Achab King of Israel consulting and beleuing false prophetes rather then Micheas a true prophet, accompanied with Iosaphat king of Iuda, resolueth to fight against the Syrians for Ramoth Galaad. 26. Committeth Micheas to prison, 29. procedeth to the warre, 34. is slaine, and Ochozias saccedeth. 41. Iosaphat refuseth to traffike longer with Ochozias; dieth, and his sonne Ioram reigneth. 52. Ochozias foloweth the euil steppes of his parents.
1And there passed three years without war between Syria and Israel.Tre anni adunque passarono senza guerra tralla Siria, e Israele.THERE passed therfore three yeares without warre betwen Syria aud Israel.Transierunt igitur tres anni absque bello inter Syriam et Israël. 2And in the third year, Josaphat, king of Juda, came down to the king of Israel.Ma il terzo anno Josaphat re di Giuda andò a trovare il re d'Israele.And in the third yeare, Iosaphat the king of Iuda went downe to the king of Israel. (In anno autem tertio, descendit Josaphat rex Juda ad regem Israël. 3(And the king of Israel said to his servants: Know ye not that Ramoth Galaad is ours, and we neglect to take it out of the hand of the king of Syria?)Or il re d'Israele avea detto a' suoi servi: Non sapete voi, che Ramoth di Galaad è nostra, e noi trascuriamo di levarla di mano al re di Siria?And the king of Israel sayd to his seruantes: are you ignorant that Ramoth Galaad is ours, and we neglect to take it out of the hand of the king of Syria?)(Dixitque rex Israël ad servos suos: Ignoratis quod nostra sit Ramoth Galaad, et negligimus tollere eam de manu regis Syriæ ?) 4And he said to Josaphat: Wilt thou come with me to battle to Ramoth Galaad?Egli perciò disse a Josaphat: Sarai tu con me a portar la guerra a Ramoth di Galaad?And he sayd to Iosaphat: Wilt thou come with me to sight into Ramoth Galaad?Et ait ad Josaphat: Veniesne mecum ad præliandum in Ramoth Galaad ? 5And Josaphat said to the king of Israel: As I am, so art thou: my people and thy people are one: and my horsemen are thy horsemen. And Josaphat said to the king of Israel: Inquire, I beseech thee, this day the word of the Lord.E Josaphat disse al re d'Israele: Quel, che son io, lo se' tu: il popol mio, e il popol tuo sono una stessa cosa: e i miei soldati a cavallo son tuoi. E soggiunse Josaphat al re d'Israele: Consulta, ti prego, oggi il Signore.And Iosaphat sayd to the king of Israel: As I am, so thou also: my people and thy people are one: and my horsemen thy horsmen. And Iosaphat sayd to the king of Israal: Aske, I besech thee, this day the word of our Lord.Dixitque Josaphat ad regem Israël: Sicut ego sum, ita et tu: populus meus et populus tuus unum sunt: et equites mei, equites tui. Dixitque Josaphat ad regem Israël: Quære, oro te, hodie sermonem Domini. 6Then the king of Israel assembled the prophets, about four hundred men, and he said to them: Shall I go to Ramoth Galaad to fight, or shall I forbear? They answered: Go up, and the Lord will deliver it into the hand of the king.Raunò pertanto il re d'Israele i profeti in numero di circa quattrocento, e disse loro: Debb'io andare a far guerra a Ramoth di Galaad, o starmene tranquillo? E quelli risposero: Va, che il Signore daralla nelle mani del re.The king of Israel therfore assembled the prophetes, about foure hundred men, and he sayd to them: Shal I goe into Ramoth Galaad to fight, or sitte stil? Who answered: Goe vp, and our Lord wil geue it into the kinges hand.Congregavit ergo rex Israël prophetas, quadringentos circiter viros, et ait ad eos: Ire debeo in Ramoth Galaad ad bellandum, an quiescere ? Qui responderunt: Ascende, et dabit eam Dominus in manu regis.
7And Josaphat said: Is there not here some prophet of the Lord, that we may inquire by him?Ma Josaphat disse: Non v'ha egli qui nissun profeta del Signore, affine di consultare per mezzo di esso?And Iosaphat sayd: Is there not here some prophete of our Lord, that we may aske by him?Dixit autem Josaphat: Non est hic propheta Domini quispiam, ut interrogemus per eum ? 8And the king of Israel said to Josaphat. There is one man left, by whom we may inquire of the Lord; Micheas, the son of Jemla: but I hate him, for he doth not prophecy good to me, but evil. And Josaphat said: Speak not so, O king.E disse il Re d'Israele a Josaphat: E rimase un uomo, per mezzo di cui possiamo interrogare il Signore; ma io l'ho in aversione, perchè non mi predice nulla di buono, ma sì del male: egli è Michea figliuolo di Jemla. Rispose a lui Josaphat: Non parlar così, o re.And the king of Israel sayd to Iosaphat: There is one man leaft, by whom we may aske our Lord: but I hate him, because he doeth not prophecie vnto me good, but euil, Micheas the sonne of Iemla. To whom Iosaphat sayd: Speake not so ô king.Et ait rex Israël ad Josaphat: Remansit vir unus per quem possumus interrogare Dominum: sed ego odi eum, quia non prophetat mihi bonum, sed malum: Michæas filius Jemla. Cui Josaphat ait: Ne loquaris ita, rex. 9Then the king of Israel called an eunuch, and said to him: Make haste, and bring hither Micheas, the son of Jemla.Il re d'Israele pertanto chiamò un eunuco, e dissegli: Va presto, e conduci Michea figliuolo di Jemla.The king of Israel therfore called a certaine eunuch, and sayd to him: Make hast, and bring hither Micheas the sonne of Iemla.Vocavit ergo rex Israël eunuchum quemdam, et dixit ei: Festina adducere Michæam filium Jemla. 10And the king of Israel, and Josaphat, king of Juda, sat each on his throne, clothed with royal robes, in a court, by the entrance of the gate of Samaria, and all the prophets prophesied before them.Or il re d'Israele, e Josaphat re di Giuda sedevano ciascuno sul loro trono vestiti alla reale, nella piazza vicina alla porta di Samaria, e tutti i profeti profetavano dinanzi ad essi.And the king of Israel, and Iosaphat the king of Iuda sate eche in his throne clothed with royal attyre, in a court beside the doore of the gate of Samaria, and al the prophetes prophecied before them.Rex autem Israël, et Josaphat rex Juda, sedebant unusquisque in solio suo, vestiti cultu regio, in area juxta ostium portæ Samariæ: et universi prophetæ prophetabant in conspectu eorum. 11And Sedecias, the son of Chanaana, made himself horns of iron, and said: Thus saith the Lord: With these shalt thou push Syria, till thou destroy it.Oltre a ciò Sedecia figliuolo di Chanaana si fece de' corni di ferro, e disse: Queste cose dice il Signore: Con questi tu metterai in Scompiglio la Siria, sino che la abbi distrutta.Sedecias the sonne of Chanaana made him self hornes of yron, and sayd: Thus sayth our Lord: With these shalt thou strike Syria, til thou destroy it.Fecit quoque sibi Sedecias filius Chanaana cornua ferrea, et ait: Hæc dicit Dominus: His ventilabis Syriam, donec deleas eam.
12And all the prophets prophesied in like manner, saying: Go up to Ramoth Galaad, and prosper, for the Lord will deliver it into the king’s hands.E tutti i profeti allo stesso modo profetavano, dicendo: Va a Ramoth di Galaad, va felicemente, e il Signore daralla nelle mani del re.And al the prophetes in like maner prophecied, saying: Ascend into Ramoth Galaad, and goe prosperousely, & our Lord wil deliuer it into the Kinges handes.Omnesque prophetæ similiter prophetabant, dicentes: Ascende in Ramoth Galaad, et vade prospere, et tradet Dominus in manus regis. 13And the messenger that went to call Micheas, spoke to him, saying: Behold the words of the prophets with one mouth declare good things to the king: let thy word, therefore, be like to theirs, and speak that which is good.Or il messo, che era andato a chiamare Michea, parlò a lui, e disse: Sappi, che i profeti tutti d'accordo colle loro parole annunziano felicità al re: sia adunque il tuo parlare simile al loro, e predici buoni successi.But the messenger, that went to cal Micheas, spake to him, saying: Behold the wordes of the prophetes with one mouth preach good thinges to the king: let thy word therfore be like to theirs, and speake good thinges.Nuntius vero qui ierat ut vocaret Michæam, locutus est ad eum, dicens: Ecce sermones prophetarum ore uno regi bona prædicant: sit ergo sermo tuus similis eorum, et loquere bona. 14But Micheas said to him: As the Lord liveth, whatsoever the Lord shall say to me, that will I speak.E Michea disse a lui: Viva il Signore: qualunque cosa mi dirà il Signore, quella io ridirò.To whom Micheas sayd: Our Lord liueth, whatsoeuer our Lord shal tel me, that wil I speake.Cui Michæas ait: Vivit Dominus, quia quodcumque dixerit mihi Dominus, hoc loquar. 15So he came to the king, and the king said to him: Micheas, shall we go to Ramoth Galaad to battle, or shall we forbear? He answered him: Go up, and prosper, and the Lord shall deliver it into the king’s hands.Giunse pertanto dinanzi al re, e il re gli disse: Michea, dobbiam noi andare a portar la guerra contro Ramoth di Galaad, ovvero restar tranquilli? E quegli rispose a lui: Va pure, va felicemente, e il Signore daralla in potere del re.He therfore came to the king, and the king sayd to him: Micheas, shal we goe into Ramoth Galaad to sight, or sitte stil? To whom he answered: Ascend, and goe prosperousely, and our Lord wil deliuer it into the kinges handes.Venit itaque ad regem, et ait illi rex: Michæa, ire debemus in Ramoth Galaad ad præliandum, an cessare ? Cui ille respondit: Ascende, et vade prospere, et tradet eam Dominus in manus regis.
16But the king said to him: I adjure thee again and again, that thou tell me nothing but that which is true, in the name of the Lord.E il re gli disse: Ti scongiuro una, e due volte nel nome del Signore, che tu non mi dica se non la verità.But the king sayd to him: I adiure thee agayne and agayne, that thou speake not to me but that which is true in the name of our Lord.Dixit autem rex ad eum: Iterum atque iterum adjuro te, ut non loquaris mihi nisi quod verum est, in nomine Domini. 17And he said: I saw all Israel scattered upon the hills, like sheep that have no shepherd; and the Lord said: These have no master: let every man of them return to his house in peace.E quegli disse: Ho veduto tutto Israele disperso pelle montagne, come tante pecore senza pastore: e il Signore ha detto: Costoro non hanno un signore: se ne torni ciascuno in pace a casa sua.And he sayd: I saw al Israel dispersed in the mountaynes, as sheepe not hauing a shepeheard, and our Lord sayd: These haue no maister: let euerie man returne into his house in peace. (Et ille ait: Vidi cunctum Israël dispersum in montibus, quasi oves non habentes pastorem. Et ait Dominus: Non habent isti dominum: revertatur unusquisque in domum suam in pace. 18(Then the king of Israel said to Josaphat: Did I not tell thee, that he prophesieth no good to me, but always evil?)E il re d'Israele disse a Josaphat: Non te l'ho io detto, che egli non mi profetizza del bene, ma sempre del male?Therfore the king of Israel sayd to Iosaphat: Did I not tel thee, that he doeth not prophecie me good, but alwaies euil?)(Dixit ergo rex Israël ad Josaphat: Numquid non dixi tibi, quia non prophetat mihi bonum, sed semper malum ?) 19And he added and said: Hear thou, therefore, the word of the Lord: I saw the Lord sitting on his throne, and all the army of heaven standing by him on the right hand and on the left:E quegli soggiunse, e disse: Per questo ascolta la parola del Signore: Io ho veduto il Signore, che sedeva sopra il suo trono, e tutta la milizia celeste, che gli stava attorno da destra, e di sinistra:But he adding, sayd: Therfore heare the word of our Lord: I saw our Lord sitting vpon his throne, and al the hoste of heauen assisting him on the right hand and on the left:Ille vero addens, ait: Propterea audi sermonem Domini: vidi Dominum sedentem super solium suum, et omnem exercitum cæli assistentem ei a dextris et a sinistris: 20And the Lord said: Who shall deceive Achab, king of Israel, that he may go up, and fall at Ramoth Galaad? And one spoke words of this manner, and another otherwise.E il Signore disse: Chi ingannerà Achab re d'Israele, affinchè vada, e perisca a Ramoth di Galaad? E uno disse una cosa, e l'altro un'altra.and our Lord sayd: Who shal deceiue Achab the king of Israel, that he may goe vp, and fal in Ramoth Galaad? And one sayd these maner of wordes, and an other otherwise.et ait Dominus: Quis decipiet Achab regem Israël, ut ascendat, et cadat in Ramoth Galaad ? Et dixit unus verba hujuscemodi, et alius aliter.
21And there came forth a spirit, and stood before the Lord, and said: I will deceive him. And the Lord said to him: By what means?Ma uno spirito andò, e si presentò dinanzi al Signore, e disse: Io lo ingannerò. E il Signore disse a costui: E come?And there came forth a spirit, and stood before our Lord, and sayd: I wil deceiue him. To whom our Lord spake: Wherein?Egressus est autem spiritus, et stetit coram Domino, et ait: Ego decipiam illum. Cui locutus est Dominus: In quo ? 22And he said: I will go forth, and be a lying spirit, in the mouth of all his prophets. And the Lord said: Thou shalt deceive him, and shalt prevail: go forth, and do so.E quegli disse: Io anderò, e sarò spirito di menzogna nelle bocche di tutti i profeti di lui. E il Signore disse: Lo ingannerai, e avrai tuo intento: va, e fa così.And he sayd: I wil goe forth, and be a lying spirit in the mouth of al his prophetes. And our Lord sayd: Thou shalt deceiue, and shalt preuayle: goe forth, and doe so.Et ille ait: Egrediar, et ero spiritus mendax in ore omnium prophetarum ejus. Et dixit Dominus: Decipies, et prævalebis: egredere, et fac ita. 23Now, therefore, behold the Lord hath given a lying spirit in the mouth of all thy prophets that are here, and the Lord hath spoken evil against thee.Ora pertanto vedi, come il Signore ha posto lo spirito di menzogna in bocca di tutti i tuoi profeti, che son qui, e il Signore ha pronunziate sciagure contro di te.Now therfore behold our Lord hath geuen the spirite of lying in the mouth of al thy prophetes, that are here, and our Lord hath spoken euil agaynst thee.Nunc igitur ecce dedit Dominus spiritum mendacii in ore omnium prophetarum tuorum, qui hic sunt, et Dominus locutus est contra te malum. 24And Sedecias, the son of Chanaana, came, and struck Micheas on the cheek, and said: Hath then the spirit of the Lord left me, and spoken to thee?Allor Sedecia figliuolo di Chanaana si accostò, e diede uno schiaffo a Michea, e disse: Me adunque ha abbandonato lo Spirito del Signore, e a te ha parlato?And Sedecias the sonne of Chananna came, and smote Micheas on the cheeke, and sayd: Hath the Spirit of our Lord leaft me, and hath it spoken to thee?Accessit autem Sedecias filius Chanaana, et percussit Michæam in maxillam, et dixit: Mene ergo dimisit spiritus Domini, et locutus est tibi ? 25And Micheas said: Thou shalt see in the day when thou shalt go into a chamber within a chamber to hide thyself.E Michea disse: Te ne accorgerai in quel giorno, quando entrerai da una in un'altra camera, per nasconderti.And Micheas sayd: Thou shalt see in that day, when thou shalt enter into thy chamber, within the chamber to be hid.Et ait Michæas: Visurus es in die illa quando ingredieris cubiculum intra cubiculum ut abscondaris.
26And the king of Israel said: Take Micheas and let him abide with Amon, the governor of the city, and with Joas, the son of Amalech;E disse il re d'Israele: Prendete Michea, ed egli stia sotto la custodia di Amon principe della città, e di Gioas figliuolo di Amalech,And the king of Israel sayd: Take Micheas, and let him tarie with Amon the gouernour of the citie, and with Ioab the sonne of Amelech,Et ait rex Israël: Tollite Michæam, et maneat apud Amon principem civitatis, et apud Joas filium Amelech, 27And tell them: Thus saith the king: Put this man in prison, and feed him with bread of affliction, and water of distress till I return in peace.E dite loro: Queste cose dice il re: Mettete quest'uomo in prigione, e alimentatelo con pane di tribolazione, e con acqua di afflizione, per sino a tanto ch'io torni colla vittoria.and tel them: Thus sayth the king: Cast this man into prison, and feede him with bread of tribulation, and water of distresse, til I returne in peace.et dicite eis: Hæc dicit rex: Mittite virum istum in carcerem, et sustentate eum pane tribulationis, et aqua angustiæ, donec revertar in pace. 28And Micheas said: If thou return in peace, the Lord hath not spoken by me. And he said: Hear, all ye people.E Michea disse: Se tu tornerai colla vittoria, il Signore non avrà par lato per bocca mia. E soggiunse: Popoli tutti, poneteci mente.And Micheas sayd: If thou returne in peace, our Lord hath not spoken in me. And he sayd: Heare al ye peoples.Dixitque Michæas: Si reversus fueris in pace, non est locutus in me Dominus. Et ait: Audite, populi omnes. 29So the king of Israel, and Josaphat, king of Juda, went up to Ramoth-Galaad.Si mosse adunque il re d'Israele, e Josaphat re di Giuda contro Ramoth di Galaad.Therfore the king of Israel went vp, and Iosaphat the king of Iuda into Ramoth Galaad.Ascendit itaque rex Israël, et Josaphat rex Juda, in Ramoth Galaad. 30And the king of Israel said to Josaphat: Take thy armour, and go into the battle, and put on thy own garments. But the king of Israel changed his dress, and went into the battle.Disse adunque il re d'Israele a Josaphat: Prendi le tue armi, ed entra in battaglia vestito delle tue vesti: ma il re d'Israele cambiò di vestito, ed entrò nella mischia.The king of Israel therfore sayd to Iosaphat: Take armour, and goe into the battel, and put on thyne owne garmentes. Moreouer the king of Israel changed his habite, and went into the battel.Dixit itaque rex Israël ad Josaphat: Sume arma, et ingredere prælium, et induere vestibus tuis. Porro rex Israël mutavit habitum suum, et ingressus est bellum. 31And the king of Syria had commanded the two and thirty captains of the chariots, saying: You shall not fight against any, small or great, but against the king of Israel only.Ora il re di Siria avea detto a' trentadue capitani de' suoi cocchi: Voi non combatterete contro veruno o piccolo, o grande, ma contro il solo re d'IsraeleAnd the king of Syria had commanded the princes of his chariotes thirtie and two, saying: You shal not fight agaynst any lesser, or greater, but agaynst the king of Israel onlie.Rex autem Syriæ præceperat principibus curruum triginta duobus, dicens: Non pugnabitis contra minorem et majorem quempiam, nisi contra regem Israël solum.
32So when the captains of the chariots saw Josaphat, they suspected that he was the king of Israel, and making a violent assault, they fought against him: and Josaphat cried out.Quindi i capitani de' cocchi aven do veduto Josaphat, si pensarono, ch'ei fosse il re d'Israele, e si scagliarono contro di lui per combatterlo, e Josaphat diede uno strido.When therfore the princes of the chariotes had seene Iosaphat, they suspected that he was the king of Israel, and making a violent assault they fought agaynst him: & Iosaphat cried out.Cum ergo vidissent principes curruum Josaphat, suspicati sunt quod ipse esset rex Israël, et impetu facto pugnabant contra eum: et exclamavit Josaphat. 33And the captains of the chariots perceived that he was not the king of Israel, and they turned away from him.E i capitani de' cocchi riconobbero ch'ei non era il re d'Israele, e lo lasciarono stare.And the princes of the chariotes perceiued that he was not the king of Israel, and they ceased from him.Intellexeruntque principes curruum quod non esset rex Israël, et cessaverunt ab eo. 34And a certain man bent his bow, shooting at a venture, and chanced to strike the king of Israel, between the lungs and the stomach. But he said to the driver of his chariot: Turn thy hand, and carry me out of the army, for I am grievously wounded.Ma un uomo avendo teso il suo arco, scoccò a caso la freccia, e portò l'accidente, che egli ferì il re d'Israele tral polmone, e lo stomaco; onde egli disse al suo cocchiere: Volgi indietro, e menami fuor dell'esercito, perocché io sono ferito gravemente.And a certaine man bent his bow, directing the arrow at al aduenture, and by chance he stroke the king of Israel betwen the lunges and the stomacke. But he sayd to his cochere: Turne thy hand, and carrie me out of the armie, because I am greuousely wounded.Vir autem quidam tetendit arcum, in incertum sagittam dirigens, et casu percussit regem Israël inter pulmonem et stomachum. At ille dixit aurigæ suo: Verte manum tuam, et ejice me de exercitu, quia graviter vulneratus sum. 35And the battle was fought that day, and the king of Israel stood in his chariot against the Syrians, and he died in the evening: and the blood ran out of the wound into the midst of the chariot.Si combattè adunque in quel giorno, e il re d'Israele se ne stava sul suo cocchio volto inverso de' Siri, e morì sulla sera: scorrendo il sangue dalla piaga nella pedana del cocchio.The battel therfore was fought that day, and the king of Israel stood in his chariote agaynst the Syrians, and he died in the euening: & the bloud of the wound ranne into the middes of the chariote,Commissum est ergo prælium in die illa, et rex Israël stabat in curru suo contra Syros, et mortuus est vespere: fluebat autem sanguis plagæ in sinum currus,
36And the herald proclaimed through all the army, before the sun set, saying: Let every man return to his own city, and to his own country.E prima che il sol tramontasse, un araldo suonò la tromba per tutto l'esercito, avvisando, che ciascuno se ne tornasse alla sua città, e alla sua terra.and the herauld sounded in al the armie before the sunne sette, saying: Euerie man returne into his citie, and into his countrie.et præco insonuit in universo exercitu antequam sol occumberet, dicens: Unusquisque revertatur in civitatem, et in terram suam. 37And the king died, and was carried into Samaria: and they buried the king in Samaria.Ora il re si morì, e fu portato a Samaria: e fu sepolto in Samaria.And the king died, and was carried into Samaria: and they buried the king in Samaria,Mortuus est autem rex, et perlatus est in Samariam: sepelieruntque regem in Samaria, 38And they washed his chariot in the pool of Samaria and the dogs licked up his blood, and they washed the reins according to the word of the Lord which he had spoken.E lavarano il suo cocchio, e lavaron le redini alla peschiera di Samaria, e i cani leccarono il suo sangue, secondo la parola detta dal Signore.and washed his chariote in the poole of Samaria, and the dogges licked his bloud, and they washed the raynes of the bridle, according to the word of our Lord which he had spoken.et laverunt currum ejus in piscina Samariæ: et linxerunt canes sanguinem ejus, et habenas laverunt, juxta verbum Domini quod locutus fuerat. 39But the rest of the acts of Achab, and all that he did, and the house of ivory that he made, and all the cities that he built, are they not written in the book of the words of the days of the kings of Israel?Il resto poi delle azioni di Achab, e tutto quello, che egli operò, e la casa di avorio, ch'ei fabbricò, e tutte le città, ch'ei fondò, tutte queste, cose non son elleno scritte nel diario dei re d'Israele?But the rest of the wordes of Achab, and al that he did, and the house of yuorie, that he built, and of al the cities that he built, are not these thinges written in the Booke of the wordes of the daies of the kinges of Israel?Reliqua autem sermonum Achab, et universa quæ fecit, et domus eburnea quam ædificavit, cunctarumque urbium quas exstruxit, nonne hæc scripta sunt in libro sermonum dierum regum Israël ? 40So Achab slept with his fathers; and Ochozias, his son, reigned in his stead.Achab pertanto si addormentò co' padri suoi, e Ochozia suo figliuolo gli succedette nel regno.Achab therfore slept with his fathers, and Ochozias his sonne reigned for him.Dormivit ergo Achab cum patribus suis, et regnavit Ochozias filius ejus pro eo.
41But Josaphat, the son of Asa, began to reign over Juda, in the fourth year of Achab, king of Israel.E Josaphat figliuole di Asa avea cominciato a regnare sopra Giuda l'anno quarto di Achab re a Israele.But Iosaphat the sonne of Asa began to reigne ouer Iuda the fourth yeare of Achab the king of Israel.Josaphat vero filius Asa regnare cœperat super Judam anno quarto Achab regis Israël. 42He was five and thirty years old when he began to reign, and he reigned five and twenty years in Jerusalem: the name of his mother was Azuba, the daughter of Salai.Egli avea trentacinque anni allorché cominciò a regnare, e regnò venticinque anni a Gerusalemme: sua madre chiamavasi Azuba figliuola di Salai.Fiue and thirtie yeares old was he when he began to reigne, and fiue and twentie yeares he reigned in Ierusalem: the name of his mother was Azuba the daughter of Salai.Triginta quinque annorum erat cum regnare cœpisset, et viginti quinque annis regnavit in Jerusalem: nomen matris ejus Azuba filia Salai. 43And he walked in all the way of Asa, his father, and he declined not from it: and he did that which was right in the sight of the Lord.Ed egli battè in tutto le vie di Asa suo padre, né mai torse da queste, e fece quello, che era giusto dinanzi al Signore.And he walked in al the way of Asa his father, and he declined not from it: and he did that which was right in the sight of our Lord.Et ambulavit in omni via Asa patris sui, et non declinavit ex ea: fecitque quod rectum erat in conspectu Domini. 44Nevertheless, he took not away the high places for as yet the people offered sacrifice, and burnt incense in the high places.Egli però non tolse via i luoghi eccelsi: perocché il popolo sacrificava tutt'ora, e bruciava incenso ne' luoghi eccelsi.But yet he tooke not away the excelses: for as yet the people did sacrifice, and burnt incense in the excelses.Verumtamen excelsa non abstulit: adhuc enim populus sacrificabat, et adolebat incensum in excelsis. 45And Josaphat had peace with the king of Israel.E Josaphat stette in pace col re d'Israele.And Iosaphat had peace with the king of Israel.Pacemque habuit Josaphat cum rege Israël. 46But the rest of the acts of Josaphat, and his works which he did, and his battles, are they not written in the book of the words of the days of the kings of Juda?Il resto poi delle azioni di Josaphat, e le opere fatte da lui, e le sue battaglie, non son elleno scritte nel diario de' fatti dei re di Giuda?But the rest of the wordes of Iosaphat, and his workes, which he did, and his battels, are not these thinges written in the Booke of the wordes of the daies of the kinges of Iuda?Reliqua autem verborum Josaphat, et opera ejus quæ gessit, et prælia, nonne hæc scripta sunt in libro verborum dierum regum Juda ?
47And the remnant also of the effeminate, who remained in the days of Asa, his father, he took out of the land.Egli di più levò dal paese gli avanzi degli uomini effeminati, che eran rimasi a tempo di Asa suo padre.Yea and the remnant of the effeminate, which remayned in the daies of Asa his father, he tooke out of the land.Sed et reliquias effeminatorum qui remanserant in diebus Asa patris ejus, abstulit de terra. 48And there was then no king appointed in Edom.E allora non era stabilito re in Edom.Neither was there then a king appoynted in Edom.Nec erat tunc rex constitutus in Edom. 49But king Josaphat made navies on the sea, to sail into Ophir for gold: but they could not go, for the ships were broken in Asiongaber.E il re Josaphat avea fatta un'armata navale, per farla navigare ad Ophir per l'oro: ma non poterono far il viaggio, perchè (le navi) andarono in pezzi in Asiongaber.But king Iosaphat had made nauies on the sea, which should saile into Ophir for gold: and they could not goe, because they were broken in Asiongaber.Rex vero Josaphat fecerat classes in mari, quæ navigarent in Ophir propter aurum: et ire non potuerunt, quia confractæ sunt in Asiongaber. 50Then Ochozias, the son of Achab, said to Josaphat: Let my servants go with thy servants in the ships. And Josaphat would not.Allora Ochozia figliuolo di Achab disse a Josaphat: Vada la mia gente colla tua sulle navi. Ma Josaphat non volle.Then sayd Ochozias the sonne of Achab to Iosaphat: Let my seruantes goe with thy seruantes in the shippes. And Iosaphat would not.Tunc ait Ochozias filius Achab ad Josaphat: Vadant servi mei cum servis tuis in navibus. Et noluit Josaphat. 51And Josaphat slept with his fathers, and was buried with them in the city of David, his father: and Joram, his son, reigned in his stead.E Josaphat si addormentò co' padri suoi, e fu sepolto con essi nella città di Davidde suo padre: e Joram suo figliuolo gli succedette nel regno.And Iosaphat slept with his fathers, and was buried with them in the Citie of Dauid his father: and Ioram his sonne reigned for him.Dormivitque Josaphat cum patribus suis, et sepultus est cum eis in civitate David patris sui: regnavitque Joram filius ejus pro eo. 52And Ochozias, the son of Achab, began to reign over Israel, in Samaria, in the seventeenth year of Josaphat, king of Juda, and he reigned over Israel two years.E Ochozia figliuolo di Achab avea principiato a regnare sopra Israele in Samaria, l'anno diciassettesimo di Josaphat re di Giuda, e regnò sopra Israele per due anni.And Ochozias the sonne of Achab began to reigne ouer Israel in Samaria, in the seuententh yeare of Iosaphat the king of Iuda, and he reigned ouer Israel two yeares.Ochozias autem filius Achab regnare cœperat super Israël in Samaria, anno septimodecimo Josaphat regis Juda: regnavitque super Israël duobus annis.
53And he did evil in the sight of the Lord, and walked in the way of his father and his mother, and in the way of Jeroboam, the son of Nabat, who made Israel to sin.Ed egli fece il male nel cospetto del Signore, e seguì le tracce di suo padre, e di sua madre, e le tracce di Jeroboam figliuolo di Nabath il quale indusse Israele a peccare,And he did euil in the sight of our Lord, and walked in the way of his father and his mother, and in the way of Ieroboam the sonne of Nabat, who made Israel to sinne.Et fecit malum in conspectu Domini, et ambulavit in via patris sui et matris suæ, et in via Jeroboam filii Nabat, qui peccare fecit Israël. 54He served also Baal, and worshipped him, and provoked the Lord, the God of Israel, according to all that his father had done.Egli servi anche a Baal, e lo adorò, e provocò a sdegno il Signore Dio d'Israele, facendo tutte quelle cose, che avea fatte il padre suo.He serued also Baal, and adored him, and prouoked our Lord the God of Israel, according to al thinges which his father had done.Servivit quoque Baal, et adoravit eum, et irritavit Dominum Deum Israël, juxta omnia quæ fecerat pater ejus.
22:1
Year of the World 3107, Year before Christ 897.
Israel, from the time when Benadad and Achab had made a league, 3 Kings 20:34.
22:2
Menochius
Josaphat. It is wonderful that a prince of so great piety, should be on terms of such strict friendship with a most wicked king. God did not approve of it; and the event was unfortunate, 2 Paralipomenon 20:37. Achab received the king of Juda with extraordinary magnificence, 2 Paralipomenon 18:2. It is thought that (Calmet) the latter had married his daughter, (Grotius) or rather (Haydock) he had taken Athalia for his son Joram, 2 Paralipomenon 18:1. (Tirinus) (Menochius)
22:3
Calmet
Syria. Benadad had not restored it; either because he no longer regarded his treaty, or because the city had not been taken by his father. (Calmet)
22:5
One, in concord, (Haydock) and ready to march against the same enemy.
Josephus
Lord. This was rather late, if (Menochius) the army was already receiving its pay under the walls of Samaria. (Josephus, [Antiquities?] 8:15.)
Menochius
God ought to have been consulted at first. (Menochius)
22:6
Calmet
Men, probably the prophets of the groves, who had not gone to Carmel, 3 Kings 18:19, 22. (Calmet)
Haydock
The recent slaughter had not deterred others from imitating the example of the false prophets. (Haydock)
22:7
Josephus
Lord. Josaphat knew that these four hundred were addicted to idol worship, (Haydock) and suspected that they only flattered their king. (Josephus)
22:8
Haydock
One man. Perhaps Micheas alone resided at Samaria. Elias and his disciples were in the country. Josephus and some others think, (Calmet) that the son of Jemla had been cast into prison for what he had said to Achab, when he had dismissed the king of Syria, 3 Kings 20:43. (Haydock)
Menochius
Not so. Good advice should be followed, though it be not pleasant. (Menochius)
Worthington
Josaphat justly suspected the schismatical false prophets. (Worthington)
22:9
Eunuch. Hebrew saris, denotes also "a servant;" or Achab might have purchased this stranger.
22:10
Court, or barn floor. They were in or near cities, that they might be so protected from the incursions of enemies, who strove to set the corn on fire, 1 Kings 23:1., and Judges 15:5.
22:11
Calmet
Push, "with the horn," (keratiseis; Septuagint) and throw into the air, (Menochius) like a bull. (Calmet)
Haydock
Nothing shall withstand thy power. The actions of Sedecias were of the same import as his words. (Haydock)
See Jeremias 27:2., and 28:10.
Worthington
Such horns were shewn to Zacharias; (1:18.) as false prophets often do, like the true ones. (Worthington)
22:15
Challoner
Go up, etc. This was spoken ironically, and by way of jesting at the flattering speeches of the false prophets: and so the king understood it, as appears by his adjuring Micheas, in the following verse, to tell him the truth in the name of the Lord. (Challoner)
Haydock
Micheas had only repeated their words, and by his accent and gestures (Du Hamel) might easily explain his meaning. (Haydock)
Calmet
Similar examples of irony may be seen, 3 Kings 18:27., and Genesis 3:22. (Calmet)
Worthington
The prophet might also pray for success. But the king begged for a positive answer. (Worthington)
22:17
Haydock
No shepherd....no master, clearly intimated (Menochius) that the king should perish in the battle. Paralipomenon reads: These have no masters. (Haydock)
22:19
He, Micheas, added, (Menochius) not fearing the king's displeasure, who seemed to regard his former denunciation as an effect of his ill-will. Hence he explains his vision more at large. God often conforms to our ideas, and even prejudices. The people were then accustomed to look upon him as a king, environed with his army of good and evil spirits; the one at his right-hand, to execute his designs of mercy, and the other at his left, to execute his judgments. Job (1:6, 12.) speaks in the like manner. We know that God stands in need of no counsellors; (Romans 11:34.) and that the angels of satan have no place in heaven, Isaias 14:12., Apocalypse 12:9., and Jude 6.
22:20
Worthington
The Lord said, etc. God standeth not in need of any counsellor; nor are we suppose, that things pass in heaven in the manner here described: but this representation was made to the prophet, to be delivered by him in a manner adopted to the common ways and notions of men. (Challoner) (St. Gregory, Mor. 2:21., etc.) (Worthington)
God did not enable the king to discern the falsehood. (Bellarmine 2:13. Grat. Amis.)
22:22
Challoner
Go forth, and do so. This was not a command, but a permission; for God never ordaineth lies, though he often permitteth the lying spirit to deceive those who love not the truth, 2 Thessalonians 2:10. And in this sense it is said in the following verse, the Lord hath given a lying spirit in the mouth of all thy prophets. (Challoner)
Calmet
What is translated in the imperative, denotes frequently what will come to pass, though it be displeasing to God. (Calmet)
Haydock
He permits it, therefore, only by not exerting his power to prevent the execution. (Haydock)
St. Augustine
The devils can do nothing without such a permission. Achab deserved to be deceived by the false prophets, as he would not hearken to a true one. (St. Augustine, contra Jul. 5:4., and q. 53. inter. 83.)
22:24
Calmet
Cheek. Josephus says he had told the king, that if his hand did not wither, like that of Jeroboam, he might conclude that Micheas was a false prophet; particularly as his prediction was at variance with that of Elias; who had asserted that Achab should die at Jezrahel, while Micheas seemed to condemn him to death at Ramoth. But these circumstances are by no means certain, though they be adopted by the author of the Scholastic History, by Lyranus, etc. (Calmet)
Haydock
If Sedecias had the assurance to make such a declaration, God was not obliged to work a miracle to prevent the king's mistake; and Micheas had never said that Achab should die at Ramoth. (Haydock)
Haydock
Hath. In 2 Paralipomenon 18:23, it is expressed, Which way went the spirit of the Lord from me to speak to thee? If he could have proved that he had ever possessed the spirit, he might have spoken with some confidence; though sin may easily banish him. Thus Catholics may ask the pretended reformers, who boast of the spirit, how He came to abandon the Church with which all agree He once resided, to establish a contrary one? The spirit of God cannot be at variance with himself, nor reveal contradictory things. (Haydock)
22:25
Worthington
Go into a chamber, etc. This happened when he heard the king was slain, and justly apprehended that he should be punished for his false prophecy; (Challoner) though this be nowhere recorded, (Calmet) except in Josephus. (Worthington)
Salien
He probably escaped death. (Salien)
22:27
Distress, both "in small quantity," (Paralipomenon) and very bad. (Grotius) (Tirinus) (Isaias 30:20.)
Menochius
Peace, when I will punish thee, as an impostor. (Menochius)
Haydock
How grating must this have been to the good king Josaphat; and still he does not abandon the company of such infatuated people! (Ver. 29.) (Haydock)
22:30
Josephus
Thy own. Septuagint, "I will disguise myself, and go into the battle; and do thou put on my garment." Hence the Syrians mistook Josaphat for Achab, (ver. 32.; Calmet) as "it had been agreed between them, that he should wear the robes of Achab, to elude more easily the prediction of Micheas." (Josephus, [Antiquities?] 8:15.)
Haydock
Vain and impious attempt! Providence found him out, though unadorned. (Haydock)
Achab might pretend thus to honour the king of Juda! (Menochius) and perhaps he had been apprized of the order given to the Syrians, to single him out, ver. 31. What could prompt such an order, cannot be easily ascertained. Benadad might wish to revenge himself, for being brought out as a prisoner to Achab; or he might be informed of the prediction of Micheas.
22:31
Calmet
Captains of, or mounted "on chariots." There would hardly be so many general officers over the chariots alone. The same number of kings had been in a former engagement, and they had been replaced by these captains, 3 Kings 20:24. (Calmet)
Menochius
Only. Not that the Syrians were to avoid hurting any body else, as they could not thus come at the king; (Salien) and we find one shot an arrow at the army of Israel; (ver. 34.; Haydock) but the main onset was to be directed against Achab, either to kill or to take him prisoner. (Menochius)
22:32
Menochius
Cried out. Paralipomenon add, to the Lord, and he helped him, and turned them away from him. The Jews (in Seder. Olam xvii.) acknowledge the same thing; and thus it was known that Josaphat was not the king of Israel, who would rather have invoked Baal. (Menochius)
Tirinus
Perhaps he also declared the truth, and who he was, when he saw the Syrians surround him, crying, This is the king of Israel! (2 Paralipomenon 18:31.) (Tirinus)
22:34
Menochius
Stomach. Paralipomenon, between the neck and the shoulders. The arrow went in at the lungs, and came out at the shoulders, as it was shot from a lower ground. (Menochius)
Haydock
Some explain the Hebrew, "between the joints and the coat of mail." Protestants, "joints of the harness." Septuagint, "between the lungs and the thorax." (Haydock)
Grotius
Syriac, "between the juncture of the coat of mail," where it is connected with the armour of the thighs. (Grotius)
Worthington
God directed the random shot. (Salien) (Worthington)
Diodorus
Hand. It was deemed unbecoming for the king to touch the reins. (Diodorus, Sic. xvii.; Brisson 3:p. 383.)
22:35
Evening. Achab had only retired to the hinder ranks, while Josaphat, by his valour, maintained the day, till the death of the former put an end to the war.
22:37
Year of the World 3107.
22:38
Salien
Of Samaria. Josephus says, of Jezara, (Jezrahel) conformably to the prediction. But God had relented in that particular, on Achab's repentance; (Calmet; 3 Kings 21:24, 29.) unless it regarded his son Joram. (Haydock) (Salien)
Menochius
Reins. Hebrew zonoth, may also signify "arms," (Munster) and "harlots." (Septuagint) Some suspect that such were painted on the chariot. Josephus intimates, with the Septuagint, that "harlots bathed in the blood," (Antiquities 8:15.) which would tend to the greater contempt of Achab. (Menochius)
Spoken, respecting dogs licking up Achab's blood. No mention had been made of the chariot. God was thus pleased to shew how easily he could have executed the sentence in all its rigour.
22:39
22:41
Year of the World 3090, Year before Christ 914.
22:44
Menochius
He took not away, etc. He left some of the high places, viz., those in which they worshipped the true God: but took away all others, 2 Paralipomenon 17:6; (Challoner) and even those also, before the end of his reign; (Calmet) as they were contrary to the law. (Menochius)
Capell
Others think that the passage in Paralipomenon is incorrect; ula being substituted for vaud. He took away the high places, (chap. 19:3.) and the groves. (Grotius) (Capell.)
Calmet
We know that such remained in the days of Joas; and Josaphat in not ranked among the irreproachable kings, Ecclesiasticus 49:5. (Calmet)
He attempted perhaps to remove those places, but was prevented by the people. (Menochius) See 3 Kings 15:14.
22:45
Israel. The five subsequent verses are omitted in the Roman Septuagint.
22:47
Effeminate. Men addicted to unnatural lust, 3 Kings 14:24., and 15:12.
22:48
Calmet
Edom. Hebrew and Chaldean, "but a deputy king," or viceroy; (Tirinus) so that the kings of Juda might equip fleets at Asiongaber, as the country of Idumea was subject to them ever since the time of David, 2 Paralipomenon 8:17. Under Ochozias, the son of Josaphat, the kings of Edom became independent, 4 Kings 8:20. (Calmet)
Menochius
Hitherto they had paid tribute. (Menochius)
22:49
Year of the World 3108.
Made. Hebrew incorrectly reads hasar, "ten," instead of hasa, "made;" (Calmet) which the Protestants follow, "made ships of Tharshish, to go to Ophir." (Haydock) See 3 Kings 9:26., and 28.
22:50
Challoner
Would not. He had been reprehended before for admitting such a partner: and therefore would have no more to do with him. (Challoner)
Haydock
They had formerly joined in equipping such a fleet, (2 Paralipomenon 20:36., and 37.; Calmet) and it had been dashed to pieces in the very port. (Haydock)
22:51
Year of the World 3115, Year before Christ 889.
22:52
Year of the World 3106.
Usher
Years, not complete; as the first is comprized in the reign of Achab, and the last in that of Joram, 4 Kings 3:1. (Usher, the year of the world 3108.)
Salien
Yet, his very short reign was memorable for many disasters; the revolt of the dependant king of Moab, the ruin of his navy, etc., that he might thus be reclaimed from his evil ways. (Salien, the year before Christ 915.)
Haydock
Houbigant allows this king two full years; and rejects the notion of his being associated by his father, as he does on other similar occasions, where the Scripture is silent. He makes Ochozias commence in the 19th, and end in the 22d of Josaphat, and not in the second of Joram, 4 Kings 1:17. The Hebrew and Greek copies vary. (Haydock)
22:15
Go up, etc.... This was spoken ironically, and by way of jesting at the flattering speeches of the false prophets: and so the king understood it, as appears by his adjuring Micheas, in the following verse, to tell him the truth in the name of the Lord.
22:20
The Lord said, etc.... God standeth not in need of any counsellor; nor are we to suppose that things pass in heaven in the manner here described: but this representation was made to the prophet, to be delivered by him in a manner adapted to the common ways and notions of men.
22:22
Go forth, and do so.... This was not a command, but a permission: for God never ordaineth lies; though he often permitteth the lying spirit to deceive those who love not the truth. 2 Thess. 2.10. And in this sense it is said in the following verse, The Lord hath given a lying spirit in the mouth of all thy prophets.
22:25
Go into a chamber, etc.... This happened when he heard the king was slain, and justly apprehended that he should be punished for his false prophecy.
22:44
He took not away, etc.... He left some of the high places, viz., those in which they worshipped the true God: but took away all others, 2 Par. 17.6, and note ver. 14 of chap. 15. 3 Kings.
22:50
Would not.... He had been reprehended before for admitting such a partner: and therefore would have no more to do with him.
22:54
THE FOURTH BOOK OF KINGS
22:7
The godlie King Iosaphat iustly suspecting the schismatical s•••e prophetes, aduised the other King to cōsult a true prophet of God.
22:11
Fals prophetes imitate true prophetes in some exterior thinges, to make their prophecies seme more authentical. Such hornes appeared in a prophetical vision to Zacharie the prophet. Zach. 1. v 18.
22:15
The prophet geueth not this for a resolute answer, but seing the king wil goe, he prayeth he may go prosperously. And the king conceiueth no otherwise of his answer, and therfore vrgeth him to answer resolutly in the next wordes. I adiure thee &c.
22:22
The coherence of the text sheweth that God only permitted, but commanded not the diuel to deceiue Achab. So S. Augustin. li. 2. q. vlt. ad Simplic. S. Greg. li. 2. c. 21. Moral, and other fathers explicate this & like places. VVhen this false prophet heard that the kīg was slaine he hidde him selfe, fearing the kings sonnes, that they would kil him. Iosephus li. 8. c. 14. Antiq.
22:34
It happened by chance in respect of the archers intentiō, but otherwise by Gods prouidence directing his hand. So Achabs craftic perswading Iosaphat to put on his kinglie attyre. (v. 30.) him self fighting in vulgar armour, saued him not from iust reuenge.
22:19
Origene † 254 d.C. Origen De Principiis 3.2.1
… And the Lord said to him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And He said, Thou shalt deceive him, and prevail also: go forth, and do so quickly. And now therefore the Lord hath put a lying spirit in the mouth of all thy prophets: the Lord hath spoken evil concerning thee.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.6
74. Lastly, in the Book of the Kings, Micaiah the prophet said: “I saw the Lord God of Israel sitting on His throne, and all the host of heaven standing around Him, on His right hand and on His left.”
san Girolamo † 420 d.C. The Letters of St. Jerome 133.13
… In fact Zacharias is punished with dumbness, Job is condemned out of his own mouth, and Jehoshaphat and Josiah who are beyond a doubt described as righteous are narrated to have done things displeasing to the Lord. The first leagued himself with the ungodly Ahab and brought upon himself the rebuke of Micaiah;
22:20
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.26
… just as on the other hand unrighteous men do use His good creatures in evil manner. God therefore doth use evil angels not only to punish evil men, as in the case of all those concerning whom the Psalm doth speak, as in the case of king Achab, whom a spirit of lying by the will of God did beguile, in order that he might fall in war:
22:22
san Basilio † 379 d.C. The Letters 210
… Lord shall make bright clouds, and give them showers of rain,…for the idols have spoken vanity and the diviners have told false dreams.” Those who, as Isaiah says, dream and love to sleep in their bed forget that an operation of error is sent to “the children of disobedience.” And there is a lying spirit, which arose in false prophecies, and deceived Ahab.
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 1.19
… “If the spirit of the ruler rise up against thee, leave not thy place.” That too which is said to God against Ahab in the third book of Kings, in the character of an unclean spirit: “I will go forth and will be a lying spirit in the mouth of all his prophets.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 7.32
… And of this we ourselves can testify as we have heard a demon openly confessing that he had proclaimed a wicked and impious doctrine by the mouths of Arius and Eunomius. And the same thing we read that one of them openly proclaimed in the fourth book of Kings: “I will go forth,” he said, “and will be a lying spirit in the mouth of all his prophets.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 24.17
… “Because thou hast let go from thy hand a man who was worthy of death, thy life shall be for his life, and thy people for his people” Or when the unclean spirit says: “I will go forth, and will be a lying spirit in the mouth of all his prophets,”
22:23
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 29
… (for prophecy supplies the proof of its own truth not at the time when it is spoken, but at the time of the event;) and it was not easy to distinguish the true prophesier from the pretender; (for the devil himself, accursed as he is, had entered into them that prophesied, [See
22:28
Afraate † 346 d.C. Aphrahat: Select Demonstrations 21.21
… and the spirit which spoke in Elisha, and prophesied and made known to the king his persecutor about all that was to happen thereafter; and the spirit which was fervent in the mouth of Micaiah when he reproved Ahab his persecutor saying:— If thou shalt at all return back, the Lord hath not spoken by me ;
22:36
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.16
185. So Abraham gained God after he had dug the well. So Isaac, while walking by the well, received that wife who was coming to him as a type of the Church. Faithful he was at the well, unfaithful at the pool. Lastly, too, Rebecca, as we read, found him who sought her at the well, and the harlots washed themselves in the blood in the pool of Jezebel.
22:3
3. DIXITQUE JOSAPHAT AD REGEM ISRAEL: SICUT EGO SUM, ITA ET TU. — Hebraice, Sicut ego, sicut tu, hoc est, ego sum, sicut tu, et tu es sicut ego. Hebraei enim in comparatione repetunt to sicut, vel ita. Sensus ergo est, q. d. Quod tu facturus es, faciam et ego: si tu eas in bellum contra Syros, ibo et ego; omnia nobis sint communia, et alea periculumque belli sit quoque commune. Causa datur II Paralip. XVIII, 1, quod Josaphat regi Achab affinitate conjunctus erat; filiam enim Achab Athaliam Joram filio suo in uxorem dederat, ideoque ipse Achab hic invisit, et cum eo ad bellum ivit. Qua in re peccavit praebendo auxilium, et amicitiam fovendo cum impio Achab, ideoque pene in praelio fuit occisus, ut dicitur vers. 32. Hinc et revertens a bello, obvium habuit Jehu prophetam, qui eum graviter increpuit dicendo: « Impio praebes auxilium, et his qui oderunt Dominum, amicitia jungeris; et idcirco iram quidem Domini merebaris; sed bona opera inventa sunt in te, » etc. Vide hic quam displiceat Deo connubium et foedus cum impiis, et quam periculosa sint eadem toti regno. Nam impia Athalia omnem stirpem regiam, id est omnes nepotes suos ex Joram, solo Joase excepto qui abditus est, interemit, ut ipsa sola regnaret, ut IV Reg. XI, 1. Eadem de causa naves quas Josaphat misit cum navibus Ochoziae filii Achab in Tharsis, confractae sunt, ut dicitur II Paralip. XX, 37. Ibi enim Eleazar propheta dixit Josaphat: « Quia habuisti foedus cum Ochozia, percussit Dominus opera tua, contritaeque sunt naves, nec potuerunt ire in Tharsis. » E contrario Deus benedicit et prosperat connubia et foedera cum probis et sanctis, et sancti spirant suam sanctitatem et felicitatem in conjuges et foederatos suos, uti Abraham in Hittaeos (Gen. XXIII, 6), Jacob in Laban (Gen. XXX, 27), Joseph in Putipharem (Gen. XXXIX, 3), Moses in Hebraeos quos ex servitute Aegyptiaca eduxit (Exod. XII), Samuel in Davidem, David in Saulem, etc. Hoc est quod decrevit Apostolus II Cor. VI, 14, dicens: « Nolite jugum ducere cum infidelibus. Quae enim participatio justitiae cum iniquitate? aut quae societas luci ad tenebras? quae autem conventio Christi ad Belial? aut quae pars fideli cum infideli? qui autem consensus templo Dei cum idolis? Vos enim estis templum Dei vivi. »
22:5
5. QUAERE, ETC., SERMONEM DOMINI, — oraculum a Deo per prophetam aliquem, an felix sit futurus belli eventus, an infelix: si enim sit felix, ibimus ad illud; sin infelix, domum redibimus.
22:6
6. CONGREGAVIT ERGO REX ISRAEL (Achab) PROPHETAS QUADRINGENTOS, — non Dei, sed Baal sive daemonis, ideoque pseudoprophetas, idololatras et haereticos. Hinc Lucifer Calaritanus, lib. I De Apostat. Regibus, notat principes haereticos suis adhaerere pseudoprophetis, id est praedicantibus haereticis, ac veros Dei Prophetas spernere, imo persequi et occidere, uti fecerunt Constantius, Valens, Julianus et alii, qui proinde ab Arianis suis seducti, misere perierunt. ASCENDE, ET DABIT EAM DOMINUS IN MANUS REGIS, — scilicet tuas, o Achab. Daemon consultus ab his pseudoprophetis per auguria et sortilegia iis solita de eventu belli, promittit victoriam, sed mentitur. Quare prophetis imponit, et illi Achab, eumque nimis sibi fidentem, in praedam caedis quasi murem in muscipulam inducunt.
22:7
7. DIXIT AUTEM JOSAPHAT: NON EST HIC PROPHETA DOMINI QUISPIAM, UT INTERROGEMUS PER EUM? — Josaphat erat veri Dei cultor; quare displicuit ei, quod Achab prophetas Baal, ipsumque Baal, hoc est, daemonem consuluisset, nec eis utpote mendacibus credidit. Petiit ergo quaeri verum veri Dei Prophetam ejusque oraculum consuli et sequi.
22:8
8. MICHAEAS. — Est hic alius et diversus a Michaea, qui inter minores Prophetas numeratur sextus, imo hic eum praecessit 150 annis; hic enim prophetavit sub Josaphat et Achab, ille vero sub Joatham et Achaz: hic in Israel, ille in Juda.
22:15
15. ASCENDE, ET VADE PROSPERE, ET TRADET EAM DOMINUS IN MANUS REGIS. — Primo Cajetanus censet Michaeam id dixisse antequam a Deo oraculum accepisset, ideoque aliis prophetis assensum fuisse, errasse, et falsum praedixisse; at mox adjuratum a rege, a Deo illustratum, verum oraculum de regis nece a Deo accepisse et pronuntiasse. Secundo, Dionysius ait hoc responsum esse ambiguum, et posse intelligi vel de Benadad rege Syriae, hoste regis Achab, vel de ipso Achab. Sic enim daemon, consultus et ambigue respondens, decepit Croesum, dicens: Croesus Halyn penetrans magnam pervertet opum vim. Et Pyrrhum, teste Ennio: Aio te, Aeacida, Romanos vincere posse. Vide Ciceronem, lib. 2 De Divinatione. Tertio, Theodoretus et Lyranus censent Michaeam hic nil asserere, sed ut ostendat se non odisse regem Achab, ut ipse putabat, optare illi duntaxat prosperum belli successum, ut tradet idem sit quod, opto ut tradat. Quarto et genuine, Michaeas hic loquitur ironice, q. d. Quandoquidem, o Achab, prophetae tui victoriam tibi pollicentur, et tu illis credis, abi in praelium; illi enim aiunt te victorem rediturum. Experiare ergo eorum oraculum, quando mihi et meo non credis. Ego enim scio te in praelio periturum; sed id tibi declarare nolo, quia indignus es qui veritatem a Deo audias, cum Baal mendacem consulueris, ejusque falsa oracula veris meis a vero Deo praetuleris. Ita Abulensis, Vatablus, Sanchez et Serarius.
22:16
16. ITERUM ATQUE ITERUM ADJURO TE. — Videbat rex ex vultu, gestu et modo dicendi Michaeam non serio, sed figurate et ironice loqui. Adjurat ergo eum, ut non nisi veritatem verumque oraculum serio ex animi sui sensu depromat.
22:17
17. VIDI CUNCTUM ISRAEL DISPERSUM IN MONTIBUS, QUASI OVES NON HABENTES PASTOREM. — Praedicit Michaeas Israelis fugam et mortem regis Achab, eumque occidendum in praelio, q. d. Pastor, id est rex occidetur; quare ejus subditi et milites, quasi oves sine pastore e praelio montis Samariae diffugient.
22:19
19. VIDI DOMINUM SEDENTEM SUPER SOLIUM SUUM, ET OMNEM EXERCITUM COELI ASSISTENTEM EI A DEXTRIS ET A SINISTRIS. — A dextris erant Angeli, a sinistris diaboli; unde inde exivit is qui dixit vers. 22: « Egrediar, et ero spiritus mendax, in ore omnium Prophetarum ejus. » Sic Job 1: « Cum filii Dei (Angeli) starent coram Domino, adfuit inter eos et Satan. » Ad quem locum S. Gregorius, lib. II Moral. XVI, hanc Michaeae visionem citans, ait: « A dextris ergo Dei et a sinistris exercitus Angelorum stat, quia et voluntas electorum spirituum divinae bonitati concordat, et sensus reproborum, propriae malitiae serviens, districtae illius justitiae obtemperat judicio. » Nota hanc visionem Michaeae non fuisse rem veram vereque gestam, sed imaginariam: Deus enim in imaginatione Michaeae pingebat hanc speciem et formam concilii, ut videretur sibi videre Deum cum Angelis et daemonibus consultantem de modo decipiendi regem Achab. Nec enim vere Deus concilium cum Angelis, multo minus cum daemonibus iniit, nec eos consultavit, cum ipse omnes modos rem conficiendi certissime noverit, et qui effectum sortientur habebuntque, et qui non. « Quis enim consiliarius ejus fuit? » (Rom. XI, 34). Idem patet ex dissensione et ignorantia Angelorum quae hic tacite inducitur, cum omnium eorum consiliis praefertur daemonis consilium, vers. 22. Fuit ergo haec visio imaginaria et symbolica, a Deo Prophetae immissa, ut per eam rex Achab intelligeret se decipi a pseudoprophetis suis victoriam promittentibus, idque fieri permissione et ordinatione Dei ad justam sui punitionem et interitum. Deus enim se suumque oraculum captu et captui regis Achab accommodat. Ita Serarius, Sanchez et alii.
22:20
20. ET AIT DOMINUS: QUIS DECIPIET ACHAB? — Illa Dei inquisitio praeter demerita et scelera Achab, quibus meruit decipi et perire, duo significat: Prius, quod decipere alienum est a Deo. Unde Deus illud hic inquirit quasi idipsum non habeat in se, nec inter divina illud reperiatur; sed in coetu daemonum, qui hic inter se de modo decipiendi Achab consultabant: unde Deus in hac visione inducitur eos interrogans, q. d. Quis vestrum, o daemones, Achab decipiet? novi enim vos de hoc deliberare. Posterius, quod ipsa quoque daemonum deceptio exacte nota et ordinata erat a Deo ad poenam Achab; volebat enim Deus punire Achab, ideoque permisit eum per pseudoprophetas suos consulere daemonem, ac daemoni mentiri et decipere Achab promittendo victoriam in praelio, in quo occidendus erat. Ita S. Augustinus, quaest. 44 in lib. Judicum. Unde Theodoretus et Procopius docent hic significari voluntatem Dei fuisse causam internecionis Achab; volebat enim impietatem Achab punire, ideoque quosdam ejus defectus permisit, qui tamen libere patrantur, nimirum ut ipse sortilegos suos consuleret eisque crederet, itaque deciperetur et periret. Haec duo, ait Cajetanus, significantur per illam Dei inquisitionem. Alioqui enim proprie Deus nihil inquirit, cum omnia perfecte perspiciat et cognoscat. Quare Scriptura hic loquitur ἀνθρωποπαθῶς, id est humano more, quia homines in rebus dubiis et futuris inquirunt et deliberant de apto modo rem conficiendi. ET DIXIT UNUS VERBA HUJUSCEMODI, ET ALIUS ALITER. — Varii modi decipiendi Achab ab adstantibus non tam Angelis, quam daemonibus in symbolica hac visione Deo suggessti narrantur, qui in particulari non recensentur, quia iis uti noluit Deus. In genere tamen referuntur, ut pateat omnes modos decipiendi Deo esse notos et ad manum, ut per eos exsequatur decretum suae providentiae et vindictae in occidendo impio Achab. Ita Cajetanus.
22:21
21. EGRESSUS EST AUTEM SPIRITUS, — q. d. Obtulit se Domino ad decipiendum Achab diabolus quispiam; hujus enim officium est mentiri et decipere: hoc enim facere nequeunt Angeli boni, ideoque veraces et fideles. « Neque enim, ut ait S. Gregorius, lib. II Moral. XVI, fas est credere bonum spiritum fallaciae servire voluisse, ut diceret: Egrediar, et ero spiritus mendax in ore omnium prophetarum ejus. Sed quia Achab ex praecedentibus meritis dignus erat qui tali deceptione damnaretur, quatenus qui saepe volens in culpam ceciderat, aliquando nolens caperetur in poena. Malignis spiritibus occulto judicio licentia praebetur, ut quos volentes in laqueo peccati strangulant, nolentes quoque ad poenam peccati trahant. » Idem docet S. Augustinus, lib. 83, quaest. 4, artic. 53.
22:22
22. EGREDIAR, ET ERO SPIRITUS MENDAX IN ORE OMNIUM PROPHETARUM EJUS, — q. d. Suggeram mendacium et mendax promissum omnibus pseudoprophetis Achab, ut illi uno ore regi promittant victoriam in praelio, cum ipse in eodem sit necandus. Porro Philastrius, lib. De Haeresibus, haeresi de Pythonissa, haec addit, ex incerto tamen fonte: « Et dixit spiritus immundus ad Dominum: Ego illi me similem faciam angelo lucis, et similia verba loquar, et inducam illum in bellum, et ibi derelinquam illum, et sic morietur. Et dixit Dominus: Vade, sic facies. » Rursum S. Epiphanius, Haeresi 25: « Spiritus, inquit, erroris similis est flatui tibiae, singulum quemque stultum varie concitans contra veritatem; tibia enim ipsa imitatio est serpentis, per quem diabolus locutus est et Evam decepit. » ET DIXIT DOMINUS: DECIPIES, ET PRAEVALEBIS; EGREDERE, ET FAC ITA, — verba sunt Dei non jubentis, sed permittentis diabolo parato decipere, ut decipiat Achab. Sic Christus ait Judae: « Quod facis fac citius, » Joan. cap. XIII, 27, id est permitto ut illico me prodas.
22:23
23. NUNC IGITUR ECCE DEDIT DOMINUS SPIRITUM MENDACII IN ORE OMNIUM PROPHETARUM TUORUM. — « Dedit » laxando daemoni habenas, non impediendo, sed volenti decipere permittendo deceptionem. Daemon enim neminem decipere vel tentare potest, nisi positive id ei permittat Deus. Quare sicut qui leonem fune ligatum manu sua tenet, si funem laxat ut leo aliquem invadat et occidat, dicitur is qui funem laxavit eum occidisse, sic et Deus dicitur « dare spiritum mendacii, » si eum funem laxat diabolo eique paratissimo ad mentiendum permittit ut mentiatur et decipiat. Hisce enim phrasibus significat Scriptura altissimam Dei providentiam ita sua manu continere omnium hominum voluntates, tam malorum quam bonorum, ut nihil omnino velle vel facere possint, nisi quod Deus permiserit.
22:24
24. PERCUSSIT MICHAEAM IN MAXILLAM, — quae ignominiosa et probrosa est percussio, ut dixi Thren. III, 30.
22:25
25. VISURUS ES IN DIE ILLA, QUANDO INGREDIERIS CUBICULUM INTRA CUBICULUM (id est intimum, obstrusissimum cubiculum, quoniam non invenies locum in quo possis esse tutus a metu Syrorum hostium) UT ABSCONDARIS.
22:27
27. SUSTENTATE EUM PANE TRIBULATIONIS, ET AQUA ANGUSTIAE, — vel afflictionis. Vatablus, qualis afflictis dari solet, q. d. Sustentate eum exiguo pane, et exigua aqua. Chaldaeus, pane qui erit in afflictione, id est non ad saturitatem, sed ad necessitatem tantum, ut vivere possit, nec fame vel siti moriatur.
22:28
28. AUDITE, POPULI OMNES, — hoc meum oraculum illudque notate, ut cum illud vere evenire videritis, me verum praenuntiasse fateamini.
22:30
30. DIXIT ITAQUE REX ISRAEL AD JOSAPHAT, ETC.: INDUERE VESTIBUS TUIS, — regiis et solitis quasi belli dux, ut animos militibus addas ad fortiter pugnandum. PORRO REX ISRAEL (Achab) MUTAVIT HABITUM SUUM, — ac deposito regio induit plebeium gregarii militis. Fecit hoc Achab non ad honorandum Josaphat, quasi esset dux et imperator belli (quamvis id apud Josaphat praetenderet), sed timore prophetiae Michaeae. Quamvis enim non prorsus crederet eum verum dicere, scilicet se in praelio occidendum, id tamen verebatur; praesertim accedente mandato regis Syriae, qui jusserat ut omnes sui in solum Achab arma converterent. Hoc enim mandatum ipsi innotuisse videtur. Addit Josephus quod id fecit ut facilius et certius eluderet prophetiam Michaeae, eamque falsam ostenderet, cum habitu mutato, et in extrema acie positus, longe abesset a gladiis et ictibus hostium, ut nihil de vulnere et morte ei timendum videretur.
22:31
31. NON PUGNABITIS, ETC., NISI CONTRA REGEM ISRAEL SOLUM, — puta contra Achab, ut eum solum occidatis vel capiatis; ille enim est fax belli. Josaphat enim sequitur eum ut comes ducem. Quare illo sublato, auferetur omne bellum. Rursum, jussit hoc rex Syriae instinctu Dei, ut videtur, volentis Achab impium punire et occidere. Unde Josephus addit in praelio solum Achab occubuisse, idque a Michaea praedictum fuisse.
22:34
34. VIR AUTEM QUIDAM TETENDIT ARCUM, IN INCERTUM SAGITTAM DIRIGENS, ET CASU PERCUSSIT REGEM ISRAEL. — Fuit hic casus fortuitus respectu militis Syri sagittam ex arcu jacientis, ac respectu Dei non fuit casus, sed destinatus ictus: Deus enim per Angelos direxit hanc sagittam, ut non alium feriret, quam impium Achab. Sic Julianus Apostata, quasi novus Achab idolorum cultum restaurans, coelesti telo percussus, ait Nazianzenus, orat. 2 in Julianum, cecidit in bello Persico anno Domini 363, puta percussus a S. Mercurio Martyre, ut docet Damascenus ex Helladio, orat. 1 De Imaginibus, Nicephorus lib. X, cap. XXXV, et alii; ideoque furens et frendens, manu sua proprium sanguinem hauriens et in aerem jaciens, dixit: « Vicisti, Galilaee » (sic enim Christum per contemptum vocabat), ut testatur Theodoretus lib. III, cap. XX. Porro Julianus eo ipso die est interfectus, quo ipse anno praecedente SS. Joannem et Paulum, praepositos S. Constantiae, filiae Constantini Magni, interfecerat et Martyrio coronarat, scilicet die XXVI Junii, ut acute observat Baronius. INTER PULMONEM ET STOMACHUM. — Hebraice השרק בין דבקים ובין, ben debakim uben hassirian, quod Rabbini vertunt, inter juncturas et thoracem; Chaldaeus, inter juncturas loricae; Noster, II Paralip. XVIII, 33, vertit, inter cervicem et scapulas. Utrumque verum est, ait Abulensis; nam sagitta haec adunca ingressa est inter cervicem et scapulas Achab, sed egressa est inter stomachum et pulmonem: hic ergo narratur exitus sagittae, in Paralip. vero ingressus ejusdem.
22:38
38. ET LAVERUNT CURRUM EJUS IN PISCINA SAMARIAE (perperam Josephus habet: Jezare vel Jezael), ET LINXERUNT CANES SANGUINEM EJUS, ET HABENAS LAVERUNT, JUXTA VERBUM DOMINI. — Pro habenas, Hebraice est זונות zonoth, quod Septuaginta et Josephus vertunt, meretrices. Meretrices, inquiunt, lotae sunt in sanguine ejus. Josephus ait meretrices inde hausisses aquam ex ea piscina, quia hae mulieres « nocte purgantur in alveo, cum mane in lavacrum eunt, » ut ait Serarius ex Procopio et Theodoreto. Chaldaei et Rabbini vertunt, arma, adduntque haec delata fuisse in armamentarium, quod erat in Jezrahel; et ibi canes sanguinem iis adhaesisse linxisse, itaque oraculum Eliae ad litteram impletum. Noster autem optime vertit, habenas. Agitur enim hic de curru ejusque habenis sanguine Achab tinctis, ideoque lotis in piscina Samariae; unde canes ibi eum linxerunt. Sicque impletum est propheticum Eliae, non ex omni parte, sed ex parte; ex omni autem parte impletum est in caede Ochoziae filii Achab, ut dixi cap. XXI, vers. 19.
22:39
39. DOMUS EBURNEA. — Quomodo domus fiant ex ebore dixi Amos III, ad illa: « Peribunt domus eburneae. »
22:42
42. NOMEN MATRIS EJUS AZUBA. — In libris Regum nominatur crebro eorum mater, quia a matre pendet educatio prolium, vel in bonum, vel in malum; et qualis est mater, talis est proles. Ita Spartani fortes fuerunt in bellis et laboribus, quia matres habebant, quae ex instructione Lycurgi, laboribus et duritiei se prolemque suam assuefaciebant. Unde Gorgon Leonidae uxor dicenti sibi cuidam: « Vos solae Spartanae vestris viris imperatis, » respondit: « Quia solae etiam viros parimus. » Ita Plutarchus in Apophtheg. Clarius exemplum est in S. Wenceslao duce Bohemiae, ejusque fratre Boleslao; ille enim a pia avia Ludmilla pie educatus, pius et sanctus evasit: hic ab impia matre Drahomira impie nutritus, impius evasit et fratricida: ut enim regnum arriperet, occidit S. Wenceslaum, sed Martyrem effecit, ut habet Vita S. Wenceslai, quam ex Aenea Sylvio refert Surius, die XXVIII Sept. Hoc est quod ait Apostolus: « Si primitiae sanctae, et massa; et si radix sancta, et rami » (Rom. XI, 16). Ita Machabaea mater, S. Symphorosa et S. Felicitas, tres matres et heroinae, inquam, septem suis filiis duces fuerunt ad Martyrium.
22:44
44. VERUMTAMEN EXCELSA NON ABSTULIT. — Dices: II Paralip. cap. XVII, vers. 6, dicitur ea abstulisse. Respondeo: Non abstulit ea initio regni, ne seditionem populi contra se concitaret; sed in progressu, cum sat regnum suum firmasset. Unde in Paralip. additur: « cum sumpsisset audaciam. » Aut abstulit, sed non ita penitus, quin rursum pullularent ex nimia populi in ea propensione, ut insinuatur II Paralip. XX, 33. Denique Lyranus et alii respondent Josaphat abstulisse « excelsa » idolis erecta, permisisse vero excelsa Deo vero dicata, quamvis vetita. Quae responsio, ut est simplicior, ita et verior. Ubi enim Scriptura dixisset II Paralip. XVII, 6, Josaphat abstulisse « excelsa et lucos, » puta idololatriae dicatos, postea cap. XX, 33, subjicit: « Verumtamen excelsa, » puta Deo vero dicata, sed ab eo vetita, « non abstulit. »
22:46
46. RELIQUA AUTEM VERBORUM (id est rerum et factorum; est metonymia in hisce libris frequens) JOSAPHAT, ETC., NONNE HAEC SCRIPTA SUNT IN LIBRO VERBORUM DIERUM REGUM JUDA? — Nimirum in Chronicis et Diariis in quibus verba, id est gesta regum Juda per singulos dies descripta erant. Plurima enim heroica gesta Josaphat hic silentio brevitatis causa praetermittuntur, quorum nonnulla recensentur II Paralip. XVII, 2, ubi zelus Josaphat in propagando cultu Dei, et in instruendo populo celebratur, ideoque gloria ei a Deo in mercedem data. Rursum II Paralip. XIX narratur eum reformasse tribunalia in Juda, constituisseque Levitas in judices, aliosque probos et incorruptos. Porro, cap. XX, insignis victoria narratur, quam a Deo sua pietate et oratione impetravit contra Ammon et Moab, ubi inter cetera vers. 12, orans ait: « In nobis quidem non est tanta fortitudo, ut possimus huic multitudini resistere, quae irruit super nos. Sed cum ignoremus quid agere debeamus, hoc solum residui habemus, ut oculos nostros dirigamus ad Te. » Ob quod Deus suscitavit Jahaziel prophetam, qui vers. 17 dixit: « State confidenter, et videbitis auxilium Domini super vos. » Quare confidens ipse praecessit castra, ita tamen ut praemiserit cantores laudantes Deum et concinentes: « Confitemini Domino quoniam bonus, quoniam in aeternum misericordia ejus. » Cumque hi canere coepissent, Deus convertit insidias hostium in seipsos, ut sese mutuo aggrederentur mutuaque caede conficerent. Unde omnes ad unum perierunt, et Josaphat cum suis ad eos spoliandum pervenit.
22:48
48. NEC ERAT TUNC REX CONSTITUTUS IN EDOM, — quia Idumaea subacta a Davide regebatur ab ejus Praefectis; sed mox, sub Joram filio Josaphat, « recessit Edom, ne esset sub Juda; et constituit sibi regem, » ut dicitur IV Reg. VIII, 20.
22:49
49. QUAE NAVIGARENT IN OPHIR. — Ubi sit Ophir dixi cap. IX, vers. 28. CONFRACTAE SUNT IN ASIONGABER, — quia foederatae et junctae erant classi impii regis Israel, nimirum Ochoziae filii Achab, ut dicitur II Paralip. XX, 37. Unde Ochozias, videns naves suas confractas, petiit a Josaphat ut sui servi irent cum servis Josaphat in navibus ejus; sed noluit Josaphat, ut sequitur; quia scilicet timebat eamdem vel graviorem divinam poenam ob foedus cum impio Ochozia.
22:51
51. DORMIVITQUE JOSAPHAT CUM PATRIBUS SUIS, ET SEPULTUS EST CUM EIS IN CIVITATE DAVID, — puta in Sion; mausoleum tamen ipsi erectum est in valle, quae inde dicta est Josaphat; quae sita est inter Jerusalem et montem Oliveti, ubi fiet judicium universale, uti ex Beda et aliis dixi, Joel III, 2. Hic finitur liber tertius Regum, qui complectitur historiam regum Juda per annos 126. Salomon enim regnavit annis 40, Roboam 17, Abia 3, Asa 41, Josaphat 25; junge hos omnes, habebis annos 126. Denique quoad synchronismum historiae Gentilium, haec tradit Eusebius in Chron., Genebrardus, Salianus et alii. Temporibus Josaphat, Achab ejusque filii Ochoziae imperium in Israel tenuit; in Assyriis, Ophratanes; in Lacedaemone, Archelaus; in Athenis, Mechades; in Corintho, Agelas; in Latinis, Capetus Silvius et Tiberinus Silvius, qui nomen dedit Tiberi fluvio, qui prius Albula vocabatur; et Agrippa Silvius; in Aegypto, Nepher, Cheras, Amenophis, Osochor et Spinaces. FINIS.
22:1
BENADAD (EBR. BEN-HÂDHAD «FIGLIO DI HADAD»; SETTANTA ΥἹῸΣ ἈΔΈΡ)
B. non mantenne, però, le promesse fatte, sicché, dopo tre anni, Achab riprese la armi, aiutato da Iosafat, re di Giuda (872-70-849) e cadde nell'assedio di Ramoth di Galaad (I Reg. 22, 1-40). Per gli anni 854-846, le iscrizioni cuneiformi menzionano il re di Damasco Dadda'idri o Adad'idri (certamente identico a B. II) che, con Ahanabu Sirilas (Achab di Israele) …
22:3
RAMOTH in GALAAD. - Città levitica e di rifugio nella tribù di Gad (Deut. 4, 13; Ios. 20, 8; 21, 38; I Par. 6, 66), capoluogo del distretto salomonico a nord e a sud del Jarmùk (I Reg. 4, 13), causa di aspre lotte fra Israeliti ed Aramei, che a lungo se ne contesero il possesso strategico (ibid. 22, 3-24; II Reg. 8, 28; 9, 1-14).
22:6
… In lotta con i p. autentici, si adattavano alle voglie del re, che adulavano, secondavano le illusioni della folla, in cerca di denaro e di popolarità (I Reg. 22, 6-28; Mi. 2, 7-11; 3,5 sgg.; Ier. 23, 9-40; 28; 29, 21-32; Ez. 13). Ezechiele (cap. 13) ne dà la descrizione più accurata. …
22:8
… 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, sotto Ieroboam II (II Reg. 14, 25). Seguono i p. dei quali sono conservati gli scritti (« profeti scrittori »): Amos, Osea, Isaia, Michea, Nahum, Sofonia, Abacuc, …
22:11
… Sam. 11, 5-7), da Ionathan (ibid. 20, 20-22), dal profeta Ahia di Silo (che dividendo il mantello in dodici parti simboleggiò la divisione del Regno di Salomone: I Reg. 11, 29-39), da un figlio dei profeti (ibid. 20, 35-43), dal falso profeta Sedecia (ibid. 22, 11), da Eliseo (II Reg. 14-19), da Neemia (Neh. 5, 12-13). Nel Nuovo Testamento si possono considerare s. connessi con l'acqua il Battesimo di Giovanni Battista (segno di penitenza), …
22:19
Satana, ma un suo ministro (Job 1, 2), come « lo spirito di menzogna » visto da Michea (I Reg. 22, 19-23; cf. L. Desnoyers, Histoire du peuple hébreu, I, Parigi 1922, p. 161 n.; II, ivi 1930, p. 72 sg.). …
… Appare talora un influsso demonico etico (I Reg. 22, 19-23; I Par. 18, 18-22: lo spirito di menzogna inganna i profeti del re Achab) o anche fisico (come nel caso di Giobbe); ma questo influsso è piuttosto esterno. …
È il plurale di ṣābhā', che vuol dire « esercito », ma in stato costruito con ḥaṭ-ōmājim può significare anche « astri » (cf. Is. 34, 4; 40, 26; 45, 12 ecc.) oppure « angeli » (cf. I Reg. 22, 19; II Par. 18, 18). Al plurale mantiene spesso il suo significato ordinario. …
… Oltre la visione di Michea (I Reg. 22, 19-23: Jahweh manda uno «spirito di mendacio» per perdere Achab), due scene simboliche presentano S. alla corte divina. …
22:24
… tabernaculum conferma l'unità del luogo di culto e prescrive a Israele l'assoluta centralizzazione del luogo di culto per il tempo in cui si troverà in Palestina (vv. 8-12). Così è stato interpretato il testo dagli autori sacri posteriori: cf. I Reg. 15, 14; 22, 24; II Reg. 12, 4; 14, 4; 15, 4-34. Prescrizioni particolari concedono (Deut. 12, 13-19), per il tempo anteriore alla completa occupazione della Palestina, l'uccisione privata degli animali, …
22:26
IOAS (EBR. JŌ'ĀF E JĒHŌ'ĀF; GRECO: 'IŌZŌZ)
… Manasse (Iud. 6, 11; 7, 14; 8, 13, 29, 32). Tiepido cultore di Baal, difese suo figlio quando abbatté l'idolo di Baal (Iud. 6, 29 sgg.). - 4. Il figlio del re Achab; questi, muovendo verso Ramoth, gli consegnò il profeta Michea, perché lo tenesse in ceppi (I Reg. 22, 26; II Par. 18, 25). L'Amelech della Volgata è traduzione errata di ham-melech, figlio «del re». - 5. Un discendente di Sela, della tribù di Giuda (I Par. 4, 22). La Volgata (Securus) …
22:37
… Iehu reagì violentemente, fece uccidere i sacerdoti, bruciò la maṣṣēbhāh di Baal, e, demolito il tempio, lo trasformò in luogo immondo ed impuro; forse per questo non ne è stata ritrovata traccia (I Reg. 16,23; II Reg. 3,2; 10,18-27). Neppure il sito della necropoli reale (I Reg. 16, 28; 22,37; II Reg. 13,9; 14,16) è stato finora rintracciato; però gli scavi furono praticati principalmente alla cittadella.
22:38
« la vasca di S. » (I Reg. 22,38) nella quale fu lavato il carro di Achab dopo la fatale battaglia di Ramot in Galaad. …
22:39
ACHAB (EBR. « FRATELLO DEL PADRE »; ASIR. A-HA-AB-BU)
Notevole fu l'attività edilizia di A.: resuscitò città, ampliò la reggia di Samaria, come risulta dagli scavi del 1908-10 che l'hanno rimessa in luce, e costruì la « casa d'avorio » (ibid. 22, 39), di cui alcuni ornamenti d'avorio sono stati ritrovati nel 1932-33 (illustrati dai coniugi J. W. e G. M. Crowfoot, Early Ivories from Samaria, Londra 1938).
… Tuttavia un certo numero di fatti biblici è stato confermato anche dagli scavi: così, ad es., gli scavi di Tell el-Heleifi (v. ASIONGABER) presso il golfo di 'Aqabah, mostrano gli sforzi di Salomone per crearsi un porto commerciale (I Reg. 9, 26); gli oggetti di avorio trovati in Samaria confermano I Reg. 22, 39 e Am. 3, 15; 6, 4; le lettere di Lachis (18 documenti, in gran parte frammenti, scritti su cocci) illustrano alcuni racconti del libro di Ier. La conferma archeologica di tali elementi …
… cittadella, una ricca collezione di avori, ca. 200 pezzi, alcuni dei quali incrostati di lapislazzuli o di altre sostanze colorate e rivestite di foglie d'oro, e tutti decorati delicatamente con soggetti misti di motivi egizi o orientali, risalenti al sec. IX (I Reg. 22,39). Amos (3,15) ne deplorava l'eccessivo lusso.
22:42
RE, I E II (III E IV) LIBRO DEI
… Elementi non costanti sono l'indicazione dell'età che aveva il sovrano all'inizio del suo regno (I Reg. 22, 42; II Reg. 14, 23); il nome della madre per i re di Giuda (II Reg. 8, 26); il luogo della sepoltura (I Reg. 16, 28; 22, 51).
22:44
… Basta confrontare i testi paralleli di P. con Samuele e i Re (ad es., I Reg. 15, 14; 22, 44 con II Par. 14, 2-5; 17, 6; I Reg. 22, 49 con II Par. 20, 36 ecc.). …
RE, I E II (III E IV) LIBRO DEI
… Sono pessimi alcuni: Abia (ibid. 15, 23 sgg.), Achaz (II Reg. 16, 2 sgg.), Manasse (ibid. 21, 9) ecc.; parecchi hanno praticato sostanzialmente la religione di David, ma usando tolleranza verso il culto degli alti luoghi (così anche Iosaphat: I Reg. 22, 44); ben pochi meritano un elogio incondizionato per aver praticata pura e semplice la religione di Jahweh (Ezechia: II Reg. 18, 3 sgg.; Giosia: ibid. 22, 2). La formula conclusiva …
22:48
ASIONGABER (EBR. ESJŌN-GĒBHER « BOSCHETTO DI GĒBHER [NOME DI UOMO?])
… Ivi nell'esodo si accamparono gli Israeliti (Num. 33, 35; Deut. 2, 8). Salomone vi costruì un porto e una flotta commerciale; Josafat un secolo dopo vi costruì una nuova flotta destinata a Ofir, ma fu distrutta nel porto di A. da una tempesta (I Reg. 9, 26 sgg.; 22, 48 sg.; II Par. 8, 17; 9, 21; 20, 35-37). Già sotto Joram (849-842 a. C.) Edom insorto toglie al regno di Giuda (cf. II Reg. 8, 20-22; II Par. 21, 8-10) l'agognato sbocco sul mare. …
… Impose la sua autorità agli Edomiti con un governatore da lui nominato (I Reg. 22, 48), ma per breve tempo. …
22:49
… Iosaphat re di Giuda (v.), mantenne con lui i buoni rapporti già avviati da suo padre Achab e si associò all'impresa di una flottiglia di navi che dovevano salpare alla volta di Ophir in cerca di oro; ma le navi si fracassarono nel porto di Asiongaber (I Reg. 22, 49 sgg.; II Par. 20, 35 sgg.). …
tentò di rinnovare (ibid. 22, 49) - con base nel porto
… Basta confrontare i testi paralleli di P. con Samuele e i Re (ad es., I Reg. 15, 14; 22, 44 con II Par. 14, 2-5; 17, 6; I Reg. 22, 49 con II Par. 20, 36 ecc.). …
… Era una ricca colonia di Tiro (Is. 23; Ez. 27, 12), celebre per il commercio (ibid. 38, 13); vi si estrateva l'argento (Ier. 10, 9). Spesso nel Vecchio Testamento si parla di «navi di T.», navi ampie adibite per lunghe navigazioni (I Reg. 10, 22; 22, 49; Is. 2, 16; Ez. 27, 25; Ps. 48, 8). Nella tavola delle genti, T. appare tra i figli di Iavan (Gen. 10, 4; I Par. 1, 7): «Jonici» della Grecia e dell'Asia Minore. …
22:50
ELIEZER (El'ezer « il mio Dio è soccorso »)
… da Maresa; rimproverò a Iosaphat l'alleanza con Ochozia (ca. 854 a. C.), per una flotta per il commercio con Ophir, predicando la rovina dell'impresa (II Par. 20, 35-37). Iosaphat perciò si rifiuterà di ripetere il tentativo, come proponeva Ochozia (I Reg. 22, 50). 7. Uno dei capi giudei, incaricati da Esdra di reclutare inservienti al Tempio, da una colonia giudaica in Babilonia (Eid. 8, 16-20). 8 e 9. Sacerdote e levita, che ripudiarono …
22:51
… p. 118), ecc. Qualcuno ritiene che la denominazione sia derivata dal sepolcro del re Iosaphat, che quivi viene mostrato tuttora (anche s. Beda, che visitò Gerusalemme nel 720, vi accenna): ma la presunta tomba è leggendaria, poiché, come si legge in I Reg. 22, 51, Iosaphat fu sepolto nella « città di David », che è la collina a sud-est di Gerusalemme.
RE, I E II (III E IV) LIBRO DEI
… Elementi non costanti sono l'indicazione dell'età che aveva il sovrano all'inizio del suo regno (I Reg. 22, 42; II Reg. 14, 23); il nome della madre per i re di Giuda (II Reg. 8, 26); il luogo della sepoltura (I Reg. 16, 28; 22, 51).
22:54
BAAL (BA'AL = «SIGNORE, PADRONE, POSSESSORE»)
… L'energica reazione di Elia culminò con la sfida del Carmelo (I Reg. 16; 18,16-40). Promosso di nuovo da Ochozia, fu osteggiato da Ioram e sradicato da Iehu (I Reg. 22,54; II Reg. 3,2; 10, 18-28). Atalia l'introdusse anche in Gerusalemme, ma l'abolì Ioas (II Reg. 11, 18; II Par. 23,17). Rimesso in onore da Achaz e Manasse, fu combattuto da Ezechia e …
… L'alleanza con O., « uomo di cattiva condotta », meritò a Iosaphat il rimprovero del profeta Eliezer (II Par. 20, 37). Di fatto O. seguì l'empia condotta del padre, « servi a Baal e lo adorò, provocando lo sdegno del Dio d'Israele » (I Reg. 22, 54).
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.