The Canonical Column, Book 12: 2 Kings

We continue our journey through the Canonical Column with the twelfth book of the biblical canon—2 Kings. For those of you who are unfamiliar with the mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual-witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.¹ For a deeper understanding of this framework, I highly recommend reading the introductory article linked above, which provides the foundational context for the insights explored in this post.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of 2 Kings, its two witnesses are Genesis 23 and Isaiah 12. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of 2 Kings. To this end, each has been divinely embedded with textual allusions to specific passages within 2 Kings and intentionally sequenced as the twelfth chapter in its branch of the framework, reflecting 2 King’s ordinal position as the twelfth book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of 2 Kings are firmly established.

Table of Contents anchor

The book of 2 Kings

The book of 2 Kings is the twelfth book in the canonical order of the Old Testament and serves as the tragic continuation and conclusion of the historical narrative begun in 1 Kings. It traces the final centuries of the divided monarchy, chronicling the moral, political, and spiritual decline of both Israel in the north and Judah in the south. While the first half of the book continues the prophetic ministry of Elijah and then Elisha, the broader arc of 2 Kings moves relentlessly toward judgment and exile. The fall of Samaria in chapter 17 and Jerusalem in chapter 25 mark the climactic downfall of both kingdoms.

2 Kings portrays a nation in freefall, governed by a succession of kings who, with only rare exception, forsake the covenant established with their fathers. In the northern kingdom of Israel, none of the kings are said to have done what was right in the sight of the LORD. The southern kingdom of Judah fares slightly better, with righteous reformers like Hezekiah and Josiah, but even their efforts ultimately prove insufficient to turn back the tide of national apostasy. The prophetic voices in 2 Kings—particularly those of Elijah and Elisha early on—warn repeatedly of coming judgment, yet their words largely go unheeded.

Yet amid the darkness, 2 Kings is not without moments of hope. The miraculous healings, judgments, and prophetic acts of Elisha testify to God’s continued presence and power among His people. The repentance of Hezekiah and the reforms of Josiah reveal that individuals and even nations can still respond to the word of the LORD, even on the brink of collapse. Most poignantly, the final verses of the book—describing the release of Jehoiachin from prison in Babylon—serve as a faint but deliberate glimmer of hope. Though the kingdom has fallen and the people have gone into exile, God’s promise to David’s house has not been extinguished. The seed of the monarchy remains alive.

In sum, 2 Kings is a book of reckoning. It reveals the consequences of idolatry, injustice, and covenant unfaithfulness. Yet even in exile, it leaves the door open for restoration—pointing forward to the day when God will again act to deliver His people, not through a human king, but through the promised Messiah.

Authorship & Dating

The authorship of 2 Kings, like that of 1 Kings, has traditionally been attributed to the prophet Jeremiah, though the text itself is anonymous. This view is held by many conservative scholars, based on thematic and linguistic parallels between the books of Kings and the book of Jeremiah. Both works emphasize covenant fidelity, the consequences of national sin, and a theological interpretation of Israel’s history. However, modern-critical scholarship typically assigns the book to an anonymous compiler or group of editors operating during or shortly after the Babylonian exile, often within the framework of what they term the Deuteronomistic History—a literary and theological corpus that includes Deuteronomy, Joshua, Judges, Samuel, and Kings.

The proposed date of composition is generally placed in the early 6th century BCE, shortly after the destruction of Jerusalem in 586 BCE. The final chapter of the book (2 Kings 25) recounts events from the immediate aftermath of Judah’s fall, including the exile to Babylon and the eventual release of King Jehoiachin from prison—an event dated to around 561 BCE. The inclusion of this note suggests that the book was completed sometime after that date, likely during the Babylonian captivity.

From a chronological standpoint, 2 Kings spans roughly three centuries, beginning with the final days of Elijah’s prophetic ministry and the reign of Ahaziah, and concluding with the collapse of the Davidic monarchy and the exile of Judah to Babylon. The narrative traces the succession of kings in both Israel and Judah, focusing especially on their faithfulness—or lack thereof—to the covenant with God. It is a sobering historical and theological account of how persistent rebellion and idolatry ultimately led to the disintegration of both kingdoms.

2 Kings’ witnessing chapters in the Canonical Column

The two witnessing chapters of 2 Kings within the Canonical Column are Genesis 23 and Isaiah 12. These chapters have been divinely embedded with various allusions to scenes, imagery, and language from the book of 2 Kings. As with every book attested by the Canonical Column, these chapters have been intentionally designed and meticulously placed within their respective branches of the Canonical Column to bear witness to the canonicity of the book of 2 Kings–establishing it as the twelfth book of the divinely sanctioned biblical canon.⁴

Context of Genesis 23

Genesis 23 recounts the death of Sarah, the wife of Abraham, and the negotiations that follow as Abraham seeks to purchase a burial site for her. This chapter stands out as the first detailed record in Scripture of a land transaction involving the patriarchs, and it marks the only portion of the promised land that Abraham himself ever formally possessed during his lifetime. Abraham insists on purchasing the cave of Machpelah from Ephron the Hittite, refusing to accept it as a gift. The narrative emphasizes the formality of the exchange, the presence of witnesses, and the full payment of silver, establishing a legal and permanent claim to the land.

At first glance, the events of this chapter may seem far removed from the sweeping political and theological narrative of 2 Kings, but within the framework of the Canonical Column, Genesis 23 functions as a somber and symbolic prelude. Sarah’s death represents the end of an era, and her burial marks the beginning of Abraham’s tangible occupation of the land promised to him—a plot purchased not through conquest, but through the quiet negotiation that follows grief. In this way, the chapter evokes the concept of legacy, the preparation of burial, and the painful reality that even God’s chosen must face death, loss, and displacement.

Genesis 23 -> 2 Kings

As the twelfth chapter of The Circumcision (which functions within the Canonical Column as a figurative type of the Old Testament canon), Genesis 23 has been deliberately designed by God to serve as a figurative type of the book of 2 Kings—ordained before the foundation of the world to become the twelfth book of the Old Testament and of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the book of 2 Kings. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Genesis 23	2 Kings
And Abraham stood up, and bowed himself to the people of the land, even to the children of Heth.5 (Genesis 23:7)	With whom the LORD made a covenant, and charged them, saying, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them. (2 Kings 17:35)
And Ephron dwelt among the children of Heth: and Ephron the Hittite answered Abraham in the audience of the children of Heth… saying, Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee… And Abraham bowed down himself before the people of the land, and he spake unto Ephron in the audience of the people of the land, saying, But if thou wilt give it, I pray thee, hear me: I will give thee money for the field; take it of me, and I will bury my dead there.6 (Genesis 23:10-13)	But he said, As the LORD liveth… I will receive none. And he urged him to take it; but he refused. (2 Kings 5:15-16)
And Abraham bowed down himself before the people of the land.7 (Genesis 23:12)	In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing. (2 Kings 5:18)
My lord, hearken unto me: the land is worth four hundred shekels of silver; what is that betwixt me and thee? bury therefore thy dead.8 (Genesis 23:15)	And the priests consented to receive no more money of the people, neither to repair the breaches of the house. (2 Kings 12:8)
And Abraham weighed to Ephron the silver, which he had named in the audience of the sons of Heth, four hundred shekels of silver, current money with the merchant.9 (Genesis 23:16)	Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the LORD, which the keepers of the door have gathered of the people. (2 Kings 22:4)
And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre: the same is Hebron in the land of Canaan.10 (Genesis 23:19)	And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. (2 Kings 9:34)

Context of Isaiah 12

Isaiah 12 is a brief yet profound hymn of thanksgiving and praise that concludes the first major section of the book of Isaiah (chapters 1–12). After a sweeping prophetic arc that includes denunciations of sin, warnings of judgment, promises of a coming Messiah, and visions of restoration, this chapter functions as a climactic song of salvation. It celebrates a future moment when God’s anger will be turned away and His people will experience His comfort and deliverance. This song is both personal and communal, beginning with individual praise (“I will praise thee”) and expanding into a collective call for the people to exalt God’s name publicly and proclaim His deeds among the nations.

Theologically, Isaiah 12 is rooted in the themes of judgment turned to mercy, fear turned to trust, and exile giving way to restoration. It reflects the prophetic hope that, although God has been angry with His people due to their unfaithfulness, His anger will not endure forever. The chapter emphasizes that salvation comes from God alone, and that in the day of redemption, His people will joyfully draw water from the wells of salvation—a rich image that suggests both abundance and renewal.

Isaiah 12 -> 2 Kings

As the twelfth chapter of First Isaiah (which functions within the Canonical Column as a figurative type of the Old Testament canon), Isaiah 12 has been deliberately designed by God to serve as a figurative type of the book of 2 Kings—ordained before the foundation of the world to become both the twelfth book of the Old Testament and of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the book of 2 Kings. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Isaiah 12	2 Kings
And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.11 (Isaiah 12:1)	Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left, but the tribe of Judah only. (2 Kings 17:18; cf. 2 Kings 13:3; 17:17; 21:6; 23:19; 23:26; 24:20)
Behold, God is my salvation, I will trust, and not be afraid: . . . .12 (Isaiah 12:2a)	Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria . . . . And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me. (2 Kings 18:30; 19:6)
. . . . for the LORD JEHOVA is my strength and my song; he is also become my salvation.13 (Isaiah 12:2b)	For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. (2 Kings 19:34)
And in that day shall ye say, Praise the LORD, call upon his name, declare his doings among the people, make mention that his name is exalted:14 (Isaiah 12:4)	And the king talked with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done. And it came to pass, as he was telling the king how he had restored a dead body to life, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this is the woman, and this is her son, whom Elisha restored to life. (2 Kings 8:4-5)
Sing unto the LORD; for he hath done excellent things: this is known in all the earth.15 (Isaiah 12:5)	And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray thee, take a blessing of thy servant. (2 Kings 5:15)
Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.16 (Isaiah 12:6)	Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel. (2 Kings 19:22)

Conclusion: The Canonical Column Affirms the Canonicity and Ordinal Position of 2 Kings as the Twelfth Book of the Canon

The canonicity of the book of 2 Kings is affirmed by its two witnessing chapters within the Canonical Column: Genesis 23 and Isaiah 12. These two chapters have been deliberately structured and sequenced as the twelfth chapter within their respective branches of the Canonical Column, in order to function as individual figurative types of the book of 2 Kings–the twelfth book of the Old Testament and of the Bible at large. To this end, both chapters have been divinely embedded with direct allusions to specific passages and content that God in his perfect foreknowledge knew would be contained within the book of 2 Kings, which was ordained before the foundation of the world to become the twelfth book of the Old Testament and biblical canon. Accordingly, the divine inspiration, canonicity, and ordinal placement of the book of 2 Kings are established by the Canonical Column–being witnessed by both the Law & the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval. ↩︎
5. Genesis 23 records Abraham bowing before the children of Heth three times, a repetition that signals deliberate emphasis. Within the framework of the Canonical Column, this repeated image of Abraham bowing before the people of the land functions as an imagistic allusion to 2 Kings 17:35, where Israel is warned not to “bow yourselves” to the gods of the land. Because Abraham is the patriarchal source of the nation, the Canonical Column is able to use his posture here as a pictorial foreshadowing of the nation descended from him—foreshadowing in image the covenant disobedience that Israel would later enact in 2 Kings, which ultimately results in their exile. ↩︎
6. In Genesis 23:10–13, Ephron repeatedly urges Abraham to accept the field of Machpelah as a free gift, while Abraham just as firmly refuses and insists on paying full price. Within the Canonical Column, this exchange functions as an imagistic allusion to 2 Kings 5:15–16, where Naaman likewise presses Elisha to receive a gift at no cost, and the prophet resolutely declines. The shared narrative pattern—persistent urging to accept a free gift met with principled refusal—highlights the intended correspondence. ↩︎
7. Genesis 23:12 records Abraham bowing before the people of the land—one of three bowings in the chapter, underscoring its narrative prominence. Within the framework of the Canonical Column, this repeated posture provides an imagistic parallel to 2 Kings 5:18, where Naaman anticipates bowing in the house of Rimmon as part of his royal duty and seeks the Lord’s pardon for doing so. ↩︎
8. In Genesis 23:15, Ephron names a price of “four hundred shekels of silver,” yet immediately minimizes it with the rhetorical question, “what is that betwixt me and thee?”—treating the payment as a negligible matter even while making it a condition of the transaction. Within the framework of the Canonical Column, this detail functions as a subtle structural allusion to 2 Kings 12:8, where the priests similarly downplay monetary exchange by consenting to “receive no more money of the people.” In both passages, silver is handled in a way that is verbally minimized or treated as insignificant, creating a shared narrative pattern involving the acceptance or refusal of money in connection with a matter of solemn obligation. ↩︎
9. In Genesis 23:16, Abraham formally weighs out the silver “in the audience of the sons of Heth,” emphasizing the public counting and verification of the payment. Within the framework of the Canonical Column, this detail functions as an imagistic allusion to 2 Kings 22:4, where Josiah instructs that the silver collected for temple repair be formally “summed” by the high priest. Both passages highlight the deliberate, witnessed handling and measuring of silver in an official context, forming a clear structural correspondence between Genesis 23 and the book of 2 Kings. ↩︎
10. In Genesis 23:19, Abraham buries Sarah—whose name literally means “princess”—in the cave of Machpelah after purchasing it from Ephron the Hittite in the presence of the Hittites. Within the framework of the Canonical Column, this burial of a woman explicitly associated with royalty functions as an allusion to 2 Kings 9:34, where Jehu orders the burial of the slain Jezebel on the grounds that “she is a king’s daughter.” ↩︎
11. In Isaiah 12:1, the prophet exclaims, “Though thou wast angry with me, thine anger is turned away, and thou comfortedst me,” introducing a movement from divine wrath to divine consolation. Within the framework of the Canonical Column, this functions as a thematic allusion to 2 Kings 17:18, where the writer records the culmination of the LORD’s anger against Israel: “Therefore the LORD was very angry with Israel, and removed them out of his sight.” This motif of divine anger pervades 2 Kings (cf. 13:3; 17:17; 21:6; 23:19; 23:26; 24:20), making Isaiah’s explicit reference to the LORD’s anger—and its subsequent turning away—an intentional structural echo linking Isaiah 12 with the book of 2 Kings. ↩︎
12. In Isaiah 12:2, the prophet declares, “Behold, God is my salvation; I will trust, and not be afraid.” Within the framework of the Canonical Column, this language functions as a clear verbal and thematic allusion to the Hezekiah narrative in 2 Kings 18–19, where the paired themes of trust and fear dominate the confrontation with Assyria. In 2 Kings 18:30, the Rabshakeh warns Jerusalem not to “trust in the LORD” for deliverance, while in 2 Kings 19:6 the LORD, through Isaiah, instructs Hezekiah’s messengers, “Be not afraid of the words which thou hast heard.” These are the only chapters in 2 Kings where both verbs—trusting and not being afraid—appear together as the central issue. The pairing of the same two concepts in Isaiah 12:2 therefore serves as an intentional structural marker linking the chapter with the book of 2 Kings. ↩︎
13. In Isaiah 12:2, the prophet declares, “for the LORD JEHOVAH is my strength and my song; he also is become my salvation.” Within the framework of the Canonical Column, this affirmation of God as the source of salvation functions as a clear allusion to 2 Kings 19:34, where the LORD likewise declares his intention to “defend this city, to save it.” In both passages, the vocabulary of divine saving action is central, with Isaiah’s phrase “he is become my salvation” corresponding directly to the LORD’s promise that he himself will save Jerusalem from the Assyrian threat. The shared emphasis on God’s personal intervention and deliverance creates an unmistakable structural link between Isaiah 12 and the book of 2 Kings. ↩︎
14. In Isaiah 12:4, the people are commanded to “declare his doings among the people” and to “make mention that his name is exalted.” Within the framework of the Canonical Column, this language functions as a narrative allusion to 2 Kings 8:4–5, where the king asks Gehazi to recount “all the great things that Elisha hath done.” As Gehazi begins to rehearse one of Elisha’s works—the restoration of the Shunammite woman’s son—the very woman and her son arrive, providing immediate confirmation of the event. In both passages, the public recounting of the LORD’s mighty acts becomes the central focus. Isaiah’s exhortation to “declare his doings” corresponds directly to the king’s request to hear the deeds performed through Elisha, forming a clear structural link between Isaiah 12 and the book of 2 Kings. ↩︎
15. In Isaiah 12:5, the prophet exhorts, “Sing unto the LORD; for he hath done excellent things: this is known in all the earth.” Within the framework of the Canonical Column, this statement functions as a clear allusion to 2 Kings 5:15, where Naaman—after being healed—returns to Elisha and declares, “Now I know that there is no God in all the earth, but in Israel.” His confession highlights the universal recognition of the LORD’s power that Isaiah describes. In both passages, acknowledgment of God’s works extends beyond Israel’s borders, with Isaiah’s proclamation that the LORD’s deeds are “known in all the earth” corresponding directly to Naaman’s testimony that there is no God “in all the earth” except the God of Israel. This shared emphasis on global acknowledgment forms an intentional structural link between Isaiah 12 and the book of 2 Kings. ↩︎
16. Although Isaiah frequently employs the title “the Holy One of Israel,” its appearance in Isaiah 12:6 functions within the framework of the Canonical Column as a deliberate linguistic allusion to 2 Kings 19:22, where the title appears for the first time in the entire historical narrative of Scripture. In 2 Kings 19:22, the Assyrian king’s arrogance is rebuked as blasphemy “against the Holy One of Israel,” introducing this distinctive divine name at a climactic moment in Israel’s history. By echoing the title here in Isaiah 12:6—“great is the Holy One of Israel in the midst of thee”—the Canonical Column forms a structural link back to its narrative debut in 2 Kings, binding Isaiah’s hymn of salvation to the book it witnesses through a shared, signature divine designation. ↩︎

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