A prophet sent from Juda to Bethel foretelleth the birth of Josias, and the destruction of Jeroboam’s altar. Jeroboam’s hand offering violence to the prophet withereth, but is restored by the prophet’s prayer: the same prophet is deceived by another prophet, and slain by a lion.
A prophet sent from Iuda to Bethel fortelleth the birth of Iosias, and destruction of Ieroboams altar, 4. whose hand being sudenly withered, 6. is restored by the prophets prayer. 11. The same prophet is deceiued by an other prophet, and slame by a lion. 33. Hieroboam proceedeth in impictie.
1And behold there came a man of God out of Juda, by the word of the Lord, to Bethel, when Jeroboam was standing upon the altar, and burning incense.Quand'ecco, che un uomo di Dio si portò da Giuda a Bethel per ordine del Signore, mentre Geroboam stava all'altare, e vi gettava l'incenso.AND behold a man of God came out of Iuda, in the word of our Lord into Bethel, Ieroboam standing vpon the altar, and censing.Et ecce vir Dei venit de Juda in sermone Domini in Bethel, Jeroboam stante super altare, et thus jaciente. 2And he cried out against the altar in the word of the Lord, and said: O altar, altar, thus saith the Lord: Behold a child shall be born to the house of David, Josias by name, and he shall immolate upon thee the priests of the high places, who now burn incense upon thee, and he shall burn men’s bones upon thee.E a nome del Signore sclamò verso l'altare: Altare, altare, queste cose dice il Signore: Ecco, che nascerà alla famiglia di Davidde un figliuolo per nome Giosia, e questi immolerà sopra di te i sacerdoti de' luoghi eccelsi, i quali sopra di te bruciano adesso gl'incensi, ed ei farà bruciare sopra di te le ossa degli uomini;And he cried out against the altar in the word of our Lord, and sayd: Altar, altar, thus saith our Lord: Behold a child shal be borne to the house of Dauid, named Iosias, and he shal immolate vpon thee priestes of the excelses, which now doe burne frankencense on thee, and he shal burne mens bones vpon thee.Et exclamavit contra altare in sermone Domini, et ait: Altare, altare, hæc dicit Dominus: Ecce filius nascetur domui David, Josias nomine, et immolabit super te sacerdotes excelsorum, qui nunc in te thura succendunt: et ossa hominum super te incendet. 3And he gave a sign the same day, saying: This shall be the sign, that the Lord hath spoken: Behold the altar shall be rent, and the ashes that are upon it, shall be poured out.E ne diede allor questa prova, dicendo: Che il Signore sia quegli, che parla, da questo il vedrete; ecco, che l'altare si squarcerà, e la cenere, che vi è sopra, si spanderà.And he gaue a signe in that day, saying: This shal be the signe, that our Lord hath spoken: Behold the altar shal be clouen, and the ashes shal be powred out in it.Deditque in illa die signum, dicens: Hoc erit signum quod locutus est Dominus: ecce altare scindetur, et effundetur cinis qui in eo est. 4And when the king had heard the word of the man of God, which he had cried out against the altar in Bethel, he stretched forth his hand from the altar, saying: Lay hold on him. And his hand which he stretched forth against him, withered: and he was not able to draw it back again to him.Ma il re udite le parole dell'uomo di Dio, dette ad alta voce contro l'altare di Bethel, stese la mano sua dall'altare, dicendo: Prendete costui E la mano, ch'egli avea stesa contro di lui, si seccò, né potè egli ritrarla a se.And when the king had heard the word of the man of God, which he cried out against the altar in Bethel, he stretched forth his hand from the altar, saying: Take him. And his hand withered, which he stretched forth agaynst him: neither was he able to draw it backe vnto him.Cumque audisset rex sermonem hominis Dei quem inclamaverat contra altare in Bethel, extendit manum suam de altari, dicens: Apprehendite eum. Et exaruit manus ejus quam extenderat contra eum, nec valuit retrahere eam ad se.
5The altar also was rent, and the ashes were poured out from the altar, according to the sign which the man of God had given before in the word of the Lord.E si spaccò ancora l'altare, e la cenere dell'altare si disperse; la qual cosa era stata predetta in prova dall'uomo di Dio a nome del Signore.The altar also was clouen, and the ashes were powred out of the altar, according to the signe which the man of God had told before in the word of our Lord.Altare quoque scissum est, et effusus est cinis de altari, juxta signum quod prædixerat vir Dei in sermone Domini. 6And the king said to the man of God: Entreat the face of the Lord thy God, and pray for me, that my hand may be restored to me. And the man of God besought the face of the Lord, and the king’s hand was restored to him, and it became as it was before.E il re disse all'uomo di Dio: Prega il Signore Dio tuo, e fa orazione per me, affinchè siami renduta la mia mano. E l'uomo di Dio fece orazione al Signore, e il re riebbe la sua mano, la quale tornò qual era prima.And the king said to the man of God: Besech the face of our Lord thy God, and pray for me, that my hand may be restored me. And the man of God besought the face of our Lord, and the kinges hand was restored to him, and it became as it was before.Et ait rex ad virum Dei: Deprecare faciem Domini Dei tui, et ora pro me, ut restituatur manus mea mihi. Oravitque vir Dei faciem Domini, et reversa est manus regis ad eum, et facta est sicut prius fuerat. 7And the king said to the man of God: Come home with me to dine, and I will make thee presents.E il re disse all'uomo di Dio: Vieni meco a casa a desinare, e io ti regalerò.And the king spake to the man of God: Come home with me, that thou mayst dyne, and I wil geue the giftes.Locutus est autem rex ad virum Dei: Veni mecum domum ut prandeas, et dabo tibi munera. 8And the man of God answered the king: If thou wouldst give me half thy house, I will not go with thee, nor eat bread, nor drink water in this place:Ma l'uomo di Dio rispose al re: Quando tu mi dessi la meta della tua casa, non verrò io con te, e non mangerò pane, né berò acqua in questo luogo:And the man of God answered the king: If thou wouldest geue me the halfe part of thy house, I wil not come with thee, nor eate bread, nor drinke water in this place:Responditque vir Dei ad regem: Si dederis mihi mediam partem domus tuæ, non veniam tecum, nec comedam panem, neque bibam aquam in loco isto: 9For so it was enjoined me by the word of the Lord commanding me: Thou shalt not eat bread, nor drink water, nor return by the same way that thou camest.Perocché tale è il comando fatto a me dal Signore, che mi ha spedito: Tu non mangerai pane, né berai acqua, e non tornerai per la strada, che farai all'andare.for so was it enioyned in the word of our Lord cōmanding: Thou shalt not eate bread nor drinke water, nor returne by the way that thou camest.sic enim mandatum est mihi in sermone Domini præcipientis: Non comedes panem, neque bibes aquam, nec reverteris per viam qua venisti.
10So he departed by another way, and returned not by the way that he came into Bethel.Egli adunque se n'andò per istrada diversa, e non tornò per quella, che avea fatta venendo a Bethel.He departed therfore by an other way, and returned not by the way, that the came into Bethel.Abiit ergo per aliam viam, et non est reversus per iter quo venerat in Bethel. 11Now a certain old prophet dwelt in Bethel, and his sons came to him, and told him all the works that the man of God had done that day in Bethel: and they told their father the words which he had spoken to the king.Or abitava a Bethel un vecchio profeta, i figliuoli del quale andarono a raccontargli tutto quello, che aveva in quel di fatto a Bethel l'uomo di Dio, e riferirono al padre loro le parole, che quegli avea dette al re.And a certaine prophete being old dwelt in Bethel, to whom his sonnes came and told him al the workes, that the man of God had done that day in Bethel: and the wordes which he had spoken to the king, they told their father.Prophetes autem quidam senex habitabat in Bethel: ad quem venerunt filii sui, et narraverunt ei omnia opera quæ fecerat vir Dei illa die in Bethel: et verba quæ locutus fuerat ad regem, narraverunt patri suo. 12And their father said to them: What way went he? His sons shewed him the way by which the man of God went, who came out of Juda.E il padre disse loro: Per qual parte se n'è egli andato? E i suoi figliuoli gli additaron la strada, per cui se n'era andato l'uomo di Dio venuto da Giuda.And their father sayd to them: What way went he? His sonnes she wed him the way, by which the man of God was gone, which came out of Iuda.Et dixit eis pater eorum: Per quam viam abiit ? Ostenderunt ei filii sui viam per quam abierat vir Dei, qui venerat de Juda. 13And he said to his sons: Saddle me the ass. And when they had saddled it, he got up,Ed egli disse a' suoi figliuoli: Ammannitemi l'asino; e quando fu ammannito, vi sali sopra.And he said to his sonnes: Sadle me and asse. Who when they had sadled it, he got vp,Et ait filiis suis: Sternite mihi asinum. Qui cum stravissent, ascendit, 14And went after the man of God, and found him sitting under a turpentine tree: and he said to him: Art thou the man of God who camest from Juda? He answered: I am.E andò dietro all'uomo di Dio, e trovollo che sedeva sotto un terebinto, e dissegli: Se' tu l'uomo di Dio venuto da Giuda? Rispose quegli: Son io.and went after the man of God, and found him sitting vnder a rerebinth: and he said to him: Art thou the man of God that camest out of Iuda? He answered: I am he.et abiit post virum Dei, et invenit eum sedentem subtus terebinthum: et ait illi: Tune es vir Dei qui venisti de Juda ? Respondit ille: Ego sum.
15And he said to him: Come home with me to eat bread.E quegli disse a lui: Vieni meco a casa a mangiar del pane.And he sayd to him: Come home with me, that thou mayst eate bread.Dixitque ad eum: Veni mecum domum, ut comedas panem. 16But he said: I must not return, nor go with thee, neither will I eat bread, or drink water in this place:E quegli rispose: Non posso tornar indietro, né venir con te, e io non mangerò pane, né berò acqua in quel luogo:Who sayd: I can not returue, nor come with thee, neither will eate bread, nor drinke water in this place:Qui ait: Non possum reverti, neque venire tecum: nec comedam panem, neque bibam aquam in loco isto, 17Because the Lord spoke to me, in the word of the Lord, saying: Thou shalt not eat bread, and thou shalt not drink water there, nor return by the way thou wentest.Perocché il Signore mi ha parlato di sua propria bocca, e mi ha detto: Non mangerai colà pane, né berai acqua, e non tornerai per la strada, per cui sarai andato.because our Lord spake to me in the word of our Lord, saying: Thou shalt not eate bread, and thou shalt not drinke water there, nor returne by the way thou wentest.quia locutus est Dominus ad me in sermone Domini, dicens: Non comedes panem, et non bibes aquam ibi, nec reverteris per viam qua ieris. 18He said to him: I also am a prophet like unto thee: and an angel spoke to me, in the word of the Lord, saying: Bring him back with thee into thy house, that he may eat bread, and drink water. He deceived him,E quegli disse a lui: Io son profeta, come se' tu; e un Angelo ha parlato a me a nome del Signore, e mi ha detto: Rimenalo teco a casa tua, affinchè mangi del pane, e beva dell'acqua. Lo ingannò,Who sayd to him: I also am a prophet like to thee: and an Angel hath spoken to me in the word of our Lord, saying: Bring him backe with thee into thy house, that he may eate bread, and drinke water. He deceiued him,Qui ait illi: Et ego propheta sum similis tui: et angelus locutus est mihi in sermone Domini, dicens: Reduc eum tecum in domum tuam, ut comedat panem, et bibat aquam. Fefellit eum, 19And brought him back with him: so he ate bread, and drank water in his house.E lo ricondusse seco: ed egli mangiò del pane in casa di lui, e bevve dell'acqua.and brought him backe with him: he did eate therfore bread in his house, and drunke water.et reduxit secum: comedit ergo panem in domo ejus, et bibit aquam. 20And as they sat at table, the word of the Lord came to the prophet that brought him back:E mentre ei sedevano a mensa, il Signore parlò al profeta, che avea fatto tornare indietro l'altro.And when they sate at the table, the word, of our Lord came to the prophete, that brought him backe.Cumque sederent ad mensam, factus est sermo Domini ad prophetam qui reduxerat eum.
21And he cried out to the man of God who came out of Juda, saying: Thus saith the Lord: Because thou hast not been obedient to the Lord, and hast not kept the commandment which the Lord thy God commanded thee,Ed egli sclamò, e disse all'uomo di Dio, venuto da Giuda: Queste cose dice il Signore: Perchè tu non hai ubbidito alla parola del Signore, e non hai adempito quello, che il Signore Dio tuo ti comandò,And he cried out to the man of God, which came out of Iuda, saying: Thus sayth our Lord: Because thou hast not beene obedient to the mouth of our Lord, and hast not kept the commandment, which our Lord thy God commanded thee,Et exclamavit ad virum Dei qui venerat de Juda, dicens: Hæc dicit Dominus: Quia non obediens fuisti ori Domini, et non custodisti mandatum quod præcepit tibi Dominus Deus tuus, 22And hast returned, and eaten bread, and drunk water in the place wherein he commanded thee that thou shouldst not eat bread, nor drink water, thy dead body shall not be brought into the sepulchre of thy fathers.E se' tornato in dietro, ed hai mangiato del pane, e bevuto dell'acqua in un luogo, dov'io ti comandai di non mangiar pane, né bere acqua, il tuo cadavere non sarà portato nel sepolcro de' padri tuoi.and hast returned, and eaten bread, & drunke water in the place wherin he commanded thee that thou shouldest not eate bread, nor drinke water, thy dead bodie shal not be brought into the sepulchre of thy fathers.et reversus es, et comedisti panem, et bibisti aquam in loco in quo præcepit tibi ne comederes panem neque biberes aquam, non inferetur cadaver tuum in sepulchrum patrum tuorum. 23And when he had eaten and drunk, he saddled his ass for the prophet, whom he had brought back.Or quando il profeta, che egli avea fatto tornar indietro ebbe mangiato, e bevuto, quegli ammannì per lui il suo asino.And when he had eaten & drunke, he sadled his asse for the prophet, whom he brought backe.Cumque comedisset et bibisset, stravit asinum suum prophetæ quem reduxerat. 24And when he was gone, a lion found him in the way, and killed him, and his body was cast in the way: and the ass stood by him, and the lion stood by the dead body.Ed essendo egli partito, un lione lo incontrò per istrada, e lo uccise, e il suo cadavere restò a giacer sulla strada, e l'asino stava presso di lui, e il lione presso al cadavere.Who when he was gone, a lion found him in the way, and killed him, and his bodie was cast forth in the way: and the asse stood by him, and the lion stood by the dead bodie.Qui cum abiisset, invenit eum leo in via, et occidit, et erat cadaver ejus projectum in itinere: asinus autem stabat juxta illum, et leo stabat juxta cadaver.
25And behold, men passing by, saw the dead body cast in the way, and the lion standing by the body. And they came and told it in the city, wherein that old prophet dwelt.Or avvenne, che dei passegeri osservarono il cadavere, che giaceva sulla strada, e il lione, che gli stava dappresso: e andarono, e divolgaron la cosa nella città, dove abitava quel vecchio profeta.And behold, men passing by saw the dead bodie cast in the way, and the lion standing beside the bodie. And they came and diuulged it in the citie, wherein that old prophet dwelt.Et ecce viri transeuntes viderunt cadaver projectum in via, et leonem stantem juxta cadaver. Et venerunt, et divulgaverunt in civitate in qua prophetes ille senex habitabat. 26And when that prophet, who had brought him back out of the way, heard of it, he said: It is the man of God, that was disobedient to the mouth of the Lord, and the Lord hath delivered him to the lion, and he hath torn him, and killed him, according to the word of the Lord, which he spoke to him.E quel profeta, che lo avea fatto tornar indietro, avendo udito tal cosa, disse: Egli è l'uomo di Dio, che è stato disubbidiente alla parola del Signore, e il Signore lo ha dato in balia di un leone, il quale lo ha lacerato, e ucciso secondo la parola detta a lui dal Signore.Which when that prophet heard, which had brought him backe out of the way, he sayd: It is the man of God, that was disobedient to the mouth of our Lord, and our Lord hath deliuered him to the lion, & he hath torne him, and killed him according to the word of our Lord, that he spake to him.Quod cum audisset propheta ille qui reduxerat eum, ait: Vir Dei est, qui inobediens fuit ori Domini, et tradidit eum Dominus leoni, et confregit eum, et occidit juxta verbum Domini quod locutus est ei. 27And he said to his sons: Saddle me an ass. And when they had saddled it,E disse a' suoi figliuoli: Ammannitemi l'asino: e quando fu ammannito,And he sayd to hie sonnes: Sadle me an asse. Who when they had sadled,Dixitque ad filios suos: Sternite mihi asinum. Qui cum stravissent, 28And he was gone, he found the dead body cast in the way, and the ass and the lion standing by the carcass: the lion had not eaten of the dead body, nor hurt the ass.Egli andò, e trovò il suo cadavere gettato sulla strada, e l'asino, e il lione, che stavan presso al cadavere: il lione non avea mangiato il cadavere, né fatto alcun male all'asino.and he was gone, he found his dead bodie cast forth in the way, and the asse and the lion standing by the corse: the lion did not eate of the dead bodie, nor hurt the asse.et ille abiisset, invenit cadaver ejus projectum in via, et asinum et leonem stantes juxta cadaver: non comedit leo de cadavere, nec læsit asinum.
29And the prophet took up the body of the man of God, and laid it upon the ass, and going back brought it into the city of the old prophet, to mourn for him.Il profeta vecchio pertanto prese il cadavere dell'uomo di Dio, e lo pose sull'asino, e tornando indietro lo portò alla sua città per piangerlo.The prophet therfore tooke the corse of the man of God, and layd it vpon the asse, and returning brought it into the citie of the old prophete, that they might mourne for him.Tulit ergo prophetes cadaver viri Dei, et posuit illud super asinum, et reversus intulit in civitatem prophetæ senis ut plangeret eum. 30And he laid his dead body in his own sepulchre: and they mourned over him, saying: Alas! alas, my brother.E pose quel cadavere nella sua sepoltura, e lo piansero, dicendo: Ahi, ahi, fratel mio!And he layd his corse in his owne sepulchre: and they mourned for him: Alas, alas my brother.Et posuit cadaver ejus in sepulchro suo, et planxerunt eum: Heu, heu mi frater ! 31And when they had mourned over him, he said to his sons: When I am dead, bury me in the sepulchre wherein the man of God is buried: lay my bones beside his bones.E dopo che l'ebber pianto, diss'egli a' suoi figliuoli: quand'io sarò morto, seppellitemi nel sepolcro, in cui giace l'uomo di Dio: accanto alle ossa di lui ponete le ossa mie.And when they had mourned for him, he savd to his sonnes: When I shal be dead, burie me in the sepulchre, wherein the man of Ged is buried: beside his bones lay my bones.Cumque planxissent eum, dixit ad filios suos: Cum mortuus fuero, sepelite me in sepulchro in quo vir Dei sepultus est: juxta ossa ejus ponite ossa mea. 32For assuredly the word shall come to pass which he hath foretold in the word of the Lord, against the altar that is in Bethel: and against all the temples of the high places, that are in the cities of Samaria.Imperocché si verificherà certamente la parola predetta da lui a nome del Signore contro l'altare, che è a Bethel, e contro tutti gli adoratori de' luoghi eccelsi, che sono nelle città di Samaria.For assuredly the word shal come to passe, which he hath foretold in the word of our Lord agaynst the altar that is in Bethel: and agaynst al the temples of the excelses, that are in the cities of Samaria.Profecto enim veniet sermo quem prædixit in sermone Domini contra altare quod est in Bethel, et contra omnia fana excelsorum quæ sunt in urbibus Samariæ. 33After these words, Jeroboam came not back from his wicked way: but on the contrary, he made of the meanest of the people priests of the high places: whosoever would, he filled his hand, and he was made a priest of the high places.Dopo tali cose Geroboam non si convertì dalla sua pessima vita, ma pel contrario creò sacerdoti de' luoghi eccelsi, uomini infimi del popolo; chiunque voleva, si consagrava, e diventava sacerdote de' luoghi eccelsi.After these wordes Ieroboam returned not from his wicked way: but on the contrarie part he made of the most abiect of the people priestes of the excelses: Whosoeuer would, he filled his hand, and he was made a priest of the excelses.Post verba hæc non est reversus Jeroboam de via sua pessima, sed e contrario fecit de novissimis populi sacerdotes excelsorum: quicumque volebat, implebat manum suam, et fiebat sacerdos excelsorum.
34And for this cause did the house of Jeroboam sin, and was cut off, and destroyed from the face of the earth.Così la casa di Geroboam peccò, e fu distrutta, e sradicata dalla superficie della terra.And for this cause did the house of Ieroboam sinne, and was ouerthrowen, and destroyed from the face of the earth.Et propter hanc causam peccavit domus Jeroboam, et eversa est, et deleta de superficie terræ.
13:1
Year of the World 3030.
A man. Some suppose his name was Addo, 2 Paralipomenon 9:29. But this is quite uncertain.
13:2
Menochius
Altar, in which the prodigy was to take place, for the instruction of all. (Menochius)
Salien
Name: 340 (Calmet) or 350 years after. (Salien)
Calmet
This prediction proves the truth of the religion; for, though the author of this book might have seen it verified, yet he would undoubtedly insert the very words of the prophet, which were known to all the people, 4 Kings 23:15. In this passage we do not read that Josias destroyed the priests. But ver. 19., and 20., it is clearly insinuated. (Calmet)
Haydock
Who now. He will reduce their bones to ashes upon this altar; or, those who shall imitate these priests, shall be there burnt alive. (Haydock)
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Menochius
Thy God. He does not say my, being conscious that he had abandoned his service. (Menochius)
Estius
Before. We may be surprised that God thus heals a man, whose heart was not changed, ver. 33. (Estius)
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Salien
With thee. He considers the king as one excommunicated, that he may thus be induced to repent. (Salien)
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Menochius
Bethel, which was defiled, 1 Kings 21:5. God would thus caution us to keep at the greatest distance (Tirinus) possible from evil company, (Haydock) and from whatever may lead to sin. (Menochius)
Calmet
Besides the literal sense, Sanchez believes that the prophet was thus admonished to comply exactly with his injunctions, and to leave nothing unfinished; as God says, by the way that he came, he shall return, (Isaias 37:34.) to denote that Sennacherib's attempts should be frustrated. (Calmet)
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Menochius
Bethel, originally (Haydock) from Samaria, 4 Kings 23:18. (Menochius)
Calmet
Josias would have burnt his bones, like those of the false prophets, if they had not be blended with those of the man of God. (Calmet)
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Theodoret
An angel spoke to me, etc. This old man of Bethel was indeed a prophet, but he sinned in thus deceiving the man of God; the more, because he pretended a revelation for what he did; (Challoner; Worthington) though he did it with a good intention, and supposed that the prophet had only been forbidden to eat with Jeroboam and his followers. (Theodoret, q. 42.)
Josephus
This lie might cause him to be styled, "a false prophet," by Josephus. Abulensis thinks he was a wicked man, like Balaam; and many suppose that he was the chief instrument in deluding the king. (Josephus; St. Gregory, etc.)
After the man of God had been torn to pieces, he might easily persuade the people that he was only an impostor, and that the pretended miracles were merely the effects of natural causes. It is not certain that this man was inspired by God, ver. 20.
Worthington
Deceived. Hebrew, "he lied unto him, (Calmet) and thus caused him to transgress. (Worthington)
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Kennicott
Table. After this the Masorets place a piska, or circle, to denote some omission, which the Syriac version alone supplies; "and did eat." (Kennicott)
Junius
Back. Some translate, "whom he had brought back." (Junius; Syriac, etc.)
Calmet
This would destroy the principal proof of those who esteem the man of Bethel to have been a true prophet. (Calmet)
Haydock
Protestants agree with us; and the context seems to assert, that God addressed his servant by another's mouth. (Haydock)
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13:23
Calmet
For. Some Latin manuscripts read propheta, as if the prophet saddled his own ass. But he probably came on foot, and the man of Bethel lent him one. (Calmet)
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Challoner
Killed him. Thus the Lord often punishes his servants here, that he may spare them hereafter. For the generality of divines[theologians] are of opinion, that the sin of this prophet, considered with all its circumstances, was not mortal. (Challoner)
Calmet
He had received a positive order, and ought to have tried the spirits, whether they were from God, 1 John 4:1., and Galatians 6:18. Every prophecy which contradicts the word of God, comes from an evil principle. (Calmet)
Haydock
The prophet might suppose, however, that some cause had intervened, which authorized him to eat with this his brother, (ver. 30.) whom he probably revered as a true prophet. Many of God's commands are conditional. (Haydock)
St. Gregory
Serenus observes, that God often inflicts death for the smallest faults. (Cassian 7:26.) (St. Gregory, Dial. 4:24.)
St. Augustine (cura, C. 7.) doubts not of the prophet's salvation.
Haydock
Body, without even hurting the ass, ver. 28. (Haydock)
Menochius
God protected the relics of his servant, by stationing the lion for a guard. (Procopius) (Menochius)
Haydock
How impenetrable are the counsels of God! He suffers Jeroboam, and the prophet who had seduced his servant, to live; while he punishes the latter for a fault which he had committed undesignedly. But he thus purified him from guilt, (Calmet) while he reserved Jeroboam for more lasting torments in another world. (Haydock)
Calmet
Nothing could prove more forcibly the existence of future rewards and punishments. (Calmet)
Worthington
Not only the deceiver, but he also who is deceived, so as to transgress God's orders, must be punished. (Worthington)
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Menochius
Brother. Such titles were customary, Jeremias 22:18. (Menochius)
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Haydock
Bones. Septuagint add, "that my bones may be saved along with his." The conduct and faith of this man would lead us to conclude that he had done wrong, without any malicious design, ver. 18. (Haydock)
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Calmet
Samaria. The city was built by Amri, fifty years after the death of Jeroboam, 3 Kings 16:24. But the sacred writer speaks of places by the names which they bore in his time. (Calmet)
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Calmet
Way. Every thing promotes the salvation of the just, while the wicked pervert the most gracious designs of Providence to their own ruin. The king concluded that the prediction deserved no regard, ver. 18. (Calmet)
Haydock
Meanest. 3 Kings 12:31. Thus he wished to eradicate all sense of religion. (Haydock)
Haydock
His, suam, "own." Any person who brought the oil and the necessary victims, might assume the office of priest. See Exodus 28:41. (Haydock)
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Earth. Hebrew, "to destroy it from the face of the earth." The Vulgate insinuates that it had taken place before the author wrote. In the third year of Asa, 22 years after this revolt, Bansa slew the whole family, 3 Kings 15:29.
13:18
An angel spoke to me, etc.... This old man of Bethel was indeed a prophet, but he sinned in thus deceiving the man of God; the more because he pretended a revelation for what he did.
13:24
Killed him.... Thus the Lord often punishes his servants here, that he may spare them hereafter. For the generality of divines are of opinion, that the sin of this prophet, considered with all its circumstances, was not mortal.
13:2
This foreshewing long before the name of a childe that should be borne, importeth that he should do great thinges. See. 4. Reg. 2•.
13:18
This man of Bethel was indeede a prophet of God, but in this lied wickedly, and so deceiuing the other prophet, made him to breake Gods commandment, for which he was slaine VVhervpon Hieroboam swhom the wiked prophet sought to please) was lesse afeard to procede in idolatrie.
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Not only the deceiuer, but also he that is deceiued, is guiltie and punishable for breakīg Gods cōmandment.
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By this it appeareth to be Gods worke and punishment.
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Origen † AD 254 Origen's Commentary on the Gospel of John 6.12
… For Elijah is prophesied by Malachi, who says, “Behold, I send unto you Elijah, the Tishbite, who shall restore the heart of the father to the son.” Josiah, too, as we read in third Kings,
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 17
… by which they also shewed their obedience and zeal towards God. Such was the conduct of Elijah, when, being commanded by the Spirit, he shewed himself unto Ahab ; and of Micaiah the prophet when he came to the same Ahab; and of the prophet who cried against the altar in Samaria, and rebuked Rehoboam
St Augustine of Hippo † AD 430 City of God 17.14
… just as it was revealed to a certain prophet that king Josiah should arise and reign after more than three hundred years, who predicted his future deeds also along with his name.
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St Ambrose of Milan † AD 397 Concerning Virgins 2.4
… Fire became as dew to the Hebrew children, the water stood up for the Jews, of Thy mercy, not of its own nature. Susanna knelt down for punishment and triumphed over her adulterous accusers, the right hand withered which violated the gifts of Thy temple;
St Ambrose of Milan † AD 397 Concerning Virgins 2.5
… Then, turning to the Lord, he asked for pardon, and at once his hand which had withered by sacrilege was healed by true religion. So complete an example was there set forth in one person, both of divine mercy and wrath when he who was sacrificing suddenly lost his right hand, but when penitent received forgiveness.
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 2.14
14. Again, Jeroboam was standing at the altar sacrificing to the idols: his hand became withered, because he commanded the Prophet who reproved him to be seized: but having by experience learned the power of the man before him, he says, Entreat the face of the Lord thy God
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St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 9
… “Thus saith the Lord, Because thou hast been disobedient to the mouth of the Lord, and hast not kept the charge which the Lord thy God commanded thee, and hast returned and eaten bread and drunk water in the place in which He commanded thee not to eat bread, nor drink water, thy carcase shall not be brought into the sepulchre of thy fathers.”
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John Cassian † AD 435 The Conferences of John Cassian 6.11
… The dogs also shall eat Jezebel in the field of Jezreel. If Ahab die in the city, the dogs shall eat him: but if he die in the field the birds of the air shall eat him,” and this which is threatened as the greatest threat of all: “Thy dead body shall not be brought to the sepulchre of thy fathers.”
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St Jerome † AD 420 Against Jovinianus 2.10
… How is it that the graves of lust where the people fell in their devotion to flesh remain even to this day in the wilderness? Do we not read that the stupid people gorged themselves with quails until the wrath of God came upon them? Why was the man of God at whose prophecy the hand of King Jeroboam withered, and who ate contrary to the command of God,
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John Cassian † AD 435 The Conferences of John Cassian 7.26
… “It is the man of God, who was disobedient to the mouth of the Lord, and the Lord delivered him to the lion, and it tare him according to the word of the Lord, which He spake.”
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1. AND BEHOLD A MAN OF GOD (a prophet sent by God to rebuke and suppress the nascent idolatry of Jeroboam) CAME FROM JUDA (from Judea) IN THE WORD (by the instinct and command) OF THE LORD IN BETHEL. — This prophet is called by Josephus "Jadon"; by St. Jerome, II Paralipomenon x, "Jaddo"; by Hugh, Lyran, Dionysius, Serarius and Sanchez, "Addo," who in II Paralipomenon IX, 29, is said to have written the deeds of Solomon in a vision which he had against Jeroboam. But since this prophet of ours was immediately killed by a lion after his vision and prophecy against Jeroboam, he does not appear to have had time and life to write the deeds of Solomon, as Addo had, who moreover wrote the deeds of Abijah, the son and successor of Rehoboam, as appears in II Paralipomenon XIII, 22; wherefore he could not be the one of whom this chapter speaks, since he was killed at the beginning of the reign of Rehoboam. St. Jerome and the Gloss add in chapter I of Zacharias, verse 1: that this Addo was the grandfather of Zacharias the prophet, who is named there. But between this Addo and this Zacharias more than four hundred years elapsed. It is more probable what Epiphanius says in the Lives of the Prophets, at the beginning, that this prophet was "Joam" (whom Theodoret and Glycas call "Joel"), whose life he describes there from this chapter XIII. Finally Tertullian, in the book On Fasting Against the Psychics, chapter XVI, calls him "Semeia." So also Clement of Alexandria, book I of the Stromata, chapter 1, names him "Semeia," son of Amama.
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2. ALTAR, ALTAR, THUS SAITH THE LORD: BEHOLD A CHILD SHALL BE BORN TO THE HOUSE OF DAVID, JOSIAS BY NAME, AND HE SHALL SACRIFICE UPON THEE THE PRIESTS OF THE HIGH PLACES. — This prophecy concerning King Josias was uttered three hundred years before his birth, and at the same time his name was revealed, namely that he would be called "Josias," that is "salvation of God," because he himself, overthrowing idols, brought to all the faith of the true God and His salvation. Thus Isaias, chapter XLV, verse 1, two hundred years before Cyrus revealed his name, and prophesied many excellent things concerning him, which the Jews afterwards showing to Cyrus, obtained from him liberation from Babylon, as Josephus testifies.
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3. THIS SHALL BE A SIGN, WHICH THE LORD HATH SPOKEN: BEHOLD THE ALTAR SHALL BE RENT. — The prophet gave this sign, not under Josias, but at this very time when Jeroboam stretched forth his hand against him, as is said in verse 5.
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4. AND HIS HAND WAS DRIED UP. — Hear St. Chrysostom, homily on the words of Isaias: "Christ, he says, when he himself was struck in the face with blows, did nothing harsher to the servant who struck him: but Jeroboam, when with outstretched hand he attempted to seize the prophet by whom he was rebuked, his hand was dried up. By these things instructing thee, that what is brought upon thyself thou shouldest bear with meekness; but what is brought upon the Lord, thou shouldest avenge with great vehemence."
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6. AND THE KING'S HAND WAS RESTORED TO HIM. — St. Ambrose gives the reason, book II On Virgins, at the end: "He asked for pardon, he says, and immediately his hand, which had been dried up by sacrilege, was healed by piety. So swift an example of divine mercy and indignation appeared in one instance, that the right hand was suddenly taken from the one sacrificing, and pardon was given to the one repenting." Furthermore, the prophet here wrought three remarkable miracles: first indeed, he split the altar, so that Jeroboam might see it as hated by God, split and broken asunder: second, his hand stretched out against the prophet became rigid: third, it was healed through the prayers of the prophet. And yet Jeroboam the heresiarch did not repent of his heresy and idolatry, but remained in it hardened and obstinate. Marvelous therefore was his blindness, hardness and malice.
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9. THOU SHALT NOT EAT BREAD, NOR DRINK WATER, NOR RETURN BY THE WAY THAT THOU CAMEST. — God commanded this to the prophet for the abomination of idolatry, so that by the very deed he might show that the idolaters of Bethel were so abominable, and as it were excommunicated by God, that he wished the faithful to have no communion with them in food or drink, indeed not even in the way. He commanded him therefore to take another way on his return, as if the way to Bethel on account of its idols were polluted and accursed, and not to be revisited in any way. So severely did God forbid him to eat in Bethel, that if he had been cast by Jeroboam into prison, he ought rather to have died of hunger than to take food offered by the Bethelites. This was a figure of ecclesiastical censure and excommunication, by which the Church forbids communicating with the excommunicated and taking food, so that they, excluded from the fellowship of goods, might be confounded and repent. Thus St. Cyprian, epistle 75; Lucifer of Cagliari, book On Not Associating with Heretics; and from these Rupertus, book V, chapter VI, and Abulensis here, Question VIII; wherefore this is not an evil to them, but a benefit, as it was to Jeroboam himself, concerning whom Josephus says: "The king, he says, marveling at the man's continence, began to be more concerned about himself, from those things which he had seen and heard, auguring a not very happy outcome of his affairs."
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11. NOW THERE DWELT A CERTAIN OLD PROPHET IN BETHEL. — A Chaldean, a false prophet by name Michal, etc. Josephus also calls him a false prophet. Thus also St. Gregory, Rupertus, Angelomus, Eucherius, Lyranus, Hugo, Dionysius, Cajetan and others. Whence some think he was an idolater and a soothsayer of the devil. Abulensis however thinks he was faithful, but wicked and impious. But the following things refute this, and argue that he was faithful and a prophet of God, not a false prophet, because, as Theodoret says, "God could persuade through him as he did." But what I said before is far more true (1). he foretold to the man of God what would come to pass, and that he believed those things which had been predicted concerning Josias, and that he commanded his sons that when he had died, they should bury him with his body." All which things show that he was faithful and pious. He is called therefore by St. Gregory, Rupertus and others already cited a false prophet, that is a lying prophet, because he lied, saying that an angel had revealed to him that God wished him to take food with him. Theodoret agrees with St. Augustine soon to be cited, St. Jerome, Serarius, Torniellus, Salianus and others.
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18. THE ANGEL SPOKE TO ME BY THE WORD (command) OF THE LORD, SAYING: BRING HIM BACK WITH THEE INTO THY HOUSE, THAT HE MAY EAT BREAD. — This prophet lies here, in order to lead another prophet to dinner. For he saw him weary from the road, hungry and thirsty, unwilling to eat or drink in Bethel, but desiring to return fasting: wherefore moved by compassion, from a zeal for hospitality he invites the man of God to his lodging, and by a lie as it were compels him. Thus sometimes worldly people deceive religious men abstaining from flesh and wine, so that they eat flesh liquefied and hidden under vegetables. When I was in Belgium, there was a certain hermit called John the Simple on account of his simplicity, who coming into a monastery dedicated to the Blessed Virgin, refused wine offered by the steward, saying that he professed perpetual abstinence from wine. Whereupon the steward deceiving him said: We shall give thee therefore the milk of our Blessed Virgin, and ordered sweeter wine to be brought to him: Drink, said he, milk from the Blessed Virgin promised to thee in place of the wine which thou refusest. When he tasted it he was greatly delighted: Would that, said he, we had such milk in our desert, since we do not drink wine. But this prophet's hospitality was untimely and imprudent; for it brought death to the other prophet; but he himself was ignorant of this: wherefore he sinned only venially; and his lie was merely well-intentioned, not harmful. Moreover God permitted this, so that by the death of the disobedient prophet himself, who ate food in Bethel against His command, He might confirm the truth of His prophecy, so that from it Jeroboam might know that he was a true prophet sent by God and that the threats made by him against him would truly come to pass.
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19. HE DECEIVED HIM AND BROUGHT HIM BACK WITH HIM: SO HE ATE BREAD IN HIS HOUSE. — This prophet sinned because he too easily and rashly believed another prophet lying that God had recalled His command given to him about not eating in Bethel: for he ought rather to have examined him and his oracle contrary to his own. For since God Himself had clearly commanded him not to eat in Bethel, he ought not to have believed another prophet saying that God had revoked this command. For he could and ought to have thought: God cannot lie; this man can lie and deceive: why therefore, leaving my God, should I believe a lying man? why should I embrace the uncertain and doubtful as certain? For it is certainly established to me that God absolutely forbade me to eat in Bethel: wherefore this man saying the contrary is decreed by God is surely suspected of fraud and lying. For, as Abulensis notes, God foresees and foreknows all things that can happen to His precepts. Wherefore in His precepts one ought not to use interpretation and epieikeia: it is otherwise in the commands of men: who cannot foresee all future things, and therefore admit epieikeia. But this sin of his was venial only, because he believed the prophet to be truthful not lying. Whence on account of his sin he was indeed killed by a lion; but his body as that of a saint was kept by the lion whole and untouched. Thus St. Augustine presently to be cited, Eucherius, Angelomus, Cajetan, Salianus, Serarius and others. AND WHEN THEY SAT AT TABLE, THE WORD OF THE LORD CAME TO THE PROPHET WHO HAD BROUGHT HIM BACK. — The prophet sinning at table through disobedience, and eating against the command of the Lord, is likewise punished at table, and receives from God the sentence of death, and that from his host, namely from the prophet who had seduced and invited him, "so that he might truly receive punishment from where he negligently incurred guilt," says St. Gregory, and from him Eucherius and Angelomus.
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24. WHO WHEN HE HAD GONE, A LION FOUND HIM IN THE WAY AND KILLED HIM, — namely suffocated him, or killed him by a bite; but did not devour him, but preserved his body intact: thus was the prophet punished by God, so that Jeroboam from this punishment of his might know that he had been a true prophet. For he had said to him among other things that he had received a commandment from God not to eat in Bethel, so that he might show how much he hated Bethel. Note: God here punishes a venial sin only by death, because He Himself is the supreme Lord of the life and death of all; it is otherwise with a prince and judge, who ought to punish sins proportionally according to their merit; gravely grave sins, lightly light ones. Whence human law cannot punish venial sins by death. Thus God punished Moses for the venial sin of incredulity by death in the desert, Numbers XX. Thus the wife of Lot, because she looked back, which was only a venial sin, was destroyed and turned into a statue of salt, Genesis XIX. Thus Cassian, Collation VII, chapter xxv, and St. Thomas, III part, Question VIII, article 2, to 3. Note: Josephus, whom the Gloss follows, and Abulensis think that this prophet invited the prophet with evil intent, so that he might make him a liar or destroy him. Hear the Gloss: "This false prophet was a chief of the priests, and was greatly honored by the king as if divine; but fearing lest through the word of the man of God the king would depart from the worship of idols, and would destroy him as a malefactor, he devised to deceive the man of God, acting quite shrewdly so that while he transgressed the commandment of God, he would incur his wrath; as he afterwards did, when he believed more in man than in God; and by this he showed— Moreally St. Chrysostom, in Psalm IV: "Just as," he says, "a dog or any wild beast, which a man has tamed with benefits and made obedient to him in all things, if he should simulate an alien countenance, or change or obscure his own with soot, namely, or mud, or an improper color, the domestic dog no less barks at him and snaps at him with his teeth, or the tamed lion tears him, as if he were a stranger. So," says Chrysostom, "because this prophet through disobedience had defiled his countenance with soot, the lion did not recognize him as his master, and therefore killed him as a stranger. Far otherwise did lions behave with Daniel, although they were hungry in the pit, because they found in him such a form and countenance as they were commanded to venerate and kiss: for he had not defiled or changed his face with the soot of sin, as this prophet did, who upon his face previously pure and bright, sprinkled the filth or mud of disobedience." Again St. Jerome, book II Against Jovinianus: "He," he says, "who fasting had worked miracles, immediately after eating paid the penalties of satiety." Finally to St. Brigid, book V Revelations, Interrogation XIV, Question I, asking why sometimes the just die an evil death, the unjust a good death? Christ answered: "Sometimes a lamentable end befalls the just for the greater increase of their merit, so that those who throughout life were always solicitous in virtues, through a contemptible death might fly free to heaven;"; and he brings as an example this prophet killed by a lion. AND THE ASS STOOD BESIDE HIM, AND THE LION STOOD BESIDE THE CARCASS, — as if a guardian of the carcass of the holy man, and likewise of his ass: wherefore the predator became the guardian of his prey. Here therefore God showed the sanctity of the prophet: for, as Theodoret says, "He honored him after death, because He brought his slayer (the lion) to him as a guardian: in this manner indeed honoring him as a prophet; in that manner punishing him as a transgressor, and terrifying those who now are, so that they despise not even the small commandments of God." Theodoret continues, and after him Procopius, from this place to show how great a care God has for the bodies of the saints, so that He even appoints lions as their guardians. The lion therefore who was the executioner of the living, became the defender of the dead, so that he who was seen beaten for disobedience, might be believed saved for penance. Thus Lyra; for repenting for his fault, he patiently received death sent by God. Hear St. Augustine, book On Care for the Dead, chapter VII: "Thus far indeed did the Lord will to chastise His servant, who had not through his own contumacy despised the fulfilling of His commandment, but believed himself to obey through the deception of another's falsehood, when he did not obey. Nor indeed should it be thought that he was thus killed by the bite of a beast, so that his soul would afterwards be snatched to the torment of hell; since the very body of him, the same lion which had killed him guarded, with the beast of burden also by which he was carried unharmed, and together with that monstrous wild beast standing intrepidly at the funeral of his master. By which wonderful sign it appears that the man of God was restrained rather temporally unto death than punished after death." Hear also St. Gregory, IV Dialogues XXIV: "A lion stood beside an ass, and did not eat of the carcass. From which it is shown that the sin of disobedience was loosed in him at his very death, because that same lion, whom he presumed to kill while living, did not presume to touch him when dead. For he who had dared to kill did not receive permission to eat of the carcass of the slain: because he who had been culpable in life was now just through death, his disobedience punished. The lion therefore, who had previously slain the life of the sinner, afterwards guarded the carcass of the just man." The same things from St. Gregory were transcribed by Eucherius and Angelomus, who also add a moral lesson, that no one ought to esteem himself for any virtue, however bravely he may have acted: for this prophet was permitted to fall and be killed, he who gloried that he had despised and rebuked King Jeroboam. A similar example Cassian recounts of a holy hermit struck down by God with a lethal disease for a slight fault, and yet performing many miracles, Conferences VII, chapter XXVI.
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29. THE PROPHET THEREFORE TOOK UP THE CARCASS OF THE MAN OF GOD, — that he might bury him honorably and mourn him according to custom, especially since he himself had been the cause of his death through a lie. Whence from what follows it is clear that this prophet was faithful and pious, who through perverse hospitality had seduced the prophet. Wherefore Josephus, book VIII Antiquities chapter III, greatly departs from and errs in the narrative of Holy Scripture, when he says that this false prophet, terrified by the threats and miracles of the prophet, and wishing to turn from idols, confirmed the king Jeroboam in idolatry, and elevated and refuted the miracles of the prophet before him. "For he said, Josephus relates, that his hand had become numb from fatigue while he was offering victims at the altar, and then after rest recovered its former vigor. The altar too, of recent construction, which could not bear so great a mass of so many victims, was broken and collapsed. Finally he indicates the death of the prophet, that he was slain by a lion: so that nothing divine was in him, neither in his life nor in his words. By these words he persuaded the king, and turned his mind completely away from God and just and pious works, and hurled it into extreme impiety. For afterwards he raged so much against all right and justice, that he sought nothing else than how to surpass himself day by day in new crimes." But these things are alien from the narrative of Holy Scripture in what follows and as it were contrary to it. AND HE RETURNED AND BROUGHT IN THE CARCASS INTO THE CITY OF THE OLD PROPHET, — that is into his own city, namely into Bethel, so that therefore with the other faithful Israelites who abhorred the idols of Jeroboam, they fled to Jerusalem to Roboam, and strengthened his kingdom, as is said in II Paralipomenon XI, 13. it is clear from verse 22, for he himself was the "old prophet," who had seduced him by his lie, and therefore buried him slain by the lion and mourned him.
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31. WHEN I AM DEAD, BURY ME IN THE SEPULCHRE, IN WHICH THE MAN OF GOD (the prophet slain by the lion) IS BURIED. — He commanded this for this reason, that his bones might not be burned by Josias: for Josias dug up all the sepulchres of the others, as idolaters, and burned their bones in Bethel, except the sepulchre of the prophet who had thundered against Jeroboam here, and had foretold that Josias would overthrow his idols and idolaters, as is clear in IV Kings chapter XXIII; wherefore he wished his own bones to be buried in his sepulchre, that his bones might be preserved intact.
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33. WHOSOEVER WILLED FILLED HIS HAND, (with oil and victims, namely by taking care that his hands be anointed by another priest, and that he be consecrated, and by his own hand offering the victims customarily offered in consecration. Whence it follows: and by this rite) BECAME A PRIEST OF THE HIGH PLACES, — that is of the calves, which were erected and adored on the high mountain of Bethel. For Jeroboam expelled the Levites and the Aaronic priests, who
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34. AND FOR THIS CAUSE THE HOUSE OF JEROBOAM SINNED (the great sin of idolatry, because namely he set up golden calves, and compelled the whole people to adore them), AND (therefore) WAS DESTROYED AND BLOTTED OUT FROM THE FACE OF THE EARTH, — as if utterly scraped away from the earth, so that no one from it remained alive, as is clear in the following chapter verse 10. Note here the true cause of the destruction and ruin of families even royal, such as that of Jeroboam, is idolatry, heresy, and the external crimes consequent upon it; and this is shown throughout this book and the fourth following, by the examples of all the kings of Israel, who followed Jeroboam equally in the idolatry of calves as in the kingdom. Where the marvelous blindness of them is evident, that when they heard these threats of God, and saw them really fulfilled in Jeroboam and their other predecessors, they themselves nevertheless, as if mad, followed their idolatry; and therefore they themselves likewise with their families were cut off by God.
Machine translation from the Latin, not reviewed.
13:1
1 and 2 (3 and 4) Book of Kings
… 1-20), the restorations of the Temple under Joash (ibid. 12, 1-16), the religious reform of Josiah (ibid. 22, 3-23, 27) etc.; others, finally, of prophetic origin, whence the invective of a prophet against Jeroboam and the altar built by him in Bethel (I Reg. 13, 1-23), the reproach
This fault was also the cause of the ruin and destruction of his house, foretold to him by the same prophet Ahijah who had foreannounced the throne to him (1 Kings 14:1-16). But already at the inauguration of the illegitimate cult at Bethel a prophet arose (1 Kings 13:1-10) who protested against that violation of the divine law and predicted the destruction of the sanctuary under King Josiah (v.). …
13:2
… Chron. 34:6 ff.); above all he destroyed the schismatic sanctuary of Bethel and desecrated its altar (II Kings 23:15-18), fulfilling what three centuries earlier, at the inauguration of that sanctuary, a prophet of Yahweh had foretold (v. HEDROAM 1; cf. I Kings 13:2 ff.).
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… For important persons monuments were erected on the tomb (cf. for the Maccabees: I Mach. 13, 27-30); while the lack of burial and lying unburied was considered a misfortune or a punishment (I Sam. 17, 44; I Reg. 13, 22; Jer. 9, 22; 22, 19; etc.).
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Samaritans (Heb. Sōmērōnīm; Gr. Οἱ Σαμαρεῖται)
Meanwhile, in the uncultivated countryside and in the country, largely desert, the wild beasts and the lions, which had never completely disappeared from the Ephraimite thickets, increased in number (I Kings 13, 24; 20, 36); the immigrants attributed the consequences to the vengeance of the local god, no longer venerated in the national cult. …
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1 and 2 (3 and 4) Book of Kings
… Indications of the unity of composition are also certain recurring formulas, such as: "sin of Jeroboam" (eight times in I Reg. and nine in II Reg.) "to do what is evil in the eyes of the Lord" (thirty times in the two books); "for the sake of David my servant" (I Reg. 13, 32, 34; 15, 4; II Reg. 8, 19; 19, 34; 20, 6); "mingens ad parietem" (I Reg. 14, 10; 16, 11; 21, 21; II Reg. 9, 8; elsewhere only in I Sam. 25, 22, 34).
Bamah (Heb. "height"; plural Bāmāth)
… indeed inexorably condemned to destruction by the Mosaic legislation (Deut. 12:4; 5; 7:5; Ex. 23:24; Num. 33:52); but the Israelites not rarely venerated them, indeed promoted them in the northern kingdom (Os. 10:8, 9; Am. 8:14; I Reg. 12:31; 13:32; II Reg. 17:29, 32; 23:7, 19; Ez. 6:3-6).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.