, or “dieth of itself;” com. reading was ἐκριμαῖον, which was supposed to be derived from ἐκρίπτω, and to mean “which ought to be cast out:” the above was suggested by H. Stephanus. And as he was ready to say, “as the green herbs,” I anticipated him: “Why do you not receive this statement, ‘as the green herbs,’ in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustenance to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper1997 1997 ἄὸικος καὶ παράνομος. and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf.1998 1998 “The reasoning of St. Justin is not quite clear to interpreters. As we abstain from some herbs, not because they are forbidden by law, but because they are deadly; so the law of abstinence from improper and violent animals was imposed not on Noah, but on you as a yoke on account of your sins.”—Maranus. Hence he cries continually, and justly, ‘They are foolish children, in whom is no faith.’1999 1999
Anf-02 vi.iv.i.xxi Pg 14.1
Treasury of Scriptural Knowledge, Chapter 15VERSE (28) - :9,18; 13:2,6; 21:2
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