Achab believing his false prophets, rather than Micheas, is slain in Ramoth Galaad. Ochozias succeedeth him. Good king Josaphat dieth, and his son Joram succeedeth him.
Achab King of Israel consulting and beleuing false prophetes rather then Micheas a true prophet, accompanied with Iosaphat king of Iuda, resolueth to fight against the Syrians for Ramoth Galaad. 26. Committeth Micheas to prison, 29. procedeth to the warre, 34. is slaine, and Ochozias saccedeth. 41. Iosaphat refuseth to traffike longer with Ochozias; dieth, and his sonne Ioram reigneth. 52. Ochozias foloweth the euil steppes of his parents.
1And there passed three years without war between Syria and Israel.Tre anni adunque passarono senza guerra tralla Siria, e Israele.THERE passed therfore three yeares without warre betwen Syria aud Israel.Transierunt igitur tres anni absque bello inter Syriam et Israël. 2And in the third year, Josaphat, king of Juda, came down to the king of Israel.Ma il terzo anno Josaphat re di Giuda andò a trovare il re d'Israele.And in the third yeare, Iosaphat the king of Iuda went downe to the king of Israel. (In anno autem tertio, descendit Josaphat rex Juda ad regem Israël. 3(And the king of Israel said to his servants: Know ye not that Ramoth Galaad is ours, and we neglect to take it out of the hand of the king of Syria?)Or il re d'Israele avea detto a' suoi servi: Non sapete voi, che Ramoth di Galaad è nostra, e noi trascuriamo di levarla di mano al re di Siria?And the king of Israel sayd to his seruantes: are you ignorant that Ramoth Galaad is ours, and we neglect to take it out of the hand of the king of Syria?)(Dixitque rex Israël ad servos suos: Ignoratis quod nostra sit Ramoth Galaad, et negligimus tollere eam de manu regis Syriæ ?) 4And he said to Josaphat: Wilt thou come with me to battle to Ramoth Galaad?Egli perciò disse a Josaphat: Sarai tu con me a portar la guerra a Ramoth di Galaad?And he sayd to Iosaphat: Wilt thou come with me to sight into Ramoth Galaad?Et ait ad Josaphat: Veniesne mecum ad præliandum in Ramoth Galaad ? 5And Josaphat said to the king of Israel: As I am, so art thou: my people and thy people are one: and my horsemen are thy horsemen. And Josaphat said to the king of Israel: Inquire, I beseech thee, this day the word of the Lord.E Josaphat disse al re d'Israele: Quel, che son io, lo se' tu: il popol mio, e il popol tuo sono una stessa cosa: e i miei soldati a cavallo son tuoi. E soggiunse Josaphat al re d'Israele: Consulta, ti prego, oggi il Signore.And Iosaphat sayd to the king of Israel: As I am, so thou also: my people and thy people are one: and my horsemen thy horsmen. And Iosaphat sayd to the king of Israal: Aske, I besech thee, this day the word of our Lord.Dixitque Josaphat ad regem Israël: Sicut ego sum, ita et tu: populus meus et populus tuus unum sunt: et equites mei, equites tui. Dixitque Josaphat ad regem Israël: Quære, oro te, hodie sermonem Domini. 6Then the king of Israel assembled the prophets, about four hundred men, and he said to them: Shall I go to Ramoth Galaad to fight, or shall I forbear? They answered: Go up, and the Lord will deliver it into the hand of the king.Raunò pertanto il re d'Israele i profeti in numero di circa quattrocento, e disse loro: Debb'io andare a far guerra a Ramoth di Galaad, o starmene tranquillo? E quelli risposero: Va, che il Signore daralla nelle mani del re.The king of Israel therfore assembled the prophetes, about foure hundred men, and he sayd to them: Shal I goe into Ramoth Galaad to fight, or sitte stil? Who answered: Goe vp, and our Lord wil geue it into the kinges hand.Congregavit ergo rex Israël prophetas, quadringentos circiter viros, et ait ad eos: Ire debeo in Ramoth Galaad ad bellandum, an quiescere ? Qui responderunt: Ascende, et dabit eam Dominus in manu regis.
7And Josaphat said: Is there not here some prophet of the Lord, that we may inquire by him?Ma Josaphat disse: Non v'ha egli qui nissun profeta del Signore, affine di consultare per mezzo di esso?And Iosaphat sayd: Is there not here some prophete of our Lord, that we may aske by him?Dixit autem Josaphat: Non est hic propheta Domini quispiam, ut interrogemus per eum ? 8And the king of Israel said to Josaphat. There is one man left, by whom we may inquire of the Lord; Micheas, the son of Jemla: but I hate him, for he doth not prophecy good to me, but evil. And Josaphat said: Speak not so, O king.E disse il Re d'Israele a Josaphat: E rimase un uomo, per mezzo di cui possiamo interrogare il Signore; ma io l'ho in aversione, perchè non mi predice nulla di buono, ma sì del male: egli è Michea figliuolo di Jemla. Rispose a lui Josaphat: Non parlar così, o re.And the king of Israel sayd to Iosaphat: There is one man leaft, by whom we may aske our Lord: but I hate him, because he doeth not prophecie vnto me good, but euil, Micheas the sonne of Iemla. To whom Iosaphat sayd: Speake not so ô king.Et ait rex Israël ad Josaphat: Remansit vir unus per quem possumus interrogare Dominum: sed ego odi eum, quia non prophetat mihi bonum, sed malum: Michæas filius Jemla. Cui Josaphat ait: Ne loquaris ita, rex. 9Then the king of Israel called an eunuch, and said to him: Make haste, and bring hither Micheas, the son of Jemla.Il re d'Israele pertanto chiamò un eunuco, e dissegli: Va presto, e conduci Michea figliuolo di Jemla.The king of Israel therfore called a certaine eunuch, and sayd to him: Make hast, and bring hither Micheas the sonne of Iemla.Vocavit ergo rex Israël eunuchum quemdam, et dixit ei: Festina adducere Michæam filium Jemla. 10And the king of Israel, and Josaphat, king of Juda, sat each on his throne, clothed with royal robes, in a court, by the entrance of the gate of Samaria, and all the prophets prophesied before them.Or il re d'Israele, e Josaphat re di Giuda sedevano ciascuno sul loro trono vestiti alla reale, nella piazza vicina alla porta di Samaria, e tutti i profeti profetavano dinanzi ad essi.And the king of Israel, and Iosaphat the king of Iuda sate eche in his throne clothed with royal attyre, in a court beside the doore of the gate of Samaria, and al the prophetes prophecied before them.Rex autem Israël, et Josaphat rex Juda, sedebant unusquisque in solio suo, vestiti cultu regio, in area juxta ostium portæ Samariæ: et universi prophetæ prophetabant in conspectu eorum. 11And Sedecias, the son of Chanaana, made himself horns of iron, and said: Thus saith the Lord: With these shalt thou push Syria, till thou destroy it.Oltre a ciò Sedecia figliuolo di Chanaana si fece de' corni di ferro, e disse: Queste cose dice il Signore: Con questi tu metterai in Scompiglio la Siria, sino che la abbi distrutta.Sedecias the sonne of Chanaana made him self hornes of yron, and sayd: Thus sayth our Lord: With these shalt thou strike Syria, til thou destroy it.Fecit quoque sibi Sedecias filius Chanaana cornua ferrea, et ait: Hæc dicit Dominus: His ventilabis Syriam, donec deleas eam.
12And all the prophets prophesied in like manner, saying: Go up to Ramoth Galaad, and prosper, for the Lord will deliver it into the king’s hands.E tutti i profeti allo stesso modo profetavano, dicendo: Va a Ramoth di Galaad, va felicemente, e il Signore daralla nelle mani del re.And al the prophetes in like maner prophecied, saying: Ascend into Ramoth Galaad, and goe prosperousely, & our Lord wil deliuer it into the Kinges handes.Omnesque prophetæ similiter prophetabant, dicentes: Ascende in Ramoth Galaad, et vade prospere, et tradet Dominus in manus regis. 13And the messenger that went to call Micheas, spoke to him, saying: Behold the words of the prophets with one mouth declare good things to the king: let thy word, therefore, be like to theirs, and speak that which is good.Or il messo, che era andato a chiamare Michea, parlò a lui, e disse: Sappi, che i profeti tutti d'accordo colle loro parole annunziano felicità al re: sia adunque il tuo parlare simile al loro, e predici buoni successi.But the messenger, that went to cal Micheas, spake to him, saying: Behold the wordes of the prophetes with one mouth preach good thinges to the king: let thy word therfore be like to theirs, and speake good thinges.Nuntius vero qui ierat ut vocaret Michæam, locutus est ad eum, dicens: Ecce sermones prophetarum ore uno regi bona prædicant: sit ergo sermo tuus similis eorum, et loquere bona. 14But Micheas said to him: As the Lord liveth, whatsoever the Lord shall say to me, that will I speak.E Michea disse a lui: Viva il Signore: qualunque cosa mi dirà il Signore, quella io ridirò.To whom Micheas sayd: Our Lord liueth, whatsoeuer our Lord shal tel me, that wil I speake.Cui Michæas ait: Vivit Dominus, quia quodcumque dixerit mihi Dominus, hoc loquar. 15So he came to the king, and the king said to him: Micheas, shall we go to Ramoth Galaad to battle, or shall we forbear? He answered him: Go up, and prosper, and the Lord shall deliver it into the king’s hands.Giunse pertanto dinanzi al re, e il re gli disse: Michea, dobbiam noi andare a portar la guerra contro Ramoth di Galaad, ovvero restar tranquilli? E quegli rispose a lui: Va pure, va felicemente, e il Signore daralla in potere del re.He therfore came to the king, and the king sayd to him: Micheas, shal we goe into Ramoth Galaad to sight, or sitte stil? To whom he answered: Ascend, and goe prosperousely, and our Lord wil deliuer it into the kinges handes.Venit itaque ad regem, et ait illi rex: Michæa, ire debemus in Ramoth Galaad ad præliandum, an cessare ? Cui ille respondit: Ascende, et vade prospere, et tradet eam Dominus in manus regis.
16But the king said to him: I adjure thee again and again, that thou tell me nothing but that which is true, in the name of the Lord.E il re gli disse: Ti scongiuro una, e due volte nel nome del Signore, che tu non mi dica se non la verità.But the king sayd to him: I adiure thee agayne and agayne, that thou speake not to me but that which is true in the name of our Lord.Dixit autem rex ad eum: Iterum atque iterum adjuro te, ut non loquaris mihi nisi quod verum est, in nomine Domini. 17And he said: I saw all Israel scattered upon the hills, like sheep that have no shepherd; and the Lord said: These have no master: let every man of them return to his house in peace.E quegli disse: Ho veduto tutto Israele disperso pelle montagne, come tante pecore senza pastore: e il Signore ha detto: Costoro non hanno un signore: se ne torni ciascuno in pace a casa sua.And he sayd: I saw al Israel dispersed in the mountaynes, as sheepe not hauing a shepeheard, and our Lord sayd: These haue no maister: let euerie man returne into his house in peace. (Et ille ait: Vidi cunctum Israël dispersum in montibus, quasi oves non habentes pastorem. Et ait Dominus: Non habent isti dominum: revertatur unusquisque in domum suam in pace. 18(Then the king of Israel said to Josaphat: Did I not tell thee, that he prophesieth no good to me, but always evil?)E il re d'Israele disse a Josaphat: Non te l'ho io detto, che egli non mi profetizza del bene, ma sempre del male?Therfore the king of Israel sayd to Iosaphat: Did I not tel thee, that he doeth not prophecie me good, but alwaies euil?)(Dixit ergo rex Israël ad Josaphat: Numquid non dixi tibi, quia non prophetat mihi bonum, sed semper malum ?) 19And he added and said: Hear thou, therefore, the word of the Lord: I saw the Lord sitting on his throne, and all the army of heaven standing by him on the right hand and on the left:E quegli soggiunse, e disse: Per questo ascolta la parola del Signore: Io ho veduto il Signore, che sedeva sopra il suo trono, e tutta la milizia celeste, che gli stava attorno da destra, e di sinistra:But he adding, sayd: Therfore heare the word of our Lord: I saw our Lord sitting vpon his throne, and al the hoste of heauen assisting him on the right hand and on the left:Ille vero addens, ait: Propterea audi sermonem Domini: vidi Dominum sedentem super solium suum, et omnem exercitum cæli assistentem ei a dextris et a sinistris: 20And the Lord said: Who shall deceive Achab, king of Israel, that he may go up, and fall at Ramoth Galaad? And one spoke words of this manner, and another otherwise.E il Signore disse: Chi ingannerà Achab re d'Israele, affinchè vada, e perisca a Ramoth di Galaad? E uno disse una cosa, e l'altro un'altra.and our Lord sayd: Who shal deceiue Achab the king of Israel, that he may goe vp, and fal in Ramoth Galaad? And one sayd these maner of wordes, and an other otherwise.et ait Dominus: Quis decipiet Achab regem Israël, ut ascendat, et cadat in Ramoth Galaad ? Et dixit unus verba hujuscemodi, et alius aliter.
21And there came forth a spirit, and stood before the Lord, and said: I will deceive him. And the Lord said to him: By what means?Ma uno spirito andò, e si presentò dinanzi al Signore, e disse: Io lo ingannerò. E il Signore disse a costui: E come?And there came forth a spirit, and stood before our Lord, and sayd: I wil deceiue him. To whom our Lord spake: Wherein?Egressus est autem spiritus, et stetit coram Domino, et ait: Ego decipiam illum. Cui locutus est Dominus: In quo ? 22And he said: I will go forth, and be a lying spirit, in the mouth of all his prophets. And the Lord said: Thou shalt deceive him, and shalt prevail: go forth, and do so.E quegli disse: Io anderò, e sarò spirito di menzogna nelle bocche di tutti i profeti di lui. E il Signore disse: Lo ingannerai, e avrai tuo intento: va, e fa così.And he sayd: I wil goe forth, and be a lying spirit in the mouth of al his prophetes. And our Lord sayd: Thou shalt deceiue, and shalt preuayle: goe forth, and doe so.Et ille ait: Egrediar, et ero spiritus mendax in ore omnium prophetarum ejus. Et dixit Dominus: Decipies, et prævalebis: egredere, et fac ita. 23Now, therefore, behold the Lord hath given a lying spirit in the mouth of all thy prophets that are here, and the Lord hath spoken evil against thee.Ora pertanto vedi, come il Signore ha posto lo spirito di menzogna in bocca di tutti i tuoi profeti, che son qui, e il Signore ha pronunziate sciagure contro di te.Now therfore behold our Lord hath geuen the spirite of lying in the mouth of al thy prophetes, that are here, and our Lord hath spoken euil agaynst thee.Nunc igitur ecce dedit Dominus spiritum mendacii in ore omnium prophetarum tuorum, qui hic sunt, et Dominus locutus est contra te malum. 24And Sedecias, the son of Chanaana, came, and struck Micheas on the cheek, and said: Hath then the spirit of the Lord left me, and spoken to thee?Allor Sedecia figliuolo di Chanaana si accostò, e diede uno schiaffo a Michea, e disse: Me adunque ha abbandonato lo Spirito del Signore, e a te ha parlato?And Sedecias the sonne of Chananna came, and smote Micheas on the cheeke, and sayd: Hath the Spirit of our Lord leaft me, and hath it spoken to thee?Accessit autem Sedecias filius Chanaana, et percussit Michæam in maxillam, et dixit: Mene ergo dimisit spiritus Domini, et locutus est tibi ? 25And Micheas said: Thou shalt see in the day when thou shalt go into a chamber within a chamber to hide thyself.E Michea disse: Te ne accorgerai in quel giorno, quando entrerai da una in un'altra camera, per nasconderti.And Micheas sayd: Thou shalt see in that day, when thou shalt enter into thy chamber, within the chamber to be hid.Et ait Michæas: Visurus es in die illa quando ingredieris cubiculum intra cubiculum ut abscondaris.
26And the king of Israel said: Take Micheas and let him abide with Amon, the governor of the city, and with Joas, the son of Amalech;E disse il re d'Israele: Prendete Michea, ed egli stia sotto la custodia di Amon principe della città, e di Gioas figliuolo di Amalech,And the king of Israel sayd: Take Micheas, and let him tarie with Amon the gouernour of the citie, and with Ioab the sonne of Amelech,Et ait rex Israël: Tollite Michæam, et maneat apud Amon principem civitatis, et apud Joas filium Amelech, 27And tell them: Thus saith the king: Put this man in prison, and feed him with bread of affliction, and water of distress till I return in peace.E dite loro: Queste cose dice il re: Mettete quest'uomo in prigione, e alimentatelo con pane di tribolazione, e con acqua di afflizione, per sino a tanto ch'io torni colla vittoria.and tel them: Thus sayth the king: Cast this man into prison, and feede him with bread of tribulation, and water of distresse, til I returne in peace.et dicite eis: Hæc dicit rex: Mittite virum istum in carcerem, et sustentate eum pane tribulationis, et aqua angustiæ, donec revertar in pace. 28And Micheas said: If thou return in peace, the Lord hath not spoken by me. And he said: Hear, all ye people.E Michea disse: Se tu tornerai colla vittoria, il Signore non avrà par lato per bocca mia. E soggiunse: Popoli tutti, poneteci mente.And Micheas sayd: If thou returne in peace, our Lord hath not spoken in me. And he sayd: Heare al ye peoples.Dixitque Michæas: Si reversus fueris in pace, non est locutus in me Dominus. Et ait: Audite, populi omnes. 29So the king of Israel, and Josaphat, king of Juda, went up to Ramoth-Galaad.Si mosse adunque il re d'Israele, e Josaphat re di Giuda contro Ramoth di Galaad.Therfore the king of Israel went vp, and Iosaphat the king of Iuda into Ramoth Galaad.Ascendit itaque rex Israël, et Josaphat rex Juda, in Ramoth Galaad. 30And the king of Israel said to Josaphat: Take thy armour, and go into the battle, and put on thy own garments. But the king of Israel changed his dress, and went into the battle.Disse adunque il re d'Israele a Josaphat: Prendi le tue armi, ed entra in battaglia vestito delle tue vesti: ma il re d'Israele cambiò di vestito, ed entrò nella mischia.The king of Israel therfore sayd to Iosaphat: Take armour, and goe into the battel, and put on thyne owne garmentes. Moreouer the king of Israel changed his habite, and went into the battel.Dixit itaque rex Israël ad Josaphat: Sume arma, et ingredere prælium, et induere vestibus tuis. Porro rex Israël mutavit habitum suum, et ingressus est bellum. 31And the king of Syria had commanded the two and thirty captains of the chariots, saying: You shall not fight against any, small or great, but against the king of Israel only.Ora il re di Siria avea detto a' trentadue capitani de' suoi cocchi: Voi non combatterete contro veruno o piccolo, o grande, ma contro il solo re d'IsraeleAnd the king of Syria had commanded the princes of his chariotes thirtie and two, saying: You shal not fight agaynst any lesser, or greater, but agaynst the king of Israel onlie.Rex autem Syriæ præceperat principibus curruum triginta duobus, dicens: Non pugnabitis contra minorem et majorem quempiam, nisi contra regem Israël solum.
32So when the captains of the chariots saw Josaphat, they suspected that he was the king of Israel, and making a violent assault, they fought against him: and Josaphat cried out.Quindi i capitani de' cocchi aven do veduto Josaphat, si pensarono, ch'ei fosse il re d'Israele, e si scagliarono contro di lui per combatterlo, e Josaphat diede uno strido.When therfore the princes of the chariotes had seene Iosaphat, they suspected that he was the king of Israel, and making a violent assault they fought agaynst him: & Iosaphat cried out.Cum ergo vidissent principes curruum Josaphat, suspicati sunt quod ipse esset rex Israël, et impetu facto pugnabant contra eum: et exclamavit Josaphat. 33And the captains of the chariots perceived that he was not the king of Israel, and they turned away from him.E i capitani de' cocchi riconobbero ch'ei non era il re d'Israele, e lo lasciarono stare.And the princes of the chariotes perceiued that he was not the king of Israel, and they ceased from him.Intellexeruntque principes curruum quod non esset rex Israël, et cessaverunt ab eo. 34And a certain man bent his bow, shooting at a venture, and chanced to strike the king of Israel, between the lungs and the stomach. But he said to the driver of his chariot: Turn thy hand, and carry me out of the army, for I am grievously wounded.Ma un uomo avendo teso il suo arco, scoccò a caso la freccia, e portò l'accidente, che egli ferì il re d'Israele tral polmone, e lo stomaco; onde egli disse al suo cocchiere: Volgi indietro, e menami fuor dell'esercito, perocché io sono ferito gravemente.And a certaine man bent his bow, directing the arrow at al aduenture, and by chance he stroke the king of Israel betwen the lunges and the stomacke. But he sayd to his cochere: Turne thy hand, and carrie me out of the armie, because I am greuousely wounded.Vir autem quidam tetendit arcum, in incertum sagittam dirigens, et casu percussit regem Israël inter pulmonem et stomachum. At ille dixit aurigæ suo: Verte manum tuam, et ejice me de exercitu, quia graviter vulneratus sum. 35And the battle was fought that day, and the king of Israel stood in his chariot against the Syrians, and he died in the evening: and the blood ran out of the wound into the midst of the chariot.Si combattè adunque in quel giorno, e il re d'Israele se ne stava sul suo cocchio volto inverso de' Siri, e morì sulla sera: scorrendo il sangue dalla piaga nella pedana del cocchio.The battel therfore was fought that day, and the king of Israel stood in his chariote agaynst the Syrians, and he died in the euening: & the bloud of the wound ranne into the middes of the chariote,Commissum est ergo prælium in die illa, et rex Israël stabat in curru suo contra Syros, et mortuus est vespere: fluebat autem sanguis plagæ in sinum currus,
36And the herald proclaimed through all the army, before the sun set, saying: Let every man return to his own city, and to his own country.E prima che il sol tramontasse, un araldo suonò la tromba per tutto l'esercito, avvisando, che ciascuno se ne tornasse alla sua città, e alla sua terra.and the herauld sounded in al the armie before the sunne sette, saying: Euerie man returne into his citie, and into his countrie.et præco insonuit in universo exercitu antequam sol occumberet, dicens: Unusquisque revertatur in civitatem, et in terram suam. 37And the king died, and was carried into Samaria: and they buried the king in Samaria.Ora il re si morì, e fu portato a Samaria: e fu sepolto in Samaria.And the king died, and was carried into Samaria: and they buried the king in Samaria,Mortuus est autem rex, et perlatus est in Samariam: sepelieruntque regem in Samaria, 38And they washed his chariot in the pool of Samaria and the dogs licked up his blood, and they washed the reins according to the word of the Lord which he had spoken.E lavarano il suo cocchio, e lavaron le redini alla peschiera di Samaria, e i cani leccarono il suo sangue, secondo la parola detta dal Signore.and washed his chariote in the poole of Samaria, and the dogges licked his bloud, and they washed the raynes of the bridle, according to the word of our Lord which he had spoken.et laverunt currum ejus in piscina Samariæ: et linxerunt canes sanguinem ejus, et habenas laverunt, juxta verbum Domini quod locutus fuerat. 39But the rest of the acts of Achab, and all that he did, and the house of ivory that he made, and all the cities that he built, are they not written in the book of the words of the days of the kings of Israel?Il resto poi delle azioni di Achab, e tutto quello, che egli operò, e la casa di avorio, ch'ei fabbricò, e tutte le città, ch'ei fondò, tutte queste, cose non son elleno scritte nel diario dei re d'Israele?But the rest of the wordes of Achab, and al that he did, and the house of yuorie, that he built, and of al the cities that he built, are not these thinges written in the Booke of the wordes of the daies of the kinges of Israel?Reliqua autem sermonum Achab, et universa quæ fecit, et domus eburnea quam ædificavit, cunctarumque urbium quas exstruxit, nonne hæc scripta sunt in libro sermonum dierum regum Israël ? 40So Achab slept with his fathers; and Ochozias, his son, reigned in his stead.Achab pertanto si addormentò co' padri suoi, e Ochozia suo figliuolo gli succedette nel regno.Achab therfore slept with his fathers, and Ochozias his sonne reigned for him.Dormivit ergo Achab cum patribus suis, et regnavit Ochozias filius ejus pro eo.
41But Josaphat, the son of Asa, began to reign over Juda, in the fourth year of Achab, king of Israel.E Josaphat figliuole di Asa avea cominciato a regnare sopra Giuda l'anno quarto di Achab re a Israele.But Iosaphat the sonne of Asa began to reigne ouer Iuda the fourth yeare of Achab the king of Israel.Josaphat vero filius Asa regnare cœperat super Judam anno quarto Achab regis Israël. 42He was five and thirty years old when he began to reign, and he reigned five and twenty years in Jerusalem: the name of his mother was Azuba, the daughter of Salai.Egli avea trentacinque anni allorché cominciò a regnare, e regnò venticinque anni a Gerusalemme: sua madre chiamavasi Azuba figliuola di Salai.Fiue and thirtie yeares old was he when he began to reigne, and fiue and twentie yeares he reigned in Ierusalem: the name of his mother was Azuba the daughter of Salai.Triginta quinque annorum erat cum regnare cœpisset, et viginti quinque annis regnavit in Jerusalem: nomen matris ejus Azuba filia Salai. 43And he walked in all the way of Asa, his father, and he declined not from it: and he did that which was right in the sight of the Lord.Ed egli battè in tutto le vie di Asa suo padre, né mai torse da queste, e fece quello, che era giusto dinanzi al Signore.And he walked in al the way of Asa his father, and he declined not from it: and he did that which was right in the sight of our Lord.Et ambulavit in omni via Asa patris sui, et non declinavit ex ea: fecitque quod rectum erat in conspectu Domini. 44Nevertheless, he took not away the high places for as yet the people offered sacrifice, and burnt incense in the high places.Egli però non tolse via i luoghi eccelsi: perocché il popolo sacrificava tutt'ora, e bruciava incenso ne' luoghi eccelsi.But yet he tooke not away the excelses: for as yet the people did sacrifice, and burnt incense in the excelses.Verumtamen excelsa non abstulit: adhuc enim populus sacrificabat, et adolebat incensum in excelsis. 45And Josaphat had peace with the king of Israel.E Josaphat stette in pace col re d'Israele.And Iosaphat had peace with the king of Israel.Pacemque habuit Josaphat cum rege Israël. 46But the rest of the acts of Josaphat, and his works which he did, and his battles, are they not written in the book of the words of the days of the kings of Juda?Il resto poi delle azioni di Josaphat, e le opere fatte da lui, e le sue battaglie, non son elleno scritte nel diario de' fatti dei re di Giuda?But the rest of the wordes of Iosaphat, and his workes, which he did, and his battels, are not these thinges written in the Booke of the wordes of the daies of the kinges of Iuda?Reliqua autem verborum Josaphat, et opera ejus quæ gessit, et prælia, nonne hæc scripta sunt in libro verborum dierum regum Juda ?
47And the remnant also of the effeminate, who remained in the days of Asa, his father, he took out of the land.Egli di più levò dal paese gli avanzi degli uomini effeminati, che eran rimasi a tempo di Asa suo padre.Yea and the remnant of the effeminate, which remayned in the daies of Asa his father, he tooke out of the land.Sed et reliquias effeminatorum qui remanserant in diebus Asa patris ejus, abstulit de terra. 48And there was then no king appointed in Edom.E allora non era stabilito re in Edom.Neither was there then a king appoynted in Edom.Nec erat tunc rex constitutus in Edom. 49But king Josaphat made navies on the sea, to sail into Ophir for gold: but they could not go, for the ships were broken in Asiongaber.E il re Josaphat avea fatta un'armata navale, per farla navigare ad Ophir per l'oro: ma non poterono far il viaggio, perchè (le navi) andarono in pezzi in Asiongaber.But king Iosaphat had made nauies on the sea, which should saile into Ophir for gold: and they could not goe, because they were broken in Asiongaber.Rex vero Josaphat fecerat classes in mari, quæ navigarent in Ophir propter aurum: et ire non potuerunt, quia confractæ sunt in Asiongaber. 50Then Ochozias, the son of Achab, said to Josaphat: Let my servants go with thy servants in the ships. And Josaphat would not.Allora Ochozia figliuolo di Achab disse a Josaphat: Vada la mia gente colla tua sulle navi. Ma Josaphat non volle.Then sayd Ochozias the sonne of Achab to Iosaphat: Let my seruantes goe with thy seruantes in the shippes. And Iosaphat would not.Tunc ait Ochozias filius Achab ad Josaphat: Vadant servi mei cum servis tuis in navibus. Et noluit Josaphat. 51And Josaphat slept with his fathers, and was buried with them in the city of David, his father: and Joram, his son, reigned in his stead.E Josaphat si addormentò co' padri suoi, e fu sepolto con essi nella città di Davidde suo padre: e Joram suo figliuolo gli succedette nel regno.And Iosaphat slept with his fathers, and was buried with them in the Citie of Dauid his father: and Ioram his sonne reigned for him.Dormivitque Josaphat cum patribus suis, et sepultus est cum eis in civitate David patris sui: regnavitque Joram filius ejus pro eo. 52And Ochozias, the son of Achab, began to reign over Israel, in Samaria, in the seventeenth year of Josaphat, king of Juda, and he reigned over Israel two years.E Ochozia figliuolo di Achab avea principiato a regnare sopra Israele in Samaria, l'anno diciassettesimo di Josaphat re di Giuda, e regnò sopra Israele per due anni.And Ochozias the sonne of Achab began to reigne ouer Israel in Samaria, in the seuententh yeare of Iosaphat the king of Iuda, and he reigned ouer Israel two yeares.Ochozias autem filius Achab regnare cœperat super Israël in Samaria, anno septimodecimo Josaphat regis Juda: regnavitque super Israël duobus annis.
53And he did evil in the sight of the Lord, and walked in the way of his father and his mother, and in the way of Jeroboam, the son of Nabat, who made Israel to sin.Ed egli fece il male nel cospetto del Signore, e seguì le tracce di suo padre, e di sua madre, e le tracce di Jeroboam figliuolo di Nabath il quale indusse Israele a peccare,And he did euil in the sight of our Lord, and walked in the way of his father and his mother, and in the way of Ieroboam the sonne of Nabat, who made Israel to sinne.Et fecit malum in conspectu Domini, et ambulavit in via patris sui et matris suæ, et in via Jeroboam filii Nabat, qui peccare fecit Israël. 54He served also Baal, and worshipped him, and provoked the Lord, the God of Israel, according to all that his father had done.Egli servi anche a Baal, e lo adorò, e provocò a sdegno il Signore Dio d'Israele, facendo tutte quelle cose, che avea fatte il padre suo.He serued also Baal, and adored him, and prouoked our Lord the God of Israel, according to al thinges which his father had done.Servivit quoque Baal, et adoravit eum, et irritavit Dominum Deum Israël, juxta omnia quæ fecerat pater ejus.
22:1
Year of the World 3107, Year before Christ 897.
Israel, from the time when Benadad and Achab had made a league, 3 Kings 20:34.
22:2
Menochius
Josaphat. It is wonderful that a prince of so great piety, should be on terms of such strict friendship with a most wicked king. God did not approve of it; and the event was unfortunate, 2 Paralipomenon 20:37. Achab received the king of Juda with extraordinary magnificence, 2 Paralipomenon 18:2. It is thought that (Calmet) the latter had married his daughter, (Grotius) or rather (Haydock) he had taken Athalia for his son Joram, 2 Paralipomenon 18:1. (Tirinus) (Menochius)
22:3
Calmet
Syria. Benadad had not restored it; either because he no longer regarded his treaty, or because the city had not been taken by his father. (Calmet)
22:5
One, in concord, (Haydock) and ready to march against the same enemy.
Josephus
Lord. This was rather late, if (Menochius) the army was already receiving its pay under the walls of Samaria. (Josephus, [Antiquities?] 8:15.)
Menochius
God ought to have been consulted at first. (Menochius)
22:6
Calmet
Men, probably the prophets of the groves, who had not gone to Carmel, 3 Kings 18:19, 22. (Calmet)
Haydock
The recent slaughter had not deterred others from imitating the example of the false prophets. (Haydock)
22:7
Josephus
Lord. Josaphat knew that these four hundred were addicted to idol worship, (Haydock) and suspected that they only flattered their king. (Josephus)
22:8
Haydock
One man. Perhaps Micheas alone resided at Samaria. Elias and his disciples were in the country. Josephus and some others think, (Calmet) that the son of Jemla had been cast into prison for what he had said to Achab, when he had dismissed the king of Syria, 3 Kings 20:43. (Haydock)
Menochius
Not so. Good advice should be followed, though it be not pleasant. (Menochius)
Worthington
Josaphat justly suspected the schismatical false prophets. (Worthington)
22:9
Eunuch. Hebrew saris, denotes also "a servant;" or Achab might have purchased this stranger.
22:10
Court, or barn floor. They were in or near cities, that they might be so protected from the incursions of enemies, who strove to set the corn on fire, 1 Kings 23:1., and Judges 15:5.
22:11
Calmet
Push, "with the horn," (keratiseis; Septuagint) and throw into the air, (Menochius) like a bull. (Calmet)
Haydock
Nothing shall withstand thy power. The actions of Sedecias were of the same import as his words. (Haydock)
See Jeremias 27:2., and 28:10.
Worthington
Such horns were shewn to Zacharias; (1:18.) as false prophets often do, like the true ones. (Worthington)
22:15
Challoner
Go up, etc. This was spoken ironically, and by way of jesting at the flattering speeches of the false prophets: and so the king understood it, as appears by his adjuring Micheas, in the following verse, to tell him the truth in the name of the Lord. (Challoner)
Haydock
Micheas had only repeated their words, and by his accent and gestures (Du Hamel) might easily explain his meaning. (Haydock)
Calmet
Similar examples of irony may be seen, 3 Kings 18:27., and Genesis 3:22. (Calmet)
Worthington
The prophet might also pray for success. But the king begged for a positive answer. (Worthington)
22:17
Haydock
No shepherd....no master, clearly intimated (Menochius) that the king should perish in the battle. Paralipomenon reads: These have no masters. (Haydock)
22:19
He, Micheas, added, (Menochius) not fearing the king's displeasure, who seemed to regard his former denunciation as an effect of his ill-will. Hence he explains his vision more at large. God often conforms to our ideas, and even prejudices. The people were then accustomed to look upon him as a king, environed with his army of good and evil spirits; the one at his right-hand, to execute his designs of mercy, and the other at his left, to execute his judgments. Job (1:6, 12.) speaks in the like manner. We know that God stands in need of no counsellors; (Romans 11:34.) and that the angels of satan have no place in heaven, Isaias 14:12., Apocalypse 12:9., and Jude 6.
22:20
Worthington
The Lord said, etc. God standeth not in need of any counsellor; nor are we suppose, that things pass in heaven in the manner here described: but this representation was made to the prophet, to be delivered by him in a manner adopted to the common ways and notions of men. (Challoner) (St. Gregory, Mor. 2:21., etc.) (Worthington)
God did not enable the king to discern the falsehood. (Bellarmine 2:13. Grat. Amis.)
22:22
Challoner
Go forth, and do so. This was not a command, but a permission; for God never ordaineth lies, though he often permitteth the lying spirit to deceive those who love not the truth, 2 Thessalonians 2:10. And in this sense it is said in the following verse, the Lord hath given a lying spirit in the mouth of all thy prophets. (Challoner)
Calmet
What is translated in the imperative, denotes frequently what will come to pass, though it be displeasing to God. (Calmet)
Haydock
He permits it, therefore, only by not exerting his power to prevent the execution. (Haydock)
St. Augustine
The devils can do nothing without such a permission. Achab deserved to be deceived by the false prophets, as he would not hearken to a true one. (St. Augustine, contra Jul. 5:4., and q. 53. inter. 83.)
22:24
Calmet
Cheek. Josephus says he had told the king, that if his hand did not wither, like that of Jeroboam, he might conclude that Micheas was a false prophet; particularly as his prediction was at variance with that of Elias; who had asserted that Achab should die at Jezrahel, while Micheas seemed to condemn him to death at Ramoth. But these circumstances are by no means certain, though they be adopted by the author of the Scholastic History, by Lyranus, etc. (Calmet)
Haydock
If Sedecias had the assurance to make such a declaration, God was not obliged to work a miracle to prevent the king's mistake; and Micheas had never said that Achab should die at Ramoth. (Haydock)
Haydock
Hath. In 2 Paralipomenon 18:23, it is expressed, Which way went the spirit of the Lord from me to speak to thee? If he could have proved that he had ever possessed the spirit, he might have spoken with some confidence; though sin may easily banish him. Thus Catholics may ask the pretended reformers, who boast of the spirit, how He came to abandon the Church with which all agree He once resided, to establish a contrary one? The spirit of God cannot be at variance with himself, nor reveal contradictory things. (Haydock)
22:25
Worthington
Go into a chamber, etc. This happened when he heard the king was slain, and justly apprehended that he should be punished for his false prophecy; (Challoner) though this be nowhere recorded, (Calmet) except in Josephus. (Worthington)
Salien
He probably escaped death. (Salien)
22:27
Distress, both "in small quantity," (Paralipomenon) and very bad. (Grotius) (Tirinus) (Isaias 30:20.)
Menochius
Peace, when I will punish thee, as an impostor. (Menochius)
Haydock
How grating must this have been to the good king Josaphat; and still he does not abandon the company of such infatuated people! (Ver. 29.) (Haydock)
22:30
Josephus
Thy own. Septuagint, "I will disguise myself, and go into the battle; and do thou put on my garment." Hence the Syrians mistook Josaphat for Achab, (ver. 32.; Calmet) as "it had been agreed between them, that he should wear the robes of Achab, to elude more easily the prediction of Micheas." (Josephus, [Antiquities?] 8:15.)
Haydock
Vain and impious attempt! Providence found him out, though unadorned. (Haydock)
Achab might pretend thus to honour the king of Juda! (Menochius) and perhaps he had been apprized of the order given to the Syrians, to single him out, ver. 31. What could prompt such an order, cannot be easily ascertained. Benadad might wish to revenge himself, for being brought out as a prisoner to Achab; or he might be informed of the prediction of Micheas.
22:31
Calmet
Captains of, or mounted "on chariots." There would hardly be so many general officers over the chariots alone. The same number of kings had been in a former engagement, and they had been replaced by these captains, 3 Kings 20:24. (Calmet)
Menochius
Only. Not that the Syrians were to avoid hurting any body else, as they could not thus come at the king; (Salien) and we find one shot an arrow at the army of Israel; (ver. 34.; Haydock) but the main onset was to be directed against Achab, either to kill or to take him prisoner. (Menochius)
22:32
Menochius
Cried out. Paralipomenon add, to the Lord, and he helped him, and turned them away from him. The Jews (in Seder. Olam xvii.) acknowledge the same thing; and thus it was known that Josaphat was not the king of Israel, who would rather have invoked Baal. (Menochius)
Tirinus
Perhaps he also declared the truth, and who he was, when he saw the Syrians surround him, crying, This is the king of Israel! (2 Paralipomenon 18:31.) (Tirinus)
22:34
Menochius
Stomach. Paralipomenon, between the neck and the shoulders. The arrow went in at the lungs, and came out at the shoulders, as it was shot from a lower ground. (Menochius)
Haydock
Some explain the Hebrew, "between the joints and the coat of mail." Protestants, "joints of the harness." Septuagint, "between the lungs and the thorax." (Haydock)
Grotius
Syriac, "between the juncture of the coat of mail," where it is connected with the armour of the thighs. (Grotius)
Worthington
God directed the random shot. (Salien) (Worthington)
Diodorus
Hand. It was deemed unbecoming for the king to touch the reins. (Diodorus, Sic. xvii.; Brisson 3:p. 383.)
22:35
Evening. Achab had only retired to the hinder ranks, while Josaphat, by his valour, maintained the day, till the death of the former put an end to the war.
22:37
Year of the World 3107.
22:38
Salien
Of Samaria. Josephus says, of Jezara, (Jezrahel) conformably to the prediction. But God had relented in that particular, on Achab's repentance; (Calmet; 3 Kings 21:24, 29.) unless it regarded his son Joram. (Haydock) (Salien)
Menochius
Reins. Hebrew zonoth, may also signify "arms," (Munster) and "harlots." (Septuagint) Some suspect that such were painted on the chariot. Josephus intimates, with the Septuagint, that "harlots bathed in the blood," (Antiquities 8:15.) which would tend to the greater contempt of Achab. (Menochius)
Spoken, respecting dogs licking up Achab's blood. No mention had been made of the chariot. God was thus pleased to shew how easily he could have executed the sentence in all its rigour.
22:39
22:41
Year of the World 3090, Year before Christ 914.
22:44
Menochius
He took not away, etc. He left some of the high places, viz., those in which they worshipped the true God: but took away all others, 2 Paralipomenon 17:6; (Challoner) and even those also, before the end of his reign; (Calmet) as they were contrary to the law. (Menochius)
Capell
Others think that the passage in Paralipomenon is incorrect; ula being substituted for vaud. He took away the high places, (chap. 19:3.) and the groves. (Grotius) (Capell.)
Calmet
We know that such remained in the days of Joas; and Josaphat in not ranked among the irreproachable kings, Ecclesiasticus 49:5. (Calmet)
He attempted perhaps to remove those places, but was prevented by the people. (Menochius) See 3 Kings 15:14.
22:45
Israel. The five subsequent verses are omitted in the Roman Septuagint.
22:47
Effeminate. Men addicted to unnatural lust, 3 Kings 14:24., and 15:12.
22:48
Calmet
Edom. Hebrew and Chaldean, "but a deputy king," or viceroy; (Tirinus) so that the kings of Juda might equip fleets at Asiongaber, as the country of Idumea was subject to them ever since the time of David, 2 Paralipomenon 8:17. Under Ochozias, the son of Josaphat, the kings of Edom became independent, 4 Kings 8:20. (Calmet)
Menochius
Hitherto they had paid tribute. (Menochius)
22:49
Year of the World 3108.
Made. Hebrew incorrectly reads hasar, "ten," instead of hasa, "made;" (Calmet) which the Protestants follow, "made ships of Tharshish, to go to Ophir." (Haydock) See 3 Kings 9:26., and 28.
22:50
Challoner
Would not. He had been reprehended before for admitting such a partner: and therefore would have no more to do with him. (Challoner)
Haydock
They had formerly joined in equipping such a fleet, (2 Paralipomenon 20:36., and 37.; Calmet) and it had been dashed to pieces in the very port. (Haydock)
22:51
Year of the World 3115, Year before Christ 889.
22:52
Year of the World 3106.
Usher
Years, not complete; as the first is comprized in the reign of Achab, and the last in that of Joram, 4 Kings 3:1. (Usher, the year of the world 3108.)
Salien
Yet, his very short reign was memorable for many disasters; the revolt of the dependant king of Moab, the ruin of his navy, etc., that he might thus be reclaimed from his evil ways. (Salien, the year before Christ 915.)
Haydock
Houbigant allows this king two full years; and rejects the notion of his being associated by his father, as he does on other similar occasions, where the Scripture is silent. He makes Ochozias commence in the 19th, and end in the 22d of Josaphat, and not in the second of Joram, 4 Kings 1:17. The Hebrew and Greek copies vary. (Haydock)
22:15
Go up, etc.... This was spoken ironically, and by way of jesting at the flattering speeches of the false prophets: and so the king understood it, as appears by his adjuring Micheas, in the following verse, to tell him the truth in the name of the Lord.
22:20
The Lord said, etc.... God standeth not in need of any counsellor; nor are we to suppose that things pass in heaven in the manner here described: but this representation was made to the prophet, to be delivered by him in a manner adapted to the common ways and notions of men.
22:22
Go forth, and do so.... This was not a command, but a permission: for God never ordaineth lies; though he often permitteth the lying spirit to deceive those who love not the truth. 2 Thess. 2.10. And in this sense it is said in the following verse, The Lord hath given a lying spirit in the mouth of all thy prophets.
22:25
Go into a chamber, etc.... This happened when he heard the king was slain, and justly apprehended that he should be punished for his false prophecy.
22:44
He took not away, etc.... He left some of the high places, viz., those in which they worshipped the true God: but took away all others, 2 Par. 17.6, and note ver. 14 of chap. 15. 3 Kings.
22:50
Would not.... He had been reprehended before for admitting such a partner: and therefore would have no more to do with him.
22:54
THE FOURTH BOOK OF KINGS
22:7
The godlie King Iosaphat iustly suspecting the schismatical s•••e prophetes, aduised the other King to cōsult a true prophet of God.
22:11
Fals prophetes imitate true prophetes in some exterior thinges, to make their prophecies seme more authentical. Such hornes appeared in a prophetical vision to Zacharie the prophet. Zach. 1. v 18.
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The prophet geueth not this for a resolute answer, but seing the king wil goe, he prayeth he may go prosperously. And the king conceiueth no otherwise of his answer, and therfore vrgeth him to answer resolutly in the next wordes. I adiure thee &c.
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The coherence of the text sheweth that God only permitted, but commanded not the diuel to deceiue Achab. So S. Augustin. li. 2. q. vlt. ad Simplic. S. Greg. li. 2. c. 21. Moral, and other fathers explicate this & like places. VVhen this false prophet heard that the kīg was slaine he hidde him selfe, fearing the kings sonnes, that they would kil him. Iosephus li. 8. c. 14. Antiq.
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It happened by chance in respect of the archers intentiō, but otherwise by Gods prouidence directing his hand. So Achabs craftic perswading Iosaphat to put on his kinglie attyre. (v. 30.) him self fighting in vulgar armour, saued him not from iust reuenge.
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Origen † AD 254 Origen De Principiis 3.2.1
… And the Lord said to him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And He said, Thou shalt deceive him, and prevail also: go forth, and do so quickly. And now therefore the Lord hath put a lying spirit in the mouth of all thy prophets: the Lord hath spoken evil concerning thee.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.6
74. Lastly, in the Book of the Kings, Micaiah the prophet said: “I saw the Lord God of Israel sitting on His throne, and all the host of heaven standing around Him, on His right hand and on His left.”
St Jerome † AD 420 The Letters of St. Jerome 133.13
… In fact Zacharias is punished with dumbness, Job is condemned out of his own mouth, and Jehoshaphat and Josiah who are beyond a doubt described as righteous are narrated to have done things displeasing to the Lord. The first leagued himself with the ungodly Ahab and brought upon himself the rebuke of Micaiah;
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.26
… just as on the other hand unrighteous men do use His good creatures in evil manner. God therefore doth use evil angels not only to punish evil men, as in the case of all those concerning whom the Psalm doth speak, as in the case of king Achab, whom a spirit of lying by the will of God did beguile, in order that he might fall in war:
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St Basil the Great † AD 379 The Letters 210
… Lord shall make bright clouds, and give them showers of rain,…for the idols have spoken vanity and the diviners have told false dreams.” Those who, as Isaiah says, dream and love to sleep in their bed forget that an operation of error is sent to “the children of disobedience.” And there is a lying spirit, which arose in false prophecies, and deceived Ahab.
John Cassian † AD 435 The Conferences of John Cassian 1.19
… “If the spirit of the ruler rise up against thee, leave not thy place.” That too which is said to God against Ahab in the third book of Kings, in the character of an unclean spirit: “I will go forth and will be a lying spirit in the mouth of all his prophets.”
John Cassian † AD 435 The Conferences of John Cassian 7.32
… And of this we ourselves can testify as we have heard a demon openly confessing that he had proclaimed a wicked and impious doctrine by the mouths of Arius and Eunomius. And the same thing we read that one of them openly proclaimed in the fourth book of Kings: “I will go forth,” he said, “and will be a lying spirit in the mouth of all his prophets.”
John Cassian † AD 435 The Conferences of John Cassian 24.17
… “Because thou hast let go from thy hand a man who was worthy of death, thy life shall be for his life, and thy people for his people” Or when the unclean spirit says: “I will go forth, and will be a lying spirit in the mouth of all his prophets,”
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St John Chrysostom † AD 407 Homilies on First Corinthians 29
… (for prophecy supplies the proof of its own truth not at the time when it is spoken, but at the time of the event;) and it was not easy to distinguish the true prophesier from the pretender; (for the devil himself, accursed as he is, had entered into them that prophesied, [See
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.21
… and the spirit which spoke in Elisha, and prophesied and made known to the king his persecutor about all that was to happen thereafter; and the spirit which was fervent in the mouth of Micaiah when he reproved Ahab his persecutor saying:— If thou shalt at all return back, the Lord hath not spoken by me ;
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St Ambrose of Milan † AD 397 On the Holy Spirit 1.16
185. So Abraham gained God after he had dug the well. So Isaac, while walking by the well, received that wife who was coming to him as a type of the Church. Faithful he was at the well, unfaithful at the pool. Lastly, too, Rebecca, as we read, found him who sought her at the well, and the harlots washed themselves in the blood in the pool of Jezebel.
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3. AND JOSAPHAT SAID TO THE KING OF ISRAEL: AS I AM, SO ART THOU. — In Hebrew, As I, as thou, that is, I am as thou, and thou art as I. For the Hebrews in comparison repeat the word as, or so. The sense therefore is, as if to say, What thou art about to do, I also shall do: if thou goest to war against the Syrians, I also shall go; let all things be common to us, and let the hazard and danger of war be also common. The reason is given in II Paralipomenon XVIII, 1, that Josaphat was joined to King Achab by affinity; for he had given his daughter Athalia, the daughter of Achab, to his son Joram as a wife, and therefore Achab himself visited him here, and went to war with him. In this matter he sinned by affording aid, and by fostering friendship with the impious Achab, and therefore he was nearly slain in battle, as is said in verse 32. Hence also, returning from the war, he met the prophet Jehu, who rebuked him severely, saying: "Thou givest aid to the impious, and joinest thyself in friendship with those who hate the Lord; and therefore thou didst deserve the wrath of God; but good works have been found in thee," etc. See here how displeasing to God is marriage and alliance with the impious, and how dangerous the same are to the whole kingdom. For the impious Athalia destroyed the whole royal line, that is, all her grandsons from Joram, except Joas alone who was hidden, that she alone might reign, as in IV Kings XI, 1. For the same reason the ships which Josaphat sent with the ships of Ochozias the son of Achab to Tharsis were broken, as is said in II Paralipomenon XX, 37. For there the prophet Eleazar said to Josaphat: "Because thou hast made a league with Ochozias, the Lord hath smitten thy works, and the ships are broken, and they could not go to Tharsis." On the contrary, God blesses and prospers marriages and alliances with the good and holy, and the holy breathe their holiness and happiness into their spouses and confederates, as Abraham into the Hittites (Gen. XXIII, 6), Jacob into Laban (Gen. XXX, 27), Joseph into Putiphar (Gen. XXXIX, 3), Moses into the Hebrews whom he led out of the servitude of Egypt (Exod. XII), Samuel into David, David into Saul, etc. This is what the Apostle decreed in II Corinthians VI, 14, saying: "Be not unequally yoked with unbelievers. For what participation hath justice with injustice? or what fellowship hath light with darkness? and what concord hath Christ with Belial? or what part hath the faithful with the unbeliever? and what agreement hath the temple of God with idols? For you are the temple of the living God."
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5. SEEK, ETC., THE WORD OF THE LORD, — an oracle from God through some prophet, whether the outcome of the war shall be happy or unhappy: for if it shall be happy, we shall go to it; but if unhappy, we shall return home.
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6. THE KING OF ISRAEL (Achab) THEREFORE GATHERED TOGETHER FOUR HUNDRED PROPHETS, — not of God, but of Baal or of the demon, and therefore false prophets, idolaters and heretics. Hence Lucifer of Cagliari, book I On Apostate Kings, notes that heretical princes adhere to their false prophets, that is, to heretical preachers, and despise the true Prophets of God, nay, persecute and kill them, as did Constantius, Valens, Julian and others, who therefore, seduced by their Arians, miserably perished. ASCEND, AND THE LORD SHALL GIVE IT INTO THE HANDS OF THE KING, — namely, thine, O Achab. The demon consulted by these false prophets through auguries and divinations, as is their custom, concerning the outcome of the war, promises victory, but lies. Wherefore he imposes upon the prophets, and they upon Achab, and him too much trusting in himself, they lead into the snare of slaughter like a mouse into a mousetrap.
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7. AND JOSAPHAT SAID: IS THERE NOT HERE A PROPHET OF THE LORD, THAT WE MAY INQUIRE OF HIM? — Josaphat was a worshipper of the true God; wherefore it displeased him that Achab had consulted the prophets of Baal, and Baal himself, that is, the demon, and he did not believe them as liars. He therefore asked that a true prophet of the true God be sought and his oracle consulted and followed.
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8. MICHAEAS. — This is another and different one from Michaea, who is numbered the sixth among the minor Prophets, nay, this one preceded him by 150 years; for this one prophesied under Josaphat and Achab, but that one under Joatham and Achaz: this one in Israel, that one in Juda.
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15. ASCEND, AND GO FORWARD PROSPEROUSLY, AND THE LORD SHALL DELIVER IT INTO THE HAND OF THE KING. — First, Cajetan thinks that Micaiah said this before he had received an oracle from God, and therefore assented to the other prophets, erred, and prophesied falsely; but soon after being adjured by the king, he was illuminated by God, received from God a true oracle concerning the death of the king, and pronounced it. Secondly, Dionysius says that this response is ambiguous, and can be understood either of Benadad king of Syria, the enemy of king Ahab, or of Ahab himself. For thus the demon, when consulted and answering ambiguously, deceived Croesus, saying: Croesus crossing the Halys shall overturn a mighty realm of wealth. And Pyrrhus, as Ennius testifies: I say to thee, Aeacid, that thou canst overcome the Romans. See Cicero, book 2 On Divination. Thirdly, Theodoret and Lyra think that Micaiah here asserts nothing, but in order to show that he does not hate king Ahab, as the king himself thought, merely wishes him a prosperous outcome of war, so that "shall deliver" is the same as "I wish that he deliver." Fourth and genuinely, Micaiah here speaks ironically, as if to say: Since, O Ahab, thy prophets promise thee victory, and thou believest them, go into battle; for they say thou shalt return victorious. Therefore test their oracle, since thou believest not me and mine. For I know thou shalt perish in battle; but I do not wish to declare this to thee, because thou art unworthy to hear the truth from God, since thou hast consulted Baal the liar, and hast preferred his false oracles to my true ones from the true God. Thus Abulensis, Vatable, Sanchez and Serarius.
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16. AGAIN AND AGAIN I ADJURE THEE. — The king saw from the countenance, gesture and manner of speaking of Micaiah that he was not speaking seriously, but figuratively and ironically. He therefore adjures him, that he bring forth nothing but the truth and a true oracle seriously from the sense of his own mind.
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17. I SAW ALL ISRAEL SCATTERED IN THE MOUNTAINS, AS SHEEP HAVING NO SHEPHERD. — Micaiah predicts the flight of Israel and the death of king Ahab, and that he shall be slain in battle, as if to say: The shepherd, that is, the king, shall be slain; wherefore his subjects and soldiers, like sheep without a shepherd, shall flee from the battle on the mountain of Samaria.
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19. I SAW THE LORD SITTING UPON HIS THRONE, AND ALL THE HOST OF HEAVEN STANDING BY HIM ON THE RIGHT HAND AND ON THE LEFT. — On the right were Angels, on the left devils; whence from thence came forth he who said in verse 22: "I will go forth, and will be a lying spirit in the mouth of all his Prophets." Thus in Job 1: "When the sons of God (Angels) stood before the Lord, Satan also was present among them." To which place St. Gregory, book II of the Morals, XVI, citing this vision of Micaiah, says: "On the right therefore of God and on the left stands the host of Angels, because both the will of the elect spirits agrees with the divine goodness, and the sense of the reprobate, serving its own malice, obeys the judgment of His strict justice." Note that this vision of Micaiah was not a real thing truly done, but imaginary: for God was painting in the imagination of Micaiah this form and appearance of a council, so that it seemed to him that he saw God consulting with Angels and demons concerning the manner of deceiving king Ahab. For God did not truly hold counsel with Angels, much less with demons, nor did He consult them, since He Himself knows most certainly all the ways of accomplishing the thing, and who shall obtain the effect and who shall not. "For who hath been His counsellor?" (Rom. XI, 34). The same is evident from the disagreement and ignorance of the Angels which is here tacitly introduced, since the counsel of the demon is preferred to all their counsels, verse 22. Therefore this vision was imaginary and symbolic, sent by God to the Prophet, so that through it king Ahab might understand that he was being deceived by his false prophets promising him victory, and that this was happening by the permission and ordinance of God for his just punishment and destruction. For God accommodates Himself and His oracle to the understanding and capacity of king Ahab. Thus Serarius, Sanchez and others.
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20. AND THE LORD SAID: WHO SHALL DECEIVE ACHAB? — That inquiry of God, apart from the demerits and crimes of Achab, by which he deserved to be deceived and to perish, signifies two things: First, that to deceive is foreign to God. Whence God inquires of it here as if He did not have it in Himself, nor is it found among divine things; but in the assembly of demons, who here were consulting among themselves about the manner of deceiving Achab: whence God in this vision is introduced questioning them, as if to say, Who among you, O demons, shall deceive Achab? For I know you to be deliberating about this. Secondly, that the very deception of the demons was exactly known and ordained by God for the punishment of Achab; for God wished to punish Achab, and therefore permitted him to consult the demon through his false prophets, and permitted the demon to lie and deceive Achab by promising victory in the battle, in which he was to be slain. Thus St. Augustine, question 44 in the book of Judges. Whence Theodoret and Procopius teach that here is signified the will of God to have been the cause of the destruction of Achab; for He wished to punish the impiety of Achab, and therefore permitted certain of his defects, which are nevertheless freely committed, namely that he himself should consult his soothsayers and believe them, and thus be deceived and perish. These two things, says Cajetan, are signified by that inquiry of God. Otherwise indeed God properly inquires of nothing, since He perceives and knows all things perfectly. Wherefore Scripture here speaks ἀνθρωποπαθῶς, that is, in human manner, because men in doubtful and future matters inquire and deliberate about the apt manner of accomplishing a thing. AND ONE SAID WORDS OF THIS KIND, AND ANOTHER OTHERWISE. — Various modes of deceiving Achab by those standing by, not so much Angels as demons in this symbolic vision, are narrated as suggested to God, which in particular are not enumerated, because God did not wish to use them. In general, however, they are related, that it may be plain that all modes of deceiving are known to God and at hand, that through them He may execute the decree of His providence and vengeance in slaying the impious Achab. Thus Cajetan.
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21. AND THERE WENT OUT A SPIRIT, — as if to say, A certain devil offered himself to the Lord to deceive Achab; for it is his office to lie and deceive: for the good Angels cannot do this, and therefore they are truthful and faithful. "For neither, as St. Gregory says, lib. II Moral. XVI, is it to be believed that a good spirit wished to serve falsehood, so as to say: I will go forth, and will be a lying spirit in the mouth of all his prophets. But because Achab from his preceding demerits was worthy to be damned by such deception, in that he who had often willingly fallen into guilt, should sometimes unwillingly be caught in punishment. To malign spirits by hidden judgment license is given, that those whom they willingly strangle in the snare of sin, they may also unwillingly drag to the punishment of sin." The same teaches St. Augustine, lib. 83, question 4, article 53.
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22. I WILL GO FORTH, AND WILL BE A LYING SPIRIT IN THE MOUTH OF ALL HIS PROPHETS, — as if to say, I will suggest falsehood and a false promise to all the false prophets of Achab, that they may all with one voice promise the king victory in battle, when he himself is to be slain in the same. Moreover Philastrius, lib. De Haeresibus, in the heresy concerning the Pythoness, adds this, from an uncertain source however: "And the unclean spirit said to the Lord: I will make myself like an angel of light to him, and will speak similar words, and will lead him into war, and there will abandon him, and thus he will die. And the Lord said: Go, do thus." Again St. Epiphanius, Heresy 25: "The spirit," he says, "of error is like the breath of a pipe, stirring up each fool variously against the truth; for the pipe itself is an imitation of the serpent, through whom the devil spoke and deceived Eve." AND THE LORD SAID: THOU SHALT DECEIVE HIM, AND SHALT PREVAIL; GO FORTH, AND DO SO, — these are words of God not commanding, but permitting the devil prepared to deceive, that he may deceive Achab. Thus Christ says to Judas: "What thou dost, do quickly," John cap. XIII, 27, that is, I permit that thou immediately betray me.
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23. NOW THEREFORE BEHOLD THE LORD HATH GIVEN A SPIRIT OF LYING IN THE MOUTH OF ALL THY PROPHETS. — "Hath given" by loosening the reins to the demon, not hindering, but permitting him willing to deceive the deception. For the demon can deceive or tempt no one, unless God positively permit it to him. Wherefore as he who holds a lion bound with a rope in his hand, if he loosens the rope that the lion may attack and slay someone, is said to have slain him by loosening the rope, so also God is said to "give a spirit of lying," if He loosens the rope to the devil and permits him most ready to lie that he may lie and deceive. For by these phrases Scripture signifies the most high providence of God so to hold in His hand the wills of all men, both evil and good, that they can will or do nothing at all, unless God permit it.
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24. AND SMOTE MICHEAS ON THE CHEEK, — which is an ignominious and reproachful blow, as I said on Lamentations III, 30.
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25. THOU SHALT SEE IN THAT DAY, WHEN THOU SHALT GO INTO AN INNER CHAMBER (that is, the innermost, most hidden chamber, because thou shalt not find a place in which thou canst be safe from the fear of the Syrians thy enemies) THAT THOU MAYEST HIDE THYSELF.
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27. SUSTAIN HIM WITH THE BREAD OF TRIBULATION, AND THE WATER OF ANGUISH, — or affliction. Vatablus, such as is wont to be given to the afflicted, as if to say: Sustain him with scanty bread and scanty water. The Chaldean: with bread which will be in affliction, that is, not to satiety, but only to necessity, so that he may live, and not die of hunger or thirst.
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28. HEAR, ALL PEOPLES, — this oracle of mine and note it, so that when you see it truly come to pass, you may acknowledge that I have truly foretold it.
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30. THE KING OF ISRAEL THEREFORE SAID TO JOSAPHAT, ETC.: PUT ON THY GARMENTS, — royal and customary as a war leader, so that you may add courage to the soldiers to fight bravely. BUT THE KING OF ISRAEL (Achab) CHANGED HIS GARMENT, — and laying aside the royal vestment, he put on that of a common soldier. Achab did this not to honor Josaphat, as if he were the leader and commander of the war (although he pretended this to Josaphat), but from fear of the prophecy of Michaea. For although he did not entirely believe that he spoke truly, namely that he would be killed in battle, he nevertheless feared it; especially since the command of the king of Syria was added, who had ordered that all his men turn their weapons against Achab alone. This command appears to have been known to him. Josephus adds that he did this so that he might more easily and certainly elude the prophecy of Michaea, and show it to be false, since with his garment changed and placed in the rear of the line, he would be far removed from the swords and blows of the enemy, so that nothing concerning a wound and death seemed to be feared by him.
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31. YOU SHALL NOT FIGHT, ETC., EXCEPT AGAINST THE KING OF ISRAEL ALONE, — namely against Achab, so that you may kill or capture him alone; for he is the torch of war. For Josaphat follows him as a companion follows a leader. Wherefore with him removed, all war will be taken away. Again, the king of Syria commanded this at the instigation of God, as it appears, willing to punish and kill the impious Achab. Whence Josephus adds that in the battle Achab alone fell, and that this was foretold by Michaea.
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34. AND A CERTAIN MAN DREW HIS BOW AT A VENTURE, DIRECTING THE ARROW UNCERTAINLY, AND BY CHANCE STRUCK THE KING OF ISRAEL. — This was a chance occurrence with respect to the Syrian soldier shooting the arrow from his bow, and with respect to God it was not chance, but a destined blow: for God through the Angels directed this arrow, so that it would strike no one but the impious Achab. Thus Julian the Apostate, as a new Achab restoring the worship of idols, struck by a heavenly weapon, as Nazianzenus says, Oration 2 Against Julian, fell in the Persian war in the year of the Lord 363, namely struck by St. Mercurius the Martyr, as Damascenus teaches from Helladius, Oration 1 On Images, Nicephorus book X, chapter XXXV, and others; and therefore raging and gnashing his teeth, drawing his own blood with his hand and casting it into the air, he said: "Thou hast conquered, Galilean" (for thus he called Christ in contempt), as Theodoretus testifies, book III, chapter XX. Moreover Julian was killed on that very day on which he himself in the preceding year had killed the holy John and Paul, prefects of St. Constantia, daughter of Constantine the Great, and crowned them with Martyrdom, namely on the twenty-sixth day of June, as Baronius acutely observes. BETWEEN THE LUNGS AND THE STOMACH. — In Hebrew בין דבקים ובין השרק, ben debakim uben hassirian, which the Rabbis translate, between the joints and the thorax; the Chaldean, between the joints of the breastplate; Our translator, in II Paralipomenon XVIII, 33, translates, between the neck and the shoulder blades. Both are true, says Abulensis; for this arrow, having entered between the neck and shoulder blades of Achab, went out between the stomach and the lungs: here therefore the exit of the arrow is narrated, but in Paralipomenon the entrance of the same.
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38. AND THEY WASHED HIS CHARIOT IN THE POOL OF SAMARIA (Josephus wrongly has: Jezare or Jezael), AND THE DOGS LICKED HIS BLOOD, AND THEY WASHED THE REINS, ACCORDING TO THE WORD OF THE LORD. — For reins, in Hebrew it is זונות zonoth, which the Septuagint and Josephus translate, harlots. Harlots, they say, were washed in his blood. Josephus says harlots would have drawn water from that pool, because these women "are purified at night in the stream, when in the morning they go to bathe," as Serarius says from Procopius and Theodoret. The Chaldeans and Rabbis translate, arms, and add that these were carried into the armory, which was in Jezrael; and there the dogs licked the blood adhering to them, and thus the oracle of Elias was fulfilled to the letter. Our translator, however, most excellently translates, reins. For here we are dealing with his chariot and its reins stained with the blood of Achab, and therefore washed in the pool of Samaria; whence the dogs licked him there. And thus the prophetic word of Elias was fulfilled, not in every part, but in part; but in every part it was fulfilled in the slaughter of Ochozias the son of Achab, as I said in chapter XXI, verse 19.
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39. HOUSES OF IVORY. — How houses are made of ivory I have said in Amos III, at those words: "The houses of ivory shall perish."
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42. THE NAME OF HIS MOTHER WAS AZUBA. — In the books of Kings the mother of kings is named frequently, because the education of children depends upon the mother, whether for good or for evil; and such as the mother is, such is the offspring. Thus the Spartans were strong in wars and labors, because they had mothers who, according to the instruction of Lycurgus, accustomed themselves and their offspring to labors and hardship. Whence Gorgo, the wife of Leonidas, when someone said to her: "You Spartan women alone command your husbands," replied: "Because we alone also bear men." Thus Plutarch in the Apophthegms. A clearer example is found in St. Wenceslaus, duke of Bohemia, and his brother Boleslaus; for he, being piously educated by his pious grandmother Ludmilla, became pious and holy: the latter, being impiously nourished by his impious mother Drahomira, became impious and a fratricide: for in order to seize the kingdom, he killed St. Wenceslaus, but made him a Martyr, as the Life of St. Wenceslaus has it, which Surius relates from Aeneas Sylvius, on the twenty-eighth of September. This is what the Apostle says: "If the firstfruits be holy, and the mass also; and if the root be holy, and the branches" (Rom. XI, 16). Thus the Maccabean mother, St. Symphorosa and St. Felicity, three mothers and heroines, I say, were leaders of their seven sons unto Martyrdom.
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44. NEVERTHELESS HE REMOVED NOT THE HIGH PLACES. — You will say: In II Paralipomenon cap. XVII, vers. 6, it is said that he removed them. I answer: He did not remove them at the beginning of his reign, lest he stir up sedition of the people against himself; but in the course of time, when he had sufficiently established his kingdom. Whence in Paralipomenon it is added: "when he had taken courage." Or he removed them, but not so completely that they did not sprout again from the excessive inclination of the people toward them, as is insinuated in II Paralipomenon XX, 33. Finally, Lyra and others answer that Jehoshaphat removed the "high places" erected for idols, but permitted the high places dedicated to the true God, although forbidden. Which answer, as it is simpler, so also is it truer. For where Scripture said in II Paralipomenon XVII, 6, that Jehoshaphat removed the "high places and groves," namely those dedicated to idolatry, afterwards in cap. XX, 33, it subjoins: "Nevertheless the high places," namely those dedicated to the true God, but forbidden by him, "he removed not."
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46. NOW THE REST OF THE WORDS (that is, of the deeds and acts; this is a metonymy frequent in these books) OF JEHOSHAPHAT, ETC., ARE NOT THESE WRITTEN IN THE BOOK OF THE WORDS OF THE DAYS OF THE KINGS OF JUDAH? — Namely in the Chronicles and Diaries in which the words, that is, the deeds of the kings of Judah were described through individual days. For many heroic deeds of Jehoshaphat are here passed over in silence for the sake of brevity, some of which are recounted in II Paralipomenon XVII, 2, where the zeal of Jehoshaphat in promoting the worship of God, and in instructing the people is celebrated, and therefore glory was given to him by God as a reward. Again in II Paralipomenon XIX it is narrated that he reformed the tribunals in Judah, and appointed Levites as judges, and other good and incorruptible men. Furthermore, in cap. XX, a remarkable victory is narrated, which he obtained from God through his piety and prayer against Ammon and Moab, where among other things in vers. 12, praying he says: "In us indeed there is not so great strength, that we can resist this multitude, which hath come upon us. But as we know not what to do, we can only turn our eyes to Thee." On account of which God raised up Jahaziel the prophet, who in vers. 17 said: "Stand ye confident, and you shall see the help of the Lord over you." Wherefore he himself went before the camp, yet so that he sent before the singers praising God and singing: "Give praise to the Lord, for He is good, for His mercy endureth forever." And when these began to sing, God turned the ambushes of the enemies against themselves, so that they attacked one another and destroyed each other by mutual slaughter. Whence all perished to a man, and Jehoshaphat with his men came to spoil them.
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49. WHICH SAILED TO OPHIR. — Where Ophir is I have said in cap. IX, vers. 28. WERE BROKEN IN ASIONGABER, — because they were allied and joined to the fleet of the impious king of Israel, namely Ahaziah the son of Ahab, as is said in II Paralipomenon XX, 37. Whence Ahaziah, seeing his ships broken, asked Jehoshaphat that his servants might go with the servants of Jehoshaphat in his ships; but Jehoshaphat was unwilling, as follows; because namely he feared the same or a more severe divine punishment on account of the alliance with the impious Ahaziah.
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51. AND JOSAPHAT SLEPT WITH HIS FATHERS, AND WAS BURIED WITH THEM IN THE CITY OF DAVID,—namely in Sion; a mausoleum, however, was erected for him in the valley, which from this was called the Valley of Josaphat; which is situated between Jerusalem and the Mount of Olives, where the universal judgment will take place, as I said from Bede and others, Joel III, 2. Here ends the third book of Kings, which comprises the history of the kings of Judah for 126 years. For Solomon reigned 40 years, Roboam 17, Abia 3, Asa 41, Josaphat 25; join all these together, you will have 126 years. Finally, as to the synchronism of the history of the Gentiles, this is what Eusebius transmits in the Chronicle, Genebrardus, Salianus and others. In the times of Josaphat, Achab and his son Ochozias held the empire in Israel; among the Assyrians, Ophratanes; among the Lacedaemonians, Archelaus; in Athens, Mechades; in Corinth, Agelas; among the Latins, Capetus Silvius and Tiberinus Silvius, who gave his name to the Tiber river, which was formerly called Albula; and Agrippa Silvius; in Egypt, Nepher, Cheras, Amenophis, Osochor and Spinaces. THE END.
Machine translation from the Latin, not reviewed.
22:1
Benadad (Hebrew Ben-Hâdhad "Son of Hadad"; Septuagint ΥἹῸΣ ἈΔΈΡ)
B., however, did not keep the promises he had made, so that, after three years, Ahab took up arms again, aided by Jehoshaphat, king of Judah (872-70-849), and fell at the siege of Ramoth-gilead (I Kings 22:1-40). For the years 854-846, the cuneiform inscriptions mention the king of Damascus Dadda'idri or Adad'idri (certainly identical with B. II) who, together with Ahanabu Sirilas (Ahab …
22:3
RAMOTH-GILEAD. - A Levitical and city of refuge in the tribe of Gad (Deut. 4:13; Josh. 20:8; 21:38; 1 Chron. 6:66), capital of the Solomonic district north and south of the Yarmuk (1 Kings 4:13), cause of bitter struggles between Israelites and Arameans, who long contested its strategic possession (ibid. 22:3-24; 2 Kings 8:28; 9:1-14).
22:6
Nābhi' were finally called those who spoke in the name of Yahweh without having received any mission from him. In struggle with the authentic prophets, they accommodated themselves to the king's whims, which they flattered, seconded the illusions of the crowd, in search of money and popularity (I Kings 22:6-28; Mic. 2:7-11; 3:5 ff.; Jer. 23:9-40; 28; 29:21-32; Ezek. 13). Ezekiel (ch. 13) gives the most accurate description of them. …
22:8
… Reg. 11:20; etc.); Shemaiah under Rehoboam; a "man of God" under Jeroboam; Jehu under Baasa (ibid. 12:22; 13; 16:1); Hanani under Asa; Jehu, Jahaziel, Eliezer under Jehoshaphat (II Par. 16:7-10; 19:2; 20:14, 37); Elijah (v.); Micaiah, son of Imlah (I Reg. 22:8-28); Elisha (v.); Jonah, under Jeroboam II (II Reg. 14:25). There follow the prophets whose writings are preserved ("writing prophets"): Amos, Hosea, Isaiah, Micah, Nahum, Zephaniah, …
22:11
… by Jonathan (ibid. 20, 20-22), by the prophet Ahijah of Shiloh (who, by dividing his cloak into twelve parts, symbolized the division of Solomon's Kingdom: 1 Kings 11, 29-39), by a son of the prophets (ibid. 20, 35-43), by the false prophet Zedekiah (ibid. 22, 11), by Elisha (2 Kings 14-19), by Nehemiah (Neh. 5, 12-13). In the New Testament, symbols connected with water may be considered to be the Baptism of John the Baptist (a sign of penance), …
22:19
… There sometimes appears a demonic influence that is ethical (1 Kings 22:19-23; 1 Chronicles 18:18-22: the spirit of lying deceives the prophets of King Ahab) or even physical (as in the case of Job); but this influence is rather external. …
Satan, but a minister of his (Job 1:2), like "the spirit of falsehood" seen by Micah (I Kings 22:19-23; cf. L. Desnoyers, Histoire du peuple hébreu, I, Paris 1922, p. 161 n.; II, ibid. 1930, p. 72 ff.). …
It is the plural of ṣābhā', which means "army," but in the construct state with ḥaṭ-ōmājim it can also mean "stars" (cf. Isa. 34:4; 40:26; 45:12 etc.) or "angels" (cf. 1 Kings 22:19; 2 Chron. 18:18). In the plural it often retains its ordinary meaning. …
… Beyond Micah's vision (1 Kings 22:19-23: Yahweh sends a "lying spirit" to destroy Ahab), two symbolic scenes present S. at the divine court. …
22:24
… confirms the unity of the place of worship and prescribes for Israel the absolute centralization of the place of worship for the time when it will be in Palestine (vv. 8-12). Thus the text has been interpreted by later sacred authors: cf. I Kings 15:14; 22:24; II Kings 12:4; 14:4; 15:4-34. Particular prescriptions grant (Deut. 12:13-19), for the time prior to the complete occupation of Palestine, the private slaughter of animals, not having …
22:26
Joas (Heb. Jō'āf and Jēhō'āf; Greek: 'Iōzōz)
… 32). A lukewarm worshiper of Baal, he defended his son when he tore down the idol of Baal (Judg. 6:29 ff.). - 4. The son of King Ahab; the latter, setting out toward Ramoth, handed over to him the prophet Micaiah, so that he might keep him in chains (1 Kings 22:26; 2 Chron. 18:25). The Amelech of the Vulgate is an erroneous translation of ham-melech, son "of the king." - 5. A descendant of Shelah, of the tribe of Judah (1 Chron. 4:22). The Vulgate …
22:37
… the maṣṣēbhāh of Baal, and, having demolished the temple, turned it into an unclean and impure place; perhaps for this reason no trace of it has been found (1 Kings 16:23; 2 Kings 3:2; 10:18-27). Nor has the site of the royal necropolis (1 Kings 16:28; 22:37; 2 Kings 13:9; 14:16) been traced so far; however, the excavations were carried out mainly at the citadel.
22:38
"the pool of Samaria" (1 Kings 22:38) in which Ahab's chariot was washed after the fatal battle of Ramoth in Gilead. …
22:39
Achab (Hebrew «Brother of the Father»; Assyrian A-ḫa-ab-bu)
Notable was the building activity of A.: he revived cities, enlarged the palace of Samaria, as appears from the excavations of 1908-10 that brought it back to light, and built the "ivory house" (ibid. 22:39), some ivory ornaments of which were found in 1932-33 (illustrated by J. W. and G. M. Crowfoot, Early Ivories from Samaria, London 1938).
… been confirmed by the excavations: thus, for example, the excavations of Tell el-Heleifi (v. ASIONGABER) near the Gulf of 'Aqabah show Solomon's efforts to create a commercial port for himself (I Kings 9:26); the ivory objects found in Samaria confirm I Kings 22:39 and Am. 3:15; 6:4; the letters of Lachish (18 documents, largely fragments, written on potsherds) illustrate certain accounts in the book of Jer. The archaeological confirmation of …
… ivories was discovered, about 200 pieces, some of which were inlaid with lapis lazuli or other colored substances and covered with gold leaf, and all delicately decorated with mixed subjects of Egyptian or Oriental motifs, dating back to the 9th century (1 Kings 22:39). Amos (3:15) deplored their excessive luxury.
22:42
1 and 2 (3 and 4) Book of Kings
… Non-constant elements are the indication of the age the sovereign was at the beginning of his reign (I Kings 22, 42; II Kings 14, 23); the name of the mother for the kings of Judah (II Kings 8, 26); the place of burial (I Kings 16, 28; 22, 51).
22:44
1 and 2 (3 and 4) Book of Kings
… Some are very wicked: Abijah (ibid. 15, 23 ff.), Ahaz (II Kings 16, 2 ff.), Manasseh (ibid. 21, 9) etc.; several practiced substantially the religion of David, but showed tolerance toward the worship of the high places (thus also Jehoshaphat: I Kings 22, 44); very few merit unconditional praise for having practiced purely and simply the religion of Yahweh (Hezekiah: II Kings 18, 3 ff.; Josiah: ibid. 22, 2). The concluding formula …
… It is enough to compare the parallel texts of P. with Samuel and Kings (for example, I Kings 15, 14; 22, 44 with II Chron. 14, 2-5; 17, 6; I Kings 22, 49 with II Chron. 20, 36 etc.). …
22:48
Asiongaber (Hebrew Ešjōn-Gēbher "Grove of Gēbher [Name of a Man?]")
… There the Israelites camped during the Exodus (Num. 33:35; Deut. 2:8). Solomon built a port and a commercial fleet there; a century later Jehoshaphat built a new fleet there destined for Ophir, but it was destroyed in the port of A. by a storm (I Kings 9:26 ff.; 22:48 f.; II Chron. 8:17; 9:21; 20:35-37). Already under Joram (849-842 B.C.) Edom, having revolted, deprived the kingdom of Judah (cf. II Kings 8:20-22; II Chron. 21:8-10) of its coveted …
… He imposed his authority on the Edomites with a governor appointed by him (I Kings 22, 48), but for a short time. …
22:49
… A contemporary of Jehoshaphat king of Judah (v.), he maintained with him the good relations already begun by his father Ahab and joined in the enterprise of a fleet of ships that were to set sail for Ophir in search of gold; but the ships were wrecked in the port of Ezion-geber (I Kings 22:49 ff.; II Chron. 20:35 ff.). …
OPHIR. - Region reached by Solomon's fleet (1 Kings 9:28; 10:22), which King Jehoshaphat attempted to renew (ibid. 22:49) — with its base at the port of Ezion-geber (v.) on the Gulf of Elath — to load various merchandise (ibid. 10:11) and especially gold, a typical product of the place (Isa. 13:12; Job …
… It is enough to compare the parallel texts of P. with Samuel and Kings (for example, I Kings 15, 14; 22, 44 with II Chron. 14, 2-5; 17, 6; I Kings 22, 49 with II Chron. 20, 36 etc.). …
… was a wealthy colony of Tyre (Is. 23; Ez. 27, 12), famous for its commerce (ibid. 38, 13); silver was extracted there (Ier. 10, 9). Often in the Old Testament there is mention of "ships of T.", large ships used for long voyages (I Reg. 10, 22; 22, 49; Is. 2, 16; Ez. 27, 25; Ps. 48, 8). In the table of nations, T. appears among the sons of Javan (Gen. 10, 4; I Par. 1, 7): "Ionians" of Greece and Asia Minor. …
22:50
… Mareshah; he reproached Jehoshaphat for the alliance with Ahaziah (ca. 854 B.C.), for a fleet for trade with Ophir, foretelling the ruin of the enterprise (II Par. 20, 35-37). Jehoshaphat therefore refused to repeat the attempt, as Ahaziah proposed (I Reg. 22, 50). 7. One of the Jewish leaders, charged by Ezra with recruiting servants for the Temple, from a Jewish colony in Babylon (Eid. 8, 16-20). 8 and 9. A priest and a Levite, who repudiated …
22:51
1 and 2 (3 and 4) Book of Kings
… Non-constant elements are the indication of the age the sovereign was at the beginning of his reign (I Kings 22, 42; II Kings 14, 23); the name of the mother for the kings of Judah (II Kings 8, 26); the place of burial (I Kings 16, 28; 22, 51).
… Virgin Mary (ed. C. Tischendorf, p. 118), etc. Some hold that the name derived from the tomb of King Josaphat, which is still shown there (St. Bede too, who visited Jerusalem in 720, mentions it): but the supposed tomb is legendary, since, as is read in I Kings 22, 51, Josaphat was buried in the "city of David," which is the hill southeast of Jerusalem.
22:54
Baal (Ba'al = 'Lord, Master, Owner')
… The energetic reaction of Elijah culminated in the challenge of Carmel (I Kings 16; 18:16-40). Promoted again by Ahaziah, it was opposed by Joram and uprooted by Jehu (I Kings 22:54; II Kings 3:2; 10:18-28). Athaliah introduced it also into Jerusalem, but Joash abolished it (II Kings 11:18; II Chron. 23:17). Restored to honor by Ahaz and Manasseh, it was fought …
… The alliance with O., "a man of wicked conduct," earned Jehoshaphat the reproach of the prophet Eliezer (II Chron. 20:37). In fact O. followed the impious conduct of his father, "served Baal and worshiped him, provoking the wrath of the God of Israel" (I Kings 22:54).
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.