Iosias reading the law before the people, they al promise to serue God. 4. Al thinges belonging to Idolatrie are cast forth of the temple, 8. and other places of Iuda. 15. He also destroyeth the altar in Bethel (not remouing the bones of a prophet) 19. and other altares in Samaria: killeth the false priestes. 21. And maketh a notorious great Pasch. 26. Yet God threatneth the captiuitie of Iuda for their sinnes. 29. Iosias is slaine in battle by the king of Aegypt: and his sonne Ioachaz reigneth. VVho after three monethes is deposed by the king of Aegypt, and his brother Eliacim, henceforth called Ioakim, made king.
1And they brought the king word again what she had said. And he sent: and all the ancients of Juda and Jerusalem were assembled to him.E quelli riferirono al re quel, che ella avea detto. Ed egli mandò a far raunare in sua presenza tutti i seniori di Giuda, e di Gerusalemme.AND they reported to the king that which she had sayd. Who sent: and al the ancientes of Iuda and Ierusalem were assembled to him.Et renuntiaverunt regi quod dixerat. Qui misit: et congregati sunt ad eum omnes senes Juda et Jerusalem. 2And the king went up to the temple of the Lord, and all the men of Juda, and all the inhabitants of Jerusalem with him, the priests, and the prophets, and all the people, both little and great: and in the hearing of them all he read all the words of the book of the covenant, which was found in the house of the Lord.E andò il re al tempio del Signore, e con lui tutti gli uomini di Giuda, e tutti gli abitanti di Gerusalemme, i sacerdoti, e i profeti, e tutto il popolo, piccoli, e grandi: ed egli lesse dinanzi ad essi tutte le parole del libro dell'alleanza, che si era trovato nella casa del Signore.And the king went vp to the temple of our Lord, and al the men of Iuda, and al that dwelt in Ierusalem with him priestes and prophetes, and al the people from litle to great: and in hearing of al he read al the wordes of the Booke of the couenant, which was found in the house of our Lord.Ascenditque rex templum Domini, et omnes viri Juda, universique qui habitabant in Jerusalem cum eo sacerdotes et prophetæ, et omnis populus a parvo usque ad magnum: legitque, cunctis audientibus, omnia verba libri fœderis, qui inventus est in domo Domini. 3And the king stood upon the step: and he made a covenant with the Lord, to walk after the Lord, and to keep his commandments, and his testimonies, and his ceremonies, with all their heart, and with all their soul, and to perform the words of this covenant, which were written in that book: and the people agreed to the covenant.E il re stava in piedi sulla sua residenza: e stabilì l'alleanza dinanzi al Signore, affinchè seguissero il Signore, e osservassero i suoi precetti, e gl'insegnamenti, e le cerimonie con tutto il cuore, e con tutta l'anima, e rimettessero in vigore le parole di questa alleanza scritte in quel libro: e il popolo acconsentì a questo patto.And the king stood vpon the steppe: and made a couenant with our Lord, to walke after our Lord, & kepe his preceptes, and testimonies and ceremonies, with al their hart, and with al their soule, and to performe the wordes of this couenant, which were writen in that booke: & the people agreed to the couenant:Stetitque rex super gradum: et fœdus percussit coram Domino, ut ambularent post Dominum, et custodirent præcepta ejus, et testimonia, et cæremonias in omni corde, et in tota anima, et suscitarent verba fœderis hujus, quæ scripta erant in libro illo: acquievitque populus pacto. 4And the king commanded Helcias, the high priest, and the priests of the second order, and the doorkeepers, to cast out of the temple of the Lord all the vessels that had been made for Baal, and for the grove, and for all the host of heaven: and he burnt them without Jerusalem, in the valley of Cedron, and he carried the ashes of them to Bethel.E il re diede ordine ad Helcia Pontefice, e ai sacerdoti del secondo ordine, e ai portinai, che gettasser fuora del tempio del Signore tutti i vasi, che erano stati fatti per servizio di Baal, e pel boschetto, e per tutta la milizia del cielo: e li diede alle fiamme fuor di Gerusalemme nella valle di Cedron, e ne fece portar la polvere a Bethel.And the king willed Helcias the high priest, & the priestes of the second order, & al the porters, that they should cast out of the temple of our Lord al the vessels, that had bene made to Baal, and in the groue, and to al the host of heauen: & he burnt them without Ierusalem in the Valley cedron, and caried the dust of them into Bethel.Et præcepit rex Helciæ pontifici, et sacerdotibus secundi ordinis, et janitoribus, ut projicerent de templo Domini omnia vasa quæ facta fuerant Baal, et in luco, et universæ militiæ cæli: et combussit ea foris Jerusalem in convalle Cedron, et tulit pulverem eorum in Bethel.
5And he destroyed the soothsayers, whom the kings of Juda had appointed to sacrifice in the high places in the cities of Juda, and round about Jerusalem: them also that burnt incense to Baal, and to the sun, and to the moon, and to the twelve signs, and to all the host of heaven.E tolse via gli aruspici istituiti dai re di Giuda, per sagrificare ne' luoghi eccelsi pelle città di Giuda, e intorno a Gerusalemme, e quelli, che bruciavano gl'incensi a Baal, e al sole, e alla luna, e ai dodici segni, e a tutta la milizia del cielo.And he destroyed the Southsayers, which the kinges of Iuda had appointed to sacrifice in the excelses in the cities of Iuda, and round about Ierusalem: and them that burnt incense to Baal, and to the Sunne, and to the Moone, and to the twelue signes, and to al the host of heauen.Et delevit aruspices quos posuerant reges Juda ad sacrificandum in excelsis per civitates Juda, et in circuitu Jerusalem: et eos qui adolebant incensum Baal, et soli, et lunæ, et duodecim signis, et omni militiæ cæli. 6And he caused the grove to be carried out from the house of the Lord, without Jerusalem, to the valley of Cedron, and he burnt it there, and reduced it to dust, and cast the dust upon the graves of the common people.E fece portare l'idolo del bosco dalla casa del Signore fuora di Gerusalemme alla valle di Cedron, e ivi lo diede alle fiamme, e lo ridusse in cenere, e fece gettar le ceneri sui sepolcri del volgo.And he caused the groue to be caried forth out of the house of our Lord without Ierusalem in the Valley cedron, & he burnt it there, and brought it into dust, and threw it vpon the sepulchres of the common people.Et efferri fecit lucum de domo Domini foras Jerusalem in convalle Cedron, et combussit eum ibi, et redegit in pulverem, et projecit super sepulchra vulgi. 7He destroyed also the pavilions of the effeminate, which were in the house of the Lord, for which the women wove as it were little dwellings for the grove.E distrusse eziandio le casette degli effeminati, le quali erano nella casa del Signore, pe' quali le donne tessevano certe quasi casette pel boschetto.He destroyed also the litle houses of the effeminates, which were in the house of our Lord, for the which the wemen woue as it were litle houses of the groue.Destruxit quoque ædiculas effeminatorum quæ erant in domo Domini, pro quibus mulieres texebant quasi domunculas luci. 8And he gathered together all the priests out of the cities of Juda: and he defiled the high places, where the priests offered sacrifice, from Gabaa to Bersabee: and he broke down the altars of the gates that were in the entering in of the gate of Josue, governor of the city, which was on the left hand of the gate of the city.E convocò dalle città di Giuda tutti i sacerdoti: e profanò i luoghi eccelsi, dove sagrificavano i sacerdoti da Gabaa fino a Bersabee: e distrusse gli altari delle porte all'ingresso della porta di Giosuè principe della città, il quale abitava dal lato sinistro della porta della città.And he gathered together al the priestes of the cities of Iuda: and he contaminated the excelses, where the priestes did sacrifice from Gabaa vnto Bersabee: and he destroyed the altars of the gates in the entrance of the doore of Iosue chief of the citie, which was on the left hand of the gate of the citie.Congregavitque omnes sacerdotes de civitatibus Juda, et contaminavit excelsa ubi sacrificabant sacerdotes de Gabaa usque Bersabee, et destruxit aras portarum in introitu ostii Josue principis civitatis, quod erat ad sinistram portæ civitatis.
9However, the priests of the high places came not up to the altar of the Lord, in Jerusalem: but only ate of the unleavened bread among their brethren.Ma que' sacerdoti degli eccelsi non saliron più all'altare del Signore in Gerusalemme; ma solo mangiavano gli azzimi insieme co' loro fratelli.Howbeit the priestes of the excelses went not vp to the altar of our Lord in Ierusalem: but only they did eate azimes in the middes of their brethren.Verumtamen non ascendebant sacerdotes excelsorum ad altare Domini in Jerusalem: sed tantum comedebant azyma in medio fratrum suorum. 10And he defiled Topheth, which is in the valley of the son of Ennom: that no man should consecrate there his son, or his daughter, through fire, to Moloch.Egli profanò il luogo di Topheth, che è nella valle del figliuolo di Ennom, affinchè nissuno più consagrasse il figlio, o la figlia per mezzo del fuoco a Moloch.He contaminated also Topheth, which is in the Valley of the sonne of Ennom: that no man should consecrate his sonne or daughter by fyre to Moloch.Contaminavit quoque Topheth, quod est in convalle filii Ennom, ut nemo consecraret filium suum aut filiam per ignem, Moloch. 11And he took away the horses which the kings of Juda had given to the sun, at the entering in of the temple of the Lord, near the chamber of Nathanmelech the eunuch, who was in Pharurim: and he burnt the chariots of the sun with fire.Tolse via parimente i cavalli consagrati al sole dai re di Giuda, all'ingresso del tempio del Signore, presso all'abitazione di Nathan-melech eunuco, la quale era in Pharurim: e i cocchi del sole li diede alle fiamme.He tooke away also the horses, which the kinges of Iuda had geuen to the Sunne, in the entrance of the temple of our Lord, beside the chamber of Nathanmelech the eunuch, who was in Pharurim: and the chariotes of the Sunne he burnt with fire.Abstulit quoque equos quos dederant reges Juda soli in introitu templi Domini juxta exedram Nathanmelech eunuchi, qui erat in Pharurim: currus autem solis combussit igni. 12And the altars that were upon the top of the upper chamber of Achaz, which the kings of Juda had made, and the altars which Manasses had made in the two courts of the temple of the Lord, the king broke down: and he ran from thence, and cast the ashes of them into the torrent Cedron.Parimente furono dal re distrutti gli altari, che erano sul solaio del cenacolo di Achaz, i quali erano stati fatti dai re di Giuda, e gli altari fatti da Manasse nei due atri del tempio del Signore: e di là corse a spargerne la polvere nel torrente Cedron.The altars also that were vpon the roofes of the vpper chamber of Achaz, which the kinges of Iuda had made, and the altars which Manasses had made in the two courtes of the temple of our Lord, the king destroyed: and he ranne from thence, and sprinkled the ashes of them into the Torrent cedron.Altaria quoque quæ erant super tecta cœnaculi Achaz, quæ fecerant reges Juda, et altaria quæ fecerat Manasses in duobus atriis templi Domini, destruxit rex, et cucurrit inde, et dispersit cinerem eorum in torrentem Cedron.
13The high places also that were at Jerusalem, on the right side of the Mount of Offence, which Solomon, king of Israel, had built to Astaroth, the idol of the Sidonians, and to Chamos, the scandal of Moab, and to Melchom, the abomination of the children of Ammon, the king defiled.Profano eziandio il re i luoghi eccelsi, che erano in Gerusalemme dal la parte destra del monte dello Scandalo, edificati da Salomone re d'Israele in onor di Astaroth idolo de' Sidoni, e di Chamos scandalo di Moab, e di Melchom l'obbrobrio de' figliuoli di Ammon.The excelses also that were in Ierusalem on the right side of the Mount of offence, which Salomon the king of Israel had built to Astaroth the idol of the Sidonians, and to Chamos the scandal of Moab, and to Melchom the abomination of the children of Ammon, the king destroyed.Excelsa quoque, quæ erant in Jerusalem ad dexteram partem montis offensionis, quæ ædificaverat Salomon rex Israël Astaroth idolo Sidoniorum, et Chamos offensioni Moab, et Melchom abominationi filiorum Ammon, polluit rex. 14And he broke in pieces the statues, and cut down the groves: and he filled their places with the bones of dead men.Egli fece in pezzi le statue, atterrò i boschetti: e riempi que' luoghi di ossa di morti.And he brake in peces the statues, and cut downe the groues: and he filled their places with the bones of dead men.Et contrivit statuas, et succidit lucos: replevitque loca eorum ossibus mortuorum. 15Moreover, the altar also that was at Bethel, and the high place, which Jeroboam, the son of Nabat, who made Israel to sin, had made: both the altar, and the high place, he broke down and burnt, and reduced to powder, and burnt the grove.Oltre a ciò quell'altare, che era a Bethel, e il luogo eccelso (eretto da Geroboam figliuolo di Nabath, il quale indusse Israele a peccare) egli lo distrusse, e lo diede alle fiamme, e lo ridusse in polvere, e abbruciò anche il boschetto.Moreouer the altar also, that was in Bethel, and the excelse, which Ieroboam the sonne of Nabat had made, who made Israel to sinne: and that altar, and excelse he destroyed, and burnt, and brake into powder, and the groue also he burnt.Insuper et altare quod erat in Bethel, et excelsum quod fecerat Jeroboam filius Nabat, qui peccare fecit Israël: et altare illud, et excelsum destruxit, atque combussit, et comminuit in pulverem, succenditque etiam lucum. 16And as Josias turned himself, he saw there the sepulchres that were in the mount: and he sent and took the bones out of the sepulchres, and burnt them upon the altar, and defiled it according to the word of the Lord, which the man of God spoke, who had foretold these things.E volgendo Josia lo sguardo attorno, vide que' sepolcri, che eran sul monte: e mandò a trar fuori de' sepolcri le ossa, e bruciolle sopra l'altare, e lo profanò secondo la parola del Signore pronunziata dall'uom di Dio, al quale queste cose erano state predette.And Iosias turning, saw there sepulchres, that were in the mount: and he sent and tooke the bones out of the sepulchres, and burnt them vpon the altar, and polluted it according to the word of our Lord, which the man of God spake, who had foretold these thinges.Et conversus Josias, vidit ibi sepulchra quæ erant in monte: misitque et tulit ossa de sepulchris, et combussit ea super altare, et polluit illud juxta verbum Domini quod locutus est vir Dei, qui prædixerat verba hæc.
17And he said: What is that monument which I see? And the men of that city answered: It is the sepulchre of the man of God, who came from Juda, and foretold these things which thou hast done upon the altar of Bethel.Ed egli disse: Di chi è quel monumento, ch'io veggo? Gli risposero gli uomini di quella città: Egli è il sepolcro dell'uomo di Dio, il quale venne da Giuda, e predisse queste cose, che tu hai fatte sull'altare di Bethel.And he sayd: What title is that, which I see? And the citizens of that citie answered: It is the sepulchre of the man of God, which came from Iuda, and foretold these thinges which thou hast done vpon the altar of Bethel.Et ait: Quis est titulus ille, quem video ? Responderuntque ei cives urbis illius: Sepulchrum est hominis Dei, qui venit de Juda, et prædixit verba hæc, quæ fecisti super altare Bethel. 18And he said: Let him alone, let no man move his bones. So his bones were left untouched with the bones of the prophet, that came out of Samaria.Ed egli disse: Lasciatelo stare; nissuno ponga le mani sulle ossa di lui. Così rimasero intatte le ossa di lui con le ossa di quel profeta venuto da Samaria.And he sayd: Let him alone, let no man moue his bones. And his bones remayned vntouched with the bones of the prophet, that came out of Samaria.Et ait: Dimitte eum: nemo commoveat ossa ejus. Et intacta manserunt ossa illius cum ossibus prophetæ qui venerat de Samaria. 19Moreover all the temples of the high places which were in the cities of Samaria, which the kings of Israel had made to provoke the Lord, Josias took away: and he did to them according to all the acts that he had done in Bethel.Josia oltre a ciò atterrò tutti gli adoratori de' luoghi eccelsi, che erano nelle città di Samaria, fatti dai re d'Israele per muovere ad ira il Signore: e fece di essi quello appunto, che avea fatto di quei di Bethel.Moreouer al the temples of the excelses, which were in the cities of Samaria, which the kinges of Israel had made to prouoke our Lord, Iosias tooke away: and he did to them according to al the workes, which he had done in Bethel.Insuper et omnia fana excelsorum quæ erant in civitatibus Samariæ, quæ fecerant reges Israël ad irritandum Dominum, abstulit Josias: et fecit eis secundum omnia opera quæ fecerat in Bethel. 20And he slew all the priests of the high places, that were there, upon the altars; and he burnt men’s bones upon them: and returned to Jerusalem.E uccise tutti i sacerdoti de' luoghi eccelsi, che avean cura degli altari in que' luoghi: e sopra questi altari bruciò ossa umane: e se ne tornò a Gerusalemme.And he slew al the priestes of the excelses, that were there vpon the altars: and he burnt mens bones vpon them: & turned into Ierusalem.Et occidit universos sacerdotes excelsorum qui erant ibi super altaria, et combussit ossa humana super ea: reversusque est Jerusalem.
21And he commanded all the people, saying: Keep the Phase to the Lord your God, according as it is written in the book of this covenant.E intimò quest'ordine a tutto il popolo: Fate la pasqua del Signore Dio vostro, secondo quel, che sta scritto in questo libro dell'alleanza.And he commanded al the people, saying: Make a Phase to our Lord your God, according as it is writen in the booke of this couenant.Et præcepit omni populo, dicens: Facite Phase Domino Deo vestro, secundum quod scriptum est in libro fœderis hujus. 22Now there was no such a Phase kept from the days of the judges, who judged Israel, nor in all the days of the kings of Israel, and of the kings of Juda,Or pasqua simile non fu fatta dal tempo dei giudici, che governarono Israele, e per tutto il tempo dei re d'Israele, e dei re di Giuda,For there was not such a Phase made from the daies of the Iudges, which iudged Israel, and of al the daies of the kinges of Israel, and of the kinges of Iuda,Nec enim factum est Phase tale a diebus judicum qui judicaverunt Israël, et omnium dierum regum Israël et regum Juda, 23As was this Phase, that was kept to the Lord in Jerusalem, in the eighteenth year of king Josias.Come fu questa pasqua fatta in onor del Signore a Gerusalemme l'anno decimo ottavo del re Josia.as in the eightenth yeare of king Iosias this Phase was made to our Lord in Ierusalem.sicut in octavodecimo anno regis Josiæ factum est Phase istud Domino in Jerusalem. 24Moreover the diviners by spirits, and soothsayers, and the figures of idols, and the uncleannesses, and the abominations, that had been in the land of Juda and Jerusalem, Josias took away: that he might perform the words of the law, that were written in the book, which Helcias the priest had found in the temple of the Lord.Sterminò parimente Josia i maghi, e gl'indovini, e le figure degl'idoli, e le immondezze, e le abbominazioni, che erano state nella terra di Giuda, e in Gerusalemme, affin di rimettere in vigore le parole della legge scritte in quel libro, che fu trovato da Helcia sommo Sacerdote nel tempio del Signore.Yea and the Pythones, and Southsayers, and the images of idols, and the filthes, and the abominations, that had bene in the land of Iuda and Ierusalem, Iosias tooke away: that he might establish the wordes of the law, that were writen in the Booke, which Helcias the priest found in the temple of our Lord.Sed et pythones, et ariolos, et figuras idolorum, et immunditias, et abominationes, quæ fuerant in terra Juda et Jerusalem, abstulit Josias: ut statueret verba legis quæ scipta sunt in libro quem invenit Helcias sacerdos in templo Domini.
25There was no king before him like unto him, that returned to the Lord with all his heart, and with all his soul, and with all his strength, according to all the law of Moses: neither after him did there arise any like unto him.Non v'ebbe tra' suoi predecessori alcun re simile a lui nel ritornare al Signore con tutto il cuor suo, e con tutta l'anima sua, e con tutto il suo potere, seguendo in tutto la legge di Mosè; e simile non venne dopo di lui.There was no king before him like to him, that returned to our Lord in al his hart, & in al his soule, and in al his powre according to al the law of Moyses: neither after him did there arise the like to him.Similis illi non fuit ante eum rex, qui reverteretur ad Dominum in omni corde suo, et in tota anima sua, et in universa virtute sua juxta omnem legem Moysi: neque post eum surrexit similis illi. 26But yet the Lord turned not away from the wrath of his great indignation, wherewith his anger was kindled against Juda: because of the provocations, wherewith Manasses had provoked him.Contuttociò il Signore non depose l'ira, e il suo gran furore contro di Giuda, a motivo degli oltraggi, co' quali lo aveva irritato Manasse.But yet our Lord was not auerted from the wrath of his great furie, wherwith his furie was wrath agaynst Iuda: for the prouocations, wherwith Manasses had prouoked him.Verumtamen non est aversus Dominus ab ira furoris sui magni quo iratus est furor ejus contra Judam propter irritationes quibus provocaverat eum Manasses. 27And the Lord said: I will remove Juda also from before my face, as I have removed Israel: and I will cast off this city Jerusalem, which I chose, and the house, of which I said: My name shall be there.Disse adunque il Signore: Io mi torrò dinanzi anche Giuda, come mi tolsi dinanzi Israele: e rigetterò Gerusalemme, la città eletta da me, e la casa di cui io dissi: Ella porterà il mio nome.Our Lord therfore sayd Iuda also wil I take away from my face, as I haue taken away Israel: and I wil reiect this citie, which I chose Ierusalem, and the house, wherof I sayd: My name shal be there.Dixit itaque Dominus: Etiam Judam auferam a facie mea, sicut abstuli Israël: et projiciam civitatem hanc quam elegi Jerusalem, et domum de qua dixi: Erit nomen meum ibi. 28Now the rest of the acts of Josias, and all that he did, are they not written in the book of the words of the days of the kings of Juda?Il rimanente poi delle azioni di Josia, e tutte le cose, che egli fece, non son elleno scritte nel diario de' fatti dei re di Giuda?But the rest of the wordes of Iosias, and al that he did, are not these thinges writen in the Booke of the wordes of the daies of the kinges of Iuda?Reliqua autem sermonum Josiæ, et universa quæ fecit, nonne hæc scripta sunt in libro verborum dierum regum Juda ?
29In his days Pharao Nechao, king of Egypt, went up against the king of Assyria to the river Euphrates: and king Josias went to meet him: and was slain at Mageddo, when he had seen him.A tempo di lui Faraone Nechao re dell'Egitto s'incamminò verso l'Eufrate, per combattere il re degli Assiri: e il re Josia andò contro di lui: e al primo incontro fu ucciso a Mageddo.In his dayes came vp Pharao Nechao the king of Aegypt, agaynst the king of Assyrians to the riuer Euphrates: and Iosias the king went to meete him: and was slaine in Mageddo, when he had seene him.In diebus ejus ascendit Pharao Nechao rex Ægypti contra regem Assyriorum ad flumen Euphraten, et abiit Josias rex in occursum ejus: et occisus est in Mageddo cum vidisset eum. 30And his servants carried him dead from Mageddo: and they brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Joachaz, the son of Josias: and they anointed him, and made him king in his father’s stead.E i suoi servi lo riportaron morto da Mageddo a Gerusalemme, e lo seppellirono nel suo sepolcro. E il popolo del paese prese Joachaz figliuolo di Josia: e lo unsero, e dichiararon re in luogo di suo padre.And his seruantes caried him dead from Mageddo: & they brought him into Ierusalem, and buried him in his sepulchre. And the people of the land tooke Ioachaz the sonne of Iosias: and they anoynted him, and made him king for his father.Et portaverunt eum servi sui mortuum de Mageddo: et pertulerunt in Jerusalem, et sepelierunt eum in sepulchro suo. Tulitque populus terræ Joachaz filium Josiæ: et unxerunt eum, et constituerunt eum regem pro patre suo. 31Joachaz was three and twenty years old when he began to reign, and he reigned three months in Jerusalem: the name of his mother was Amital, the daughter of Jeremias, of Lobna.Ventitré anni avea Joachaz, quando principiò a regnare, e regnò tre mesi in Gerusalemme: sua madre si nomò Amital, figliuola di Geremia diThree and twentie yeares old was Ioachaz when he began to reigne, and he reigned three 〈…〉 in Ierusalem: the name of his mother was A〈…〉 the daughter of Ieremie of Lobna.Viginti trium annorum erat Joachaz cum regnare cœpisset, et tribus mensibus regnavit in Jerusalem: nomen matris ejus Amital filia Jeremiæ de Lobna. 32And he did evil before the Lord, according to all that his fathers had done.Ed egli fece il male nel cospetto del Signore imitando tutto quel, che avean fatto i padri suoi.And he did euil before our Lord, according to al thinges which his fathers had done.Et fecit malum coram Domino, juxta omnia quæ fecerant patres ejus.
33And Pharao Nechao bound him at Rebla, which is in the land of Emath, that he should not reign in Jerusalem: and he set a fine upon the land, of a hundred talents of silver, and a talent of gold.E Faraone Nechao lo mise in catene a Rebla, che è nel paese di Emath, per levargli il regno di Gerusalemme: e impose al paese una taglia di cento talenti d'argento, e di un talento d'oro.And Pharao Nechao bound him in Rebla, which is in the land Emath, that he should not reigne in Ierusalem: and he lette a penaltie vpon the land, an hundred talentes of siluer, and a talent of gold.Vinxitque eum Pharao Nechao in Rebla, quæ est in terra Emath, ne regnaret in Jerusalem: et imposuit mulctam terræ centum talentis argenti, et talento auri. 34And Pharao Nechao made Eliacim, the son of Josias, king in the room of Josias his father: and turned his name to Joakim. And he took Joachaz away and carried him into Egypt, and he died there.E indi Faraone Nechao diede il regno ad Eliacim figliuolo di Josia, facendolo succedere a Josia suo padre: e gli cangiò il nome in quello di Joakim. Quanto a Joachaz, ei lo prese: e lo condusse in Egitto, dove si morì.And Pharao Nechao made Eliacim king the sonne of Iosias, for Iosias his father: and turned his name Ioakim. Moreouer he tooke Ioachaz and brought him into Aegypt, and he died there.Regemque constituit Pharao Nechao Eliacim filium Josiæ pro Josia patre ejus: vertitque nomen ejus Joakim. Porro Joachaz tulit, et duxit in Ægyptum, et mortuus est ibi. 35And Joakim gave the silver and the gold to Pharao, after he had taxed the land for every man, to contribute according to the commandment of Pharao: and he exacted both the silver and the gold of the people of the land, of every man according to his ability: to give to Pharao Nechao.Joakim diede a Faraone l'argento, e l'oro, avendo imposto per tutto il paese un tributo a testa, per mettere insieme lo somma voluta da Faraone: e da ciascheduno del popolo del paese estorse secondo la loro possibilità tanto dell'argento, come dell'oro, per darlo a Faraone Nechao.And Ioakim gaue the siluer and the gold to Pharao, when he had taxed the land vpon euerie man, that it might be payd according to the precept of Pharao: and he exacted of euerie man according to his abilitie, as wel siluer as gold of the people of the land: to geue vnto Pharao Nechao.Argentum autem et aurum dedit Joakim Pharaoni, cum indixisset terræ per singulos, ut conferretur juxta præceptum Pharaonis: et unumquemque juxta vires suas exegit, tam argentum quam aurum, de populo terræ, ut daret Pharaoni Nechao. 36Joakim was five and twenty years old when he began to reign: and he reigned eleven years in Jerusalem: the name of his mother was Zebida, the daughter of Phadaia, of Ruma.Joakim avea venticinque anni, quando cominciò a regnare: e undici anni regnò in Gerusalemme: sua madre ebbe nome Zebida, figliuola di Phadaia di Ruma.Fiue and twentie yeares old was Ioakim, when he began to reigne: and he reigned eleuen yeares in Ierusalem: the name of his mother was zebida the daughter of Phadaia of Ruma.Viginti quinque annorum erat Joakim cum regnare cœpisset, et undecim annis regnavit in Jerusalem: nomen matris ejus Zebida filia Phadaia de Ruma.
37And he did evil before the Lord according to all that his fathers had done.Ed ei fece il male nel cospetto del Signore, imitando tutto quello, che avean fatto i padri suoi.And he did euil before our Lord according to al thinges, which his fathers had done.Et fecit malum coram Domino juxta omnia quæ fecerant patres ejus.
23:1
Year of the World 3380, Year before Christ 624.
23:2
Prophets. Chaldean, "scribes." But there were many prophets at this time, who were ordered to come and renew the covenant with God.
23:3
Challoner
The step. His tribune or tribunal, a more eminent place, from whence he might be seen and heard by the people. (Challoner)
This brazen tribune is described [in] 4 Kings 11:14., and 2 Paralipomenon 6:12.
Calmet
To the covenant, but with much less exactitude than the king. (Calmet)
23:4
Menochius
Order, who presided over the 24 classes of inferior priests. (Menochius)
Grotius
Jonathas understands it of those who supplied the place of the high priest when he could not attend. (Grotius)
Baal, the sun: (Calmet) in Hebrew, "for."
Haydock
The grove, Astarte, or the moon. (Haydock)
Cedron, to the east and south of Jerusalem, where Topheth and the sepulchres of the poor, and all unclean things, were placed. Here the pagans burnt their children in honour of Moloch. See 3 Kings 15:13., and 2 Paralipomenon 29:16., and 30:14.
Calmet
Bethel, out of contempt for the golden calf, (Haydock) and to remove those impurities to a greater distance. (Calmet)
23:5
Soothsayers. Protestants, "the idolatrous priests." Grotius thinks that camilli, or "ministers of the gods," (Serv.[Servius?] and Varro. vi.) may be derived from the Hebrew hacemarim, "the black-vested," or cryers. The Rabbins give this title in derision to the religious of the Christian Church. There were some melanophori, or people "in black," who honoured Isis, or the moon, by this dress; as if to condole with her on the absence of the sun. Plutarch Apuleius describes a shining black veil, which was carried in the procession of her statue.
Haydock
Baal. Hebrew, "to Baal the son;" (Calmet) or rather, "to Baal, to the son." (Haydock)
Calmet
People are divided whether they were one and the same idol. The Hebrew mazatoth, (Calmet) Septuagint Mazouróth (Haydock) is not better understood. St. Jerome translates signs of the zodiac; others have, influences, planets, Lucifer, Venus, etc. Job (xxxviii. 32.) designates some stars by the name of Mozruth, and Mozrim. (Calmet)
23:6
Haydock
Grove. The idol of Astarte, or the representation of a grove in sculpture. (Haydock)
Calmet
People, who were not rich enough to have a sepulchre. Jeremias (xix. 11.) threatens the people of Jerusalem with such a burial. (Calmet)
Haydock
The common people here means the idolaters, 2 Paralipomenon 34:4. (Haydock)
23:7
Calmet
Effeminate. Hebrew, "consecrated" (Calmet) or "initiated" (Montanus) in the obscene mysteries of idols. See Deuteronomy 23:18., and 3 Kings 15:12., and 2 Machabees 6:4. These men prostituted themselves (Menochius) even in that sacred place. (Calmet)
Calmet
Protestants, "he broke down the houses of the Sodomites, that were by the house of the Lord, where the women wove hangings for the grove." These hangings, tents, or dwellings, (Haydock) were destined for the idol; (Syriac, etc.) or they were intended to hide the abominations which were committed. They were called "tents of the daughters," 4 Kings 17:30. (Calmet)
Haydock
For. Literally, "of the grove:" luci. But the other translation is conformable to the Septuagint. (Vatable, etc.) (Haydock)
23:8
Bersabee; to which the Israelites went in pilgrimages, Amos 5:5. This place was situated at the southern extremity of the dominions of Juda, as Gabaa was at the northern. The priests being unable to offer sacrifice in the temple, and desirous to gain a livelihood, had been so weak as to conform to the illegal practices of the country; though they seem to have intended to worship God, Deuteronomy 12:11.
Calmet
Altars. These might also be consecrated to the true God, but they were forbidden. There were others, placed in similar situations, in honour of Trivia, or the moon, Isaias 57:8., and 65:11. (Calmet)
Menochius
City, to a person entering. (Chaldean) Josue was the chief lay-judge, or magistrate. (Menochius)
23:9
Haydock
Brethren. Thus people are degraded in the Christian Church, that they may suffer some confusion (Calmet) in this world, and repent. (Haydock)
Calmet
The priests, who had offered sacrifice unlawfully, where only permitted to perform the minor offices; but provision was made for their support, that they might not be tempted to relapse, Leviticus 21:17, 22., and Ezechiel 44:10. (Calmet)
Menochius
They were reduced to the rank of Levites. (Menochius)
23:10
Menochius
Defiled, or declared it unlawful. (Menochius)
Calmet
Topheth may signify "a drum;" which the Jews say the idolaters beat, to prevent their childrens' cries from being heard, when they were burning in the arms of Moloch. St. Jerome interprets it "latitude," as the vale was very wide, and beautifully adorned with gardens and springs. It formed a part of the vale of Josaphat and of Cedron; (Calmet) or the same valley went by these different names, as well as (Haydock) by that of Geh-hinnon, "the vale of Ennom," whence Gehenna is formed, and applied to hell, Matthew 5:22., and Mark 9:44., etc. (Calmet)
Haydock
Yet some think that the term denotes a place of torment on earth, which those deserve who say, thou fool. (Haydock)
23:11
Haydock
Nathan-melech. Septuagint, "to the treasury (room.; Pagnin) of Nathan, the king's eunuch," or chamberlain. (Haydock)
Pharurim, "the suburbs." (Vatable) (Menochius) (Chaldean)
It perhaps denotes the guard-house. See 1 Paralipomenon 26:18.
Haydock
Chariots. The aforesaid horses were designed to draw them in honour of the sun. Some nations used to ride in this manner with all expedition, at its rising; and the Rabbins pretend that the king, or some other by his order, had been accustomed to ride from the eastern gate of the temple to the house of the governor, Nathan-melech. The horse was consecrated to the sun, on account of its agility. Placat equo Persis radiis Hyperiona cinctum, Ne detur celeri victima tarda Deo. (Ovid, Fast. i.) The Persians sacrificed the horse to the sun, that a slow victim may not be offered to the swift deity. The sun gives vigour to the whole material system, as the instrumental cause in the hand of God; and horses perceive the influence, more particularly in the warmer climates, and exult in their strength, Job 39:21. (Haydock)
Calmet
Perhaps these horses had been destined for sacrifice by the infidel kings of Juda, as well as the chariots. (Calmet)
Festus
The Rhodeans threw some into the sea every year. (Festus.)
23:12
Haydock
Upper chamber, to be nearer the host of heaven, which they adored. (Haydock)
Calmet
We are assured that the Arabs also adored the sun, and offered incense to it on the tops of their houses. The prophets often upbraid the people with this practice, Jeremias 19:13., and Sophonias 1:5. (Calmet)
It is wonderful that Ezechias had not before removed these remnants of his father's infidelity; and still more that Manasses, after his repentance, had not destroyed what he had unlawfully erected in the courts of the priests and of the people. But Amon might have restored them.
Ran. This shews the zeal of the king. Hebrew and Septuagint, "and thence he broke or tore them."
23:13
Haydock
Offence; Olivet. (Haydock)
In the original, the terms are very much alike; and the Jews take a pleasure in deforming names, for which they had a horror. Solomon had erected temples here to various idols, (3 Kings 11:7.) which had probably been demolished by Ezechias, but had been rebuilt under Amon, etc., and subsisted during the minority of Josias; (Calmet) or they had been neglected by the pious kings of Juda, as no longer dangerous. But Josias, in the fervour of his zeal, thought proper to remove every thing that had been the occasion of offence: Hebrew, "of corruption."
Idol, and scandal, and abomination, are the same in Hebrew.
23:14
Statues is more proper than the Protestant "images," which would rather be torn.
Haydock
Dead is not expressed in the Hebrew or Septuagint, but must be understood. (Haydock)
Virgil
The pagans had the same idea of their impurity: incestat funere classem. (Virgil, Aeneid vi.)
23:15
Calmet
Bethel had perhaps fallen into the hands of Juda, after the Israelites had been led away. (Calmet)
Haydock
Josias exercised the like authority throughout all Samaria, (ver. 19.) as the country properly belonged to the house of David, and was God's peculiar inheritance. (Haydock)
Haydock
We may, therefore conclude that He authorized Josias to act in this manner; and the new inhabitants had no interest in maintaining the superstition of those who had lived there before them. The priest sent by Asarhaddon, had taken up his residence at Bethel; whence it is inferred that the town, at that time, was in the hands of the Samaritans, (Calmet) as it might be still, though Josias might exercise dominion in it as lord paramount. (Haydock)
23:16
Haydock
Spoke. Septuagint subjoin some words, which seem to be lost in the original: ["when Jeroboam was standing, on the festival day, upon the altar. And turning, he lifted up his eyes towards the tomb of the man of God,} who spoke these words." (Haydock)
Kennicott
"The copies, from which this version was made, read differently from the modern copies," and often better. (Kennicott, diss. 2:p. 335.)
23:17
Calmet
Monument. Hebrew tsiun, "an eminence" of "dry" earth, (Ezechiel 39:15.) heaped upon a corpse; whence the Latin tumulus. (Servius) (Calmet)
Menochius
It seems some inscription was still to be seen on the tomb. (Menochius)
Haydock
Thou, etc. Septuagint, "which he proclaimed against the altar." (Haydock)
23:18
Calmet
Samaria. It seems this word has been inserted instead of Juda, as it is certain the prophet came thence, ver. 17., and 3 Kings 13:32. (Calmet)
Calmet
But thus both prophets would be identified. It would rather appear that the seducing prophet, who resided at Bethel, is here said to have come out of Samaria, though that place was not raised to the dignity of a royal city (Haydock) till 50 years afterwards. (Calmet)
Haydock
There might be a town there long before; and, at any rate, he belonged to the kingdom of Jeroboam, or of Samaria. (Haydock)
Haydock
His faith in the prophet's prediction was, perhaps, thus rewarded, (Menochius) as his bones were left unmolested, on account of their being buried in the same sepulchre with the man of God. (Haydock)
23:20
Calmet
Slew. Most of the Israelites who had been left, (Haydock) embraced the true religion, after the captivity of their brethren, (Calmet) and adhered to the kings of Juda, (ver. 15.; Haydock) who had taken possession of the whole country (Du Hamel) after the fall of the Assyrian empire; (Tirinus) unless the emperors of Chaldea had given it to them as to their vassels. See ver. 29. (Calmet)
23:21
Year of the World 3381.
Menochius
Covenant, in Deuteronomy, 4 Kings 22:8. (Menochius)
23:22
Haydock
No such, in all respects. (Haydock)
Tirinus
The number of paschal lambs was certainly greater when all Israel was assembled; but the other victims presented by the king and his officers during the octave is here noticed, (2 Paralipomenon 35:7.; Menochius) as they are also styled the Phase; (Haydock) and this explains John 18:28. (Tirinus)
Calmet
Neither ought we to push these expressions too far, as they only mean, that this solemnity was very great. See ver. 25., and 4 Kings 18:5. (Calmet)
23:24
Spirits. Literally, "the pythons," Deuteronomy 18:11., and Numbers 22:5.
Uncleannesses. Hebrew, etc., "idols."
23:25
Haydock
Like him. Every person has some peculiarity, which distinguishes him from every other. (Haydock)
Tirinus
Thus we say of many saints: There was none found like unto him, Ecclesiasticus 44:20. (Tirinus)
23:26
Haydock
Had provoked him. The impiety of this king must have been extreme, since his repentance did not avert the scourge. (Haydock)
Besides, many of the people were corrupt at heart, though they were afraid of shewing it, as we learn from the prophets Jeremias and Sophonias. God therefore withdrew the good Josias, who was their bulwark, that they might feel the effects of his just indignation.
23:29
Year of the World 3394, Year before Christ 610.
Calmet
Nechao, six years (Usher, the year of the world 3394.) after he had succeeded his father Psammetichus, with whose ambitious views he was animated to attempt the conquest of Asia. (Marsham saec. 18.) Pharao pretends that God had sent him to attack the Assyrians, 2 Paralipomenon 35:21. But Josias thought he was only imposing on him, or speaking through fear. The Jews assert that Jeremias also opposed the king's design, 3 Esdras 1:28. (St. Jerome, ad Ctesip.) But this does not appear from the canonical Scripture. (Calmet)
Haydock
Meet him, in order to hinder him from passing through his dominions without leave; as this might prove dangerous. (Haydock)
Menochius
Seen him, and fought. (Menochius)
Josephus
He received a mortal wound at Mageddo, but died at Jerusalem, 2 Paralipomenon 35:23. (Josephus, [Antiquities?] 10:6.)
Calmet
Mageddo lay to the south of Cison, where Barak had fought before, Judges 5:19. Herodotus (II. 159.) says, that Nechos gained a victory over the Syrians at Magdolum, and took Cadytis, which is probably Cades, a strong city of Galilee, though some take it to be Jerusalem, as it may be interpreted "the holy city." (Calmet)
23:30
Haydock
Sepulchre. Paralipomenon xxxv., in the monument (or mausoleum) of his fathers. Such was the end of Josias: he fell gloriously in defence of his country, as he had spent his life in promoting religion. God therefore withdrew him from the sight of the miseries which were shortly to fall on his devoted people, 4 Kings 22:20. (Haydock)
Calmet
He was a prince of most excellent disposition, and receives the highest encomium, ver. 25., and Ecclesiasticus 49:1. Jeremias composed his funeral canticle, which was sung on his anniversary for many years, 2 Paralipomenon 35:24. The mourning for this pious king became proverbial, and resembled that which should be made for the Messias, Zacharias 12:11. The life and death of Josias prefigured those of Jesus Christ; who should be long expected as the restorer of the true religion, the teacher of a more excellent law, and the most innocent victim for the sins of the people. The glorious Phase under Josias, was but a faint representation of the eucharistic sacrifice. (Calmet)
23:31
Haydock
Old. Eliacim his brother was 25. (Haydock)
Calmet
Perhaps Joachaz was esteemed more by the people, as fitter to defend them against the king of Egypt, who had proceeded on his journey to attack Charchamis on the Euphrates. (Calmet)
Calemt
Having placed a garrison in it, he was met by Joachaz, and gained a victory over him at Rebla, (Haydock) as Sanctius gathers from Ezechiel 19:4. Hence he treated the captive king with such severity, and sent him into Egypt to die in chains, Jeremias 22:11. Joachaz is called Sellum (in Jeremias) and Jechonias, 3 Esdras 1:34. (Calemt)
Tirinus
He was a lion only against his own subjects. (Tirinus)
23:33
Rebla. Syriac and Arabic, "Deblat;" probably (Calmet) Apamea on the Orontes. (Chaldean, on Numbers 34:11.)
23:34
Calmet
Joakim. Thus he asserted his dominion over him, as Nabuchodonosor did afterwards over Matthanias, 4 Kings 24:17., and Daniel 1:6. (Calmet)
Menochius
Eliacim means nearly the same as Joakim, "the Lord's strength," or "appointment." (Menochius)
23:36
Year of the World 3395, Year before Christ 609.
Du Hamel
Old, of course Josias had him at 15. Some suspect we ought to read 15 here. (Du Hamel)
23:37
Haydock
Fathers, or ancestors, not his immediate father Josias, ver. 32. (Haydock)
Calmet
Joakim chose to imitate the wicked, and was not deterred by the chastisement of his brother. (Calmet)
Haydock
His character was marked with avarice and cruelty. He slew the prophet Urias, Jeremias 22:13., and 26:23. (Haydock)
St. Matthew (1:11.) calls him Jechonias, (Menochius) 1 Paralipomenon 3:15.
23:3
The king stood upon the step.... That is, his tribune, or tribunal, a more eminent place, from whence he might be seen and heard by the people.
23:9
Because they had offered sacrific to false goddes and in vnlawful places they were suspended from offering anie more sacrifice at al.
23:13
•. Reg. 〈◊〉.
23:16
Concordanza 3. Reg: 13.
23:22
Iosephus writeth that this godlie king gaue thirtie thousand lambes and kiddes to the poore people for their Pasch & three thousand oxen for Holocaustes. The priestes also & Leuites added more of their owne. li. 10. Antiq. c. 5.
23:26
Albeit Manasses repented, and was restored to Gods fauour, & to his kingdome. 2. Paral. 3. Yet his sinnes were temporally punished, both in himself, and his posteritie.
23:4
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 5
… Even as Hezekiah served Him, by destroying the groves and the temples of the idols, and the high places which had been built in violation of the commandments of God; or even as Josiah served Him, by doing the same things in his turn;
23:5
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… For if there were other names of stars, Holy Scripture would not have made mention of those which are in common use among the Greeks, Esaias saying , “Which maketh the Pleiads, and Hesperus, and Arcturus, and the Chambers of the South,” and Job making mention of Orion and Aseroth
23:15
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.
23:21
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.30
154. Love faith. For by his devotion and faith Josiah
23:29
Afraate † 346 d.C. Aphrahat: Select Demonstrations 21.17
17. Josiah also was persecuted as Jesus was persecuted. Josiah was persecuted, and Pharaoh the Lame slew Him;
san Girolamo † 420 d.C. The Letters of St. Jerome 68
… You will charge Jacob with sin, whose vision became so dim that he could not see Ephraim and Manasseh, although with the inner eye and the prophetic spirit he could foresee the distant future and the Christ that was to come of his royal line. Were any of the kings holier than Josiah? Yet he was slain by the sword of the Egyptians.
san Girolamo † 420 d.C. The Letters of St. Jerome 108.8
… Next passing over the sands of Tyre on which Paul had once knelt she came to Acco or, as it is now called, Ptolemais, rode over the plains of Megiddo which had once witnessed the slaying of Josiah,
san Girolamo † 420 d.C. Against Jovinianus 2.4
… Solomon, beloved of the Lord, and to whom God had twice revealed Himself, because he loved women forsook the love of God. It is related in the Book of Days that Manasses the wicked king was restored after the Babylonish captivity to his former rank. And Josiah, a holy man,
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 5
… And on my handmaidens, and on my servants.” ( Mal. iv. 6 .) This also is a token of excellence, for we have become His servants, by being freed from sin. And great is the gift, since the grace passes over to the other sex also, not as of old, it was limited to just one or two individuals, as Deborah and Huldah.
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.28
141. These treasures Lawrence pointed out, and prevailed, for the persecutors could not take them away. Jehoiachim,
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3. Stetitque rex super gradus, — super quos erectum erat sedile regium quasi solium; unde II Paralip. xxxiv, 31, vocatur «tribunal,» in quo et Joas ante Josiam simile foedus inter Deum et populum pepigit, IV Reg. cap. xi, vers. 14, aeque ac Salomon, II Paral. cap. vi, vers. 12. Et hoc videtur esse «Musach sabbati;» ut dixi, cap. xvi, vers. 18. Porro Josias adjuravit populum, ut foedus hoc exacte servaret, ut dicitur II Paralip. cap. xxxiv, vers. 32. Simili modo primum populi cum Deo foedus sancivit Moyses, Exod. xxiv, cum variis ceremoniis quae illud populo magis inculcarent.
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4. Et praecepit rex Helciae pontifici et sacerdotibus secundi ordinis. — id est minoribus, qui maximo sacerdoti, puta Helciae Pontifici suberant. Ita Abulensis, Vatablus, Sanchez et alii, licet alii per secundum ordinem intelligant secundam classem. Erant enim sacerdotes a Davide juxta familias in varias classes distributi. Et tulit pulverem eorum (idolorum et vasorum eis dicatorum, ideoque a se combustorum) in Bethel, — ut scilicet nec pulvis tam impius remaneret in terra Juda, quae erat sancta: «Bethel» enim erat locus profanatus ab idololatria Jero- Et suscitarent verba foederis. — «Suscitare» est a morte ad vitam excitare; verba autem legis et foederis divini jam per idola Manassis a multis erant oblivioni tradita, et quasi mortua; quare Josias ea populo praelegens et inculcans, videtur ea quasi a morte ad vitam, vel certe e somno quasi dormientia ad vigiliam suscitasse.
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8. Et contaminavit excelsa, — scilicet templa et fana profana in locis excelsis erecta, profanando, destruendo, sordibus et ossibus mortuorum, ut dicitur versu 14, implendo; unde explicans subdit: Et destruxit aras. — Quae et qualia fuerint «excelsa» dixi lib. III, cap. III, vers. 2.
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9. Verumtamen non ascendebant sacerdotes excelsorum ad altare Domini in Jerusalem, sed tantum comedebant azyma in medio fratrum suorum, — q. d. Josias non permisit sacerdotes illos, qui impie vel illicite in excelsis sacrificaverant, ire in Jerusalem ac ministrare in templo, utpote impuris idolorum vel superstitionum victimis pollutos: sed tamen permisit eos ali azymis aliisque cibis quibus caeteri sacerdotes et Levitae sibi a populo oblatis vescebantur. Ita Abulensis et alii.
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10. Contaminavit quoque Topheth. — Locus erat in «Gehennom,» id est in valle filiorum Ennom, juxta Jerusalem, in quo parentes filios suos cremabant idolo Moloch, ac ne eorum vagitus audiretur, pulsabant toph, id est tympanum; unde locus dictus est Topheth. Vide dicta Isaiae xxx, 33, et Jerem. vii, 31. Hunc ergo locum cum idolo Moloch, cui sacer erat, Josias «contaminavit,» id est profanavit, destruxit et ossibus implevit fimoque.
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11. Abstulit quoque equos, quos dederant reges Juda Soli. — Qui et quales erant hi Solis equi? Respondeo: Persae aliaeque gentes Solem ob eximium fulgorem, pulchritudinem et utilitatem colebant ut Deum, eumque vocabant Mithram et Apollinem, eique dicabant equos, partim pictos et sculptos, partim veros et vivos, eo quod equus animalium velocissimus repraesentet Solis motum velocissimum. Testis est Xenophon, lib. VIII Cyropaediae; Herodotus, libro I, in fine; Justinus, lib. I et alii. Unde Ovidius, I Fastor.: Placat equo Persis radiis Hyperiona cinctum, Ne detur celeri victima tarda Deo. Hinc Poetae fabulantur Solem quadriga vehi, quam trahant quatuor equi celerrimi, nimirum, ut ait Ovidius, II Metamorph.: Pirois, Eous et Aethon, Solis equi, quartusque Phlegon. Per quos Abulensis significari putat quatuor anni et diei partes. Solis simulacrum et idolum ita pingit Macrobius, lib. 1 Saturn. cap. xxx: «Nunc vero, inquit, eumdem Jovem Solemque esse, tum ex ipso sacrorum ritu, tum ex habitu dignoscitur. Simulacrum enim aureum specie imberbi instat dextra elevata cum flagro in aurigae modum, laeva tenet fulmen et spicas. Quae cuncta Jovis Solisque potentiam consociatam demonstrant. Hujus templi religio etiam divinatione praepollet, quae ad Apollinis potestatem refertur, qui idem atque Sol est. Vehitur enim simulacrum Dei Heliopolitani ferculo veluti vehuntur in pompa ludorum Circensium deorum simulacra, et subeunt plerumque provinciae proceres, raso capite, longi temporis castimonia puri, ferunturque divino spiritu non suo arbitrio, sed quo Deus propellit vehentes.» Subdit Macrobius hinc Deum a Syris vocari «Adad» id est «unum,» quia unus est Sol aeque ac Deus in mundo. Idem, lib. I in Somn. Scipion.: «Cicero, inquit, asserit quod Sol sit dux, et princeps, et moderator luminum reliquorum, quem Heraclitus fontem coelestis lucis appellat. Dux ergo est, quia omnes luminis majestate praecedit. Princeps, quia ita eminet, ut propterea quod talis solus appareat, sol vocetur. Moderator reliquorum dicitur, quia ipse cursus eorum recursusque certa definitione spatii moderatur.» Et mox: «Mens mundi appellatur, ut Physici eum cor coeli vocaverunt, eo quod Sol diem et noctem, deinde veris clementem temperiem, torridum cancri ac leonis aestum, mollitiem autumnalis aurae, vim frigoris inter utramque temperiem, omnia haec Solis cursus et ratio dispensat. Jure ergo cor coeli dicitur, per quem fiunt omnia quae divina ratione fieri videmus.» Quaeres secundo, quo ritu colebant Solem per equos? Primo, Historici Scholastici censent Judaeos hisce equis et curru repraesentasse currum et equos igneos, quibus Elias quasi thus, id est Sol, raptus est in coelum, ut audivimus, cap. ii. Sic Eucherius et Angelomus, qui et addunt: «Audientes Graeci ab Israelitis quod Elias curru igneo, et equis sit igneis ad coelestia translatus, vel certe hoc ipsum inter alia depictum in pariete videntes crediderunt, vicinia decepti nominis, Solis hic transitum per coelos esse designatum; et miraculum divinitus factum Dei, mutarunt in argumentum erroris, humana stultitia commentatum. Quos imitati ipsi Judaei sategerunt, ne in aliquo gentilium stultissimis minus stulti apparerent.» Secundo, melius Rabbi Salomon: Summo mane, inquit, orienti Soli obviam ducebant equos, ut eum salutarent, eique reverentiam exhiberent. Carpit hoc Abulensis, sed immerito; nam equos Cyri ante Solis ortum ei ad pompam sacrificii obviam prodiisse testatur Xenophon, cujus verba mox recitabo. Sic et Romani Solem orientem salutabant, quos redarguit S. Leo, serm. De Epiphan., et idipsum facere solitum Socratem testatur Plato et Plutarchus, qui inde natum proverbium asserit: «Plures adorant Solem orientem quam occidentem.» Unde nonnulli putant equos hos Solis fuisse illos, quibus vehebantur ii qui Solem orientem salutabant et colebant. Tertio, Abulensis vult equos hos pictos vel sculptos cum curru ante Solis statuam suspensos fuisse, vel eam currui impositam ab equis tractam fuisse. Quarto, ipsos equos vivos Soli mactabant et sacrificabant. Causam dat Herodotus, lib. I, quod Deorum pernicissimo vellent mortalium etiam omnium pernicissimum immolare. Audi Xenophontem, lib. VIII, ubi Cyri e Babylone capta triumphantem egressum describit: «Cum palatii portae apertae fuissent, primo agebantur ipsi Jovi tauri pulcherrimi quaterni, et aliis quibusdam diis, quos Magi delegissent. Post boves vero equi, ut Soli sacrificium existerent. Post hos autem currus educebatur candidus jugum habens aureum, coronatus Jovi sacer. Post hunc educebatur Solis currus, candidus et coronatus similiter uti superior. Post hunc etiam alius tertius currus educebatur, cujus equi strati erant puniceis amictibus, et post eum viri sequebantur, qui in magno quodam foco ignem portarent.» Hinc Cyrus Persice idem est quod Sol, ait Plutarchus in Artaxerxe Mnemone. Sic Philostratus in Heroicis scribit Palamedem Graecis jussisse, ut orienti Soli equum candidum mactarent. Hunc ergo Solis quasi Dei cultum a gentibus vicinis hausere Judaei. Porro equos hos vivos fuisse liquet ex eo quod Josias dicitur eos abstulisse non combussisse; currum vero Solis combussisse, non abstulisse; si enim equi ex ligno, aere vel auro picti sculptique fuissent, utique eos cum curru combussisset. Porro hi Solis equi erant «juxta exedram Nathanmelech Eunuchi.» «Nathanmelech» Hebraice idem est quod donum regis. Sic ergo vocabatur hic Eunuchus, ut significaretur quanti ab illis fieret esse Solis cultorem et aurigam. Cum enim ipse esset horum equorum stabularius duntaxat et stabuli praefectus, vocabatur tamen augusto nomine: Nathan melech, id est donum regis. Septuaginta vertunt, juxta gazophylacium Nathan Eunuchi regis. Alii vertunt: De exedra Nathan melech Eunuchi; sicque explicant, q. d. De exedra sive curru Solis, qui dicitur Mathan melech, id est donans rex; Sol enim est rex qui omnia donat; idem est Eunuchus, qui imberbis, utpote juvenis semper fortis et agilis. Hinc et custodem hujus simulacri Solis voluerunt esse Eunuchum, id est imberbem; quia talis est Sol. Ita Vilalpandus, lib. III, cap. xxxii, in cap. xl Ezech. pag. 221. Porro «exedra» erat locus, versus 3, cubiculum in quo sunt sedes, ut fiat hominum consessus, qualia multa erant juxta templum pro sacerdotibus, levitis et aliis. Tropologice, docet nos Josias, quod idola et equos Solis, id est effrenos impetus animi, domare et destruere debeamus. Allegorice et anagogice, Josias repraesentat Christum, qui in die judicii omnem impietatem destruct; nil enim coinquinatum sinet ingredi in coelum. Ita Angelomus.
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13. Ad dexteram partem montis offensionis, — id est montis Oliveti, qui ab idolis et fanis in eo a Salomone erectis, dictus est «offensionis;» idola enim et idolorum cultus sunt summa Dei injuria et offensio. Unde mox additur: Et Chamos offensioni (id est idolo Deum offendenti) Moab. — Hinc idolum in Scriptura vocatur «offensio.» Ita Eucherius et Angelomus.
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14. Replevitque loca ossibus mortuorum. — Hisce enim locus idolis sacer profanabatur, contaminabatur, fiebatque vilis, immundus et horridus, praesertim apud Judaeos, qui ex ossium et cadaverum contactu immunditiam legalem contrahebant. Sic et Gentiles ossa et cadavera insepulta horrebant. Audi Virgilium, VI Aeneid.: Praeterea jacet exanimum tibi corpus amici, Heu! nescis, totamque incestat funere classem.
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15. Insuper et altare quod erat in Bethel, et excelsum quod fecerat Jeroboam (scilicet fanum in quo collocarat idola sua, puta vitulos aureos, ut a toto Israele colerentur) destruxit. — Licet enim Bethel esset in Israel, non in Juda ubi regnabat Josias, tamen Israelitis jam a Salmanasar ex Israele in Assyriam abductis, regeque et regno eorum everso videbatur terra Israel ad pristinum dominum, puta ad Davidis familiam et Josiam regem Juda redire; praesertim quia Deus id Josiam in Bethel facturum ante trecentos annos praedixerat et promiserat, lib. III, cap. xiii, vers. 2, atque hoc ipso jus et potestatem id faciendi Josiae dederat, imo ordinaverat et jusserat, ut id faceret.
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17. Quis est titulus ille, quem video? — «Titulus» erat sepulcrum prophetae contra Jeroboam et vitulos aureos in Bethel collocatos vaticinantis, et eorum hoc excidium per Josiam futurum praedicentis. Vocatur «titulus,» quia erat aliquo signo insignitum, ut Josias sciret ibi sepultum esse prophetam veri Dei cultorem, ideoque illi parceret. Quale hoc signum fuerit Scriptura non explicat. Fabulatur Rabbi Salomon ex ossibus prophetae succrevisse herbas visu elegantes, odore fragrantes, usu salubres, ex quibus Josias collegerit illa ossa esse viri sancti et prophetae. Melius alii suspicantur fuisse signum crucis, aut nomen Jehova, aut quid simile.
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20. Et occidit sacerdotes excelsorum, qui erant ibi super altaria. — Abeuntibus enim Assyriis Samariam vastantibus, multi Israelitae profugi et exules ad suas sedes redierunt, ibique, ut ante, sua idola in excelsis coluerunt; ideoque sacerdotes ad iis sacrificandum constituerunt, quos proinde Josias zelator honoris divini occidit, et quasi victimas in illis ipsis altaribus justitiae divinae mactavit et consecravit. Et combussit ossa humana super ea. — Ossa tum sacerdotum a se occisorum, tum priorum, quae e sepulcris extraxit, et in altari combussit, sicque altare contaminavit et polluit. Hoc enim praedictum erat a propheta illo, qui a leone occisus est, lib. III, cap. xiii, vers. 10: «Exclamavit, inquit, vir Dei contra altare in sermone Domini, et ait: Altare, altare, haec 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.» Hinc patet mortuos ob scelera posse plecti cadaverum exustione, publica infamia et ignominia. Unde cum in quinta Synodo universali quaesitum esset an liceret olim defunctos anathemate ferire? Eutychius Episcopi Amaseni a responsis, neque concilio, neque deliberatione ulla suam rem egere dixit: propterea quod et Josias rex non tantum viventes daemonum sacerdotes olim jugularit, sed et eorum, qui longo ante tempore sepulti fuerant, sepulcra effoderit. Ita Nicephorus, lib. XVII Histor. cap. XXVII.
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21. Facite Phase, — id est immolate agnum Paschalem, caeterasque victimas Paschales, quae per septem dies azymorum in lege offerri jubentur, Num. xxviii, 16 et seq. Allegorice, Josias instituens «Phase,» solemnissimum, typus fuit Jesu Christi, qui instituit Eucharistiam, imo seipsum fecit «Phase,» id est agnum Paschalem, juxta illud Pauli, I Corinth. v: «Pascha nostrum immolatus est Christus. Itaque epulemur in azymis sinceritatis et veritatis.»
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25. Similis illi non fuit ante eum rex, — nimirum quoad omnimodam idololatriae tam in Israele quam in Juda excisionem, ac religionis reformationem, qua in re Josias omnes antecessores suos, etiam Ezechiam, superavit; nam alioqui absolute Josia melior et sanctior videtur fuisse David, ait Abulensis.
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29. In diebus ejus ascendit Pharao Nechao (id est claudus) rex Aegypti contra regem Assyriorum, — ut ulcisceretur injurias Aegypto a Sennacherib illatas, et spolia ab eo ablata repeteret, praesertim quia videbat a clade castris Sennacherib ab Angelo in Judaea illata, res Assyriorum in pejus ire, eisque rebellasse Medos et Babylonios. Perrexit ergo Pharao cum castris ad Euphratem et Niniven, spe illius potiundae; sed quia transeundum erat per Judaeam, occurrit illi Josias, metuens ne Judaeam invaderet et spoliaret; ac licet Pharao assereret se nil contra Josiam et Judaeam moliri, tamen Josias ei non credens, instruxit contra eum aciem, in qua dum audacius et incautius proeliatur, a sagittariis confixus occubuit. Porro Abulensis omnino a culpa excusat Josiam, quod vereretur Pharaonem, si ingrederetur Judaeam, aliquid contra eam machinaturum, imo eam occupaturum, ut expelli non posset. Scriptura tamen, II Paral. xxxv, 22, mandat eum aliquatenus peccasse: licet enim non teneretur Pharaoni dicenti verum, scilicet se a Deo alio mitti, credere, tamen prius debebat Deum consulere, antequam bellum tam anceps et periculosum aggrederetur; ita Cajetanus, ideoque permisit Deus eum succumbere et occidi. Et occisus est in Mageddo. — Licet enim Mageddo esset in sorte Manasse et Israel, non Juda, cui praeerat Josias, tamen Josias illam quoque terram habuit sibi subjectam, ob causam quam dedi, versu 15. Cui aliam adjungit Abulensis, scilicet quod Israelitae reliqui a captivitate Salmanasar junxerint se regno Judae, ac Josiam pro rege suo acceptarint, ut juncti Judaeis fortiores essent, ac facilius Syris, Aegyptiis aliisque hostibus circumjacentibus resisterent. Cum vidisset eum, — scilicet in praelio, hoc est cum eum proeliando cepisset. Sic videre per catachresin sumitur pro proeliari, Sap. xiv, 8: «Veni et videamus nos,» id est veni et pugnemus. Porro mirabile fuit judicium Dei, quod permiserit regem tam pium in justa piaque Israelis defensione occidi: nam occiso Josia interiit tota Israelis spes, ac regnum Davidis et Judae excisum est. Nimirum «Judicia Dei abyssus multa.» Voluit Deus tollere Josiam, ne videret mala gentis suae, scilicet excidium regni et templi ob peccata Judaeorum jam a Deo decretum. Causam aliam affert S. Justinus, Quaest. LXXIX ad Orthod., nimirum, quod Josias jusso prophetae non paruerit, qui ei ex mandato Dei dixerat, ut ne progrederetur ad obviandum regi Aegypti in bellum, sicut ait Jeremias. Quapropter ut eum purum a peccatis ex hac vita reciperet Dominus Deus, ideo permisit illum inobedientiae ejus ferro Aegyptio poenas exsolvere: ad posterorum hominum documentum, ut prophetis immorigeri non essent, tum autem ut illud discerent: Si justus vix salvatur, impius et peccator ubi comparebit?» Hucusque Justinus. Verum haec prophetia Jeremiae nusquam exstat, quod sciam. Allegorice Josias in flore aetatis pro suis pugnans, fuit typus Jesu Christi pro hominum salute a Judaeis occisi anno aetatis suae 34. Plura de pietate et zelo Josiae audiemus II Paral. xxxiv et seq. Elogium Josiae habet Eccli. cap. xlix, 1 et seq. Simili modo permisit Deus S. Ludovicum conantem terram sanctam Saracenis eripere, ab eis capi, ac secundo redeuntem peste mori, ut discamus regna terrae parvi pendere, ac ambire regnum coeleste, gloriosum et aeternum, uti aiebat S. Ludovicus, in omni sua infelicitate Deum laudans, eique gratias agens; unde moriens, in coelum suspiciens canebat illud Psalm. v: «Introibo in domum tuam, Domine, adorabo ad templum sanctum tuum, et confitebor nomini tuo.» Ita habet ejus Vita apud Surium, die 25 Augusti.
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30. Tulitque populus terrae Joachaz filium Josiae: et unxerunt eum. — Joachaz licet aetate junior, erat enim 23 annorum, et tribus tantum mensibus regnavit, cum mox successit ei frater senior Joakim, qui 25 erat annorum, praelatus tamen in regno est seniori Joakim, sive quod animosior et bellicosior foret; unde Pharao timens eum deposuit et substituit Joakim; sive quod Joakim
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34. Vertitque nomen ejus Joakim. — Moris erat regibus et principibus bello subactis nomen mutare, novumque indere in signum subjectionis, ut patet Daniel. 1. Adde Joakim idem esse quod Eliakim, utrumque enim Hebraice significat Deus firmabit: Dei enim nomen tam est El, id est fortis, quam ia, quod est abbreviatum Jehova. 37. Et fecit malum coram Domino, id est coluit idola, insuper avare expilavit subditos, fuitque superbus et ambitiosus, ideoque occisus a Chaldaeis, «sepultura asini sepultus est;» hoc est insepultus est, in sterquilinium projectus est instar asini, uti docet Jeremias, cap. xxii, 13 et seq. Vide ibi dicta.
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… p. 467). Dal racconto stesso si potrebbe avere l'impressione che il testo ritrovato non fosse molto esteso, giacché fu subito letto due volte (II Reg. 22, 8, 10), e nella cerimonia della promulgazione furono lette «tutte le parole» di esso al popolo (II Reg. 23, 2). Ma tale ipotesi è incerta; non risulta che la duplice lettura sia stata fatta nello stesso
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Come mostrano molti dei passi citati del Vecchio Testamento, A. venne venerata unitamente a Baal anche insieme con l'esercito celeste (II Reg. 23, 4) cioè con le stelle, e i cultori di essa la chiamavano «regina del cielo» (Ier., loc. cit.). …
BAAL (BA'AL = «SIGNORE, PADRONE, POSSESSORE»)
… 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 Giosia (II Reg. 18,4; 21,3; 23,4-5). Però i sacerdoti di B. operarono fino all'esilio, dopo il quale il culto di B. scompare (Ier. 2,8, 2,5; 7,9; 9,14 agg.). …
Si doveva condurre ad Aronne « una v. r., senza difetto, senza alcun vizio, che non avesse mai portato il giogo » (Num. 19, 2) e che alla presenza di Eleazaro, figlio di Aronne (nel qual fatto sarà da vedere un precedente antico dell'esistenza, attestata più tardi [II Reg. 23, 4; 25, 18], di un sostituto del sommo sacerdote), fuori dell'accampamento fosse scannata, con il suo sangue si facessero sette aspersioni in direzione del « padiglione di convegno », …
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II Reg. 23, 5: « (Giosia) sterminò gli aruspici... e quelli che bruciavano incenso a Baal, al Sole, alla Luna, ai dodici segni (Mazzârôth) e a tutta la milizia del cielo ». Mazzârôth, secondo molti …
BAMÁH (EBR. «ALTURA»; PLURALE BĀMĀTH)
… Josia richiamò a Gerusalemme i sacerdoti levitici passati al servizio delle b., vietando tuttavia che ascendessero l'altare del Signore (II Reg. 23, 5-9; II Par. 37, 3-7, 32 sg.). …
23:6
Spazzò via tutte le abominazioni dal luogo santo: demoli gli altari idolatrici fatti costruire dal re Manasse nei due cortili (II Reg. 23, 12) ed il « cocchio del sole »; distrusse l' 'Āšērāh (II Reg. 23, 6), cioè il palo sacro, simbolo della dea 'Āšērāh: al culto di questa dea erano annesse le infami pratiche di prostituzione rituale, che il re energicamente stroncò. …
23:8
… ad est di Geba e a sud-est di Machmas, riuscì a penetrare nel campo nemico portandovi lo scompiglio e liberando la regione dai Filistei (I Sam. 13, 4; 14). Fortificata dal re Asa, fu il posto avanzato settentrionale del Regno di Giuda (I Reg. 15, 22; II Reg. 23, 8; II Par. 16, 6). Dopo l'esilio fu rioccupata dai Beniamiti (Neh. 12, 19).
… sacri a Baal e 'Āšērāh, che I. fece demolire, riempiendo i luoghi di ossa umane (II Reg. 23, 13-14). Eguale sorte toccò alle altre maššēhōth disseminate in tutto il paese, da Gabaa a Bersabea, e tollerate da quasi tutti i re suoi predecessori (II Reg. 23, 8). L'azione eputatrice si estese anche alle persone: I. tolse di mezzo i maghi e gl'indovini con tutti i loro idoli (II Reg. 23, 24); destituì i gerofanti (hēmārīm) o sacerdoti …
SIMEONE (EBR. ŠIM'ÔN, GRECO ΣΥΜΖΌΝ)
… I Simeoniti forniscono ancora 7100 guerrieri a David (I Par. 12, 25). Ma già in quest'epoca, e sempre più spesso in seguito, le città già di S. vengono censite come giudaiche: Bethel, Ramoth a sud, Arama, Asan (I Sam. 30, 27-30), Bersabee (II Sam. 24, 7; I Reg. 19, 3; II Reg. 23, 8), Siceleg (I Sam. 27, 6), ecc. (cf. I Par. 4, 28-31).
23:10
Töpheth significa « focolare », « griglia », sull'orlo della fossa ardente, dove si ponevano a bruciare in cioccolato i bimbi dopo averli sgozzati (Ez. 16, 21). Iosia lo cosparse di ossa umane, rendendolo impuro (II Reg. 23, 10 e 16); l'idea del letamaio e del fuoco per consumare le immondizie e le carogne (David Qimbi), per quanto diffusa, non ha alcuna base.
… Con eguale zelo purgò gli altri luoghi di Gerusalemme e di Giuda: dissacrò il Topheth, nella valle di Gē-Hinnōm o Gehenna (v.), ove erano stati offerti a Moloch sacrifici umani (II Reg. 23, 10); rovesciò l'altare dei šē'īrīm (Volg. satiri), che era presso la porta della città; dissacrò le alture (maššēhōth) fatte erigere da Salomone (I Reg. 11, 7) presso il Monte …
MOLOCH. - Nome di divinità semitica, dal comune melekh « re »; i Settanta, rendendo II Reg. 23, 10.13 ὁ Μολόχ, hanno causato l'attuale pronunzia, mai esistita nel linguaggio vivo; i masoreti vocalizzarono Mólekh dal termine bōšeth « ignominia, oggetto infame »; bisogna attenersi alla …
23:12
BAAL (BA'AL = «SIGNORE, PADRONE, POSSESSORE»)
B. era venerato sui terrazzi delle case (Ier. 32, 29; II Reg. 23,12), nei templi (I Reg. 16,32; II Reg. 10, 21-27; 11,18) e specialmente sui bāmōth (v. BĀMĀH); cf. Ier. 19,5; 32,35; I Reg. 18,20. Intorno alle are si erigevano gli ḥammānīm e si offrivano …
Spazzò via tutte le abominazioni dal luogo santo: demoli gli altari idolatrici fatti costruire dal re Manasse nei due cortili (II Reg. 23, 12) ed il « cocchio del sole »; distrusse l' 'Āšērāh (II Reg. 23, 6), cioè il palo sacro, simbolo della dea 'Āšērāh: al culto di questa dea erano annesse le infami pratiche di prostituzione …
… La sua porta non aveva battenti (I Reg. 6, 3; II Reg. 11, 10). Gli atri erano due (II Reg. 21, 5; 23, 12; II Par. 33, 5). L'atrio esterno (ibid. 4, 9; cf. Ez. 10, 17) era un quadrato, recinto di muro e lastricato con pietre. …
23:13
… Melchom è il babilonese Malkum, venerato dai Semiti orientali fin dal sec. XXIV a. C. Salomone eresse a Melchom un altare a destra del monte degli Ulivi (I Reg. 11, 5.7.33; II Reg. 23, 13).
A. venne venerata specialmente dai Fenici, così che nel Vecchio Testamento vien chiamata la dea dei Sidoni (I Reg. 11, 5, 33; II Reg. 23, 13). Nella Fenicia furono trovate molte figure di essa, che ivi aveva templi; anche nei nomi propri apparisce il nome di A., come ad es. Abdastart, Bodastart, Amastart, e i re dei Fenici …
CHAMOS (ebr. Kéméf). - Dio nazionale e principale dei Moabiti (Iudc. 11, 24; I Reg. 11, 7, 33; II Reg. 23, 13), chiamati perciò « popolo di C. » (Num. 21, 29; Ier. 48, 46). Il re Mesa si chiama « figlio di C. », e a lui, come a dio della guerra, per essere liberato dalla stretta dei nemici, …
… dissacrò le alture (maššēhōth) fatte erigere da Salomone (I Reg. 11, 7) presso il Monte Oliveto in onore di Astarte, Chamos e Moloch: quivi erano innalzati cippi e pali sacri a Baal e 'Āšērāh, che I. fece demolire, riempiendo i luoghi di ossa umane (II Reg. 23, 13-14). Eguale sorte toccò alle altre maššēhōth disseminate in tutto il paese, da Gabaa a Bersabea, e tollerate da quasi tutti i re suoi predecessori (II Reg. 23, 8). L'azione eputatrice …
… et-Tûr, luogo tradizionale dell'Ascensione di Gesù, e quella del sud (734 m.) il Çebel Baţh el-Hawâ, detta dai cristiani «monte dello scandalo» perché ritenuta per l'altura dove Salomone eresse luoghi di culto alle divinità delle sue donne straniere (II Reg. 23, 13; Volg. …
… Rappresenterebbe il har hawa-mafīth («monte della perdizione»); II Reg. 23,13), di fronte a Gerusalemme (ibid. 11,7), dove Salomone consacrò alcune «alture» alle divinità delle sue donne straniere.
23:14
… unto re da Samuele (I Reg. 16, 13), per cui è chiamata anche città di David (I Reg. 20, 6; Lc. 2, 4, 11). Nella continua guerriglia tra David ed i Filistei, questi arrivarono ad impossessarsi di B., che in quel tempo appare organizzata a difesa (II Reg. 23, 14 sgg. = I Par. 11, 16 sgg.), ma l'occupazione filistea dovette durare poco tempo. …
… La Legge pertanto le proibiva (Lev. 26, 1; Deut. 16, 22). Si trovano tuttavia nelle bānāth o santuari in onore di Jahweh (I Reg. 14, 23; II Reg. 17, 10; 18, 4; 23, 14; II Par. 14, 2; 31, 1; Os. 3, 4; 10, 1 sg.; Mi. 5, 12); e anche in onore di Baal (II Reg. 3, 2; 10, 26 sg.). …
23:15
al lontano territorio di Nephthali, abbattendo altari, simulacri, cippi e pali sacri, nonché le mozzabbih (II Reg. 23, 19 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.).
23:19
al lontano territorio di Nephthali, abbattendo altari, simulacri, cippi e pali sacri, nonché le mozzabbih (II Reg. 23, 19 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 …
23:24
ACHITOFEL. - Avveduto consigliere, poi traditore, di David, oriundo da Gilo (Giala) nei monti di Giuda, padre dell'eroe Elia (II Reg. 23, 24). Nella congiura di Absalom parteggiò per il figlio ribelle, provocando grande dolore e sfiducia in David che, vistosi ormai perduto, si rivolse al Signore perché rendesse vani i di …
Dal 603 al 581 a. C. (specialmente nel 587, quando cadde Gerusalemme) Nabuchodonosor II deportò in Babilonia molti abitanti del regno di Giuda con i profeti Daniele, Ezechiele ed il re Iechonia (II Reg. 23, 24-25, 21; Dan. 1, 1; Ez. 1, 1-3).
… altre maššēhōth disseminate in tutto il paese, da Gabaa a Bersabea, e tollerate da quasi tutti i re suoi predecessori (II Reg. 23, 8). L'azione eputatrice si estese anche alle persone: I. tolse di mezzo i maghi e gl'indovini con tutti i loro idoli (II Reg. 23, 24); destituì i gerofanti (hēmārīm) o sacerdoti idolatri addetti ai culti astrali importati dall'Assiria, e richiamò da ogni parte a Gerusalemme tutti quei sacerdoti che in qualunque …
… In II Reg. 23, 24, sono distrutti da Iosia con gli idoli (Volg.: figura idolorum); simile accostamento in Os. 3,4. Probabilmente era questa l'evoluzione del nome e oggetto presso il volgo.
23:29
geddo » i Cananei furono sconfitti dalle tribù galilaiche e Sisara ucciso (Iudc. 5, 19); i re Joram e Ochozia furono uccisi il presso (II Reg. 9, 23-27); soprattutto memoranda la rotta del re Giosia (609 a. C.), ucciso nella « pianura di Mageddo » dalle truppe del faraone Nechao II (II Reg. 23, 29-30; II Par. 35, 22-25), e tale lutto rimase proverbiale (Zach. 12, 11; v. ADADREMMON).
… Con Nekō l'E. è alleato dell'Assiria nel tempo in cui questa sta rapidamente cedendo sotto i colpi dei suoi avversari in oriente; e nel momento in cui Nekō corre in aiuto dell'alleata (609), il re Iosia di Giuda osa contrastare la marcia agli Egiziani ed è sconfitto a Magedde (II Reg. 23, 29) ed ucciso. …
di Achab sugli Aramei (II Reg. 20, 26), del faraone Nechao su Tosia (II Reg. 23, 29), nei tempi moderni di Saladino, di Kleber e Napoleone.
IOHANAN (EBR. JĒHĀHĀNĀN E JĀHĀNĀN «JAHWEH FA GRAZIA»)
2. Primogenito del re Iosia (I Par. 3, 15); morto forse prima di Iosia, o con lui a Mageddo (II Reg. 23, 29). - 3. Discendente davidico, per Zorebabel (I Par. 3, 24). - 4. Nipote di Achimaas; sommo sacerdote sotto Salomone e Roboam (ibid. 6, 10). - 5. Valoroso guerriero di David; beniaminita, …
… (IV, 42). Poco dopo intraprese una campagna contro Nabopolassar, re d'Assiria (Erodoto, II, 159), e poiché il re Iosia di Giuda, malgrado il faraone avesse protestato di non marciare ai suoi danni (II Par. 35, 20-25, cf. Ier. 42, 11), gli andò contro (II Reg. 23, 29), fu vinto a Mageddo sul Cison presso il Carmelo e ucciso (II Par. 35, 23-24), lasciando il regno al figlio Ioachaz, che N. mise in catene a Rebla nel paese di Emath, mandandolo poi …
23:30
… cananea fino alla battaglia di Sisara « nelle acque [Cison] di M. » (Iudc. 5, 19). Fortificata da Salomone (I Reg. 9, 15), divenne sede amministrativa di prefettura (ibid. 4, 12). Due re di Giuda, Ochozia e Iosia, vi trovarono la morte (II Reg. 9, 27; 23, 30).
23:31
… successione avvenuta senza il suo consenso, sia che il nuovo re fosse ostile alla politica egiziana, sia che il figlio maggiore di Iosia brigasse per avere il trono, Nechao, dopo appena tre mesi di regno, depose I. e lo mandò prigioniero in Egitto, ove morì (II Reg. 23, 31-34; Ier. 22, 10-12): in suo luogo pose Eliacim, cambiandogli il nome in Ioakim (v.).
LEBNA (EBR. LIBHNÁH; GR. ΛΕΧΝΆ, ΛΟΧΝΆ)
prese in ritorno da Lachis (II Reg. 19, 8; Is. 37, 8). Fu la patria della madre di Ioachaz e di Sedecia re di Giuda (II Reg. 23, 31; 24, 18).
23:33
I primi tre anni trascorsero abbastanza tranquilli sotto l'alto controllo del faraone d'Egitto, al quale I. dovette subito fare atto di sudditanza e pagare il tributo (II Reg. 23, 33). Ma, con la sconfitta di Charcamis (605 a. C.), l'Egitto perdette il predominio, e la Siria e la Palestina cadidero sotto la supremazia di Babilonia, la quale però per qualche tempo …
… cf. Ier. 42, 11), gli andò contro (II Reg. 23, 29), fu vinto a Mageddo sul Cison presso il Carmelo e ucciso (II Par. 35, 23-24), lasciando il regno al figlio Ioachaz, che N. mise in catene a Rebla nel paese di Emath, mandandolo poi a morire in Egitto (II Reg. 23, 33-34; II Par. 36, 3); mise invece sul trono Eliacim, altro figlio di Iosia, con il nome di Ioakim e a patto che gli versasse una grande indennità d'oro e di argento (II Reg. 23, 34-36; …
23:34
… in catene a Rebla nel paese di Emath, mandandolo poi a morire in Egitto (II Reg. 23, 33-34; II Par. 36, 3); mise invece sul trono Eliacim, altro figlio di Iosia, con il nome di Ioakim e a patto che gli versasse una grande indennità d'oro e di argento (II Reg. 23, 34-36; II Par. 36, 3-4). A celebrare la vittoria, N. consacrò l'armatura ad Apollo Didimeo (Erodoto, II, 159). Poi fu battuto a Carchamia da Nabuchodonosor II nel 605 (Ier. 46, 2-26) e fu …
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.