Roboam folowing youngmens counsel, 16. Ieroboam possesseth ten tribes of his Kingdom. 21. VVhich he endouoring to recouer by warre, is admonished by a prophet to cease. 26. Hieroboam setteth vp golden calues to be adored, making temples, altares, and priestes fitte for his purpose.
1And Roboam went to Sichem: for thither were all Israel come together to make him king.E Roboamo si portò a Sichem, perocché ivi si era raunato tutto Israele per dichiararlo re.AND Roboam came into Sichem: for thither was al Israel gathered together to make him king.Venit autem Roboam in Sichem: illuc enim congregatus erat omnis Israël ad constituendum eum regem. 2But Jeroboam, the son of Nabat, who was yet in Egypt, a fugitive from the face of king Solomon, hearing of his death, returned out of Egypt.Ma Geroboam figliuolo di Nabath essendo tutt'ora in Egitto, dove era fuggito per paura del re Salomone, avendo inteso, com' egli era morto, se ne tornò dall'Egitto;But Ieroboam the sonne of Nabat, when he was yet in Aegypt fugitiue from the face of king Salomon, hearing of his death, returned out of Aegypt.At vero Jeroboam filius Nabat, cum adhuc esset in Ægypto profugus a facie regis Salomonis, audita morte ejus, reversus est de Ægypto. 3And they sent and called him: and Jeroboam came, and all the multitude of Israel, and they spoke to Roboam, saying:Perocché aveano mandato a richiamarlo: andò adunque Geroboam, e tutta la moltitudine d'Israele a parlare a Roboamo, e gli dissero:And they sent and called him: Ieroboam therfore came, and al the multitude of Israel, and they spake to Roboam, saying.Miseruntque et vocaverunt eum: venit ergo Jeroboam, et omnis multitudo Israël, et locuti sunt ad Roboam, dicentes: 4Thy father laid a grievous yoke upon us: now, therefore, do thou take off a little of the grievous service of thy father, and of his most heavy yoke, which he put upon us, and we will serve thee.Il padre tuo ci ha messo addosso un giogo asprissimo; ora tu mitiga alcun poco la durezza del governo del padre tuo, e il giogo asprissimo, ch'ei ci ha messo addosso, e noi saremo tuoi servi.Thy father layd a most hard yoke vpon vs: thou therfore diminish now a litle of thy fathers most hard empire, and of the most heauie yoke, that he layd vpon vs, and we wil serue thee.Pater tuus durissimum jugum imposuit nobis: tu itaque nunc imminue paululum de imperio patris tui durissimo, et de jugo gravissimo quod imposuit nobis, et serviemus tibi. 5And he said to them: Go till the third day, and come to me again. And when the people was gone,Ed egli disse loro: Andate, e tornate da me di qui a tre giorni: e ritiratosi il popolo,Who sayd to them: Goe vntil the third day, and returne to me. And when the people was gone,Qui ait eis: Ite usque ad tertium diem, et revertimini ad me. Cumque abiisset populus, 6King Roboam took counsel with the old men, that stood before Solomon, his father, while he yet lived, and he said: What counsel do you give me, that I may answer this people?Il re Roboamo tenne consiglio coi seniori, i quali stavano attorno a Salomone suo padre, mentre era vivo, e disse: Che mi consigliate voi di rispondere a questo popolo?king Roboam tooke counsel with the ancientes, that assisted before Salomon his father, whiles he yet liued, and he sayd: What counsel doe you geue me, that I may answer this people?iniit consilium rex Roboam cum senioribus qui assistebant coram Salomone patre ejus cum adhuc viveret, et ait: Quod datis mihi consilium, ut respondeam populo huic ?
7They said to him: If thou wilt yield to this people to day, and condescend to them, and grant their petition, and wilt speak gentle words to them, they will be thy servants always.E quelli dissero a lui: Se tu oggi farai a modo di questo popolo, e ti adatterai, e ti piegherai alle loro dimande, e farai loro buone parole, ei saranno per sempre tuoi servi.Who sayd to him: If this day thou wilt yeld to this people, and condescend to them, and graunt to their petition, and wilt speake to them gentle wordes, they wil be thy seruantes alwaies.Qui dixerunt ei: Si hodie obedieris populo huic, et servieris, et petitioni eorum cesseris, locutusque fueris ad eos verba lenia, erunt tibi servi cunctis diebus. 8But he left the counsel of the old men, which they had given him, and consulted with the young men that had been brought up with him, and stood before him.Ma egli abbandonò il consiglio datogli dai vecchi e consultò i giovani, che erano stati allevati con lui, e gli stavano intorno;Who leaft the counself of the ancientes, which they had geuen him, and admitted yongmen, that had bene brought vp with him, and wayted on him,Qui dereliquit consilium senum, quod dederant ei, et adhibuit adolescentes, qui nutriti fuerant cum eo, et assistebant illi, 9And he said to them: What counsel do you give me, that I may answer this people, who have said to me: Make the yoke, which thy father put upon us, lighter?E disse loro: Che mi consigliate voi di rispondere a questo popolo, il quale mi ha detto: Aleggia il giogo messo addosso a noi dal padre tuo?and he sayd to them: What counsel geue you me, that I may answer this people, which haue sayd to me: Make the yoke lighter which thy father hath put vpon vs?dixitque ad eos: Quod mihi datis consilium, ut respondeam populo huic, qui dixerunt mihi: Levius fac jugum quod imposuit pater tuus super nos ? 10And the young men that had been brought up with him, said: Thus shalt thou speak to this people, who have spoken to thee, saying: Thy father made our yoke heavy, do thou ease us. Thou shalt say to them: My little finger is thicker than the back of my father.E que' giovani, che erano stati allevati con lui, gli dissero: A questa gente, la quale ti ha detto: Il padre tuo a posto un giogo pesante sopra di noi, alleggialo tu: risponderai in tal guisa: E più grosso il mio dito mignolo, che il dorso del padre mio.And the yongmen, that had bene brought vp with him, sayd: Thus speake to this people, which haue spoken to thee, saying: Thy father aggrauated our yoke, doe thou ease it. Thus shalt thou speake to them: My least finger is grosser then the backe of my father.Et dixerunt ei juvenes qui nutriti fuerant cum eo: Sic loqueris populo huic, qui locuti sunt ad te, dicentes: Pater tuus aggravavit jugum nostrum: tu releva nos. Sic loqueris ad eos: Minimus digitus meus grossior est dorso patris mei.
11And now my father put a heavy yoke upon you, but I will add to your yoke: my father beat you with whips, but I will beat you with scorpions.Or il padre mio vi ha messo addosso un giogo pesante, e io aggraverò il vostro giogo: il padre mio vi ha battuti colle verghe, e io vi strazierò con gli scorpioni.And now my father layd vpon you a heauie yoke, but I wil adde vpon your yoke: my father bette you with scourges, but I wil beate you with scorpions.Et nunc pater meus posuit super vos jugum grave, ego autem addam super jugum vestrum: pater meus cecidit vos flagellis, ego autem cædam vos scorpionibus. 12So Jeroboam, and all the people, came to Roboam the third day, as the king had appointed, saying: Come to me again the third day.Andò adunque Geroboam con tutto il popolo a trovare Roboamo il terzo giorno, conforme aveva ordinato il re, quando disse: Tornate da me fra tre giorni.Ieroboam therfore came, and al the people to Roboam the third day, as the king had spoken, saying: Returne to me the third day.Venit ergo Jeroboam et omnis populus ad Roboam die tertia, sicut locutus fuerat rex, dicens: Revertimini ad me die tertia. 13And the king answered the people roughly, leaving the counsel of the old men, which they had given him,E il re diede aspra risposta al popolo, abbandonando il consiglio dato a lui da' seniori;And the king answered the people rough wordes, leauing the counsel of the ancientes, which they had geuen him,Responditque rex populo dura, derelicto consilio seniorum quod ei dederant, 14And he spoke to them according to the counsel of the young men, saying: My father made your yoke heavy, but I will add to your yoke: My father beat you with whips, but I will beat you with scorpions.Perocché egli parlò loro secondo il consiglio de' giovani, dicendo: Il padre mio vi ha imposto un giogo pesante, ma io aggraverò il vostro giogo: il padre mio vi battè colle verghe, e io vi strazierò cogli scorpioni.and he spake to them according to the counsel of the youngmen, saying: My father made your yoke heauie, but I wil adde to your yoke: my father bette you with whippes, but I wil beate you with scorpions.et locutus est eis secundum consilium juvenum, dicens: Pater meus aggravavit jugum vestrum, ego autem addam jugo vestro: pater meus cecidit vos flagellis, ego autem cædam vos scorpionibus. 15And the king condescended not to the people: for the Lord was turned away from him, to make good his word, which he had spoken in the hand of Ahias, the Silonite, to Jeroboam, the son of Nabat.E il re non si piegò ai voti del popolo, perchè il Signore gli avea voltate le spalle, per adempiere la parola detta da lui per mezzo di Ahia Silonita, a Geroboam figliuolo di Nabath.And the king condescended not to the people: because our Lord was turned away from him, that he might rayse vp his word, which he had spoken in the hand of Ahias the Silonite, to Ieroboam the sonne of Nabat.Et non acquievit rex populo: quoniam aversatus fuerat eum Dominus, ut suscitaret verbum suum quod locutus fuerat in manu Ahiæ Silonitæ, ad Jeroboam filium Nabat.
16Then the people, seeing that the king would not hearken to them, answered him, saying: What portion have we in David? or what inheritance in the son of Isai? Go home to thy dwellings, O Israel: now, David, look to thy own house. So Israel departed to their dwellings.Il popolo adunque veggendo, come il re non avea voluto ascoltarli, prese a dire: Che abbiam noi da fare con Davidde? Che abbiam di comune col figliuolo d'Isai? Vattene alle tue tende, o Israele: governa ora la tua casa, o Davidde. È Israele se v'andò alle sue tende.The people therfore seing that the king would not heare them, answered him, saying: What part haue we in Dauid? or what inheritance in the sonne of Isai? Goe into thy tabernacles Israel, now see to thy house Dauid. And Israel went into their tabernacles.Videns itaque populus quod noluisset eos audire rex, respondit ei dicens: Quæ nobis pars in David ? vel quæ hæreditas in filio Isai ? vade in tabernacula tua, Israël: nunc vide domum tuam, David. Et abiit Israël in tabernacula sua. 17But as for all the children of Israel that dwelt in the cities of Juda, Roboam reigned over them.Ma di tutti i figliuoli d'Israele, che abitavano nelle città di Giuda, fu dichiarato re Roboamo.But ouer the children of Israel, whosoeuer dwelt in the cities of Iuda, Roboam reigned.Super filios autem Israël, quicumque habitabant in civitatibus Juda, regnavit Roboam. 18Then king Roboam sent Aduram, who was over the tribute: and all Israel stoned him, and he died. Wherefore king Roboam made haste to get him up into his chariot, and he fled to Jerusalem:Indi in re Roboamo mandò Aduram, che era soprintendente de' tributi, e tutto Israele lo lapidò, e restò morto. Allora il re Roboamo salì in fretta sul suo cocchio, e fuggi a Gerusalemme:King Roboam therfore sent Aduram, who was ouer the tributes: and al Israel stoned him, and he died, moreouer King Roboam in hast went vp into his chariote, and fled into Ierusalem:Misit ergo rex Roboam Aduram, qui erat super tributa: et lapidavit eum omnis Israël, et mortuus est. Porro rex Roboam festinus ascendit currum, et fugit in Jerusalem: 19And Israel revolted from the house of David, unto this day.E Israele rimase diviso dalla casa di Davidde, com'è anche in oggi.and Israel reuolted from the house of Dauid, vntil this present day.recessitque Israël a domo David usque in præsentem diem. 20And it came to pass when all Israel heard that Jeroboam was come again, that they gathered an assembly, and sent and called him, and made him king over all Israel, and there was none that followed the house of David but the tribe of Juda only.E avendo tutto Israele sentito dire, come Geroboam era tornato, raunatisi insieme mandarono a chiamarlo, e lo dichiararono re di tutto Israele; e nissuno tenne il partito della casa di Davidde, eccettuata la sola tribù di Giuda.And it came to passe when al Israel had heard, that Ieroboam was returned, they sent, and called him, an assemblie being gathered, and they made him king ouer al Israel, neither did any man folow the house of Dauid beside the tribe of Iuda onlie.Factum est autem cum audisset omnis Israël quod reversus esset Jeroboam, miserunt, et vocaverunt eum congregato cœtu, et constituerunt eum regem super omnem Israël: nec secutus est quisquam domum David præter tribum Juda solam.
21And Roboam came to Jerusalem, and gathered together all the house of Juda, and the tribe of Benjamin, a hundred fourscore thousand chosen men for war, to fight against the house of Israel, and to bring the kingdom again under Roboam, the son of Solomon.Ma Roboamo arrivato che fu a Gerusalemme raunò tutta la casa di Giuda, e la tribù di Beniamin in numero di cento ottanta mila scelti combattenti, perchè facessero guerra alla casa d'Israele, e rendessero il regno a Roboamo figliuolo di Salomone.And Roboam came to Ierusalem, and gathered together al the house of Iuda, and the tribe of Benjamin, an hundred fourescore thousand chosen men warriers, to fight agaynst the house of Israel, and to reduce the kingdom to Roboam the sonne of Salomon.Venit autem Roboam Jerusalem, et congregavit universam domum Juda, et tribum Benjamin, centum octoginta millia electorum virorum bellatorum, ut pugnarent contra domum Israël, et reducerent regnum Roboam filio Salomonis. 22But the word of the Lord came to Semeias, the man of God, saying:Ma il Signore parlò a Semola uomo di Dio, e disse:But the word of our Lord came to Semeias the man of God, saying:Factus est autem sermo Domini ad Semeiam virum Dei, dicens: 23Speak to Roboam, the son of Solomon, the king of Juda, and to all the house of Juda, and Benjamin, and the rest of the people, saying:Parla a Roboamo figliuolo di Salomone, re di Giuda, e a tutta la casa di Giuda, e di Beniamin, e a tutto il resto del popolo, e dirai:Speake to Roboam the sonne of Salomon, the king of Iuda, and to al the house of Iuda, and Beniamin, and the rest of the people, saying:Loquere ad Roboam filium Salomonis regem Juda, et ad omnem domum Juda, et Benjamin, et reliquos de populo, dicens: 24Thus saith the Lord: You shall not go up, nor fight against your brethren, the children of Israel: let every man return to his house, for this thing is from me. They hearkened to the word of the Lord, and returned from their journey, as the Lord had commanded them.Queste cose dice il Signore: Voi non vi moverete, né verrete a battaglia contro i vostri fratelli i figliuoli d'Israele: torni ciascuno a casa sua: perocché questa è cosa fatta da me. Ascoltaron quelli la parola del Signore, e se n'andarono, come avea comandato loro il Signore.Thus sayth our Lord: You shal not goe vp, neither shal you fight agaynst your brethren the children of Israel: let euerie man returne into his house, for this word is done by me. They heard the word of our Lord, and returned from their iourney as our Lord had commanded them.Hæc dicit Dominus: Non ascendetis, neque bellabitis contra fratres vestros filios Israël: revertatur vir in domum suam: a me enim factum est verbum hoc. Audierunt sermonem Domini, et reversi sunt de itinere, sicut eis præceperat Dominus.
25And Jeroboam built Sichem in mount Ephraim, and dwelt there, and going out from thence, he built Phanuel.Or Geroboam edificò Sichem sul monte Ephraim, e ivi abitò; e lasciata quella edificò Phanuel.And Ieroboam built Siehem in mount Ephraim, and dwelt there: and departing thence he built Phanuel.Ædificavit autem Jeroboam Sichem in monte Ephraim, et habitavit ibi: et egressus inde ædificavit Phanuel. 26And Jeroboam said in his heart: Now shall the kingdom return to the house of David,Andava però dicendo Geroboam in cuor suo: Or ora tornerà il regno alla casa di Davidde,And Ieroboam sayd in his hart: Now wil the kingdom returne to the house of Dauid,Dixitque Jeroboam in corde suo: Nunc revertetur regnum ad domum David, 27If this people go up to offer sacrifices in the house of the Lord at Jerusalem: and the heart of this people will turn to their lord Roboam, the king of Juda, and they will kill me, and return to him.Se questo popolo va a Gerusalemme, per offerir sagrifizj nella casa del Signore, si volterà il cuore di questo popolo verso il suo signore Roboamo re di Giuda, e mi uccideranno, e torneranno a lui.if this people shal goe vp to make sacrifices in the house of our Lord into Ierusalem: and the hart of this people wil be turned to their lord Roboam the king of Iuda, and they wil kil me, and returne to him.si ascenderit populus iste ut faciat sacrificia in domo Domini in Jerusalem: et convertetur cor populi hujus ad dominum suum Roboam regem Juda, interficientque me, et revertentur ad eum. 28And finding out a device, he made two golden calves, and said to them: Go ye up no more to Jerusalem: Behold thy gods, O Israel, who brought thee out of the land of Egypt.E dopo molti pensieri fece fare due vitelli d'oro, e disse al popolo: Non andate più a Gerusalemme: ecco gli dei tuoi, o Israele, i quali ti trassero dalla terra d'Egitto.And finding out a deuise he made two golden calues, and sayd to them: Goe vp no more into Ierusalem: Behold thy goddes Israel, which brought thee out of the Land of Aegypt.Et excogitato consilio fecit duos vitulos aureos, et dixit eis: Nolite ultra ascendere in Jerusalem: ecce dii tui Israël, qui te eduxerunt de terra Ægypti. 29And he set the one in Bethel, and the other in Dan:E ne pose uno a Bethel, e uno a Dan:And he put one in Bethel, and the other in Dan:Posuitque unum in Bethel, et alterum in Dan: 30And this thing became an occasion of sin: for the people went to adore the calf as far as Dan.E questo fu occasion di peccato; perocché il popolo andava sino a Dan ad adorare il vitello.and this thing was an occasion of sinne: for the people went to adore the calfe, as farre as Dan.et factum est verbum hoc in peccatum: ibat enim populus ad adorandum vitulum usque in Dan.
31And he made temples in the high places, and priests of the lowest of the people, who were not of the sons of Levi.Ed egli fece degli adoratori ne' luoghi elevati, e de' sacerdoti della feccia del popolo, i quali non erano della stirpe di Levi.And he made temples in the excelses, and priestes of the abiectes of the people, which were not of the children of Leui.Et fecit fana in excelsis, et sacerdotes de extremis populi, qui non erant de filiis Levi. 32And he appointed a feast in the eighth month, on the fifteenth day of the month, after the manner of the feast that was celebrated in Juda. And going up to the altar, he did in like manner in Bethel, to sacrifice to the calves, which he had made: and he placed in Bethel priests of the high places, which he had made.E stabili un di solenne nell'ottavo mese, ai quindici del mese, a somiglianza della solennità, che si celebrava in Giuda; e salito all'altare, che egli avea fatto in Bethel, v'immolò ancor delle vittime ai vitelli fatti da lui, e in Bethel stabili sacerdoti de' luoghi eccelsi eretti da lui.And he appoynted a solemne day in the eight moneth, the fiftenth day of the moneth, after the similitude of the solemnitie, that was celebrated in Iuda. And going vp he made in like maner an altar in Bethel, to immolate to the calues, which he had framed: and he ordayned in Bethel priestes of the excelses, which he had made.Constituitque diem solemnem in mense octavo, quintadecima die mensis, in similitudinem solemnitatis quæ celebrabatur in Juda. Et ascendens altare, similiter fecit in Bethel, ut immolaret vitulis quos fabricatus fuerat: constituitque in Bethel sacerdotes excelsorum quæ fecerat. 33And he went up to the altar, which he had built in Bethel, on the fifteenth day of the eighth month, which he had devised of his own heart: and he ordained a feast to the children of Israel, and went up on the altar to burn incense.E il dì quindici dell'ottavo mese, giorno che egli di suo capriccio rendè solenne pe' figliuoli d'Israele, salì all'altare, cui egli aveva eretto in Bethel, per abbruciarvi l'incenso.And he went vpon the altar, which he had built in Bethel, the fiftenth day of the eight moneth, which he had forged out of his owne hart: and he made a solemnitie to the children of Israel, and went vp vpon the altar, to burne incense.Et ascendit super altare quod exstruxerat in Bethel, quintadecima die mensis octavi, quem finxerat de corde suo: et fecit solemnitatem filiis Israël, et ascendit super altare, ut adoleret incensum.
12:1
Year of the World 3029.; 2 Paralipomenon x.
Year of the World 3030, Year before Christ 974.
Calmet
King, or to acknowledge his right, provided he would grant their request. The discontented assembled at Sichem, rather than at Jerusalem, as they would be under less restraint. (Calmet)
Menochius
They appointed Jeroboam to prefer their petition. (Menochius)
Calmet
Roboam was probably the only son whom Solomon had by his wives. (Calmet)
Haydock
We read of two daughters, Japheth and Basemath, 3 Kings 4:11., and 15. (Haydock)
Calmet
Naama, the Ammonite, was the mother of Robaom, who, though 40 years old, was devoid of good sense, 2 Paralipomenon 13:7., Ecclesiastes 2:18., and Ecclesiasticus 47:27. (Calmet)
12:2
Haydock
Hearing of. Hebrew, "It (the assembly) and Jeroboam dwelt in Egypt." (Haydock)
Calmet
But in 2 Paralipomenon 10:2., we find he returned. It is probable that both texts agreed in the days of St. Jerome; as the same letters, if read in a different manner, may have both meanings. (Calmet)
Haydock
Septuagint have also "returned." (Haydock)
12:4
Haydock
Yoke, of personal service, (Calmet) first to build the temple, and afterwards to erect palaces, fortify cities, etc. The works of Mello gave the greatest discontent. (Haydock)
12:6
St. Jerome
Old man. Banaias and Jahiel. (St. Jerome, Trad.)
12:7
Kennicott
They said. Hebrew, "he said." The transcribers, probably not understanding what they wrote, frequently make singular for plural verbs. So ver. 21, "They came," instead of he came. Some manuscripts and the ancient versions are correct. (Kennicott)
12:8
Menochius
Him. They were young, compared with the former, though they might be 40 years old. (Menochius)
Diodorus i
It was frequently the custom in the eastern courts, to educate young noblemen along with the heir to the crown. Such formed the captains of Alexander, (1 Machabees 1:7,) and the warriors of Sesostris, whose father ordered all the male children who were born on the same day in his dominions, to be brought to court, to be educated with his son. (Diodorus i.)
Xenophon
The Persian nobility were brought up at the gate of the prince, that they might learn temperance and the art of governing. (Xenophon, Cyrop. i.)
The endeavours of Solomon were frustrated by the evil disposition of his son, and of those about his person.
12:10
Haydock
Finger is not expressed in Hebrew or Septuagint, but the Syriac and Josephus agree with the Vulgate. In Paralipomenon, we read loins, instead of back. Hebrew and Septuagint, my little (Protestants supply finger). Septuagint, "my littleness," mikrotes; but in Paralipomenon finger is added. (Haydock)
Calmet
Chaldean, "my weakness is stronger than my father's strength." The loins denote strength. Roboam did not use these boastings and insolent expressions: but he adopted their spirit. (Calmet)
12:11
Menochius
Scorpions. Chaldean, "thorns." Hebrew has both significations. Like a tyrant, Roboam threatens to beat the people with sharp thorns. (Menochius)
12:15
Haydock
Turned. Hebrew, "for the cause (revolution) was from the Lord, (Calmet) that he might verify his word." (Haydock)
Calmet
God permitted the king to act impudently, and disposed things in such a manner, that the prediction took effect. (Calmet)
Haydock
Indeed, the prophet had only spoken, because things would happen. (Haydock)
Du Hamel
"There are two sorts of persecutors, those who blame, and those who flatter: the tongue of the flatterer persecutes more than the hand of him who kills." (St. Augustine in Psalm lxix.) (Du Hamel)
Haydock
Roboam fell a prey to his evil counsellors. (Haydock)
Worthington
That, (ver. 16.) denotes the sequel, not the final cause, as 3 Kings 14:9. (Worthington)
12:16
Calmet
Look to. Chaldean, "rule over thy own tribe." They imitate those who give a bill of divorce. (Calmet)
Menochius
Herein they were not excusable, no more than those who persecuted God's people, though he permitted their wickedness, to chastise the guilty. (Menochius)
Haydock
Seba had formerly withdrawn the people from David in the same manner, 2 Kings 20:1. (Haydock)
Tirinus
Abulensis thinks that as God had chosen Jeroboam, and his rival acted tryannically, the people did right. (Tirinus)
12:17
Them, as well as over many, who came into his territory, that they might practise the true religion, without restraint. (Haydock) (Chap. 11:13.)
Haydock
The kings of Juda afterwards made various conquests, 3 Kings 13:19. Hence they were able to contend with the other tribes (Calmet) with advantage. (Haydock)
Even at first, Roboam put himself at the head of 180,000 chosen men, ver. 21. Abia had an army of 400,000, and Asa near 600,000; while Josaphat had 1,160,000 soldiers, 2 Paralipomenon 13:3., and 14:8., and 17:14.
12:18
Calmet
Aduram. One of the same name had occupied this post under David, 2 Kings 20:24. (Calmet)
Some suppose that this is the same with Adoniram, 3 Kings 4:6. Roboam impudently sent him to appease the people, (Salien) or haughtily to demand the usual tribute; unless the king abandoned him to the fury of the populace, as an object of their horror. The people have often been appeased by the death of rapacious ministers.
Calmet
Haste. Hebrew, "he strengthened himself," or obstinately persisted in his resolution of reducing the people by force; and thus those, who might now have been easily reclaimed, were driven to choose another king, and the evil became irremediable. (Calmet)
12:20
Haydock
Again, from Egypt, ver. 2. (Haydock)
Calmet
He had not been present, it seems, at the second assembly; or, at least, he had retired as soon as Roboam had given his decision. But the people having stoned Aduram, and thus rendered a reconciliation very difficult, Jeroboam was invited to accept the crown. (Calmet)
Challoner
As this was conformable to his utmost desires and the prophet's declaration, he made no demur, 3 Kings 11:37. (Haydock) Only. Benjamin was a small tribe, and so intermixed with the tribe of Juda, (the very city of Jerusalem being partly in Juda, partly in Benjamin) that they are here counted but as one tribe. (Challoner)
Salien
Perhaps Benjamin at first hesitated; but, considering the greater danger to which it would be exposed, embraced the party of Roboam, ver. 21. (Salien)
12:21
Du Hamel
Fourscore.[Eighty.] Septuagint, "twenty." (Du Hamel)
Haydock
But the Alexandrian copy agrees with the Hebrew. (Haydock)
12:24
Calmet
Them. This shews the great authority of Semeias. He wrote the history of Roboam, 2 Paralipomenon 12:15. He also foretold the irruption of Sesac, to punish the house of Israel; but not to destroy it. (Calmet)
Menochius
The obedience of Roboam deserves applause; though it would have been a vain attempt to resist God, who was resolved to punish his family. (Menochius)
Salien
God must have touched the hearts of the leaders, to convince them that he spoke by the mouth of Semeias. (Salien)
The Vatican Septuagint here subjoins almost the whole history of Jeroboam, improperly. (Haydock) See 3 Kings 14.
12:25
Salien
Built, or "had built," while Roboam was preparing for his invasion. (Salien)
Calmet
Sichem and Phanuel had been ruined by Abimelech, and by Gedeon, Judges 8:17., and 9:45. (Calmet)
Haydock
By means of these fortresses, he secured both sides of the Jordan. (Haydock)
Jeroboam afterwards fixed his residence at Thirsa, where the court was kept, till Amri built Samaria.
12:27
Salien
Him. Jeroboam chose to follow the dictates of human policy, rather than to depend on the express declaration of God, who had given him the kingdom. It was natural that the people should have a predilection for the house of David; (Calmet) and he might fear that the priests would prevail upon them to return to their old master, as they dwelt about Jerusalem. (Salien)
12:28
Worthington
Device. Wicked policy, to make religion subservient to the state. (Worthington)
Haydock
Jeroboam was right in judging, (Haydock) that it is one of the strongest foundations of government, (Calmet) and therefore he would have a peculiar religion for his subjects. (Haydock)
Calmet
Strange blindness, caused by ambition! As if God could not have maintained him on the throne. The sequel evinces how delusive were his wicked projects. (Calmet)
Calves. It is likely, by making his gods in this form, he mimicked the Egyptians, among whom he had sojourned, who worshipped their Apis and their Osiris under the form of a bullock. (Challoner) (St. Jerome in Osee 4:15., and v., etc.)
Calmet
The Greeks commonly style these idols, heifers, as more contemptible than bulls: (Tirinus) and some Fathers style them, "calf-heads." (Lactantius 4:10.) Monceau pretends that they resembled the cherubim, and were intended to represent the true God; thus endeavouring to excuse the Israelites from idolatry, on this occasion, as well as when they came out of Egypt, Exodus 32:4. But his arguments are weak, and Jeroboam is constantly condemned as a most wicked and idolatrous prince, 3 Kings 14:9., 4 Kings 23:15., and Osee 8:5., and 10:5. (Calmet)
Menochius
Egypt. The same had been said by Aaron. (Menochius)
12:29
Challoner
Bethel and Dan. Bethel was a city of the tribe of Ephraim, in the southern parts of the dominions of Jeroboam, about six leagues from Jerusalem: Dan was in the extremity of his dominions, to the north, on the confines of Syria. (Challoner)
Calmet
The Israelites did not hesitate to travel so far, ver. 30. (Calmet)
Salien
Those who lived nearer Bethel, went thither along with their king. (Salien)
Menochius
The latter city was assigned to Benjamin, Josue 18:22. (Menochius)
But probably many of the subjects of Jeroboam dwelt in it; so that it was the most southern city of his dominions. It had been consecrated by Jacob, (Genesis 28:19.) and was a famous place of devotion, 1 Kings 10:3. Septuagint (Alexandrian) and St. Cyril (in Osee, p. 5.) read Galgal. Dan had been long before infected with idolatry, Judges 18:30.
12:30
Calmet
Sin, almost irreparable, which brought on the ruin of the ten tribes. Though the calves were taken away along with them into captivity, the people did not return to the service of the Lord: but the greatest part imitated the conduct of the pagans, with whom they mixed; while some few returned with the tribe of Juda, and made a part of that kingdom. The Samaritans, who were sent to inhabit their country, were not of the race of Jacob. (Calmet)
12:31
Places, to other idols or devils, (2 Paralipomenon 11:15.; Haydock) not merely at Bethel, 3 Kings 13.
Worthington
Lowest. Such places were fittest for him. (Worthington)
Calmet
Hebrew, "extremity:" others understand people of reputation: but it seems he took any whosoever would (chap. 13:33.) accept the office, without confining himself to the Levites. (Calmet)
Haydock
Indeed most of them were banished, as refractory; (2 Paralipomenon 11:13.) though some were so weak as to take part with him; (Ezechiel 44:10.) probably the descendants of Micha, Judges 18:31. (Haydock)
Salien
They were not punished with instant death, like Core, though their crime seemed greater. (Salien)
12:32
Haydock
Day. God had prescribed the seventh month, (Calmet) and this wicked prince purposely made choice of another, that the observance of the days appointed might be obliterated. Thus the Jacobins, in France, decreed that the tenth day should be the day of rest, instead of Sunday. (Haydock)
Religious assemblies tend greatly to promote the spirit of concord and peace.
12:33
Haydock
To: literally, "up on," (super) as at the end of the verse. (Haydock)
Calmet
The altars were very high and large. (Calmet)
Menochius
Month. Septuagint add, "on the festival which," etc. (Menochius)
Kennicott
Heart. Hebrew reads millibod, (praeter) instead of molbu, (ex corde suo.) Some manuscripts retain the latter word, as it is printed also in the marginal keri. Leusden tells us, we are by no means to say it is the truer reading, because then the text must be allowed to be corrupted; but it only explains what is meant by praeter, "besides." A marvellous explanation! and perhaps it is only to be paralleled by ei explained by non. (Kennicott)
Calmet
Jeroboam has a mind to do honour to his new worship, and unites in his own person the sacerdotal and regal dignity, as the Roman emperors did. (Calmet)
Haydock
Incense. Septuagint, "to sacrifice." (Haydock)
Du Hamel
From this period, many learned men date the 390 years of the iniquity of Israel, Ezechiel 4:5. (Du Hamel)
12:20
12:28
12:29
12:15
This pharaise noteth the sequel, not the final cause. As chap. 14. •. •.
12:28
A diuelish policie to make a religion conformable to the temperal state.
12:31
For such a religion such priestes were fittest.
12:32
Places on hilles, where they sacrificed calues, and other thinges to the images of calues.
12:2
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.19
… Have we consulted at all our own interests, as I see is most often the case? Have we caused any vexation to the Church? To others possibly, with whose idea that they had gained judgment against us by default, we have joined issue in our argument; but in no wise, as far as I am aware, to you. I have taken no ox of yours,
12:4
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.18
… “He would add a burden to the yoke of his father, and change their lighter toils for harder.”
12:8
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 42
… Now whence arose such conduct, except from his own will? Upon this, however, the ten tribes of Israel revolted from him, and chose for themselves another king, even Jeroboam, that the will of God in His anger might be accomplished which He had predicted would come to pass.
12:10
san Girolamo † 420 d.C. The Letters of St. Jerome 82.3
… I know the canons of the church; I know what rank her ministers hold; and from men and books I have daily up to the present learned and gathered many things. The kingdom of the mild David was quickly dismembered by one who chastised his people with scorpions and fancied that his fingers were thicker than his father’s loins.
12:13
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.5
… and on this account was he perfect, for he defended the rights of his forefathers with his own blood. Thus, also, Ahab was wretched on his own showing, for he caused the poor man to be put to death, so as to take possession of his vineyard himself.
12:15
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 42
… For what says the Scripture? “The king hearkened not unto the people; for the turning was from the Lord, that He might perform His saying, which the Lord spake to Ahijah the Shilonite concerning Jeroboam the son of Nebat.”
12:16
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.18
94. Angered by this answer, the people said: “We have no portion in David, nor inheritance in the son of Jesse. Return to your tents, O Israel. For we will not have this man for a prince or a leader over us.”
12:25
Tertulliano † 220 d.C. An Answer to the Jews 1
… and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, “These are the gods who brought us from the land of Egypt.” For thus, in the later times in which kings were governing them, did they again, in conjunction with Jeroboam, worship golden kine, and groves, and enslave themselves to Baal.
12:28
Origene † 254 d.C. A Letter from Origen to Gregory 2
… Wherefore, although he did return to the land of Israel, he returned only to divide the people of God, and to make them say to the golden calf, “These be thy gods, O Israel, which brought thee up from the land of Egypt.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… But thrust him from them, and in their hearts turned back to Egypt”—the place where they groaned, where they cried, whence they called upon God. “And said unto Aaron, Make us gods which shall go before us.” ( v. 40 .) O the folly! “Make,” say they; “that they may go before us.” Whither? “Into Egypt.”
12:32
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 2
4. Now those who do not observe the feast, continue such as these even to the present day, feigning indeed and devising names of feasts
12:1
1. VENIT AUTEM ROBOAM IN SICHEM, — Sichem enim erat locus Patriarcharum incolatu et sepultura celebris, et quasi sacer; unde illic conventum egit Josue, cap. ult. vers. 1; Abimelech, Judic. cap. IX, vers. 1. Igitur hic Israelitæ comitia regni celebrant in Sichem, ut ibidem Roboam sibi regem creent.
12:4
4. PATER TUUS DURISSIMUM JUGUM IMPOSUIT NOBIS. — Salomon enim ad suam et mille uxorum suarum magnificentiam in vestitu, mensa, famulis, equis et curribus sustentandam, immania populo tributa imposuerat, a quibus ex parte liberari hic jure suo postulat populus.
12:7
7. SI HODIE OBEDIERIS POPULO, etc., LOCUTUSQUE FUERIS AD EOS VERBA LENIA, ERUNT TIBI SERVI CUNCTIS DIEBUS. — Prudentissimum fuit hoc senum consilium, quia utilissimum, tum ad tollendam populi exacerbationem contra Salomonem et Roboam, tum ad oppressionem ejus sublevandam. Nimia enim tributa exsugunt subditorum opes bit Ecclesiastes, cap. II, vers. 18, dicens: «Rursus detestatus sum omnem industriam meam, qua sub sole studiosissime laboravi, habiturus hæredem post me, quem ignoro utrum sapiens, an stultus futurus sit, et dominabitur in laboribus meis, quibus desudavi et sollicitus fui: et est quidquam tam vanum!» spiritum et sanguinem, ac subinde vitam: quare iis eorumque tributis et servitiis privat se rex, dum eos iisdem opprimit. Commoditas enim subditorum est bonum et commoditas principum; quare lenitas et clementia est summa dos principum, qua subditos sibi conciliant, ut regi se sinant, et ad omnia principis sui jussa exsequenda faciles se præbeant. Prudentia politica ergo dictat, ut a lenitate auspiceris regnum, ac lenitate tibi subditos devincias; postea jam tibi devinctis onera necessaria facile imponens. Notum est illud Lucani: Nil pudet assuetos sceptris; mitissima sors est Regnorum sub rege novo. Longum enim imperium robur sibi comparavit et auctoritatem, æque ac audaciam quidlibet imperandi: recens vero sensim lenitate hæc tria sibi comparare debet. Audi S. Hieronymum, epist. 62, Episcopi cujusdam clementiam in subditos celebrantem: «Amari, inquit, parens et Episcopus debet, non timeri. Antiqua sententia est: Quem metuit quis, odit; quem odit, periisse cupit. Unde et in nostris litteris cum initia parvulorum in timore consistant, perfecta dilectio foras mittit timorem. Non quæris monachos tibi esse subjectos, et ideo magis subjectos habes. Tu offers osculum, illi colla submittunt; exhibes militem, et ducem impetras; quasi unus in pluribus es, ut sis unus ex pluribus. Cito indignatur libertas, si opprimitur. Nemo plus imperat a libero quam qui servire non cogit. Novimus canones Ecclesiasticos, non ignoramus ordines singulorum, et lectione et quotidianis exemplis multa didicimus, multa usque ad hanc ætatem experti sumus. Qui scorpionibus cædit, et lumbis patris habere se putat digitos crassiores, cito regnum mansueti David dissipat. Certe Romanus populus ne in rege quidem superbiam tulit. Dux ille Israelitici exercitus, qui decem plagis afflixerat Ægyptum, et ad cujus imperium cœlum et terra et maria serviebant, inter cunctos homines quos tunc terra generavit mansuetissimus prædicatur; et ideo per quadraginta annos obtinuit principatum: quia potestatis superbiam lenitate et mansuetudine temperabat. Lapidabatur a populo, et pro lapidantibus rogabat, quia potius deleri ipse vult de libro Dei, ne commissus sibi grex pereat; cupiebat enim illum imitari pastorem, quem sciebat etiam errantes oves suis humeris portaturum: Pastor, inquit, bonus ponit animam suam pro ovibus suis.»
12:8
8. QUI DERELIQUIT CONSILIUM SENUM, ET ADHIBUIT ADOLESCENTES, QUI NUTRITI FUERANT CUM EO. — Vide hic stultitiam et fastum Roboam, qui maturo senum consilio spreto, sequitur juvenilem et stolidam adolescentum sententiam, ideoque subditos offendit, avertit, et ad Jeroboam sibi regem creandum adegit. Vide ergo hic vanitatem a Salomone prædictam, in ipsomet impletam: quam descri- Hebræorum est gnome: Sicut bona sunt quatuor, scilicet opes, scientia, senum consilium, animus demissus, sic ex adverso quatuor sunt mala eis contraria, scilicet paupertas, ignorantia, juvenile consilium, et animus superbus, quæ Rempublicam æque ac privatum quemque evertunt; uti Romanum imperium eversum est per juvenes imprudentes et arrogantes. Hinc in porticu tabernæ meritoriæ, in qua olim alebantur veterani et emeriti milites, olim hæc carmina litteris aureis descripta erant: Roma vetus, veteres dum te rexere Quirites, Nec bonus immunis, nec malus ullus erat. Defunctis patribus successit parva juventus, Cujus consilio præcipitata ruis. Vide Ciceronem, lib. De Senectute, Plutarchum in Nicia, et Thucydidem, lib. VI. Hac de causa Augustus Cæsar, teste Suetonio, consiliarios habuit graves et senes, Agrippam et Mecœnatem, quorum consiliis tanta et tam præclara gessit: unde iis mortuis in infamiam ob filiæ libidines prolapsus ingemuit, dictitans sibi hanc infelicitatem non fuisse obventuram, si Agrippa et Mecœnas vixissent. Crœsus Lydorum rex, nimia felicitate ebrius, Solonis senis sapientissimi monita negligens, ac juvenibus ipsius potentiæ adulantibus aures præbens, dum Cyri imperium perdere conatur, suum perdidit. Itaque sublatus in pyram, ut illic vivus cremaretur, inclamato Solonis nomine, et re tota detecta, singularem victoris Cyri clementiam expertus est, uti refert Herodotus, lib. I. Si Xerxes patrui sui senis Artabani prudentiæ consilia, quam juveniles Mardonii adulationes audire maluisset, utique Græcos bello tot centenorum millium non lacessisset, nec e Græcia summa cum infamia fugere coactus fuisset, teste Herodoto, lib. VII. Dionysius Siciliæ tyrannus, si Platonis senis sapientissimi consiliis obtemperasset, acceptum a patre imperium liberis suis firmius reliquisset, at quia ipsi juvenum adulationes anteposuit, regno dejectus, compulsus est fieri ludimagister. Feliciter imperasset Nero, si seni Senecæ et Burrhi consiliis perpetuo, ut cœperat, paruisset. At dum eis primo rejectis, deinde interfectis, ju- venis juvenum adulantium voces sequitur, sibi acceleravit exitium, et perpetuam apud posteros ob tot flagitia et dedecora infamiam peperit. Ita Suetonius in ejus Vita. Quocirca sapienter Cornelius Tacitus: «Adulatio, inquit, perpetuum malum principum, quorum opes sæpius assentatio quam hostis evertit.» Et reges abundant omnibus rebus in aula, excepta veritate. Quid Neronem castissime educatum crudelem fecit? Adulatio. Quid Cæsarem contra patriam rebellare fecit? Adulatio. Quid Roboam tyrannum reddidit? Adulatio. In aula igitur unus Clytus præferendus sexcentis Aristippis. Vere Ovidius: Agmen adulantum media procedit in aula.
12:10
10. Minimus (Hebraice קטני katanni, id est parvus, sive minimus, scilicet) DIGITUS MEUS GROSSIOR EST DORSO PATRIS MEI, — est adagium, q. d. Ego multo sum fortior et excellentior patre meo: ego majorem habeo majestatem et magnificentiam præ illa quam habuit pater: quare majora vobis imponam tributa et onera, quam imposuerit pater meus Salomon. Unde Chaldæus vertit, debilitas mea fortior est robore patris mei: Septuaginta, parvitas mea grossior est dorso patris mei; Vatablus, exiguum meum crassius erit lumbis patris mei. Ecce ut fastus Roboam faciat stolidum et stultum.
12:14
14. EGO CÆDAM VOS SCORPIONIBUS, — id est flagris aculeatis, ut vertit Vatablus. Vox hæc dignior est carnifice, quam rege.
12:16
16. QUÆ NOBIS PARS IN DAVID, VEL QUÆ HEREDITAS IN FILIO ISAI? — q. d. Quæ nobis est communio, quæ societas, quæ spes et utilitas in Davidis stirpe, puta in Roboam, ut eum nobis regem creemus? q. d. Nulla: non ergo illum nobis regem constituamus. Contemptim Davidem vocant «filium Isai,» sive Jesse, q. d. David fuit vir plebeius et pauper, utpote filius Jesse civis nostri: nos eum eveximus in regem, ut nos protegeret: jam autem Roboam ejus nepos ob Davidis nomen insolescens, nos non protegit, sed laniat et diripit. Cur eum igitur nobis regem statuamus, eo quod sit e familia Davidis, cum recenter illa a nobis ad regnum sit promota. Deprimamus ergo eum cum sua familia, ac redigamus in ordinem, et ad statum pristinum vitæ plebeiæ reducamus, atque ex alia familia modestiorem et benigniorem nobis regem eligamus. NUNC VIDE DOMUM TUAM DAVID. — Chaldæus, nunc regna super viros domus tuæ David; Septuaginta, nunc pasce (id est rege) domum tuam David, q. d. Tu, o Roboam fili Davidis, rege tuos contribules, puta tribum Juda; nos decem tribus de alio clementiore nobis providebimus.
12:19
19. RECESSITQUE ISRAEL A DOMO DAVID, — pro Roboam creans sibi regem Jeroboam. Quæres, an decem tribus licite fecerint schisma, seque separarint a Roboam, qui erat legitimus regni hæres et Salomonis successor? Respondet Abulensis id licite eos fecisse: quia ipsi, inquit, liberi erant: Roboam vero volebat eos in servitutem redigere: poterant ergo ab eo recedere: populus enim vel respublica regem creans illi dat imperium et jus regendi. Ergo illa idipsum ei potest auferre vel minuere, si is eo abutatur in populi perniciem: populus enim non absolute, sed certis conditionibus se principi regendum tradit, quas si princeps non servat, potest eum abdicare. Hæc Abulensis de quibus alibi dicendum. Verius dicas id factum esse ex voluntate et decreto Dei, ut patet vers. 24. Præclare monet Principem Cornelius Tacitus, lib. IV. Annal.: «Dura, inquit, vectigalia populo non imponant: nimia enim in exigendo tributo severitas, et nimium ipsum tributum impositum movet subditos frequenter ad seditionem.»
12:20
20. PRÆTER TRIBUM JUDA SOLAM. — Adde, et Benjamin: hæc enim unita cum Juda unum cum eo constituit regnum.
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26. DIXITQUE JEROBOAM IN CORDE SUO: NUNC REVERTETUR REGNUM AD DOMUM DAVID.
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27. SI ASCENDERIT POPULUS ISTE UT FACIAT SACRIFICIA IN DOMO DOMINI IN JERUSALEM. — Timuit Jeroboam, ne populus vadens Jerusalem ad templum rediret pariter ad regem Roboam regnantem in Jerusalem, diceretque: Volumus adhærere Jerosolymæ et templo: ergo et regi ejus Roboam: hinc jussit ne quis adiret Jerusalem et templum, sed ut in Dan et Bethel vitulis a se erectis omnes sacrificarent. Videbatur hoc ejus consilium politice prudens, et ad regnum suum statumque politicum tuendum salutare: sed revera fuit imprudens et perniciosum, statumque et regnum ejus prorsus labefactavit et evertit. Hoc enim ei comminatus erat Deus, «in cujus manu sunt omnium jura regnorum,» et ita contigit: nam quia Jeroboam ad schisma regni sui tuendum, fecit schisma pariter in religione et fide, idcirco «deleta est» universa ejus «domus» et familia «de superficie terræ,» ut dicitur cap. XIII. Regnavit enim ipse 22 annis duntaxat cum multis doloribus et incommodis. Successit ei filius Nadab, qui vix per biennium regnavit, et a servo suo Baasa regno et vita privatus est, qui mox omnem familiam Jeroboam adeo exstinxit, ut ne unus quidem ex ea fuerit superstes, uti jam ante idipsum ei per Ahiam prophetam Deus comminatus fuerat: quæ omnia patent III Regum, cap. xv, vers. 25 et seq. Fuit ergo ipse stolidus æque ac impius, quod Deo promittenti stabilitatem regni in posteris suis, si sibi soli serviret, non crediderit. Esto enim populus ejus ivisset in Jerusalem adoratum Deum in templo, tamen Deus populum ipsi subjectum et obedien- absque admiratione passim lectoribus inculcet Xenophon, qua pietate Cyrus deos coluerit, et quo studio ac diligentia operam dederit, ut eos votis, precibus, sacrificiis placaret. Cicero, orat. De Aruspicum resp.: «Quam, inquit, volumus, licet P. C. ipsi nos amemus, tamen nec numero Hispanos, nec robore Gallos, nec calliditate Pœnos, nec artibus Græcos, nec denique hoc ipso hujus gentis ac terræ domestico nativoque sensu Italos ipsos ac Latinos, sed pietate ac religione atque hac sapientia quod deorum immortalium numine omnia regi gubernarique perspeximus, omnes gentes nationesque superavimus.» Valerius Maximus, lib. I, cap. 1: «Omnia, ait, post religionem ponenda semper nostra civitas duxit, etiam in quibus summæ majestatis conspici decus voluit, quapropter non dubitarunt sacris imperia servire: ita se humanarum rerum futura regimen existimantia, si divinæ potentiæ bene atque constanter fuissent famulata.» Et eodem in loco: «Non mirum igitur, si pro ejus imperio augendo custodiendoque pertinax deorum indulgentia semper excubuit, quod tam scrupulosa cura parvula quoque momenta religionis examinare videtur, quia nunquam remotos ab exactissimo cultu cæremoniarum oculos habuisse nostra civitas existimanda est.» tem fecisset, impedivissetque ne ad Roboam rediret: hoc enim expresse ei promiserat, ac mille modos id præstandi in mente et manu habebat. Talia fere sunt consilia politicorum et Machiavellistarum (quorum iste Jeroboam clarissimum est exemplar) qui religionem faciunt servire politicæ, et talem fidem et religionem amplectantur, qualem regno vel obtinendo, vel retinendo, vel augendo, aliisque scopis sibi propositis putant aptiorem. Etsi enim eorum consilia initio videantur speciosa et utilia, tamen plerumque successu temporis maximis difficultatibus principes involvant, et eis perniciem afferunt ita disponente divina Providentia, quæ omnibus hominum consiliis dominatur. Audiant ipsi Nazianzenum in laudem S. Athanasii, orat. 21: «Constantius Imperator, inquit, de tribus in morte doluit; primo, quod propinquis suis necem intulisset; secundo, quod Julianum Apostatam imperatorem nominasset; tertio, quod novis fidei dogmatibus studuisset, simulque cum his vocibus e vita discessit. Princeps enim religionem roborando, ab eo quoque roboratur.» Jeroboam in schismate secuti sunt Donatistæ de quibus S. Augustinus, epist. 171: «Donatistæ, ait, Episcopum contra Episcopum ordinaverunt, altare contra altare erexerunt,» istique in civitate Carthaginensi, in capite Africæ, sicut Jeroboam erexit altare contra altare. Denique veram religionem, Deique cultum et pietatem, regni et reipublicæ esse fundamentum docet S. Augustinus, lib. I De Civit. et seq., S. Ambrosius, De Fide ad Gratianum, S. Cyrillus, Ad reginas, quin et Philosophi. Audi Platonem, lib. IV De Legibus: «Ante omnia Deum invocemus, ut civitatem nostram stabiliamus, obsecremusque ut nos exaudiat, et nobis propitius sit atque benignus, ad nos veniat et leges ipse nos doceat, nostramque civitatem adornet.» Et Mercurium Trismegistum apud Rhodigum, lib. IX, cap. xix: «Est hominis mensura ante omnes religio, quam sequitur bonitas: ea demum tunc videtur esse perfecta, si etiam cupiditatem omnium alienarum rerum despectui habeat virtute munita. Unusquisque pietate, religione, prudentia, cultu et veneratione Dei clarescit, quasi oculis vera ratione perspecta, et fiducia credulitatis suæ catenus inter homines præstans, quatenus astra reliqua sol luminis majestate agnoscitur præcellere.» Pythagoræ sententia est, accedendo ad Deum effici unumquemque optimum. Xenophon, lib. VIII Pædiæ Cyri, Cambysen filio suo Cyro ad Astiagen avum proficiscenti, ita loquentem facit: «Hoc unum præcipue commendo, idque tanquam pretiosum thesaurum a patre donatum in tua memoria perpetuo recondi cupio: Dei esto amicus, in eumdem pius, nihilque aggrediaris nisi Dei numine implorato, imbecilla enim est et hebes mortalium natura, nil Dei sapientiam latet; omnia ex sententia iis cedunt, quibus illa præsto est.» Quæ paterna admonitio tam alte filii animo insedit, ut non Porro omnia præcepta regibus danda his duobus concludantur: Memento quod es homo: memento quod est Deus, judex et vindex. Prius ad refrænandam eorum potentiam, posterius ad voluntatem pertinet.
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28. FECIT DUOS VITULOS AUREOS. — Fecit Jeroboam vitulos potius quam arietes vel equos, quia vitulum aureum patres Judæorum conflarant et adorarant in deserto, idque ad similitudinem Apis, quam specie vituli vel bovis coluerant in Ægypto, Exodi XXXII, 4. Vide ibi dicta. Unde contra hos vitulos detonat Osee, cæterique Prophetæ. Hinc enim iisdem verbis hic utitur Jeroboam, quibus usi erant majores ejus, Exodi XXXII, dicendo: «Hi sunt dii tui Israel, qui te eduxerunt de terra Ægypti.» De his multa dixi in Osee et Prophetis. Rursum Jeroboam fugiens Salomonem ivit in Ægyptum ad Sesac regem, ibique vidit coli (et forte ipse ad conciliandam sibi gratiam Sesac, coluit) Apin specie vituli: unde mortuo Salomone rediens in Judæam, faciensque schisma a Juda et Jerusalem, erexit vitulos aureos quos viderat coli in Ægypto, ut Ægyptiorum auxiliis fretus resisteret Roboamo et Judæis.
12:29
29. POSUITQUE UNUM IN BETHEL, ET ALTERUM IN DAN, — quasi in duobus regni sui limitibus: Bethel enim erat limes Israelis ad Meridiem, Dan vero ad Austrum. Rursum, Bethel erat locus celebris, et sacer ob visionem Dei in scala exhibitam Jacobo patriarchæ, Genes. XXXII, indeque dicta est «Bethel,» id est «Domus Dei;» sed Jeroboam, ex Bethel, id est «Domo Dei,» fecit Bethaven, id est «domum iniquitatis,» et idoli, ut ait Osee. Bethel nunc ponitur in tribu Benjamin, nunc in tribu Ephraim, unde multi putant duas fuisse Betheles, atque hic intelligi eam, quæ est in Ephraim: hujus enim rex erat Jeroboam. Alii tamen cum Adrichomio unam eamdemque censent fuisse Bethel, quæ nunc Benjamin, nunc Ephraim attribuitur, eo quod sita esset in confinio utriusque tribus, aut quod hæc una ex Benjamin adhæserit Jeroboam permiseritque apud se collocari hoc idolum vituli.
12:30
30. ET FACTUM EST VERBUM HOC (id est res hæc; est metonymia) IN PECCATUM, — q. d. Occasione horum vitulorum Jeroboam totus Israel lapsus est in idololatriam, illosque ut deos suos adoravit. Quare gravissime peccavit Jeroboam peccato non tantum idololatriæ, sed et scandali, quia causa fuit, cur totus Israel deinceps usque ad sui excidium, vitulos hos quasi idola et deos suos coluerit per annos 256, quibus novemdecim reges Jeroboam secuti, ejus vitulos coluerunt.
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31. Et fecit fana (vitulorum et idolorum delubra, non sacra, sed profana et sacrilega) in excelsis, — montibus et collibus, in quibus idololatræ solebant idola sua collocare et adorare. Et sacerdotes de extremis populi, — q. d. Non ex tribu Levi, ut statuerat Deus, sed ex qualibet alia vilissimos homines constituit sacerdotes suorum vitulorum et idolorum. Ita profanantes religionem profanant cætera omnia. Sed id decebat vilissimos vitulos, ut vilissimos haberent sacerdotes. Fuit ergo hoc justum Dei judicium. Sic et hæretici hoc ævo ministros suæ hæresis insipientes constituerunt cerdones, sutores, apostatas et quisquilias hominum. Dignum tali patella operculum. Sane Aristoteles ex mero lumine naturæ et philosophiæ, lib. VII Politic. IX, præcipit, ut homines viles non constituantur sacerdotes, propter honorem qui religioni et majestati divinæ debetur. Vide ergo unum eumdemque utrobique spiritum diaboli, qui, quia contemptor sacrorum, ea omnia ad vilitatem traducit, ut irrideat et omnibus irridenda proponat, utque eos a fide deducat ad atheismum, ut nihil credant, negentque animæ immortalitatem, gehennam et omne numen, uti hoc ævo multos hæreticos fieri videmus atheos, ut sapienter advertit et annotavit Cardinalis Hosius. Audi Tertullianum, lib. De Præscript. adversus hæreticos, cap. XLI: «Ordinationes eorum temerariæ, leves, inconstantes, nunc neophytos collocant, nunc sæculo obstrictos, nunc apostatas nostros, ut gloria eos obligent quia veritate non possunt. Nusquam facilius proficitur, quam in castris rebellium, ubi ipsum esse illic, promoveri est. Itaque alius hodie Episcopus, cras alius: hodie Diaconus, qui cras lector: hodie presbyter, qui eras laicus: nam et laicis sacerdotalia munera injungunt.»
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32. CONSTITUITQUE DIEM SOLEMNEM IN MENSE OCTAVO, QUINTA DECIMA DIE MENSIS IN SIMILITUDINEM SOLEMNITATIS QUÆ CELEBRABATUR IN JUDA, — Scilicet festi Tabernaculorum, quod Judæi ex Dei decreto celebrabant die 15 mensis septimi; sed Jeroboam ex proprio cerebro illud transtulit in diem 15 mensis octavi, ne videretur Judæos sequi, sed ipse esse auctor novi festi æque ac novæ religionis et novorum deorum, sed ridiculorum, scilicet vitulorum. Quid enim stolidius vitulo? utique non aliud, nec alius quam is, qui vitulos irrationales ut rationales habet, ac eis rationem, providentiam et divinitatem attribuit.
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33. ET ASCENDIT SUPER ALTARE UT ADOLERET INCENSUM. — Vide hic ut Jeroboam ex uno peccato schismatis, labatur in profundum scelerum. Arrogat enim hic sibi non tantum regnum, sed et pontificatum, seseque facit pontificem et caput Ecclesiæ. Nam ut pontifex, adolet incensum, festa instituit, sacerdotes consecrat, fana ædificat. Ita Josephus. Quare in Jeroboam recte torqueas illud Synesii Episcopi, epist. 101 ad Pylamenem: «Alia ratione in foro vere ditescere non licet, nisi cuncta et divina et humana jura confundas, et pro ingenuo veterator evadas.»
12:1
… Ma essendosi Roboam deciso per l'intransigenza, le tribù settentrionali si ribellarono alla dinastia davidica ed elessero un proprio re nella persona dello stesso I. (I Reg. 12, 1-26).
RE, I E II (III E IV) LIBRO DEI
II. I DUE REGNI D'ISRAELE E DI GIUDA, 930-722-121 a. C. (I Reg. 12 - II Reg. 17). - Scisma, provocato dal malcontento delle tribù del nord, troppo gravate di tributi, e dall'imprudenza di Roboam; Ieroboam re delle dieci tribù dissidenti (I Reg. 12, 1-20). I rapporti tra i due Regni sono quasi sempre ostili, fuorché durante un periodo di accordo tra le due case regnanti (875-842 ca. a. C.), fino alla caduta di Israele (842-722-21 a. …
SICHEM (EBR. ŠĒHHEM « NUCA »; GR. ΣΥΧΈΜ O ΣΎΧΗΜΑ)
… e causa l'avversione dei Sichemiti, marciò contro la città e la distrusse (ibid. 9, 23-45). Riedificata, divenne probabilmente la residenza del prefetto «della montagna d'Ephraim» (I Reg. 4,8). Dopo lo scisma del Regno, S. fu la capitale di Ieroboam (ibid. 12, 1-9,25), e restò città sacra per i Samaritani (v.). …
12:4
… aggravati fiscali, convocò in Sichem i rappresentanti delle tribù d'Israele; alla richiesta di alleggerimenti fiscali R. chiese tre giorni per rispondere; quindi, dietro il consiglio degli inesperti giovani suoi coetanei, dimostrò intransigente durezza (I Reg. 12, 4-14). Allora i settentrionali ripudiando la dinastia davidica elessero a re l'ephraimita Ieroboam (v.), richiamato dall'Egitto, ove si era rifugiato per fuggire la persecuzione di Salomone. …
12:11
contro il suo modo di procedere (I Reg. 12, 11-14), ma
12:16
… suo nonno Booz era stato celebre per virtù guerriere (Ruth. 2, 1) - I. era in fondo «uno qualsiasi», e Saul sfogherà volentieri il suo disprezzo per David chiamandolo «il figlio d'I.» (I Sam. 20, 27, 30 sg.; 22, 7 sg.; cf. 25, 10; II Sam. 20, 1; I Reg. 12, 16). Eppure questa denominazione, dopo che l'avrà usata, in una splendida profezia messianica, Isaia («uscirà un pollone dal ceppo d'I., fiorirà un virgulto dalla sua radice»; Is. 11, …
12:20
… Essa dà il primo re d'Israele, Saul, ed insorge contro i Filistei (I Sam. 10, 21). Sostiene Isboseth contro David e cede malvolentieri il primato a Giuda (II Sam. 2-5). Nella divisione del regno, resta fedele, nella maggior parte, alla dinastia davidica (I Reg. 12, 20-23; II Par. 15, 9 sg.). …
Allo scisma, dopo Salomone, G. restò sola con la tribù di Beniamin, che assorbì (I Reg. 12, 20). E sola risorse dopo l'esilio (Esdra-Neemia). …
Questo v. era un simbolo di Jahweh e il culto a lui tributato era inteso rivolto a Jahweh (cf. Ex. 32, 4, 5); così anche più tardi al tempo di Ieroboam I (I Reg. 12, 20 sgg.) e in genere nei «santuari» di Bethel, Galgala, Dan, Bersabea. …
12:21
LEVITI (EBR. LĒWĪ, PLUR. LĒWĪJĪM; GR. LĒWĪJĪ, PLUR. - AI)
… famiglie di Asaph, Heman e Idithun, menzionati anche come autori di salmi (Ps. 50, 62, 73-83, 88; cf. 89). Al tempo dell'apostasia del nord i L. diedero nuovamente prova di fedeltà jahwistica, onde furono scacciati da Teroboam (II Par. 11, 13-14; 13, 9; I Reg. 12, 21); i discendenti di alcuni sacerdoti, che in quell'occasione e nei decenni successivi si erano adattati all'idolatria, furono poi degradati a semplici L. (Ez. 44, 10-14; ibid. 48, 13) …
RE, I E II (III E IV) LIBRO DEI
ROBOAM (17 anni: 930-914), tenta di sottomettere le tribù ribelli e subisce l'invasione di Sesac d'Egitto (I Reg. 12, 21-24; 14, 21-31).
12:22
… ministero costante (I Sam. 3,1; Act. 3,24; Hebr. 11,32). Al tempo di David: Gad (I Sam. 22,5; ecc.) e Nathan (II Sam. 7,2; ecc.); sotto Salomone: Ahia (I Reg. 11,20; ecc.); Semeia sotto Roboam; un « uomo di Dio » sotto Ieroboam; Iehu sotto Baasa (ibid. 12,22; 13; 16,1); Hanani sotto Asa; Iehu, Iahaziel, Eliezer sotto Iosaphat (II Par. 16, 7-10; 19,2; 20, 14,37); Elia (v.); Michea, figlio di Iemla (I Reg. 22, 8-28); Eliseo (v.); Giona, …
3. Profeta al tempo di Roboam, che interdice al re in nome di Dio la guerra contro le tribù ribelli del settentrione (I Reg. 12, 22-24). Il medesimo predice la vittoria del faraone Sesac (II Par. 12, 5 sgg.).
12:25
Bethel e a Dan (I Reg. 12, 25-32), poi l'alleanza di Amri
RE, I E II (III E IV) LIBRO DEI
IEROBOAM (20 anni: 930-911; o 22: 932-911), dopo lo scisma politico consumò quello religioso, con il culto organizzato a Bethel e a Dan, attirando la condanna della sua casa per bocca del profeta Ahia (I Reg. 12, 25-14, 20).
12:26
… E, quel ch'è più grave, collocò in questi due santuari un vitello d'oro ed invitò il popolo ad adorare Jahweh sotto quella figura (I Reg. 12, 26-33), a un dipresso come Aronne aveva fatto nel deserto. …
PHANUEL (EBR. PÊNI'ËL, « FACCIA [APPARIZIONE] DI DIO »)
abitanti non avevano aiutato gli Israeliti in lotta con i Madianiti, P. fu crudelmente punita da Gedeone (Iudc. 8, 8, 17). Fu nuovamente fortificata dal re Ieroboam I (I Reg. 12, 26).
12:28
Il Regno di Samaria, separatosi da Giuda, aveva stabilito due santuari a Bethel e a Dan (I Reg. 12, 28 sgg.), erigendo così « una sua propria tenda », contro il santuario di Gerusalemme; fu severamente punito per le sue infedeltà. …
12:29
BETHEL (EBR. BĚTH-'ĚL = « CASA DI DIO »)
… Al tempo dei Giudici, nelle circostanze difficili, gli Israeliti vi si recavano per consultare il Signore e offrirgli sacrifici (Iudc. 20, 18, 26; 21, 2). Sotto Ieroboam I vi si venerava il vitello d'oro (I Reg. 12, 29-33).
12:30
… Perciò il gesto di I. è severamente condannato nella S. Scrittura come «un incentivo di peccato» per tutto Israele (I Reg. 12, 30). Ed anche in appresso I. viene additato come colui che trascinò Israele al peccato (cf. I Reg. 15, 26; 16, 19, 26; II Reg. 10, 31; ecc.).
12:31
BAMÁH (EBR. «ALTURA»; PLURALE BĀMĀTH)
… idolatrici sono bensì inesorabilmente condannate alla distruzione dalla legislazione mosaica (Deut. 12,4; 5; 7,5; Ex. 23,24; Num. 33,52); ma gli Israeliti non di rado le venerarono, anzi le promossero nel regno settentrionale (Os. 10,8, 9; Am. 8,14; I Reg. 12,31; 13,32; II Reg. 17, 29,32; 23,7,19; Ez. 6,3-6).
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chiusura del ciclo delle feste annuali: il 15 e il 22 era imposta l'astensione dai lavori servili, come al sabato (Lev. 23, 35-36). La notizia del trasferimento di questa festa nel Regno settentrionale al mese successivo, di cui in I Reg. 12, 32-33, è forse dovuta a una glossa.
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.