A prophet sent from Iuda to Bethel fortelleth the birth of Iosias, and destruction of Ieroboams altar, 4. whose hand being sudenly withered, 6. is restored by the prophets prayer. 11. The same prophet is deceiued by an other prophet, and slame by a lion. 33. Hieroboam proceedeth in impictie.
1And behold there came a man of God out of Juda, by the word of the Lord, to Bethel, when Jeroboam was standing upon the altar, and burning incense.Quand'ecco, che un uomo di Dio si portò da Giuda a Bethel per ordine del Signore, mentre Geroboam stava all'altare, e vi gettava l'incenso.AND behold a man of God came out of Iuda, in the word of our Lord into Bethel, Ieroboam standing vpon the altar, and censing.Et ecce vir Dei venit de Juda in sermone Domini in Bethel, Jeroboam stante super altare, et thus jaciente. 2And he cried out against the altar in the word of the Lord, and said: O altar, altar, thus saith the Lord: Behold a child shall be born to the house of David, Josias by name, and he shall immolate upon thee the priests of the high places, who now burn incense upon thee, and he shall burn men’s bones upon thee.E a nome del Signore sclamò verso l'altare: Altare, altare, queste cose dice il Signore: Ecco, che nascerà alla famiglia di Davidde un figliuolo per nome Giosia, e questi immolerà sopra di te i sacerdoti de' luoghi eccelsi, i quali sopra di te bruciano adesso gl'incensi, ed ei farà bruciare sopra di te le ossa degli uomini;And he cried out against the altar in the word of our Lord, and sayd: Altar, altar, thus saith our Lord: Behold a child shal be borne to the house of Dauid, named Iosias, and he shal immolate vpon thee priestes of the excelses, which now doe burne frankencense on thee, and he shal burne mens bones vpon thee.Et exclamavit contra altare in sermone Domini, et ait: Altare, altare, hæc dicit Dominus: Ecce filius nascetur domui David, Josias nomine, et immolabit super te sacerdotes excelsorum, qui nunc in te thura succendunt: et ossa hominum super te incendet. 3And he gave a sign the same day, saying: This shall be the sign, that the Lord hath spoken: Behold the altar shall be rent, and the ashes that are upon it, shall be poured out.E ne diede allor questa prova, dicendo: Che il Signore sia quegli, che parla, da questo il vedrete; ecco, che l'altare si squarcerà, e la cenere, che vi è sopra, si spanderà.And he gaue a signe in that day, saying: This shal be the signe, that our Lord hath spoken: Behold the altar shal be clouen, and the ashes shal be powred out in it.Deditque in illa die signum, dicens: Hoc erit signum quod locutus est Dominus: ecce altare scindetur, et effundetur cinis qui in eo est. 4And when the king had heard the word of the man of God, which he had cried out against the altar in Bethel, he stretched forth his hand from the altar, saying: Lay hold on him. And his hand which he stretched forth against him, withered: and he was not able to draw it back again to him.Ma il re udite le parole dell'uomo di Dio, dette ad alta voce contro l'altare di Bethel, stese la mano sua dall'altare, dicendo: Prendete costui E la mano, ch'egli avea stesa contro di lui, si seccò, né potè egli ritrarla a se.And when the king had heard the word of the man of God, which he cried out against the altar in Bethel, he stretched forth his hand from the altar, saying: Take him. And his hand withered, which he stretched forth agaynst him: neither was he able to draw it backe vnto him.Cumque audisset rex sermonem hominis Dei quem inclamaverat contra altare in Bethel, extendit manum suam de altari, dicens: Apprehendite eum. Et exaruit manus ejus quam extenderat contra eum, nec valuit retrahere eam ad se.
5The altar also was rent, and the ashes were poured out from the altar, according to the sign which the man of God had given before in the word of the Lord.E si spaccò ancora l'altare, e la cenere dell'altare si disperse; la qual cosa era stata predetta in prova dall'uomo di Dio a nome del Signore.The altar also was clouen, and the ashes were powred out of the altar, according to the signe which the man of God had told before in the word of our Lord.Altare quoque scissum est, et effusus est cinis de altari, juxta signum quod prædixerat vir Dei in sermone Domini. 6And the king said to the man of God: Entreat the face of the Lord thy God, and pray for me, that my hand may be restored to me. And the man of God besought the face of the Lord, and the king’s hand was restored to him, and it became as it was before.E il re disse all'uomo di Dio: Prega il Signore Dio tuo, e fa orazione per me, affinchè siami renduta la mia mano. E l'uomo di Dio fece orazione al Signore, e il re riebbe la sua mano, la quale tornò qual era prima.And the king said to the man of God: Besech the face of our Lord thy God, and pray for me, that my hand may be restored me. And the man of God besought the face of our Lord, and the kinges hand was restored to him, and it became as it was before.Et ait rex ad virum Dei: Deprecare faciem Domini Dei tui, et ora pro me, ut restituatur manus mea mihi. Oravitque vir Dei faciem Domini, et reversa est manus regis ad eum, et facta est sicut prius fuerat. 7And the king said to the man of God: Come home with me to dine, and I will make thee presents.E il re disse all'uomo di Dio: Vieni meco a casa a desinare, e io ti regalerò.And the king spake to the man of God: Come home with me, that thou mayst dyne, and I wil geue the giftes.Locutus est autem rex ad virum Dei: Veni mecum domum ut prandeas, et dabo tibi munera. 8And the man of God answered the king: If thou wouldst give me half thy house, I will not go with thee, nor eat bread, nor drink water in this place:Ma l'uomo di Dio rispose al re: Quando tu mi dessi la meta della tua casa, non verrò io con te, e non mangerò pane, né berò acqua in questo luogo:And the man of God answered the king: If thou wouldest geue me the halfe part of thy house, I wil not come with thee, nor eate bread, nor drinke water in this place:Responditque vir Dei ad regem: Si dederis mihi mediam partem domus tuæ, non veniam tecum, nec comedam panem, neque bibam aquam in loco isto: 9For so it was enjoined me by the word of the Lord commanding me: Thou shalt not eat bread, nor drink water, nor return by the same way that thou camest.Perocché tale è il comando fatto a me dal Signore, che mi ha spedito: Tu non mangerai pane, né berai acqua, e non tornerai per la strada, che farai all'andare.for so was it enioyned in the word of our Lord cōmanding: Thou shalt not eate bread nor drinke water, nor returne by the way that thou camest.sic enim mandatum est mihi in sermone Domini præcipientis: Non comedes panem, neque bibes aquam, nec reverteris per viam qua venisti.
10So he departed by another way, and returned not by the way that he came into Bethel.Egli adunque se n'andò per istrada diversa, e non tornò per quella, che avea fatta venendo a Bethel.He departed therfore by an other way, and returned not by the way, that the came into Bethel.Abiit ergo per aliam viam, et non est reversus per iter quo venerat in Bethel. 11Now a certain old prophet dwelt in Bethel, and his sons came to him, and told him all the works that the man of God had done that day in Bethel: and they told their father the words which he had spoken to the king.Or abitava a Bethel un vecchio profeta, i figliuoli del quale andarono a raccontargli tutto quello, che aveva in quel di fatto a Bethel l'uomo di Dio, e riferirono al padre loro le parole, che quegli avea dette al re.And a certaine prophete being old dwelt in Bethel, to whom his sonnes came and told him al the workes, that the man of God had done that day in Bethel: and the wordes which he had spoken to the king, they told their father.Prophetes autem quidam senex habitabat in Bethel: ad quem venerunt filii sui, et narraverunt ei omnia opera quæ fecerat vir Dei illa die in Bethel: et verba quæ locutus fuerat ad regem, narraverunt patri suo. 12And their father said to them: What way went he? His sons shewed him the way by which the man of God went, who came out of Juda.E il padre disse loro: Per qual parte se n'è egli andato? E i suoi figliuoli gli additaron la strada, per cui se n'era andato l'uomo di Dio venuto da Giuda.And their father sayd to them: What way went he? His sonnes she wed him the way, by which the man of God was gone, which came out of Iuda.Et dixit eis pater eorum: Per quam viam abiit ? Ostenderunt ei filii sui viam per quam abierat vir Dei, qui venerat de Juda. 13And he said to his sons: Saddle me the ass. And when they had saddled it, he got up,Ed egli disse a' suoi figliuoli: Ammannitemi l'asino; e quando fu ammannito, vi sali sopra.And he said to his sonnes: Sadle me and asse. Who when they had sadled it, he got vp,Et ait filiis suis: Sternite mihi asinum. Qui cum stravissent, ascendit, 14And went after the man of God, and found him sitting under a turpentine tree: and he said to him: Art thou the man of God who camest from Juda? He answered: I am.E andò dietro all'uomo di Dio, e trovollo che sedeva sotto un terebinto, e dissegli: Se' tu l'uomo di Dio venuto da Giuda? Rispose quegli: Son io.and went after the man of God, and found him sitting vnder a rerebinth: and he said to him: Art thou the man of God that camest out of Iuda? He answered: I am he.et abiit post virum Dei, et invenit eum sedentem subtus terebinthum: et ait illi: Tune es vir Dei qui venisti de Juda ? Respondit ille: Ego sum.
15And he said to him: Come home with me to eat bread.E quegli disse a lui: Vieni meco a casa a mangiar del pane.And he sayd to him: Come home with me, that thou mayst eate bread.Dixitque ad eum: Veni mecum domum, ut comedas panem. 16But he said: I must not return, nor go with thee, neither will I eat bread, or drink water in this place:E quegli rispose: Non posso tornar indietro, né venir con te, e io non mangerò pane, né berò acqua in quel luogo:Who sayd: I can not returue, nor come with thee, neither will eate bread, nor drinke water in this place:Qui ait: Non possum reverti, neque venire tecum: nec comedam panem, neque bibam aquam in loco isto, 17Because the Lord spoke to me, in the word of the Lord, saying: Thou shalt not eat bread, and thou shalt not drink water there, nor return by the way thou wentest.Perocché il Signore mi ha parlato di sua propria bocca, e mi ha detto: Non mangerai colà pane, né berai acqua, e non tornerai per la strada, per cui sarai andato.because our Lord spake to me in the word of our Lord, saying: Thou shalt not eate bread, and thou shalt not drinke water there, nor returne by the way thou wentest.quia locutus est Dominus ad me in sermone Domini, dicens: Non comedes panem, et non bibes aquam ibi, nec reverteris per viam qua ieris. 18He said to him: I also am a prophet like unto thee: and an angel spoke to me, in the word of the Lord, saying: Bring him back with thee into thy house, that he may eat bread, and drink water. He deceived him,E quegli disse a lui: Io son profeta, come se' tu; e un Angelo ha parlato a me a nome del Signore, e mi ha detto: Rimenalo teco a casa tua, affinchè mangi del pane, e beva dell'acqua. Lo ingannò,Who sayd to him: I also am a prophet like to thee: and an Angel hath spoken to me in the word of our Lord, saying: Bring him backe with thee into thy house, that he may eate bread, and drinke water. He deceiued him,Qui ait illi: Et ego propheta sum similis tui: et angelus locutus est mihi in sermone Domini, dicens: Reduc eum tecum in domum tuam, ut comedat panem, et bibat aquam. Fefellit eum, 19And brought him back with him: so he ate bread, and drank water in his house.E lo ricondusse seco: ed egli mangiò del pane in casa di lui, e bevve dell'acqua.and brought him backe with him: he did eate therfore bread in his house, and drunke water.et reduxit secum: comedit ergo panem in domo ejus, et bibit aquam. 20And as they sat at table, the word of the Lord came to the prophet that brought him back:E mentre ei sedevano a mensa, il Signore parlò al profeta, che avea fatto tornare indietro l'altro.And when they sate at the table, the word, of our Lord came to the prophete, that brought him backe.Cumque sederent ad mensam, factus est sermo Domini ad prophetam qui reduxerat eum.
21And he cried out to the man of God who came out of Juda, saying: Thus saith the Lord: Because thou hast not been obedient to the Lord, and hast not kept the commandment which the Lord thy God commanded thee,Ed egli sclamò, e disse all'uomo di Dio, venuto da Giuda: Queste cose dice il Signore: Perchè tu non hai ubbidito alla parola del Signore, e non hai adempito quello, che il Signore Dio tuo ti comandò,And he cried out to the man of God, which came out of Iuda, saying: Thus sayth our Lord: Because thou hast not beene obedient to the mouth of our Lord, and hast not kept the commandment, which our Lord thy God commanded thee,Et exclamavit ad virum Dei qui venerat de Juda, dicens: Hæc dicit Dominus: Quia non obediens fuisti ori Domini, et non custodisti mandatum quod præcepit tibi Dominus Deus tuus, 22And hast returned, and eaten bread, and drunk water in the place wherein he commanded thee that thou shouldst not eat bread, nor drink water, thy dead body shall not be brought into the sepulchre of thy fathers.E se' tornato in dietro, ed hai mangiato del pane, e bevuto dell'acqua in un luogo, dov'io ti comandai di non mangiar pane, né bere acqua, il tuo cadavere non sarà portato nel sepolcro de' padri tuoi.and hast returned, and eaten bread, & drunke water in the place wherin he commanded thee that thou shouldest not eate bread, nor drinke water, thy dead bodie shal not be brought into the sepulchre of thy fathers.et reversus es, et comedisti panem, et bibisti aquam in loco in quo præcepit tibi ne comederes panem neque biberes aquam, non inferetur cadaver tuum in sepulchrum patrum tuorum. 23And when he had eaten and drunk, he saddled his ass for the prophet, whom he had brought back.Or quando il profeta, che egli avea fatto tornar indietro ebbe mangiato, e bevuto, quegli ammannì per lui il suo asino.And when he had eaten & drunke, he sadled his asse for the prophet, whom he brought backe.Cumque comedisset et bibisset, stravit asinum suum prophetæ quem reduxerat. 24And when he was gone, a lion found him in the way, and killed him, and his body was cast in the way: and the ass stood by him, and the lion stood by the dead body.Ed essendo egli partito, un lione lo incontrò per istrada, e lo uccise, e il suo cadavere restò a giacer sulla strada, e l'asino stava presso di lui, e il lione presso al cadavere.Who when he was gone, a lion found him in the way, and killed him, and his bodie was cast forth in the way: and the asse stood by him, and the lion stood by the dead bodie.Qui cum abiisset, invenit eum leo in via, et occidit, et erat cadaver ejus projectum in itinere: asinus autem stabat juxta illum, et leo stabat juxta cadaver.
25And behold, men passing by, saw the dead body cast in the way, and the lion standing by the body. And they came and told it in the city, wherein that old prophet dwelt.Or avvenne, che dei passegeri osservarono il cadavere, che giaceva sulla strada, e il lione, che gli stava dappresso: e andarono, e divolgaron la cosa nella città, dove abitava quel vecchio profeta.And behold, men passing by saw the dead bodie cast in the way, and the lion standing beside the bodie. And they came and diuulged it in the citie, wherein that old prophet dwelt.Et ecce viri transeuntes viderunt cadaver projectum in via, et leonem stantem juxta cadaver. Et venerunt, et divulgaverunt in civitate in qua prophetes ille senex habitabat. 26And when that prophet, who had brought him back out of the way, heard of it, he said: It is the man of God, that was disobedient to the mouth of the Lord, and the Lord hath delivered him to the lion, and he hath torn him, and killed him, according to the word of the Lord, which he spoke to him.E quel profeta, che lo avea fatto tornar indietro, avendo udito tal cosa, disse: Egli è l'uomo di Dio, che è stato disubbidiente alla parola del Signore, e il Signore lo ha dato in balia di un leone, il quale lo ha lacerato, e ucciso secondo la parola detta a lui dal Signore.Which when that prophet heard, which had brought him backe out of the way, he sayd: It is the man of God, that was disobedient to the mouth of our Lord, and our Lord hath deliuered him to the lion, & he hath torne him, and killed him according to the word of our Lord, that he spake to him.Quod cum audisset propheta ille qui reduxerat eum, ait: Vir Dei est, qui inobediens fuit ori Domini, et tradidit eum Dominus leoni, et confregit eum, et occidit juxta verbum Domini quod locutus est ei. 27And he said to his sons: Saddle me an ass. And when they had saddled it,E disse a' suoi figliuoli: Ammannitemi l'asino: e quando fu ammannito,And he sayd to hie sonnes: Sadle me an asse. Who when they had sadled,Dixitque ad filios suos: Sternite mihi asinum. Qui cum stravissent, 28And he was gone, he found the dead body cast in the way, and the ass and the lion standing by the carcass: the lion had not eaten of the dead body, nor hurt the ass.Egli andò, e trovò il suo cadavere gettato sulla strada, e l'asino, e il lione, che stavan presso al cadavere: il lione non avea mangiato il cadavere, né fatto alcun male all'asino.and he was gone, he found his dead bodie cast forth in the way, and the asse and the lion standing by the corse: the lion did not eate of the dead bodie, nor hurt the asse.et ille abiisset, invenit cadaver ejus projectum in via, et asinum et leonem stantes juxta cadaver: non comedit leo de cadavere, nec læsit asinum.
29And the prophet took up the body of the man of God, and laid it upon the ass, and going back brought it into the city of the old prophet, to mourn for him.Il profeta vecchio pertanto prese il cadavere dell'uomo di Dio, e lo pose sull'asino, e tornando indietro lo portò alla sua città per piangerlo.The prophet therfore tooke the corse of the man of God, and layd it vpon the asse, and returning brought it into the citie of the old prophete, that they might mourne for him.Tulit ergo prophetes cadaver viri Dei, et posuit illud super asinum, et reversus intulit in civitatem prophetæ senis ut plangeret eum. 30And he laid his dead body in his own sepulchre: and they mourned over him, saying: Alas! alas, my brother.E pose quel cadavere nella sua sepoltura, e lo piansero, dicendo: Ahi, ahi, fratel mio!And he layd his corse in his owne sepulchre: and they mourned for him: Alas, alas my brother.Et posuit cadaver ejus in sepulchro suo, et planxerunt eum: Heu, heu mi frater ! 31And when they had mourned over him, he said to his sons: When I am dead, bury me in the sepulchre wherein the man of God is buried: lay my bones beside his bones.E dopo che l'ebber pianto, diss'egli a' suoi figliuoli: quand'io sarò morto, seppellitemi nel sepolcro, in cui giace l'uomo di Dio: accanto alle ossa di lui ponete le ossa mie.And when they had mourned for him, he savd to his sonnes: When I shal be dead, burie me in the sepulchre, wherein the man of Ged is buried: beside his bones lay my bones.Cumque planxissent eum, dixit ad filios suos: Cum mortuus fuero, sepelite me in sepulchro in quo vir Dei sepultus est: juxta ossa ejus ponite ossa mea. 32For assuredly the word shall come to pass which he hath foretold in the word of the Lord, against the altar that is in Bethel: and against all the temples of the high places, that are in the cities of Samaria.Imperocché si verificherà certamente la parola predetta da lui a nome del Signore contro l'altare, che è a Bethel, e contro tutti gli adoratori de' luoghi eccelsi, che sono nelle città di Samaria.For assuredly the word shal come to passe, which he hath foretold in the word of our Lord agaynst the altar that is in Bethel: and agaynst al the temples of the excelses, that are in the cities of Samaria.Profecto enim veniet sermo quem prædixit in sermone Domini contra altare quod est in Bethel, et contra omnia fana excelsorum quæ sunt in urbibus Samariæ. 33After these words, Jeroboam came not back from his wicked way: but on the contrary, he made of the meanest of the people priests of the high places: whosoever would, he filled his hand, and he was made a priest of the high places.Dopo tali cose Geroboam non si convertì dalla sua pessima vita, ma pel contrario creò sacerdoti de' luoghi eccelsi, uomini infimi del popolo; chiunque voleva, si consagrava, e diventava sacerdote de' luoghi eccelsi.After these wordes Ieroboam returned not from his wicked way: but on the contrarie part he made of the most abiect of the people priestes of the excelses: Whosoeuer would, he filled his hand, and he was made a priest of the excelses.Post verba hæc non est reversus Jeroboam de via sua pessima, sed e contrario fecit de novissimis populi sacerdotes excelsorum: quicumque volebat, implebat manum suam, et fiebat sacerdos excelsorum.
34And for this cause did the house of Jeroboam sin, and was cut off, and destroyed from the face of the earth.Così la casa di Geroboam peccò, e fu distrutta, e sradicata dalla superficie della terra.And for this cause did the house of Ieroboam sinne, and was ouerthrowen, and destroyed from the face of the earth.Et propter hanc causam peccavit domus Jeroboam, et eversa est, et deleta de superficie terræ.
13:1
Year of the World 3030.
A man. Some suppose his name was Addo, 2 Paralipomenon 9:29. But this is quite uncertain.
13:2
Menochius
Altar, in which the prodigy was to take place, for the instruction of all. (Menochius)
Salien
Name: 340 (Calmet) or 350 years after. (Salien)
Calmet
This prediction proves the truth of the religion; for, though the author of this book might have seen it verified, yet he would undoubtedly insert the very words of the prophet, which were known to all the people, 4 Kings 23:15. In this passage we do not read that Josias destroyed the priests. But ver. 19., and 20., it is clearly insinuated. (Calmet)
Haydock
Who now. He will reduce their bones to ashes upon this altar; or, those who shall imitate these priests, shall be there burnt alive. (Haydock)
13:3
13:6
Menochius
Thy God. He does not say my, being conscious that he had abandoned his service. (Menochius)
Estius
Before. We may be surprised that God thus heals a man, whose heart was not changed, ver. 33. (Estius)
13:8
Salien
With thee. He considers the king as one excommunicated, that he may thus be induced to repent. (Salien)
13:10
Menochius
Bethel, which was defiled, 1 Kings 21:5. God would thus caution us to keep at the greatest distance (Tirinus) possible from evil company, (Haydock) and from whatever may lead to sin. (Menochius)
Calmet
Besides the literal sense, Sanchez believes that the prophet was thus admonished to comply exactly with his injunctions, and to leave nothing unfinished; as God says, by the way that he came, he shall return, (Isaias 37:34.) to denote that Sennacherib's attempts should be frustrated. (Calmet)
13:11
Menochius
Bethel, originally (Haydock) from Samaria, 4 Kings 23:18. (Menochius)
Calmet
Josias would have burnt his bones, like those of the false prophets, if they had not be blended with those of the man of God. (Calmet)
13:18
Theodoret
An angel spoke to me, etc. This old man of Bethel was indeed a prophet, but he sinned in thus deceiving the man of God; the more, because he pretended a revelation for what he did; (Challoner; Worthington) though he did it with a good intention, and supposed that the prophet had only been forbidden to eat with Jeroboam and his followers. (Theodoret, q. 42.)
Josephus
This lie might cause him to be styled, "a false prophet," by Josephus. Abulensis thinks he was a wicked man, like Balaam; and many suppose that he was the chief instrument in deluding the king. (Josephus; St. Gregory, etc.)
After the man of God had been torn to pieces, he might easily persuade the people that he was only an impostor, and that the pretended miracles were merely the effects of natural causes. It is not certain that this man was inspired by God, ver. 20.
Worthington
Deceived. Hebrew, "he lied unto him, (Calmet) and thus caused him to transgress. (Worthington)
13:20
Kennicott
Table. After this the Masorets place a piska, or circle, to denote some omission, which the Syriac version alone supplies; "and did eat." (Kennicott)
Junius
Back. Some translate, "whom he had brought back." (Junius; Syriac, etc.)
Calmet
This would destroy the principal proof of those who esteem the man of Bethel to have been a true prophet. (Calmet)
Haydock
Protestants agree with us; and the context seems to assert, that God addressed his servant by another's mouth. (Haydock)
13:22
13:23
Calmet
For. Some Latin manuscripts read propheta, as if the prophet saddled his own ass. But he probably came on foot, and the man of Bethel lent him one. (Calmet)
13:24
Challoner
Killed him. Thus the Lord often punishes his servants here, that he may spare them hereafter. For the generality of divines[theologians] are of opinion, that the sin of this prophet, considered with all its circumstances, was not mortal. (Challoner)
Calmet
He had received a positive order, and ought to have tried the spirits, whether they were from God, 1 John 4:1., and Galatians 6:18. Every prophecy which contradicts the word of God, comes from an evil principle. (Calmet)
Haydock
The prophet might suppose, however, that some cause had intervened, which authorized him to eat with this his brother, (ver. 30.) whom he probably revered as a true prophet. Many of God's commands are conditional. (Haydock)
St. Gregory
Serenus observes, that God often inflicts death for the smallest faults. (Cassian 7:26.) (St. Gregory, Dial. 4:24.)
St. Augustine (cura, C. 7.) doubts not of the prophet's salvation.
Haydock
Body, without even hurting the ass, ver. 28. (Haydock)
Menochius
God protected the relics of his servant, by stationing the lion for a guard. (Procopius) (Menochius)
Haydock
How impenetrable are the counsels of God! He suffers Jeroboam, and the prophet who had seduced his servant, to live; while he punishes the latter for a fault which he had committed undesignedly. But he thus purified him from guilt, (Calmet) while he reserved Jeroboam for more lasting torments in another world. (Haydock)
Calmet
Nothing could prove more forcibly the existence of future rewards and punishments. (Calmet)
Worthington
Not only the deceiver, but he also who is deceived, so as to transgress God's orders, must be punished. (Worthington)
13:30
Menochius
Brother. Such titles were customary, Jeremias 22:18. (Menochius)
13:31
Haydock
Bones. Septuagint add, "that my bones may be saved along with his." The conduct and faith of this man would lead us to conclude that he had done wrong, without any malicious design, ver. 18. (Haydock)
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Calmet
Samaria. The city was built by Amri, fifty years after the death of Jeroboam, 3 Kings 16:24. But the sacred writer speaks of places by the names which they bore in his time. (Calmet)
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Calmet
Way. Every thing promotes the salvation of the just, while the wicked pervert the most gracious designs of Providence to their own ruin. The king concluded that the prediction deserved no regard, ver. 18. (Calmet)
Haydock
Meanest. 3 Kings 12:31. Thus he wished to eradicate all sense of religion. (Haydock)
Haydock
His, suam, "own." Any person who brought the oil and the necessary victims, might assume the office of priest. See Exodus 28:41. (Haydock)
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Earth. Hebrew, "to destroy it from the face of the earth." The Vulgate insinuates that it had taken place before the author wrote. In the third year of Asa, 22 years after this revolt, Bansa slew the whole family, 3 Kings 15:29.
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An angel spoke to me, etc.... This old man of Bethel was indeed a prophet, but he sinned in thus deceiving the man of God; the more because he pretended a revelation for what he did.
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Killed him.... Thus the Lord often punishes his servants here, that he may spare them hereafter. For the generality of divines are of opinion, that the sin of this prophet, considered with all its circumstances, was not mortal.
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This foreshewing long before the name of a childe that should be borne, importeth that he should do great thinges. See. 4. Reg. 2•.
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This man of Bethel was indeede a prophet of God, but in this lied wickedly, and so deceiuing the other prophet, made him to breake Gods commandment, for which he was slaine VVhervpon Hieroboam swhom the wiked prophet sought to please) was lesse afeard to procede in idolatrie.
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Not only the deceiuer, but also he that is deceiued, is guiltie and punishable for breakīg Gods cōmandment.
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By this it appeareth to be Gods worke and punishment.
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.12
… For Elijah is prophesied by Malachi, who says, “Behold, I send unto you Elijah, the Tishbite, who shall restore the heart of the father to the son.” Josiah, too, as we read in third Kings,
sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 17
… by which they also shewed their obedience and zeal towards God. Such was the conduct of Elijah, when, being commanded by the Spirit, he shewed himself unto Ahab ; and of Micaiah the prophet when he came to the same Ahab; and of the prophet who cried against the altar in Samaria, and rebuked Rehoboam
sant'Agostino d'Ippona † 430 d.C. City of God 17.14
… just as it was revealed to a certain prophet that king Josiah should arise and reign after more than three hundred years, who predicted his future deeds also along with his name.
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sant'Ambrogio † 397 d.C. Concerning Virgins 2.4
… Fire became as dew to the Hebrew children, the water stood up for the Jews, of Thy mercy, not of its own nature. Susanna knelt down for punishment and triumphed over her adulterous accusers, the right hand withered which violated the gifts of Thy temple;
sant'Ambrogio † 397 d.C. Concerning Virgins 2.5
… Then, turning to the Lord, he asked for pardon, and at once his hand which had withered by sacrilege was healed by true religion. So complete an example was there set forth in one person, both of divine mercy and wrath when he who was sacrificing suddenly lost his right hand, but when penitent received forgiveness.
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 2.14
14. Again, Jeroboam was standing at the altar sacrificing to the idols: his hand became withered, because he commanded the Prophet who reproved him to be seized: but having by experience learned the power of the man before him, he says, Entreat the face of the Lord thy God
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sant'Agostino d'Ippona † 430 d.C. On Care to Be Had for the Dead 9
… “Thus saith the Lord, Because thou hast been disobedient to the mouth of the Lord, and hast not kept the charge which the Lord thy God commanded thee, and hast returned and eaten bread and drunk water in the place in which He commanded thee not to eat bread, nor drink water, thy carcase shall not be brought into the sepulchre of thy fathers.”
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Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 6.11
… The dogs also shall eat Jezebel in the field of Jezreel. If Ahab die in the city, the dogs shall eat him: but if he die in the field the birds of the air shall eat him,” and this which is threatened as the greatest threat of all: “Thy dead body shall not be brought to the sepulchre of thy fathers.”
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san Girolamo † 420 d.C. Against Jovinianus 2.10
… How is it that the graves of lust where the people fell in their devotion to flesh remain even to this day in the wilderness? Do we not read that the stupid people gorged themselves with quails until the wrath of God came upon them? Why was the man of God at whose prophecy the hand of King Jeroboam withered, and who ate contrary to the command of God,
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Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 7.26
… “It is the man of God, who was disobedient to the mouth of the Lord, and the Lord delivered him to the lion, and it tare him according to the word of the Lord, which He spake.”
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1. ET ECCE VIR DEI (propheta a Deo missus ad nascentem idololatriam Jeroboam castigandam et comprimendam) VENIT DE JUDA (ex Judæa) IN SERMONE (instinctu et jussu) DOMINI IN BETHEL. — Propheta hic a Josepho «Jadon» vocatur; a S. Hieronymo, II Paral. x, «Jaddo;» ab Hugone, Lyrano, Dionysio, Serario et Sanchez, «Addo,» qui II Paral. IX, 29, dicitur scripsisse gesta Salomonis in visione quam habuit contra Jeroboam. Verum cum noster hic propheta statim a visione et prophetia sua contra Jeroboam occisus sit a leone, non videtur habuisse tempus et vitam ad scribenda gesta Salomonis, uti habuit Addo, qui insuper scripsit gesta Abiæ, filii et successoris Roboam, ut patet II Paral. XIII, 22; quare non potuit esse is, de quo hoc cap., utpote qui initio regni Roboam occisus est. Addit S. Hieronymus et Glossa in cap. I Zachar. vers. 1: Addo hunc fuisse avum Zachariæ prophetæ, qui ibidem nominatur. Verum inter Addo hunc et Zachariam hunc fluxere anni plusquam quadringenti. Verisimilius est quod ait Epiphanius in Vitis Prophetarum, sub initium, prophetam hunc fuisse «Joam» (quem Theodoretus et Glycas vocant «Joel»), qui ibidem ejus vitam ex hoc cap. XIII describit. Denique Tertullianus, libro De Jejuniis contra Psychicos, cap. XVI, eum vocat «Semeiam.» Sic et Clemens Alexandrinus, lib. I Strom. cap. 1, eum nuncupat «Semeiam,» filium Amamæ.
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2. ALTARE, ALTARE, HÆC DICIT DOMINUS: ECCE FILIUS NASCETUR DOMUI DAVID, JOSIAS NOMINE, ET IMMOLABIT (mactabit) SUPER TE SACERDOTES EXCELSORUM. — Edita est hæc prophetia de Josia rege trecentis annis ante ejus nativitatem, simulque ejus nomen est editum, scilicet quod vocaretur «Josias,» id est «salus Dei,» quia ipse idola evertens, fidem veri Dei ejusque salutem omnibus attulit. Sic Isaias, cap. XLV, vers. 1, ducentis annis ante Cyrum ejus nomen edidit, et de eo plura præclara vaticinatus est, quæ Judæi postea ostendentes Cyro, ab eo liberationem e Babylone obtinuerunt, teste Josepho.
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3. HOC ERIT SIGNUM, QUOD LOCUTUS EST DOMINUS: ECCE ALTARE SCINDETUR. — Signum hoc edidit Propheta, non sub Josia, sed hoc ipso tempore cum Jeroboam in eum extenderet manum, ut dicitur vers. 5.
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4. ET EXARUIT MANUS EJUS. — Audi S. Chrysostomum, homil. in verba Isaiæ: «Christus, inquit, cum ipse quidem in faciem colaphis cæderetur, in servum qui colaphum impegerat, nihil durius fecit: Jeroboam vero cum extenta manu conaretur apprehendere prophetam, a quo coarguebatur, manus illi exaruit. Per hæc te erudiens, ut quæ tibi ipsi involvuntur cum mansuetudine feras; quæ vero in Dominum ingeruntur, multa cum vehementia ulciscaris.»
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6. ET REVERSA EST MANUS REGIS AD EUM. — Causam dat S. Ambrosius, lib. II De Virg., ad finem: «Rogavit, inquit, veniam, statimque manus ejus, quæ aruerat sacrilegio, sanata est religione. Tam maturum in uno misericordiæ divinæ, et indignationis exemplum exstitit, ut sacrificanti subito dextera adimeretur, pœnitenti venia daretur.» Porro Propheta hic tria insignia miracula patravit: primo enim, scidit altare, ut Jeroboam videret illud a Deo velut sibi exosum, scindi et disrumpi: secundo, manus ejus contra Prophetam extensam obriguit: tertio, illa per preces Prophetæ sanata est. Et tamen Jeroboam hæresiarcha a sua hæresi et idololatria non resipuit, sed in ea mansit obfirmatus et obduratus. Mira ergo fuit ejus cæcitas, durities et malignitas.
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9. NON COMEDES PANEM, NEQUE BIBES AQUAM, NEC REVERTERIS PER VIAM QUA VENISTI. — Jusserat hoc Prophetæ Deus ad detestationem idololatriæ, ut ipso facto ostenderet Bethelitas idololatras adeo esse detestabiles, et a Deo quasi excommunicatos, ut nullam fidelibus cum eis cibi vel potus, imo nec viæ communionem habere velit. Jussit ergo eum in reditu aliam inire viam, quasi via in Bethel ob ejus idola esset polluta et exsecranda, nec ullo modo revisenda. Adeo severe vetuit Deus ei comedere in Bethel, ut, si a Jeroboam conjectus fuisset in carcerem, debuisset potius mori fame, quam cibum a Bethelitis oblatum sumere. Figura hæc erat Ecclesiasticæ censuræ, et excommunicationis, qua Ecclesia vetat cum excommunicatis communicare et cibum sumere, ut illi bonorum consortio exclusi confundantur et resipiscant. Ita S. Cyprianus, epist. 75; Lucifer Calaritanus, lib. De non conveniendo cum hæreticis; et ex iis Rupertus, lib. V, cap. VI, et Abulensis hic, Quæst. VIII; quare hoc eis maleficium non est, sed beneficium, uti fuit ipsi Jeroboam, de quo Josephus: «Rex, ait, miratus viri continentiam, eo magis de se cœpit esse sollicitus, ex iis quæ viderat et audierat, parum felicem rerum suarum exitum augurans.»
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11. PROPHETA AUTEM QUIDAM SENEX HABITABAT IN BETHEL. — Chaldæus, propheta falsus nomine Michal, etc. Josephus quoque eum vocat pseudoprophetam. Sic et S. Gregorius, Rupertus, Angelomus, Eucherius, Lyranus, Hugo, Dionysius, Cajetanus et alii. Unde nonnulli opinantur eum fuisse idololatram et vatem diaboli. Abulensis vero fidelem fuisse putat, sed malum et impium. Verum id redarguunt sequentia, arguuntque eum fuisse fidelem et prophetam Dei, non pseudoprophetam, eo quod, ut ait Theodoretus, «Deus per ipsum suadere posset sicut fecit.» Verum prius quod dixi, longe verius est (1). prædixerit homini Dei, id quod esset eventurum, et quod crediderit ea quæ prædicta fuerant de Josia, et quod filiis suis mandarit, ut, cum decessisset, se cum ejus corpore sepelirent.» Quæ omnia ostendunt eum fuisse fidelem et pium. Vocatur ergo a S. Gregorio, Ruperto et aliis jam citatis pseudopropheta, id est mendax propheta, quia mentitus est, dicendo sibi ab angelo revelatum esse Deum velle ut secum cibum sumeret. Theodoreto consentit S. Augustinus mox citandus, S. Hieronymus, Serarius, Torniellus, Salianus et alii.
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18. ANGELUS LOCUTUS EST MIHI IN SERMONE (jussu) DOMINI, DICENS: REDUC EUM TECUM IN DOMUM TUAM, UT COMEDAT PANEM. — Mentitur hic propheta, ut alium prophetam ad prandium deducat. Videbat enim eum de via fessum, famescentem et sitientem nolle in Bethel comedere nec bibere, sed jejunum redire: quare motus compassione, ex studio hospitalitatis virum Dei ad hospitium suum invitat, et per mendacium quasi compellit. Sic subinde viros religiosos carnibus vinoque abstinentes decipiunt sæculares, ut carnes liquatas sub oleribus absconditas comedant. Cum agerem in Belgio, exstitit quidam eremita ob simplicitatem cognominatus Joannes Simplex, qui in monasterium B. Virgini dicatum veniens, vinum a procuratore oblatum recusavit, dicens se profiteri jugem a vino abstinentiam. Unde procurator eum fallens: Dabimus ergo tibi, inquit, lac B. Virginis nostræ, jussitque ei aliud vinum suavius apponi: Bibe, inquit, lac a B. Virgine tibi promatum loco vini quod respuis. Quod ille ut gustavit valde exhilaratus: Utinam, inquit, in eremo nostra tale lac haberemus, cum vinum non bibamus. Verum fuit intempestiva et imprudens prophetæ hujus hospitalitas; nam alteri prophetæ mortem peperit; sed id ipse ignorabat: quare venialiter tantum peccavit; atque officiosum fuit ejus mendacium duntaxat, non perniciosum. Porro permisit id Deus, ut prophetiæ suæ veritatem prophetæ ipsius inobedientis, et contra jussum suum in Bethel cibum sumentis morte sanciret, ut ex ea cognosceret Jeroboam, eum verum fuisse prophetam a Deo missum ac minas ab eo sibi intentatas vere obventuras.
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19. FEFELLIT EUM ET REDUXIT SECUM: COMEDIT ERGO PANEM IN DOMO EJUS. — Peccavit hic propheta, quia nimis facile et temere credidit alteri prophetæ mentienti Deum revocasse suum præceptum ei datum de non comedendo in Bethel: debuisset enim magis eum ejusque oraculum suo contrarium examinare. Cum enim Deus ipse ipsimet clare jussisset non comedere in Bethel, non debebat credere alteri prophetæ, dicenti Deum hoc præceptum revocasse. Poterat enim et debebat cogitare: Deus mentiri nequit; hic homo mentiri et fallere potest: cur ergo Deo meo relicto credam homini mendaci? cur pro certo incertum et dubium amplectar? Certo enim mihi constat, Deum absolute mihi vetasse comedere in Bethel: quare hic homo dicens contrarium a Deo esse decretum, utique de fraude, et de mendacio suspectus est. Nam, ut notat Abulensis, Deus omnia quæ præceptis ejus supervenire possunt, prævidet et præcogitat. Quare in ejus præceptis non est utendum interpretatione et epiikia: secus est in mandatis hominum: qui omnia futura prævidere nequeunt, ideoque patiuntur epiikiam. Fuit autem hoc ejus peccatum veniale duntaxat, quia prophetam credidit esse veracem non mendacem. Unde ob peccatum a leone quidem occisus est; sed corpus ejus quasi sancti a leone integrum intactumque servatum est. Ita S. Augustinus mox citandus, Eucherius, Angelomus, Cajetanus, Salianus, Serarius et alii. CUMQUE SEDERENT AD MENSAM, FACTUS EST SERMO DOMINI AD PROPHETAM, QUI REDUXERAT EUM. — Propheta in mensa peccans per inobedientiam, comedensque contra jussum Domini, in mensa pariter punitur, et a Deo sententiam mortis accipit, idque ab hospite suo, puta a propheta qui eum seduxerat et invitarat, «ut inde pœnam veraciter sumeret, unde culpam negligenter admisit,» ait S. Gregorius, et ex eo Eucherius et Angelomus.
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24. QUI CUM ABIISSET, INVENIT EUM LEO IN VIA ET OCCIDIT, — puta suffocavit, vel morsu interemit; at non devoravit, sed corpus integrum servavit: ita punitus fuit a Deo propheta, ut Jeroboam ex hac ejus punitione cognosceret, ipsum verum fuisse prophetam. Ipse enim inter alia dixerat sibi a Deo mandatum ne comederet in Bethel, ut ostenderet quam odisset Bethel. Nota: Deus hic peccatum veniale duntaxat punit morte, quia ipse summus est vitæ necisque omnium Dominus; secus est de principe et judice, qui debet peccata pro sui merito proportionaliter punire, gravia Nota: Josephus quem sequitur Glossa, et Abulensis censent hunc prophetam ex malo dolo invitasse prophetam, ut eum faceret mendacem vel perderet. Audi Glossam: «Iste pseudopropheta princeps erat sacerdotum, et valde a rege colebatur tanquam divinus; timens autem ne per sermonem viri Dei rex ab idolorum cultura recederet, et se tanquam maleficum interficeret, excogitavit ut virum Dei deciperet satis acute agens ut dum transgrederetur præceptum Dei, illius iram incurreret; sicut postea fecit, cum magis homini quam Deo credidit; ac per hoc monstra- graviter, levia leviter. Unde lex humana peccata venialia morte punire nequit. Sic Deus Moysen ob peccatum veniale incredulitatis punivit morte in deserto, Numer. XX. Sic uxor Loth, quia respexit retro, quod tantum veniale fuit peccatum, exanimata est, et in statuam salis conversa, Genes. XIX. Ita Cassianus, Collat. VII, cap. xxv, et S. Thomas, III part. Quæst. VIII, art. 2, ad 3. Moraliter S. Chrysostomus, in Psal. IV: «Sicut, inquit, canis aut quælibet fera, quam homo beneficiis cicuravit, sibique in omnibus obsequentem reddidit, si vultum simulet alienum, aut proprium mutet vel obscuret fuligine, puta, aut cœno, aut colore non proprio, non minus illum allatrat morsuque appetit domesticus canis, aut lacerat mansuefactus leo, quam si esset alienus. Sic, inquit Chrysostomus, quia propheta iste per inobedientiam vultum fuligine fœdaverat, non agnovit leo tanquam dominum suum, atque ideo tanquam alienum interfecit. Longe aliter sese leones habuere cum Daniele, cum tamen essent in lacu famelici, quia in eo talem invenerunt speciem et vultum, qualem venerari et osculari jussi sunt: neque enim fœdaverat aut mutaverat faciem fuligine peccati, sicut hic propheta, qui vultui prius puro ac candido, inobedientiæ stercus aut cœnum aspersit.» Rursum S. Hieronymus, lib. II Contra Jovin.: «Qui, inquit, jejunus miracula fecerat, pransus illico saturitatis pœnas luit.» Denique S. Brigidæ, lib. V Revel. Inter. XIV, Quæst. I, quærenti cur subinde justi mala morte, injusti bona morte moriantur? Christus respondit: «Quandoque justis flebilis exitus contingit ad majus eorum meritum, ut qui semper per vitam in virtutibus fuere solliciti, per mortem contemptibilem liberi evolent ad cœlum;» atque exemplum affert hujus prophetæ a leone occisi. ASINUS AUTEM STABAT JUXTA ILLUM, ET LEO STABAT JUXTA CADAVER, — quasi custos cadaveris viri sancti, æque ac asini ipsius: quare prædo factus est prædæ suæ custos. Hic ergo Deus prophetæ sanctitatem ostendit: nam, ut ait Theodoretus, «eum honoravit post mortem, quia occisorem (leonem) ei induxit custodem: hac quidem ratione honorans, ut prophetam; illa vero puniens ut transgressorem, et eos qui nunc sunt terrens, ut ne parva quidem Dei mandata despiciant.» Pergit Theodoretus, et post eum Procopius, ex hoc loco ostendere quantam Deus corporum sanctorum habeat curam, ut etiam leones eis custodes apponat. Leo ergo qui fuit carnifex vivi, factus est defensor mortui, ut qui pro inobedientia cæsus cernebatur, pro pœnitentia salvus crederetur. Ita Lyranus; pœnitens enim pro culpa, mortem a Deo missam patienter excepit. Audi S. Augustinum, lib. De Cura pro mort. cap. VII: «Hactenus enim voluit Dominus servum suum plectere, qui non sua contumacia spreverat præceptum ejus implere, sed aliena decipiente fallacia obedire se credidit, quando non obedivit. Neque enim putandum est ita fuisse interemptum morsu bestiæ, ut ad supplicium tartareum ejus deinde anima raperetur; quandoquidem ipsum ejus corpus, idem leo qui occiderat custodivit, jumento etiam, quo vehebatur, illæso, et simul cum illa immani fera intrepida præsentia ad sui domini funus astante. Quo mirabili signo apparet, hominem Dei coercitum potius temporaliter usque ad mortem quam punitum esse post mortem.» Audi et S. Gregorium, IV Dial. XXIV: «Stetit leo juxta asinum, et non comedit de cadavere. Ex qua re ostenditur, quod peccatum inobedientiæ in ipsa fuerit morte laxatum, quia idem leo, quem viventem præsumpsit occidere, contingere non præsumpsit occisum. Qui enim occidendi ausum habuit, de occisi cadavere comedendi licentiam non accepit: quia is qui culpabilis in vita fuerat, punita inobedientia erat jam justus ex morte. Leo ergo qui prius peccatoris vitam necaverat, custodivit postmodum cadaver justi.» Eadem ex S. Gregorio transcripscrunt Eucherius et Angelomus, qui et addunt morale documentum, neminem se alicujus virtutis æstimare debere, licet quid fortiter gesserit: nam hic propheta permissus est labi et occidi, qui gloriabatur se regem Jeroboam contempsisse et increpasse. Simile exemplum S. Eremitæ ob levem culpam a Deo lethali morbo percussi, et tamen multa miracula patrantis recenset Cassianus, Collat. VII, cap. XXVI.
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29. TULIT ERGO PROPHETA CADAVER VIRI DEI, — ut honorifice sepeliret et de more plangeret, præsertim, quia ipse necis ejus per mendacium fuerat causa. Unde ex sequentibus liquet prophetam hunc fuisse fidelem et pium, qui per præposteram hospitalitatem seduxerat prophetam. Quare Josephus, lib. VIII Antiq. cap. III, valde a narratione S. Scripturæ discrepat et aberrat, dum ait quod pseudopropheta hic regem Jeroboam minis et miraculis prophetæ territum volentemque ab idolis resipiscere, in idololatria confirmarit, ac miracula prophetæ apud eum elevarit et confutarit. «Aiebat enim, inquit Josephus, præ lassitudine manum ejus obtorpuisse dum altari inferret victimas, ac deinde post quietem, vigorem pristinum recepisse. Altare quoque recentis etiam tum structuræ, quod tot ac tantarum victimarum molem non ferret, disruptum concidisse. Postremo vatis mortem indicat, a leone esse necatum: adeo nihil divinum, nec in vita, nec in verbis ejus fuisse. His dictis regi persuasit, et mentem ejus a Deo et justis ac piis operibus in totum aversam, in extremam impietatem præcipitavit. In tantum enim posthac contra omne jus ac fas debacchatus est, ut nihil aliud quæreret quam quomodo in dies magis ac magis semetipsum novis sceleribus superaret.» Verum hæc a narratione S. Scripturæ in seq. aliena sunt et quasi contraria. ET REVERSUS INTULIT IN CIVITATEM PROPHETÆ SENIS, — id est in civitatem suam, puta in Bethel, ut proinde cum cæteris Israelitis fidelibus idola Jeroboam detestantibus profugerunt in Jerusalem ad Roboam, ejusque regnum firmarunt, ut dicitur II Paralip. XI, 13. patet vers. 22, ipse enim erat «propheta senex,» qui eum suo mendacio seduxerat, ideoque eum a leone occisum sepelivit et planxit.
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31. CUM MORTUUS FUERO, SEPELITE ME IN SEPULCRO, IN QUO VIR DEI (propheta a leone occisus) SEPULTUS EST. — Id jussit hoc fine, ne ossa sua cremarentur a Josia: omnia enim cæterorum, utpote idololatrarum, sepulcra effodit, et ossa in Bethel combussit Josias, excepto sepulcro prophetæ, qui contra Jeroboam hic detonuerat, et Josiam ejus idola et idololatras eversurum prædixerat, ut patet lib. IV Reg. cap. XXIII; quare in ejus sepulcro sua quoque ossa sepeliri voluit, ut ossa ejus servarentur intacta.
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33. QUICUMQUE VOLEBAT IMPLEBAT MANUM SUAM, (oleo et victimis, curando scilicet manus suas ab alio sacerdote inungi, seque consecrari, ac manu sua victimas in consecratione offerri solitas offerendo. Unde sequitur: et hoc ritu) FIEBAT SACERDOS EXCELSORUM, — id est vitulorum, qui in excelso monte Bethel erecti adorabantur. Jeroboam enim expulit Levitas et sacerdotes Aaronicos, qui
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34. ET PROPTER HANC CAUSAM PECCAVIT DOMUS JEROBOAM (peccatum grande idololatriæ, quia scilicet vitulos aureos erexit, ad eosque adorandos compulit totum populum), ET (idcirco) EVERSA EST ET DELETA DE SUPERFICIE TERRÆ, — quasi de terra funditus abrasa, ut nemo ex ea remaneret superstes, uti patet cap. seq. vers. 10. Nota hic veram causam interitus et excidii familiarum etiam regalium, qualis fuit Jeroboam, esse idololatriam, hæresin, et scelera extera ex ea consequentia; idque toto hoc libro, et quarto sequenti, per exempla omnium regum Israel, qui Jeroboam in idololatria vitulorum æque ac in regno secuti sunt, ostenditur. Ubi mira eorum cæcitas liquet, quod cum audirent hasce Dei minas, ac reipsa eas in Jeroboam cæterisque antecessoribus suis impleri viderent, ipsi tamen quasi dementati, eorum idololatriam secuti sint; ideoque ipsi pariter cum suis familiis a Deo excisi sint.
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Questo fallo fu anche la cagione della rovina e distruzione del suo casato, predettagli dallo stesso profeta Ahia che gli aveva preannunziato il trono (I Reg. 14, 1-16). Ma già all'inaugurazione dell'illegittimo culto in Bethel si alzò un profeta (I Reg. 13, 1-10) che protestò contro quella violazione della legge divina e predisse la distruzione del santuario sotto il re Iosia (v.). …
RE, I E II (III E IV) LIBRO DEI
… (II Reg. 11, 1-20), i restauri del Tempio sotto Ioas (ibid. 12, 1-16), la riforma religiosa di Giosia (ibid. 22, 3-23, 27) ecc.; altre, infine, d'origine profetica, donde l'invettiva di un profeta contro Ieroboam e l'altare costruito da lui in Bethel (I Reg. 13, 1-23), il rimprovero
13:2
… sg.; II Par. 34, 6 sg.); soprattutto distrusse lo scismatico santuario di Bethel e ne dissacrò l'altare (II Reg. 23, 15-18), attuando quanto tre secoli innanzi, all'inaugurazione di quel santuario, aveva predetto un profeta di Jahweh (v. HEDROAM 1; cf. I Reg. 13, 2 sg.).
13:22
… Alle persone importanti si ergevano sulla tomba monumenti (cf. per i Maccabei: I Mach. 13, 27-30); mentre il mancare di sepoltura e giacere insepolti era considerato una sciagura o una punizione (I Sam. 17, 44; I Reg. 13, 22; Jer. 9, 22; 22, 19; ecc.).
13:24
SAMARITANI (EBR. SŌMRŌNĪM; GR. ΟἹ ΣΑΜΑΡΕΙ͂ΤΑΙ)
Intanto nelle campagne non coltivate e nel paese, in gran parte deserto, crebbero di numero le bestie feroci e i leoni, non mai totalmente scomparsi dalle boscaglie ephraimitiche (I Reg. 13, 24; 20, 36); gli immigrati ne attribuirono le conseguenze alla vendetta del dio locale, non più venerato nel culto nazionale. …
13:32
BAMÁH (EBR. «ALTURA»; PLURALE BĀMĀTH)
… 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).
RE, I E II (III E IV) LIBRO DEI
… Indizio dell'unità di composizione sono pure certe formole ricorrenti, come: «peccato di Ieroboam» (otto volte in I Reg. e nove in II Reg.) «fare ciò che è male agli occhi del Signore» (trenta volte nei due libri); «a cagione di David mio servo» (I Reg. 13, 32, 34; 15, 4; II Reg. 8, 19; 19, 34; 20, 6); «mingens ad parietem» (I Reg. 14, 10; 16, 11; 21, 21; II Reg. 9, 8; altrove soltanto in I Sam. 25, 22, 34).
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.