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48：11…13； and many the like prophecies against them。 Nothing
could therefore justify this practice but a particular commission
from God by his prophet； as in the present case； which was ever a
sufficient warrant for breaking any such ritual or ceremonial law
whatsoever。
（7） That this woman who cried to Elisha； and who in our Bible is
styled 〃the wife of one of the sons of the prophets；〃 2 Kings
4：1； was no other than the widow of Obadiah； the good steward of
Ahab； is confirmed by the Chaldee paraphrast； and by the Rabbins
and others。 Nor is that unlikely which Josephus here adds； that
these debts were contracted by her husband for the support of
those 〃hundred of the Lord's prophets； whom he maintained by
fifty in a cave；〃 in the days of Ahab and Jezebel； 1 Kings 18：4；
which circumstance rendered it highly fit that the prophet Elisha
should provide her a remedy； and enable her to redeem herself and
her sons from the fear of that slavery which insolvent debtors
were liable to by the law of Moses； Leviticus 25：39； Matthew
18：25； which he did accordingly； with God's help； at the expense
of a miracle。
（8） Dr。 Hudson； with very good reason； suspects that there is no
small defect in our present copies of Josephus； just before the
beginning of this section； and that chiefly as to that distinct
account which he had given us reason to expect in the first
section； and to which he seems to refer； ch。 8。 sect。 6。
concerning the glorious miracles which Elisha wrought； which
indeed in our Bibles are not a few； 2 Kings 6…9。； but of which we
have several omitted in Josephus's present copies。 One of those
histories； omitted at present； was evidently in his Bible； I mean
that of the curing of Nanman's leprosy； 2 Kings 5。； for he
plainly alludes to it； B。 III。 ch。 11。 sect。 4； where he
observes； that 〃there were lepers in many nations who yet have
been in honor； and not only free from reproach and avoidance； but
who have been great captains of armies； and been intrusted with
high offices in the commonwealth； and have had the privilege of
entering into holy places and temples。〃 But what makes me most
regret the want of that history in our present copies of Josephus
is this； that we have here； as it is commonly understood； one of
the greatest difficulties in all the Bible； that in 2 Kings 5：18；
19； where Naaman； after he had been miraculously cured by a
prophet of the true God； and had thereupon promised （ver。 17）
that 〃he would henceforth offer neither burnt…offering nor
sacrifice unto other gods； but unto the Lord；〃 adds； 〃In this
thing the Lord pardon thy servant； that when my master goeth into
the house of Rimnu to worship there； and he leaneth on my hands；
and I bow myself in the house of Rimmort； when I bow down myself
in the house of Rimmort； the Lord pardon thy servant in this
thing。 And Elisha said； Go in peace。〃 This looks like a prophet's
permission for being partaker in idolatry itself； out of
compliance with an idolatrous court。
（9） Upon occasion of this stratagem of Elisha； in Josephus； we
may take notice； that although Josephus was one of the greatest
lovers of truth in the world； yet in a just war he seems to have
had no manner of scruple upon him by all such stratagems possible
to deceive public enemies。 See this Josephus's account of
Jeremiah's imposition on the great men of the Jews in somewhat
like case； Antiq。 B。 X。 ch。 7。 sect。 6； 2 Samuel 16：16； &c。
（10） This son of a murderer was Joram； the son of Ahab； which
Ahab slew； or permitted his wife Jezebel to slay； the Lord's
prophets； and Naboth； 1 Kings 18：4； 21：19； and he is here called
by this name； I suppose； because he had now also himself sent an
officer to murder him； yet is Josephus's account of Joram's
coming himself at last。 as repenting of his intended cruelty；
much more probable than that in our copies； 2 Kings 6：33； which
rather implies the contrary。
（11） This law of the Jews； for the exclusion of lepers out of the
camp in the wilderness； and out of the cities in Judea； is a
known one； Leviticus 13：46； Numbers 5：14。
（12） Since Elijah did not live to anoint Hazael king of Syria
himself； as he was empowered to do； 1 Kings 19：15； it was most
probably now done； in his name； by his servant and successor
Elisha。 Nor does it seem to me otherwise but that Benhadad
immediately recovered of his disease； as the prophet foretold；
and that Hazael； upon his being anointed to succeed him though he
ought to have staid till he died by the course of nature； or some
other way of Divine punishment； as did David for many years in
the like case； was too impatient； and the very next day smothered
or strangled him； in order to come directly to the succession。
（13） What Mr。 Le Clerc pretends here； that it is more probable
that Hazael and his son were worshipped by the Syrians and people
of Damascus till the days of Josephus； than Benhadad and Hazael；
because under Benhadad they had greatly suffered； and because it
is almost incredible that both a king and that king's murderer
should be worshipped by the same Syrians； is of little force
against those records； out of which Josephus drew this history；
especially when it is likely that they thought Benhadad died of
the distemper he labored under； and not by Hazael's treachery。
Besides； the reason that Josephus gives for this adoration； that
these two kings had been great benefactors to the inhabitants of
Damascus； and had built them temples； is too remote from the
political suspicions of Le Clerc； nor ought such weak suspicions
to be deemed of any force against authentic testimonies of
antiquity。
（14） This epistle； in some copies of Josephus； is said to come to
Jotare from Elijah； with this addition；〃 for he was yet upon
earth；〃 which could not be true of Elijah； who； as all agree； was
gone from the earth about four years before； and could only be
true of Elisha； nor perhaps is there any more mystery here； than
that the name of Elijah has very anciently crept into the text
instead of Elisha； by the copiers； there being nothing in any
copy of that epistle peculiar to Elijah。
（15） Spanheim here notes； that this putting off men's garments；
and strewing them under a king； was an Eastern custom； which he
had elsewhere explained。
（16） Our copies say that this 〃driving of the chariots was like
the driving of Jehu the son of Nimshi； for he driveth furiously；〃
2 Kings 9：20； whereas Josephus's copy； as he understood it； was
this； that； on the contrary； Jehu marched slowly； and in good
order。 Nor can it be denied； that since there was interval enough
for king Joram to send out two horsemen； one after another； to
Jehu； and at length to go out with king Ahaziah to meet him； and
all this after he was come within sight of the watchman； and
before he was come to Jezreel； the probability is greatly on the
side of Josephus's copy or interpretation。
（17） This character of Joash； the son of Jehoahaz； that 〃he was a
good man； and in his disposition not at all like to his father；〃
seems a direct contradiction to our ordinary copies； which say （2
Kings 13：11） that 〃he did evil in the sight of the Lord； and that
he departed not from all