Jehu destroyeth the house of Achab: abolisheth the worship of Baal, and killeth the worshippers: but sticketh to the calves of Jeroboam. Israel is afflicted by the Syrians.
The Samaritanes fearing the force of Iehu, choose no other king, but offer him their seruice: 6. and by his commandment kil the late kings seuentie sonnes. 12. Fourtie two brothers of Ochazias late king of Iuda are slaine. 15. Iehu making league with Ionadab, vtterly destroyeth Achabs house. 18. by a stratagem killeth al the worshippers of Baal, 26. burneth his statua, & turneth his temple into a iakes: 28. but maintaineth Ieroboams golden calues. 32, The Asyrians afflict Israel. 34. Iehu dieth, and his sonne Ioachaz reigneth.
1And Achab had seventy sons in Samaria: so Jehu wrote letters, and sent to Samaria, to the chief men of the city, and to the ancients, and to them that brought up Achab’s children, saying:Or Achab avea settanta figliuoli in Samaria. Jehu pertanto scrisse lettere a Samaria ai magnati della città, e ai seniori, e a que', che educavano i figliuoli di Achab, nelle quali diceva:AND Achab had seuentie sonnes in Samaria: Iehu therfore wrote letters, and sent into Samaria to the chiefe of the citie, and to the ancientes, and to them that brought vp Achabs children, saying:Erant autem Achab septuaginta filii in Samaria: scripsit ergo Jehu litteras, et misit in Samariam, ad optimates civitatis, et ad majores natu, et ad nutritios Achab, dicens: 2As soon as you receive these letters, ye that have your master’s sons, and chariots, and horses, and fenced cities, and armour,Subito che avrete ricevuta questa lettera voi, che avete nelle mani i figliuoli del signor vostro, e i cocchi, e i cavalline le città forti, e le armi.As sowne as you shal receiue these letters, ye that haue your maisters sonnes, and chariotes, and horses, and fensed cities, and armour,Statim ut acceperitis litteras has, qui habetis filios domini vestri, et currus, et equos, et civitates firmas, et arma, 3Choose the best, and him that shall please you most of your master’s sons, and set him on his father’s throne, and fight for the house of your master.Scegliete il migliore, e quello, che più a voi piacerà tra i figliuoli del signor vostro, e collocatelo sul trono del padre suo, e combattete per la famiglia del signor vostro.choose the better, and him that shal please you of your maisters sonnes, and set him vpon his fathers throne, and fight for the house of your lord.eligite meliorem, et eum qui vobis placuerit de filiis domini vestri, et eum ponite super solium patris sui, et pugnate pro domo domini vestri. 4But they were exceedingly afraid, and said: Behold two kings could not stand before him, and how shall we be able to resist?Coloro ebbero gran paura, e dissero: Ecco, che non han potuto resistere a lui due re, e come potremo resistere noi?They were sore afrayd, and sayd: Behold two kinges could not stand before him, and how shal we be able to resist?Timuerunt illi vehementer, et dixerunt: Ecce duo reges non potuerunt stare coram eo, et quomodo nos valebimus resistere ? 5Therefore they that were over the king’s house, and the rulers of the city, and the ancients, and the bringers up of the children, sent to Jehu, saying: We are thy servants: whatsoever thou shalt command us we will do; we will not make us any king: do thou all that pleaseth thee.Per la qual cosa i maggiordomi, e i prefetti delle città, e i seniori, e gli aj mandarono a dire a Jehu: Noi siamo tuoi servi; faremo tutto quello, che tu ordinerai, e non ci eleggeremo un re: fa tutto quel, che ti piace.The ouerseers therfore of the house, and the rulers of the citie, and the ancientes, and the tutors sent to Iehu, saying: We are thy seruantes, whatsoeuer thou shalt command we wil doe, neither wil we make vs a king: Doe thou whatsoeuer pleaseth thee.Miserunt ergo præpositi domus, et præfecti civitatis, et majores natu, et nutritii, ad Jehu, dicentes: Servi tui sumus: quæcumque jusseris faciemus, nec constituemus nobis regem: quæcumque tibi placent, fac.
6And he wrote letters the second time to them, saying: If you be mine, and will obey me, take the heads of the sons of your master, and come to me to Jezrahel by tomorrow at this time. Now the king’s sons, being seventy men, were brought up with the chief men of the city.Ed egli scrisse loro un'altra lettera, in cui diceva: Se voi siete miei, e ubbidite a me, prendete le teste de' figliuoli del signor vostro, e venite a trovarmi domane a quest'ora stessa in Jezrael. Or i figliuoli del re in numero di settanta erano allevati nelle case de' magnati della città.And he wrote letters to them agayne, the second tyme, saying: If you be mine, and obey me, take the heades of your maisters sonnes, and come to me this verie houre to morow into Iezrahel. Moreouer the kinges sonnes, seuentie men were brought vp with the chiefe of the citie.Rescripsit autem eis litteras secundo, dicens: Si mei estis, et obeditis mihi, tollite capita filiorum domini vestri, et venite ad me hac eadem hora cras in Jezrahel. Porro filii regis, septuaginta viri, apud optimates civitates nutriebantur. 7And when the letters came to them, they took the king’s sons, and slew seventy persons, and put their heads in baskets, and sent them to him to Jezrahel.E ricevuta che ebbero questi la lettera, presero i settanta uomini figliuoli del re, e gli uccisero, e posero le loro teste in cestini, e le mandarono a lui in Jezrael.And when the letters were come to them, they tooke the kinges sonnes, and slew seuentie men, and put their heades in baskets, and sent them to him into Iezrahel.Cumque venissent litteras ad eos, tulerunt filios regis, et occiderunt septuaginta viros, et posuerunt capita eorum in cophinis, et miserunt ad eum in Jezrahel. 8And a messenger came, and told him, saying: They have brought the heads of the king’s sons. And he said: Lay ye them in two heaps by the entering in of the gate until the morning.E arrivò un messo, e portogli tal nuova, dicendo: Hanno portate le teste de' figliuoli del re. Ed ei rispose: Mettetele in due mucchi vicino all'entrar della porta per fino a domattina.And a messenger came. & told him, saying: They haue brought the heades of the kinges sonnes. Who answered: Lay them in two heapes by the entrance of the gate vntil morning.Venit autem nuntius, et indicavit ei, dicens: Attulerunt capita filiorum regis. Qui respondit: Ponite ea ad duos acervos juxta introitum portæ usque mane. 9And when it was light, he went out, and standing, said to all the people: You are just: if I conspired against my master, and slew him; who hath slain all these?E fattosi giorno, egli uscì fuora, e fermatosi disse a tutto il popolo: Voi siete giusti: se io congiurai contro il signor mio, e lo uccisi, chi ha uccisi costoro?And when it was light, he went forth, and standing sayd to al the people: You are iust: If I haue conspired agaynst my maister, and haue slayne him, who hath strooken al these?Cumque diluxisset, egressus est, et stans dixit ad omnem populum: Justi estis: si ego conjuravi contra dominum meum et interfeci eum, quis percussit omnes hos ?
10See therefore now that there hath not fallen to the ground any of the words of the Lord, which the Lord spoke concerning the house of Achab, and the Lord hath done that which he spoke in the hand of his servant Elias.Adesso adunque riflettete, come non è caduta per terra una parola di quello, che il Signore disse intorno alla casa di Achab, e come il Signore ha fatto quello, che predisse per mezzo di Elia suo servo.See therfore now there hath not fallen of the wordes of our Lord on the ground, which our Lord spake vpon the house of Achab, and our Lord hath done that which he spake in the hand of his seruant Elias.videte ergo nunc quoniam non cecidit de sermonibus Domini in terram, quos locutus est Dominus super domum Achab: et Dominus fecit quod locutus est in manu servi sui Eliæ. 11So Jehu slew all that were left of the house of Achab in Jezrahel, and all his chief men, and his friends, and his priests, till there were no remains left of him.Jehu allora fece morire tutti quelli della famiglia di Achab, che restavano in Jezrael, e tutti i suoi grandi, e i famigliari, e i sacerdoti fino che ne restò anima.Iehu therfore smote al that were leaft of the house of Achab in Iezrahel, and al his nobles, and familiars, and priestes, til there remayned no reliques of him.Percussit igitur Jehu omnes qui reliqui erant de domo Achab in Jezrahel, et universos optimates ejus, et notos, et sacerdotes, donec non remanerent ex eo reliquiæ. 12And he arose, and went to Samaria: and when he was come to the shepherds’ cabin in the way,E parti, e andò a Samaria: e arrivato che fu ad una capanna di pastori, che era sulla strada,And he arose, and came into Samaria: and when he was come to the cabbin of the shepeheardes in the way,Et surrexit, et venit in Samariam: cumque venisset ad Cameram pastorum in via, 13He met with the brethren of Ochozias, king of Juda, and he said to them: Who are you? And they answered: We are the brethren of Ochozias, and are come down to salute the sons of the king, and the sons of the queen.s'imbattè ne' fratelli di Ochozia re di Giuda, e disse loro: Chi siete voi? Ed ei risposero: Siam fratelli di Ochozia, e siamo venuti a salutare i figliuoli del re, e i figliuoli della regina.he found the brethren of Ochozias the king of Iuda, and he sayd to them: What are you? Who answered: We are the brethren of Ochozias, and are come downe to salute the kinges sonnes, and the queenessonnes.invenit fratres Ochoziæ regis Juda: dixitque ad eos: Quinam estis vos ? Qui responderunt: Fratres Ochoziæ sumus, et descendimus ad salutandos filios regis, et filios reginæ.
14And he said: Take them alive. And they took them alive, and killed them at the pit by the cabin, two and forty men, and he left not any of them.E Jehu diede quest'ordine: Prendeteli vivi. E quando furono presi vivi, gli scannarono sulla cisterna, che era presso alla capanna, in numero di quarantadue persone: e non ne lasciò in vita nissuno.Who sayd: Take them aliue. Whom when they had taken aliue, they killed them in a cesterne beside the cabbin, two and fourtie men, and he leaft not any of them.Qui ait: Comprehendite eos vivos. Quos cum comprehendissent vivos, jugulaverunt eos in cisterna juxta Cameram, quadraginta duos viros: et non reliquit ex eis quemquam. 15And when he was departed thence, he found Jonadab, the son of Rechab, coming to meet him, and he blessed him. And he said to him: Is thy heart right as my heart is with thy heart? And Jonadab said: It is. If it be, said he, give me thy hand. He gave him his hand. And he lifted him up to him into the chariot,E partitosi da quel luogo incontrò Jonadab figliuolo di Rechab, che venivagli incontro, e lo salutò, e gli disse: Il tuo cuore è egli retto verso di me, come il mio verso di te? E Jonadab disse: Così è. Se è così, Diss'egli, dammi la mano. E quegli porse a lui la mano. Ed ei lo fece salir nel suo cocchio:And when he was gone thence, he found Ionadab the sonne of Rechab coming to meete him, and he blessed him. And he sayd to him: Is thy hart right as my hart with thy hart? And Ionadab sayd: It is. If it be so, quoth he, g•ue me thy hand. Who gaue him his hand. But he lifted him vp to him into the chariote,Cumque abiisset inde, invenit Jonadab filium Rechab in occursum sibi, et benedixit ei. Et ait ad eum: Numquid est cor tuum rectum, sicut cor meum cum corde tuo ? Et ait Jonadab: Est. Si est, inquit, da manum tuam. Qui dedit ei manum suam. At ille levavit eum ad se in currum: 16And said to him: Come with me, and see my zeal for the Lord. So he made him ride in his chariot,E disse a lui: Vieni meco, e vedrai lo zelo, che io ho pel Signore. E fattolo salir sul suo cocchio,and sayd to him: Come with me, and see my zele for our Lord. And being sette in his chariote,dixitque ad eum: Veni mecum, et vide zelum meum pro Domino. Et impositum in curru suo 17And brought him into Samaria. And he slew all that were left of Achab, in Samaria, to a man, according to the word of the Lord which he spoke by Elias.Lo condusse in Samaria. E fece uccidere in Samaria que', che resta vano della casa di Achab tutti fino ad uno, secondo la parola pronunziata dal Signore per mezzo di Elia.he brought him into Samaria. And he stroke al that were leaft of Achab in Samaria, til there was not one, according to the word of our Lord, which he spake by Elias.duxit in Samariam. Et percussit omnes qui reliqui fuerant de Achab in Samaria usque ad unum, juxta verbum Domini quod locutus est per Eliam.
18And Jehu gathered together all the people, and said to them: Achab worshipped Baal a little, but I will worship him more.Allora Jehu radunò tutto il popolo, e disse loro: Achab rendette un po' di culto a Baal; ma io gli ne renderò di più.Iehu therfore assembled al the people, and sayd to them: Achab worshipped Baal a litle, but I wil worshipe him more.Congregavit ergo Jehu omnem populum, et dixit ad eos: Achab coluit Baal parum, ego autem colam eum amplius. 19Now therefore call to me all the prophets of Baal, and all his servants, and all his priests: let none be wanting, for I have a great sacrifice to offer to Baal: whosoever shall be wanting, shall not live. Now Jehu did this craftily, that he might destroy the worshippers of Baal.Or adunque convocate dinanzi a me tutti i profeti di Baal, e tutti i servi, e i sacerdoti di lui: nissuno manchi di venire; perocché io fo un sacrifizio grande a Baal: chi non verrà, non viverà. Ma Jehu faceva questo con frode, per isterminare gli adoratori di Baal.Now therfore cal to me al the prophetes of Baal, and al his seruantes, and al his priestes: let there be none but that he come, for I haue a great sacrifice to Baal: He that shal be wanting shal not liue. Moreouer Iehu did this craftely, that he might destroy the worshippers of Baal.Nunc igitur omnes prophetas Baal, et universos servos ejus, et cunctos sacerdotes ipsius vocate ad me: nullus sit qui non veniat: sacrificium enim grande est mihi Baal: quicumque defuerit, non vivet. Porro Jehu faciebat hoc insidiose, ut disperderet cultores Baal. 20And he said: Proclaim a festival for Baal. And he called,Ed egli disse: Si santifichi il dì solenne di Baal. E mandò a far l'invito per tutte le regioni d'Israele:And he sayd: Sanctifie a solemne day to Baal. And he calledEt dixit: Sanctificate diem solemnem Baal. Vocavitque, 21And he sent into all the borders of Israel; and all the servants of Baal came: there was not one left that did not come. And they went into the temple of Baal: and the house of Baal was filled, from one end to the other.E vennero tutti i servi di Baal e neppur uno vi fu, che mancasse dì venire: ed entraron nel tempio di Baal, e la casa di Baal ne fu ripiena da un lato all'altro.and sent into al the borders of Israel, and al the seruantes of Baal came: there was leaft not one that came not. And they entered into the remple of Baal: and the house of Baal was filled, from one end to the other.et misit in universos terminos Israël, et venerunt cuncti servi Baal: non fuit residuus ne unus quidem qui non veniret. Et ingressi sunt templum Baal: et repleta est domus Baal, a summo usque ad summum.
22And he said to them that were over the wardrobe: Bring forth garments for all the servants of Baal. And they brought them forth garments.E disse a quelli, che avean in custodia le vestimenta: Mettete fuori le vesti per tutti i servi di Baal. E quelli le miser fuora.And he sayd to them that were ouer the garmentes: Bring forth garmentes for al the seruantes of Baal. And they brought them forth garmentes.Dixitque his qui erant super vestes: Proferte vestimenta universis servis Baal. Et protulerunt eis vestes. 23And Jehu, and Jonadab, the son of Rechab, went to the temple of Baal, and said to the worshippers of Baal: Search, and see that there be not any with you of the servants of the Lord, but that there be the servants of Baal only.E Jehu essendo entrato nel tempio di Baal con Jonadab figliuolo di Rechab, disse agli adoratori di Baal: Fate diligenza, e badate, che nissun sia tra voi de' servi del Signore, ma ci siano soli i servi di Baal.And Iehu going in, and Ionadab the sonne of Rechab into the temple of Baal, sayd to the worshippers of Baal: Search, and see le•t perhaps there be any with you of the seruantes of the Lord, but that there be the seruantes of Baal onlie.Ingressusque Jehu, et Jonadab filius Rechab, templum Baal, ait cultoribus Baal: Perquirite, et videte, ne quis forte vobiscum sit de servis Domini, sed ut sint servi Baal soli. 24And they went in to offer sacrifices and burnt offerings: but Jehu had prepared him fourscore men without, and said to them: If any of the men escape, whom I have brought into your hands, he that letteth him go, shall answer life for life.Quelli pertanto entrarono per offerir le vittime, e gli olocausti: ma Jehu teneva pronti al di fuori ottanta uomini, a' quali avea detto: Se uno lascerà fuggire chicchessia di questi uomini, i quali io do in vostro potere, egli pagherà colla sua vita la vita di quello.They therfore went in to make victimes and holocaustes: but Iehu had prepared him without fourescore men, and sayd to them: Whosoeuer shal escape of these men, whom I wil bring into your handes, his life shal be for the life of him.Ingressi sunt igitur ut facerent victimas et holocausta: Jehu autem præparaverat sibi foris octoginta viros, et dixerat eis: Quicumque fugerit de hominibus his, quos ego adduxero in manus vestras, anima ejus erit pro anima illius. 25And it came to pass, when the burnt offering was ended, that Jehu commanded his soldiers and captains, saying: Go in, and kill them: let none escape. And the soldiers and captains slew them with the edge of the sword, and cast them out: and they went into the city of the temple of Baal,Finito adunque che fu l'olocausto, Jehu diede l'ordine a' suoi soldati, ed ai capitani: Entrate dentro, e uccidete coloro, e nissuno abbia scampo. E i soldati, e i capitani li trucidarono, e gli stesero al suolo: e andarono alla città del tempio di Baal,And it came to passe, when the holo causte was ended, Iehu commanded his souldiars and captaynes: Goe in, and strike them, let none escape. And the souldiars and captaynes stroke them in the edge of the sword, and cast them forth: and they went into the citie of the temple of Baal,Factum est autem, cum completum esset holocaustum, præcepit Jehu militibus et ducibus suis: Ingredimini, et percutite eos: nullus evadat. Percusseruntque eos in ore gladii, et projecerunt milites et duces: et ierunt in civitatem templi Baal, 26And brought the statue out of Baal’s temple, and burnt it,E portaron fuora del tempio la statua di Baal, e la bruciarono, e la ridussero in cenere,and brought forth the statue out of Baals temple, and burnt it,et protulerunt statuam de fano Baal, et combusserunt, 27And broke it in pieces. They destroyed also the temple of Baal, and made a jakes in its place unto this day.E distrussero anche il tempio di Baal, e vi fecero delle latrine, che vi son anche oggidì.and brake it in peeces. They destroyed also the temple of Baal, and made a iakes for it vntil this day.et comminuerunt eam. Destruxerunt quoque ædem Baal, et fecerunt pro ea latrinas usque in diem hanc.
28So Jehu destroyed Baal out of Israel:Così Jehu sterminò Baal dal paese d'Israele:Iehu therfore destroyed Baal out of Israel:Delevit itaque Jehu Baal de Israël: 29But yet he departed not from the sins of Jeroboam, the son of Nabat, who made Israel to sin, nor did he forsake the golden calves that were in Bethel, and Dan.Egli però non si allontanò dai peccati di Jeroboam figliuolo di Nabath, il quale indusse Israele a peccare; e non abbandonò i vitelli d'oro, che erano a Bethel, e a Dan.but yet from the sinnes of Ieroboam the sonne of Nabat, who made Israel to sinne, he departed not, neither forsooke he the golden calues, that were in Bethel, and Dan.verumtamen a peccatis Jeroboam filii Nabat, qui peccare fecit Israël, non recessit, nec dereliquit vitulos aureos qui erant in Bethel et in Dan. 30And the Lord said to Jehu: because thou hast diligently executed that which was right and pleasing in my eyes, and hast done to the house of Achab according to all that was in my heart: thy children shall sit upon the throne of Israel to the fourth generation.Or il Signore disse a Jehu: Perchè tu hai fatto puntualmente quello, che era giusto, e secondo il mio beneplacito, e hai eseguito quello, che io avea risoluto contro la casa di Achab, i tuoi figliuoli sederanno fino alla quarta generazione sul trono d'Israele.And our Lord sayd to Iehu: Because thou hast diligently done that which was right, and that pleased in mine eies, and hast done al thinges that were in my hart, against the house of Achab: thy children shal sitte vpon the throne of Israel to the fourth generation.Dixit autem Dominus ad Jehu: Quia studiose egisti quod rectum erat, et placebat in oculis meis, et omnia quæ erant in corde meo fecisti contra domum Achab: filii tui usque ad quartam generationem sedebunt super thronum Israël. 31But Jehu took no heed to walk in the law of the Lord, the God of Israel, with all his heart: for he departed not from the sins of Jeroboam, who had made Israel to sin.Ma Jehu non ebbe premura di camminare con tutto il cuor suo nella legge del Signore Dio d'Israele; perocché non si dilungò dai peccati di Geroboam, il quale avea indotto Israele a peccare.Moreouer Iehu obserued not to walke in the law of our Lord the God of Israel in al his hart: for he departed not from the sinnes of Ieroboam, who had made Israel to sinne.Porro Jehu non custodivit ut ambularet in lege Domini Dei Israël in toto corde suo: non enim recessit a peccatis Jeroboam, qui peccare fecerat Israël. 32In those days the Lord began to be weary of Israel: and Hazael ravaged them in all the coasts of Israel,In quel tempo il Signore cominciò a prendere in aversione Israele; e Hazaele li trucidava da ogni parte de' confini d'Israele.In those daies our Lord began to be wearie of Israel: and Hazael smote them in al the costes of Israel,In diebus illis cœpit Dominus tædere super Israël: percussitque eos Hazaël in universis finibus Israël, 33From the Jordan eastward, all the land of Galaad, and Gad, and Ruben, and Manasses, from Aroer, which is upon the torrent Arnon, and Galaad, and Basan.Di là dal Giordano a levante (egli devastò) tutta la terra di Galaad, e di Gad, e di Ruben, e di Manasse, da Aroer, che è sul torrente Arnon, e Galaad, e Basan.from Iordan agaynst the East quarter, al the land of Galaad, and Gad, and Ruben, and Manasses, from Aroer, which is vpon the Torrent Arnon, and Galaad, and Basan.a Jordane contra orientalem plagam, omnem terram Galaad, et Gad, et Ruben, et Manasse, ab Aroër, quæ est super torrentem Arnon, et Galaad, et Basan.
34But the rest of the acts of Jehu, and all that he did, and his strength, are they not written in the book of the words of the days of the kings of Israel?Il rimanente poi delle azioni di Jehu, e tutto quello, ch'egli operò, e com'ei fu valoroso, tutte queste cose non son elleno scritte nel giornale de' fatti dei re d'Israele?But the rest of the wordes of Iehu, & al that he did, and his strength, are not these thinges writen in the Booke of the wordes of the dayes of the kinges of Israel?Reliqua autem verborum Jehu, et universa quæ fecit, et fortitudo ejus, nonne hæc scripta sunt in libro verborum dierum regum Israël ? 35And Jehu slept with his fathers, and they buried him in Samaria: and Joachaz, his son, reigned in his stead.E Jehu si addormentò co' padri suoi, e lo seppellirono in Samaria, e Joachaz suo figliuolo gli succedette nel regno.And Iehu slept with his fathers, and they buried him in Samaria: and Ioachaz his sonne reigned for him.Et dormivit Jehu cum patribus suis, sepelieruntque eum in Samaria: et regnavit Joachaz filius ejus pro eo. 36And the time that Jehu reigned over Israel, in Samaria, was eight and twenty years.E il tempo, che Jehu regnò sopra Israele in Samaria, fu di anni ventotto.And the dayes which Iehu reigned ouer Israel, be eight and twentie yeares in Samaria.Dies autem quos regnavit Jehu super Israël, viginti et octo anni sunt in Samaria.
10:1
Year of the World 3120, Year before Christ 884.
Du Hamel
Grand-children might also be included. (Du Hamel)
Calmet
But this is not necessary. (Calmet)
City, Hebrew, "of Jezrahel," a word which has probably been substituted instead of "Israel," which is more conformable to the Septuagint and Vulgate. Those who adhere to the Hebrew pretend that the princes had all fled from Jezrahel.
Children. This is the sense generally given to Nutritios Achab, which literally signifies, "nursing-fathers (preceptors, counsellors, etc.) of Achab," ver. 5. The king's children were perhaps educated in the most noble families, (ver. 6.) and in the best cities, 2 Paralipomenon 11:23. Isaias (xlix. 23.) foretelling the happiness of the Israelites after the captivity, says, that kings and queens will nurse them.
10:3
Calmet
Master. Jehu would lead them into a snare, and insultingly challenges them to battle, shewing how little he feared their power. (Calmet)
Du Hamel
He speaks ironically. (Du Hamel)
10:8
Calmet
Morning, that all the people might see them. (Calmet)
Menochius
Jehu did not choose to admit the Samaritans into the city during the night. (Menochius)
10:9
Du Hamel
Just executioners of the divine wrath. (Du Hamel)
Menochius
You know what is right. (Menochius)
Haydock
You are now in the same predicament with myself. (Haydock)
Menochius
All the chief men had thus rendered themselves odious to the people, who could not choose them for leaders. He captiously infers, from his astonishing success, (Calmet) that his conduct is pleasing to God. (Menochius)
Haydock
All the people seeing that so many had armed (Tirinus) against the house of Achab, might conclude that what they did was just. (Haydock)
10:11
Chief men, probably including those perfidious wretches, who had so basely betrayed their trust, and slain the 70 sons of Achab, "the nobles of the kingdom, his kinsmen, and friends." (Chaldean; Arabic)
Friends. Some copies of the Septuagint have connoisseurs, or magicians, Leviticus 19:31.
Menochius
Priests, princes of the court (2 Kings 8:18.) and those who offered sacrifice to idols, (Calmet) being of Achab's descendants. (Menochius)
Haydock
He afterwards inveigled all the priests of Baal, to their entire ruin, ver. 19. (Haydock)
10:12
Menochius
Cabin. Hebrew Beth-heked, (Haydock) a term which the Septuagint do not translate. It means, "house of tying," as the sheep were tied to be shorn. (Menochius)
Calmet
Eusebius places it in the great plain, 15 miles from Legion. (Calmet)
10:13
Menochius
Brethren. The Arabs had destroyed all his brothers by the same mother; (2 Paralipomenon 22:1.) but these were near relations, and they durst not deny the fact. (Menochius)
Calmet
In 2 Paralipomenon 22:8., they are styled princes of Juda, and sons of the brethren of Ochozias. Jehu must have used surprising diligence (Calmet) and secrecy (Haydock) to prevent the many important transactions and changes which had lately taken place from being known at Jerusalem, or even at Beth-heked, ver. 12., which was so little distant from Samaria. (Calmet)
10:14
Haydock
Alive. That they might not attempt to defend themselves, (Menochius) as they might hope that Jehu would, at least, spare their lives. (Haydock)
Tirinus
Of them, as they were in some degree related to Achab, (Menochius) or might endeavour to obstruct his dominion. (Tirinus)
10:15
Calmet
Jonadab, a holy personage, Jeremias 35:6. The Rechabites were a sort of religious, descended from Jethro and the Cinites. (Calmet)
Tirinus
They dwelt in the country, and fed sheep, etc., Numbers 10:29. (Tirinus)
Menochius
John of Jerus.[Jerusalem?] (c. 25.) says that Jonadab was a disciple of Eliseus, and followed his institute in all things, except continency. (Menochius)
Menochius
Blessed him, wishing his peace and prosperity. (Menochius)
Haydock
It is not clear whether Jehu or Jonadab pronounced this blessing. (Haydock)
Heart. Art thou friendly to my cause?
Calmet
Thy hand, in sign of concord, and to help him up into his chariot. (Calmet)
Menochius
It was of great consequence to obtain the approbation of a man (Haydock) who must have been so revered by the people. (Menochius)
Haydock
Jehu acted with the utmost policy. (Haydock)
10:18
Worthington
I will worship him more. Jehu sinned in thus pretending to worship Baal, and causing sacrifices to be offered to him: because evil in not to be done, that good may come of it, Romans 3:8. (Challoner) (Worthington)
Tirinus
St. Jerome, etc., excuse him from mortal sin, as his intention was good. (Tirinus)
Calmet
If he had not thus dissembled, he could not have so effectually destroyed the adorers of Baal, who would have concealed themselves. But God rewarded his zeal, and not his falsehood. (Calmet)
Menochius
He might speak ironically; though Theodoret, etc., admit a lie. (Menochius)
10:19
Menochius
Servants. The number had greatly decreased under Joram. (Menochius)
10:20
Proclaim. Literally, "sanctify (Hebrew) a prohibition" to work, or to be absent, (Calmet) "and they proclaimed it."
10:21
Calmet
Other. Literally, "from top to top." Hebrew, "from mouth to mouth," (Haydock) like a vessel brimfull. (Calmet)
Menochius
Every corner was filled. All the priests and prophets made their appearance, through zeal to re-establish the honour of their idol, and for fear of death. (Menochius)
10:22
Wardrobe, of vestments used in the service of Baal. The worship chiefly consisted in such outward pomp. The priests were probably adorned like those at the pillars of Hercules, who were from the same country. Sil. Ital. iii., velantur corpora lino, etc.
10:24
Haydock
Life. These 80 were stationed at the doors, while the rest slaughtered the unhappy idolaters, (Menochius) who were all by themselves, like the reprobate separated from the elect, at the last day. (Haydock)
10:25
Soldiers. Hebrew, "runners, (or foot-guards, 3 Kings 1:5,) and chief officers," Exodus 14:7.
Osiander
Out. Hebrew, "cast out" their carcasses, or "rushed out (themselves) into the city," which was styled "the temple of Baal;" or "penetrated into the fortress" and inmost recesses of that structure. (Osiander.)
Haydock
We read of such a fortress, Judges 9:46. (Haydock)
Salien
In every city where there was a temple of Baal, the fabric and idols were demolished. (Salien)
10:27
Haydock
A jakes, or necessary [latrine]. (Haydock)
See 1 Esdras 6:11., and Daniel 2:5.
10:29
Dan. This wicked policy, which was designed to prevent his subjects from submitting again to the kings of Juda, proved his ruin.
10:30
Calmet
Generation. So Joachaz, Joas, Jeroboam II, and Zacharias, succeeded to the throne. This small temporal reward he obtained for the little good which he had done; while, on the other hand, he was punished for his manifold transgressions. Osee 1:4, reproaches him even for the blood which he had spilt in Jezrahel; for, though Achab and Joram were guilty, was Jehu innocent? Can this murder of Ochozias be justified? (Calmet)
Worthington
"What advantage was it to him that he received some little transitory reward of a temporal kingdom, for his obedience in exterminating the house of Achab; which he indeed exhibited to gratify his own lust of dominion?" (St Augustine, contra mend. 2:c. 2.) This holy doctor observes, that moral good works are thus rewarded. (Worthington)
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10:33
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10:15
This Ionadab instituted a peculiar rule of religious abstinence: which his posterity duly ob. serued. I•••m. 35.
10:18
Iehu sinned in feaning, and causing others to sacrifice to Baal, his zele wanting both diseretion and equitie for euil must not be done that good may come therof. Rom. 3.
10:30
•oral good vvorkes done in state of mortal sinne not meriting eternal life, a•e often rewarded temporally. S. Aug. cont. •en•. c. 2.
10:15
St Jerome † AD 420 The Letters of St. Jerome 58.5
… This is probably what is meant by the title of the seventy-first psalm: “of the sons of Jonadab and of those who were first led into captivity.” The person intended is Jonadab the son of Rechab who is described in the book of Kings
10:31
St Augustine of Hippo † AD 430 Against Lying 3
… As for that Jehu, by an impious lie and a sacrilegious sacrifice making inquisition for impious and sacrilegious men for to kill them, they would not imitate him, no, not though the Scripture had said nothing concerning him, what manner of man he was. But, seeing it is written that he had not his heart right with God;
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Now Achab had seventy sons, — not from Jezabel alone, but begotten from many other wives by him. To the tutors of Achab, — that is to the Seventy, to the tutors of the sons of Achab, namely to the princes, who had reared the seventy sons of Achab.
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10:5
5. The rulers of the house therefore sent, — namely those who presided over the royal palace, which Amri had built in Samaria, in which Achab had dwelt, and his son Joram, slain by Jehu.
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7. They slew seventy men. — Jehu did not sin in commanding the seventy sons of Achab to be slain, because he did this by the command of God, who is the supreme Lord of the life both of the guilty and the innocent, inasmuch as they were sons of the guilty Achab, whose entire seed and all his line the Lord wished to destroy utterly; for it is likely that among these seventy there were some who were minors and innocent, and neither capable of nor participants in the idolatry of Achab. Yet the Samaritans sinned in that they executed this command of Jehu concerning their slaughter, not as ministers of a judge, but from fear of Jehu, whom they knew not to be a king elected by God, and anointed by Eliseus, and therefore knew not him to be Judge of Israel, and to have from God the power of slaying these sons of Achab. Perhaps also Jehu sinned in commanding them to do this deed, if he had not first sufficiently proved to them his authority, and the right of the kingdom given to him by God, unless they could easily know it from elsewhere. Thus Abulensis. And they put their heads in baskets. — Fittingly in reference to the guilt of Achab who had gathered grapes in baskets from the vineyard of Naboth whom he had slain: therefore in punishment for the sin of his sons their heads are carried in baskets to Jehu. In this therefore both he himself and his sons are punished, in that wherein they had sinned.
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8. Put them in (in Chaldee, in) two heaps beside the entrance of the gate until morning, — so that all the people entering and going out through the gate might see this just judgment of God against the house of Achab, and thus might turn away from his idolatry and the worship of Baal.
10:9
9. Ye are just, — that is, ye have fulfilled the just vengeance of God, although unknowingly and not thinking of it. For they thought to fulfill the command of Jehu concerning their slaughter, not the command of God. If I have conspired against my lord (Joram king of Israel), and have slain him, who hath smitten all these? as if to say, not I, but you, though at my command and from fear of me, as if to say, From this vengeance it is manifestly evident that God's vengeance is against the impious house of Achab; namely that God used both me and you to accomplish it. For although I slew Joram, yet I could not have slain his seventy brethren, unless God had sent fear of me upon you, so that at my command ye slew them. Otherwise ye could have resisted my command, either by force, or by honest excuse, or by hiding these sons of Achab whom ye slew, or by sending them away elsewhere. God therefore took away your mind, that ye should not do this, but should slay them.
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11. Jehu therefore smote all that remained of the house of Achab. — "All," that is, almost all, because few and those almost poor, abject and unwarlike were left. There remained also the brethren of Ochozias king of Juda, born of Athalia daughter of Achab, whom he slew shortly after, verse 14. There remained also Joas who succeeded Ochozias his father in the kingdom of Juda. In like manner Scripture said that none should be left of the house of Jeroboam, Baasa, Ela, etc., because all the more worthy were removed, and few and base ones were left.
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13. The brethren of Ochozias, — that is, the sons of the brethren of Ochozias, as is explained in II Paralipomenon, chapter xxii, verse 9; for the brethren of Ochozias were slain by the Arabians, II Paralipomenon, chapter xxi, verse 17. We come down to salute the sons of the king, — namely of Ochozias king of Israel, and his wife and queen.
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14. They slew them, — as it were the posterity of the impious Achab, from the impious mother Athalia. Jehu did this at the instigation of God, whence he saith to Jonadab: "See my zeal for the Lord." Thus Abulensis. Beside the chamber — "of the shepherds," as was said verse 12. In Chaldee, at the house of the gathering of the shepherds, in Hebrew, at the house of binding, in which namely sheep were bound for shearing, as if to say, in the sheep-shearing house. Thus Pagninus. Perhaps sheep were being sheared there at that time, and therefore by custom joyful feasts were prepared, to which these sons of the brethren of Ochozias were invited, and there among the banquets were slain, as in like manner Amnon was slain by his brother Absalom, II Kings xiii.
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15. He found Jonadab the son of Rechab coming to meet him. And he blessed him, — namely, he wished him well, he greeted him speaking after the Hebrew manner: "peace be to thee." This "Jonadab" is he who is praised in Jeremiah cap. xxxv, vers. 6, where Jeremiah offering wine to the Rechabites, the descendants and disciples of Jonadab, hears from them: "We will not drink wine, because Jonadab the son of Rechab our father commanded us, saying: You shall not drink wine, you and your sons forever, and you shall not build houses, and you shall not sow seed, and you shall not plant vineyards, nor shall you have any, but you shall dwell in tents all your days, that you may live many days upon the face of the earth, in which you are strangers." John of Jerusalem, lib. De Institut. monach. cap. xxv, asserts that this "Jonadab" was a disciple of Elisha, and that he followed the traces of his religious life, except for continence, with his sons and grandsons. These Rechabites were Cinites, descendants of Jethro the Midianite, the father-in-law of Moses. See the words of Jeremiah cap. xxxv, vers. 6. Is thy heart right as my heart is with thy heart, i.e., dost thou love me sincerely and from thy heart, as I love thee. Hence it appears that Jehu before his kingdom was a good man, as being a friend and familiar of Jonadab, a man of integrity and piety. For friendship does not grow between the good and the wicked, since it seeks those like itself. And having set him in his chariot he brought him to Samaria, — so that he might gain authority for himself among the Samaritans and a reputation for integrity through Jonadab as his companion, whom all held to be a man of integrity and holiness, so that by this means he might more easily carry out the slaughter of the Baalites, which he was plotting, and no one would dare to resist.
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18. Ahab worshipped Baal little, but I will worship him more. — Jehu lies, but officiously, and for a good end, namely that he might gather together all the worshippers of Baal in one place and slay them, which God had commanded him to do, and which could scarcely be accomplished in any other way. Whence he himself thought this lie to be lawful for him, indeed necessary, honourable and pious. Thus Theodoret and Procopius. Although indeed this lie of his was pernicious in its kind because it was a simulation, nay a profession of idolatry, and therefore a public scandal, as St. Thomas teaches, II II Question CXI, article 1, to 2, Francis Suarez, tract. I On Faith, disp. xiv, sect. 4, num. 9, Gregory of Valencia, tract. On Faith, disp. 1, Question III, point 2, nay St. Augustine himself, lib. Against Lying, cap. II, calls this lie of Jehu impious, and therefore asserts that he was not praised and rewarded by God for that simulation, but for his obedience, because he slew the posterity of Ahab by the command of God, and he adds: "It seemed to some Catholics that they ought to simulate themselves as Priscillianists, in order to penetrate their hiding places; which I, forbidding, says Augustine, wrote a book against lying." Yet there are many things which excuse Jehu, and show that this lie of his was rather officious than pernicious. The first is the intention of the speaker, namely that he spoke it not seriously, for he did not intend to worship Baal, but fictitiously and in simulation so that he might gather together all the worshippers of Baal in one place and slay them all as it were as victims of divine justice, as God had commanded him; which otherwise he could not have done. Whence St. Jerome in cap. II of the epistle to the Galatians, altogether excuses Jehu, and teaches that simulation is useful and sometimes to be employed, provided that lying be avoided: "A useful simulation, says Jerome, is to be assumed in time, the example of King Jehu teaches us." The same is the opinion of Abulensis, Cajetan and others, nay Adrian in IV, Question I On Baptism, in the response to 5, says it is lawful to conceal the faith by profession of a false religion, if a just cause underlie it: which however others generally disapprove and refute, and with good reason. Secondly, that this simulation and fiction of Jehu lasted for a very short time; whence the scandal was slight: for soon all would see the mind of the speaker to be plainly contrary: Jehu therefore reckoned a delay of brief duration as nothing. Thirdly, that he did not command or exhort the Baalites to sacrifice to Baal, but only said: "I will worship him more:" by which word he only intended to give occasion to the Baalites, so that they might open their minds, and bring forth the malice of idolatry concluded in their hearts, so that he might then cut it down. Thus physicians give medicines which stir up depraved humours, so that they may then expel them as they emerge, and thus restore health to man. Thus princes send spies to enemies, who simulate themselves to be their friends, so that they may learn their counsels, and report them to the princes; as Hushai did, fleeing over to Absalom, and there dissipating the counsels of Ahithophel, II Kings cap. xv, vers. 14. Thus masters yesterday test the faith of servants and handmaids, placing coins here and there, so that they may see whether they themselves take them and steal, or whether they faithfully return them to the master. These therefore do give occasion for theft; yet they do not incite or invite to it. You will say, Jehu by his example implicitly invited the Baalites to sacrifice to Baal. I answer, Jehu did not invite, but only gave them occasion for sacrificing (as I have already said of masters) which he knew they would seize, and this he permitted, so that what they themselves did daily in private, they might now do publicly, and thus expose themselves, so that they might be punished and chastised by him. For it was better to permit one act of public sacrifice to redeem so many of their private sacrileges. It was better to allow them to worship idols publicly once, than privately a thousand times and a thousand times, so that by this permission he might utterly root out the idolatry of Baal. Fourth, because there was great confusion of things and religion at that time: for some worshipped Baal, others golden calves, others Moloch, others Chemosh, others the true God: wherefore this scandal of Jehu was slight: for each one freely worshipped what he wished. Some add that Jehu spoke ambiguously, and by Baal understood the true God: for he is the true "Baal," that is Lord of all; or rather by Baal he understood a demon, as if to say: Ahab worshipped Baal, that is a demon, with sacrifices of animals: I will worship him more, but materially only, with sacrifices of men, because I will slay the Baalites and offer them to him not as to God, but as to God's chief executioner, who is delighted merely with the blood and death of impious men, that he might snatch their souls into hell: for the demon made a great feast in the slaughter of idolaters, which Jehu made, and received them most gladly as his own victims. Fifth, because Jehu was a military man; in military sense and cunning therefore he devised this military stratagem, to destroy at once and together all the Baalites, enemies alike of God and of himself: wherefore he had not studied cases of conscience, but what the zeal of God's honor and military skill for detecting enemies, that he might overwhelm them unexpectedly, suggested to him, this he performed in good faith, and that in the presence, with the aid, and as it appears with the approval of Jonadab, a good, prudent and religious man. Finally Jehu was praised and rewarded by the Lord, verse 30. In like manner the Emperor Constantius, father of Constantine the Great, that he might know who in his household were true and sincere Christians, and who were feigned or timid and inconstant, decreed that those who wished to worship gods should remain in the court and enjoy their former honors; but those who refused to do so should leave the court. Presently he cast out from the court all those who said they wished to worship gods; the others he retained in it, and gave the reason: "How," said he, "shall I trust those who have been faithless to God?" Thus Eusebius relates it, lib. I De Vita Constantini, cap. ix and x, and Sozomen, lib. I, cap. vi.
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19. A great sacrifice is mine to Baal, — that is, I wish to offer a great and solemn sacrifice to Baal, and therefore I wish all the Baalites to be present. This Jehu feigned, but he truly intended to slay the Baalites themselves as victims to God, and to offer them to the demon, as to God's executioner, who was the lord and possessor of them as his worshippers, and therefore was about to carry them off with him to hell.
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20. Sanctify the solemn day of Baal, — that is, proclaim a festival day and holy day, on which we may solemnly worship Baal: but you, O Baalites, will worship him formally with sacrifices of oxen, I truly will worship him materially only by slaying and delivering you yourselves as victims to the demon, to whom you have devoted yourselves, and to whom you have bound yourselves as servants. And truly the demon made a solemn feast then, when he snatched away the souls and bodies of so many idolaters, as it were his own servants, slain by Jehu. Called therefore they came to the solemn feast not of a banquet, but of a slaughterhouse. Thus the devil at the death of Luther proclaimed a solemn feast to the demons subject to him, and so summoned all round about to conduct his soul with triumph to hell. The demons who possessed the energumens confessed this, those in Geel, which is a city in Brabant between Antwerp and Louvain, where holy Dympna, virgin and martyr, slain by her father the king of Ireland for her virginity, rests, and shines forth with many miracles especially in freeing the energumens from possession by demons, as I once beheld with my own eyes, when I visited the sacred relics of this holy virgin. In Geel, I say, on the day on which Luther died, all the energumens were freed by demons: but on the next day they were again possessed and tormented by them. When the demons were asked the reason, they said that on the previous day they had been summoned to the funeral of their great friend Martin Luther, had attended it and held a feast: for their prince and arch-demon had commanded that all evil spirits should flock to the obsequies of his prophet and faithful cooperator Luther: for it was fitting that he who had led very many to hell should be solemnly led there by very many. As among others Tilman Bredenbach relates it, lib. VII Collat. sacr. cap. xxxix, who also adds that an innumerable and horrible multitude of crows croaking in a dreadful manner (those were demons) flew over Luther's corpse, and accompanied it from Islebius to Wittenberg even to the sepulcher. A similar feast the demons held at the death of Udo, bishop of Magdeburg, as the same Bredenbach, lib. VIII, cap. xiv, relates at length from Nauclerus, Fulgosus, and P. Canisius.
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21. And all the servants of Baal came. — He calls the devoted ones of Baal "servants," especially the priests, as is evident from verse 19, whence also in the following verse he ordered garments to be given to them, namely priestly and sacred garments: for it does not appear that all those who worshipped Baal came, or that they could be contained in one temple. Thus in Acts, chapter xvii, verse 4, those who worship God piously and religiously are called "men of piety and religion." Abulensis, however, thinks that all those professing the worship of Baal were called to come to the solemn day of Baal: for although in the time of Ahab they were in great number, yet shortly after, when King Jehoshaphat, a pious king, acted, many of them returned to the worship of the one true God. And the house of Baal was filled, from the highest to the highest, — namely from one end to the other. The Septuagint: and the house was filled to the mouth: the Chaldean: from corner to corner.
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22. Bring forth garments for all the servants of Baal, — namely priestly or sacred garments, such as the Levites and the Nethinim, or ministers of the priests, used to wear: he did not therefore give them lay garments as a reward. For this would have been a great enticement to many toward idolatry and sin, so that they might falsely claim to be worshippers of Baal for the sake of garments. Abulensis adds that Jehu supplied victims for sacrifice to them and invited them to sacrifice, and that without fault. But this cannot be said: for to invite to sacrifice to an idol is a fault and a crime, whatever the purpose may be. It was sufficient therefore for Jehu that he permitted those ready to sacrifice to sacrifice.
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23. But that the servants of Baal may be alone — "Saying that he did not wish," says Josephus, "that any stranger and profane person should intrude upon their sacred rites." Jehu prudently provided for this, lest any innocent person and worshipper of God, but only the guilty Baalites, should be slain.
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24. His soul shall be for his soul. — "Having threatened," says Josephus, "that whoever should permit any of them to escape would die as a substitute for him."
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25. And it came to pass when the burnt offering was completed. — The Hebrew, the Chaldean, and the Roman Septuagint have it in the singular: When he had completed, namely the high priest of Baal. The Royal and Complutensian Septuagints have it in the plural: And it came to pass that they completed making the burnt offering: both are true; for many offered many burnt offerings on many altars. And the soldiers and captains cast down (their bodies) — of Jehu.
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26. And they went into the city of the temple of Baal, and brought forth the statue from the shrine of Baal, and burned it — It appears that a certain city was properly dedicated to Baal, from whose temple they brought forth the statue of Baal and burned it. Vatablus and Salianus understand by "city" cities, so that it is an enallage of number, as if to say: By the command and sending of Jehu they went into whatever cities of Israel, and from them brought forth the idols of Baal and burned them; and it is very probable that they did this; for as follows: "Thus Jehu destroyed Baal from Israel:" which he would not have done if he had destroyed him in only one city. Finally, it could be a hypallage: "They went into the city of the temple," that is, they went into the temple of the city: for this temple had been built by Ahab in Samaria, vast and spacious, having various dwellings attached like a small city, as if to say: After all and only the worshippers of Baal had been slain in the temple, Jehu with his men entered the temple itself, and brought forth the statue of Baal and burned it. Whence the Royal and Complutensian Septuagints do not have the word "city," but only "they went into the temple of Baal," and this is very fitting and appropriate to this place.
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29. Nevertheless from the sins (of worshipping the golden calves) of Jeroboam, etc., he did not depart. — It was a marvelous thing, this blindness or folly of Jehu and the other kings of Israel, that although they saw themselves commanded by God to destroy the houses of Ahab and other kings on account of the worship of idols, they themselves nevertheless worshipped the same, if not in number, certainly in kind; and therefore they felt the same avenging hand of God, and were cut off with their descendants. The cause was political, that they feared lest, if the people returned to worshipping God in Jerusalem, they would likewise return to the line of David and to the kings reigning in Judah. But this fear of theirs was vain: for they had God as their surety: for he had promised that if they worshipped him alone, their kingdom would be stable for them and would be propagated to their descendants through many centuries.
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30. Because thou hast dealt diligently, etc., thy sons even to the fourth generation shall sit upon the throne of Israel: — the event answered to God's promise: for Jehu reigned 28 years, to him succeeded his son Joachaz for 17 years, to him his son Joas for sixteen, to him his son Jeroboam for 41, to him his son Zacharias for six months. Moreover the Hebrews think that the prophet making these promises to Jehu was Jonas the prophet, the fourth of the minor prophets. But Jonas did not flourish under Jehu, but under Jeroboam the great-grandson of Jehu. Wherefore Nicephorus in his Chronicle and Salianus better think that this prophet was Eliseus, who had first anointed Jehu as king, as was said in cap. ix, vers. 1 and 2. It appears that Jehu immediately after the Baalites were slain and Baal was overthrown, received this promise from God as a reward, although Abulensis thinks that this happened after Jehu began to worship calves, and therefore God limited this promise to the fourth generation. But God soon punished the worship of calves through Hazael king of Syria invading the land of Israel, as is immediately subjoined: therefore it was not a time of reward, but of punishment. Finally against idols and calves God sent to Jehu prophets, who would speak and write their oracles and threats against him and Israel applauding him in his wickedness; of whom the first was Osee, who began to prophesy under Jehu, or shortly after Jehu. Whence in cap. i, vers. 4, he says: "Yet a little while, and I will visit the blood of Jezrahel upon the house of Jehu," and cap. vii, vers. 1: "When I would have healed Israel, the iniquity of Ephraim was revealed," namely Jehu and the ten tribes, of which Ephraim was the head. He subjoins the cause of the people's proneness to idols confirmed by custom, which Jehu fostered and promoted idolatry, Whence cap. ult. vers. 3: "In their malice they have made the king glad, etc., the city rested a little from the mixture of leaven, until the whole was leavened, etc. Because they applied their heart as an oven, when he lay in wait for them." See the things said there.
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32. And Hazael smote them in all the coasts of Israel, — burning cities, slaying young men, dashing in pieces little ones, ripping up women with child, as Eliseus had foretold them, cap. viii, vers. 12.
Machine translation from the Latin, not reviewed.
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Jezreel ("God sows", an allusion to the fertility of its soil)
JEZREEL ("God sows", an allusion to the fertility of its soil). - A city in the territory of Issachar (Josh. 19:18), fortified with walls, towers and gates (II Kings 9:17; 10:8) at the foot of Mount Gilboa and not far from Bethshan (I Sam. 31:1, 10).
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Jonadab (Heb. Jēhōnādhābh and Jōnādhābh)
2. Son of Rechab, a faithful Yahwist, whom Jehu wanted with him when he set out to destroy the house of Ahab and idolatry (II Kings 10:15 ff., 23). I. wished to preserve his descendants from the harmful influence of Canaanite civilization and prescribed that they remain semi-nomadic (Jer. 35).
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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 by Hezekiah and Josiah …
… of Yahwism and worked energetically to uproot the cult of Baal, which the syncretistic policy of his predecessors had largely favored: having gathered the priests of Baal in their temple by a stratagem, he killed them all and demolished the sanctuary (II Kings 10:18-27). It does not appear, however, that in all these repressions J. was moved solely by religious zeal; ambition and the thirst for revenge played a large part in them. …
… In them are recorded 22 names of villages in the territory of Manasseh and the names of the royal stewards, and the element Ba'al is frequent, which confirms the biblical data concerning the religious conditions of the Kingdom of Israel after Omri (1 Kings 16:31-33; 2 Kings 10:18). In the northwest corner of the citadel, a large basin (10 x 5 m), partly hewn in the rock but entirely cemented, perhaps represents
10:19
Baal (Ba'al = 'Lord, Master, Owner')
… 11:18) and especially on the bāmōth (v. BĀMĀH); cf. Jer. 19:5; 32:35; I Kings 18:20. Around the altars the ḥammānīm were erected and human victims were also offered to B. Such rites, cruel and most shameless, are execrated by the Bible (I Kings 18:19-25; II Kings 10:19; Jer. 19:5; 32:35).
10:21
Baal (Ba'al = 'Lord, Master, Owner')
B. was worshiped on the terraces of houses (Jer. 32:29; II Kings 23:12), in temples (I Kings 16:32; II Kings 10:21-27; 11:18) and especially on the bāmōth (v. BĀMĀH); cf. Jer. 19:5; 32:35; I Kings 18:20. Around the altars the ḥammānīm were erected and human victims were also offered to B. Such rites, …
10:26
… (Lev. 26, 1; Deut. 16, 22). They are nevertheless found in the bānāth or sanctuaries in honor of Yahweh (I Kings 14, 23; II Kings 17, 10; 18, 4; 23, 14; II Chron. 14, 2; 31, 1; Hos. 3, 4; 10, 1 f.; Mic. 5, 12); and also in honor of Baal (II Kings 3, 2; 10, 26 f.). In Is. 6, 13 the m. is a tree trunk, deprived of its branches. …
10:29
… Moreover, he too followed the superstitious practices of his predecessors, worshiping the golden calf in the schismatic sanctuaries of Bethel and Dan (II Kings 10:29). In any case his cruelties, of which a sad memory was preserved in Israel for nearly a century (Hos. 1:4), cannot in any way be imputed to Elisha, who by the command of the Lord anointed him king. …
10:30
Zacharias (Heb. Zēhharjâh « Yahweh has remembered »)
… In II Kings 14:29; 15:8-12 only his idolatrous conduct is recalled, and it is stated that in Z. the prophecy made to Jehu was fulfilled, to whom a dynasty lasting four generations had been promised (cf. ibid. 10:30).
10:31
… Therefore J.'s gesture is severely condemned in Sacred Scripture as "an incentive to sin" for all Israel (1 Kings 12:30). And also afterward J. is pointed out as the one who led Israel into sin (cf. 1 Kings 15:26; 16:19, 26; 2 Kings 10:31; etc.).
… the exposition, whether parenetic or legal, of Israel's duties, and in this latter sense t. occurs ("the book of the t.," "the t. of Moses," etc.) in the "deuteronomic" sections of Josh. and Kings (Josh. 1, 7-8; 8, 31-34; 22, 5; 23, 6; I Kings 2, 3; II Kings 10, 31 to 23, 24-25: 10 times).
10:32
Under Jehu of Israel, Hazael attacked the kingdom of Israel on all its frontiers (II Kings 10, 32 ff.), and attacked the kingdom of Judah under Joash, who, to propitiate him, sent him all the treasures accumulated by himself and his ancestors in the Temple and the palace (II Kings 12, 17 ff.). …
God gives E. the task of anointing Hazael as king of Damascus, Jehu as king of Israel, and Elisha as prophet; they will be the instruments of God for the victory of Yahwism: the first will devastate the kingdom of Samaria (cf. II Kings 8:28 ff.; 10:32 ff.; 12:3), the second will drown in blood the dynasty of Ahab and the worshippers of Baal (cf. II Kings 9-10), the third will cooperate with his oracles. …
… In its territory, perhaps occupied at first by the Syrians of Damascus (cf. 2 Kings 10:32, 33), there subsequently appear now the Ammonites (cf. Jer. 49:1) and now the Moabites (cf. ibid. 48:19, 34).
Hazael (Hebrew: Ḥāzā'ēl and Ḥāzā'ēl, «God sees»; Akkadian: Ḥaza'ilu; Septuagint: A'āyā)
… He had already defended Ramoth-gilead, wounding Joram (842; 2 Kings 8:28 ff.; 9:14 ff.); now, while Jehu reigned, he defeated the Israelites everywhere, occupied all of Transjordan as far as the Arnon (2 Kings 10:32 ff.; Am. 1:3 ff.); he dominated Israel: he left Jehoahaz a garrison of 10,000 foot soldiers, 50 horsemen and 10 chariots (2 Kings 13:3-22). In the south, he took Gath (798), attacked …
The name, which before the exile was applied to the territory of the Northern Kingdom (II Kings 10:32; 15:29; 17:28; II Chron. 25:13), after the destruction of the capital and the Kingdom designated the inhabitants of the Assyrian province of Samarina, then of the district of Semaraja. …
10:33
… Mesha (9th cent.) in his stele enumerates the successes won against Jehoram (853-842), king of Israel, from whom he remained independent (II Kings 3). Jehu afterward recovered some of the lost cities; but all of M. was conquered by Hazael of Damascus (II Kings 10:33 ff.). …
10:34
1 and 2 (3 and 4) Book of Kings
… religion of Yahweh (Hezekiah: II Kings 18, 3 ff.; Josiah: ibid. 22, 2). The concluding formula contains: a) an indication of the source, to which the reader too is referred for fuller information (I Kings 14, 29; 15, 7, 25, 31; II Kings 8, 23; 10, 34 etc.); b) death and successor (I Kings 14, 31; 15, 8, 24; II Kings 8, 24; 10, 35 etc.). …
10:35
1 and 2 (3 and 4) Book of Kings
… concluding formula contains: a) an indication of the source, to which the reader too is referred for fuller information (I Kings 14, 29; 15, 7, 25, 31; II Kings 8, 23; 10, 34 etc.); b) death and successor (I Kings 14, 31; 15, 8, 24; II Kings 8, 24; 10, 35 etc.). …
10:37
jordan, from the river Arnon (Māǧib) to the Jarmūk (Seri'at el-Menādirah; Josh. 22:9-15; II Kings 10:37), but more ordinarily from the Wādi Ḥesbān to the Jarmūk. …
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.