---
title: "Jewish Antiquities · Ἰουδαϊκὴ ἀρχαιολογία"
author: "Josephus"
translator: "William Whiston"
languages: [grc, en]
shelf: "Second Temple"
section: 38 of 96
url: https://scriptura.si/works/josephus-jewish-antiquities-greek/38/
cite: "Josephus, tr. William Whiston, Jewish Antiquities · Ἰουδαϊκὴ ἀρχαιολογία, section 38. Scriptura (scriptura.si), https://scriptura.si/works/josephus-jewish-antiquities-greek/38/"
---

# Jewish Antiquities · Ἰουδαϊκὴ ἀρχαιολογία

*Josephus, tr. William Whiston*

The history of the Jews from the Creation to the eve of the revolt, in twenty books, with the passages on John the Baptist and Jesus: Niese’s Greek beside Whiston’s English.

> Greek: ed. Benedikt Niese, from the Perseus Digital Library (canonical-greekLit, tlg0526.tlg001, CC BY-SA 4.0).

> English: William Whiston, from the Perseus Digital Library (tlg0526.tlg001.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (books, chapters and sections), cut where both reach the end of a sentence.

## 38. Book VIII · sections 225–287

Source: https://scriptura.si/works/josephus-jewish-antiquities-greek/38/ · cite a paragraph as https://scriptura.si/works/josephus-jewish-antiquities-greek/38/#p-N

[¶0] 225. When the feast [of tabernacles] was just approaching, Jeroboam was desirous to celebrate it himself in Bethel, as did the two tribes celebrate it in Jerusalem. Accordingly he built an altar before the heifer, and undertook to be high priest himself. So he went up to the altar, with his own priests about him; but when he was going to offer the sacrifices and the burnt-offerings, in the sight of all the people, a prophet, whose name was Jadon, was sent by God, and came to him from Jerusalem, who stood in the midst of the multitude, and in the ‘hearing of’ the king, and directing his discourse to the altar, said thus: “God foretells that there shall be a certain man of the family of David, Josiah by name, who shall slay upon thee those false priests that shall live at that time, and upon thee shall burn the bones of those deceivers of the people, those impostors’ and wicked wretches. However, that this people may believe that these things shall so come to pass, I foretell a sign to them that shall also come to pass. This altar shall be broken to pieces immediately, and all the fat of the sacrifices that is upon it shall be poured upon the ground.” When the prophet had said this, Jeroboam fell into a passion, and stretched out his hand, and bid them lay hold of him; but that hand which he stretched out was enfeebled, and he was not able to pull it in again to him, for it was become withered, and hung down, as if it were a dead hand. The altar also was broken to pieces, and all that was upon it was poured out, as the prophet had foretold should come to pass. So the king understood that he was a man of veracity, and had a Divine foreknowledge; and entreated him to pray to God that he would restore his right hand. Accordingly the prophet did pray to God to grant him that request. So the king, having his hand recovered to its natural state, rejoiced at it, and invited the prophet to sup with him; but Jadon said that he could not endure to come into his house, nor to taste of bread or water in this city, for that was a thing God had forbidden him to do; as also to go back by the same way which he came, but he said he was to return by another way. So the king wondered at the abstinence of the man, but was himself in fear, as suspecting a change of his affairs for the worse, from what had been said to him.

> Greek: 225. Ὁ τοίνυν Ἱεροβόαμος οἰκοδομήσας βασίλειον ἐν Σικίμῃ πόλει ἐν ταύτῃ τὴν δίαιταν εἶχε, κατεσκεύασε δὲ καὶ ἐν Φανουὴλ πόλει λεγομένῃ. μετʼ οὐ πολὺ δὲ τῆς σκηνοπηγίας ἑορτῆς ἐνίστασθαι μελλούσης λογισάμενος, ὡς ἐὰν ἐπιτρέψῃ τῷ πλήθει προσκυνῆσαι τὸν θεὸν εἰς Ἱεροσόλυμα πορευθέντι καὶ ἐκεῖ τὴν ἑορτὴν διαγαγεῖν, μετανοῆσαν ἴσως καὶ δελεασθὲν ὑπὸ τοῦ ναοῦ καὶ τῆς θρησκείας τῆς ἐν αὐτῷ τοῦ θεοῦ καταλείψει μὲν αὐτόν, προσχωρήσει δὲ τῷ πρώτῳ βασιλεῖ, καὶ κινδυνεύσει τούτου γενομένου τὴν ψυχὴν ἀποβαλεῖν, ἐπιτεχνᾶταί τι τοιοῦτον· δύο ποιήσας δαμάλεις χρυσᾶς καὶ οἰκοδομήσας ναΐσκους τοσούτους ἕνα μὲν ἐν Βηθήλῃ πόλει, τὸν ἕτερον δὲ ἐν Δάνῃ, ἡ δʼ ἐστὶ πρὸς ταῖς πηγαῖς τοῦ μικροῦ Ἰορδάνου, τίθησι τὰς δαμάλεις ἐν ἑκατέρῳ τῶν ἐν ταῖς προειρημέναις πόλεσι ναΐσκων, καὶ συγκαλέσας τὰς δέκα φυλὰς ὧν αὐτὸς ἦρχεν ἐδημηγόρησε τούτους ποιησάμενος τοὺς λόγους· ἄνδρες ὁμόφυλοι, γινώσκειν ὑμᾶς νομίζω τοῦτο, ὅτι πᾶς τόπος ἔχει τὸν θεὸν καὶ οὐκ ἔστιν ἓν ἀποδεδειγμένον χωρίον ἐν ᾧ πάρεστιν, ἀλλὰ πανταχοῦ τε ἀκούει καὶ τοὺς θρησκεύοντας ἐφορᾷ. ὅθεν οὔ μοι δοκεῖ νῦν ἐπείγειν ὑμᾶς εἰς Ἱεροσόλυμα πορευθέντας εἰς τὴν τῶν ἐχθρῶν πόλιν μακρὰν οὕτως ὁδὸν προσκυνεῖν· ἄνθρωπος γὰρ κατεσκεύακε τὸν ναόν, πεποίηκα δὲ κἀγὼ δύο χρυσᾶς δαμάλεις ἐπωνύμους τῷ θεῷ καὶ τὴν μὲν ἐν Βηθήλῃ πόλει καθιέρωσα τὴν δʼ ἐν Δάνῃ, ὅπως ὑμῶν οἱ τούτων ἔγγιστα τῶν πόλεων κατῳκημένοι προσκυνῶσιν εἰς αὐτὰς ἀπερχόμενοι τὸν θεόν. ἀποδείξω δέ τινας ὑμῖν καὶ ἱερεῖς ἐξ ὑμῶν αὐτῶν καὶ Ληουίτας, ἵνα μὴ χρείαν ἔχητε τῆς Ληουίτιδος φυλῆς καὶ τῶν υἱῶν Ἀαρῶνος, ἀλλʼ ὁ βουλόμενος ὑμῶν ἱερεὺς εἶναι προσενεγκάτω μόσχον τῷ θεῷ καὶ κριόν, ὃ καὶ τὸν πρῶτον ἱερέα φασὶν Ἀαρῶνα πεποιηκέναι. ταῦτʼ εἰπὼν ἐξηπάτησε τὸν λαὸν καὶ τῆς πατρίου θρησκείας ἀποστάντας ἐποίησε παραβῆναι τοὺς νόμους. ἀρχὴ κακῶν ἐγένετο τοῦτο τοῖς Ἑβραίοις καὶ τοῦ πολέμῳ κρατηθέντας ὑπὸ τῶν ἀλλοφύλων αἰχμαλωσίᾳ περιπεσεῖν. ἀλλὰ ταῦτα μὲν κατὰ χώραν δηλώσομεν.

[¶1] 230. NOW there was a certain wicked man in that city, who was a false prophet, whom Jeroboam had in great esteem, but was deceived by him and his flattering words. This man was bedrid, by reason or the infirmities of old age: however, he was informed by his sons concerning the prophet that was come from Jerusalem, and concerning the signs done by him; and how, when Jeroboam’s right hand had been enfeebled, at the prophet’s prayer he had it revived again. Whereupon he was afraid that this stranger and prophet should be in better esteem with the king than himself, and obtain greater honor from him: and he gave orders to his sons to saddle his ass presently, and make all ready that he might go out. Accordingly they made haste to do what they were commanded, and he got upon the ass and followed after the prophet.; and when he had overtaken him, as he was resting himself under a very large oak tree that was thick and shady, he at first saluted him, but presently he complained of him, because he had not come into his house, and partaken of his hospitality. And when the other said that God had forbidden him to taste of any one’s provision in that city, he replied, that “for certain God had not forbidden that I should set food before thee, for I am a prophet as thou art, and worship God in the same manner that thou dost; and I am now come as sent by him, in order to bring thee into my house, and make thee my guest.” Now Jadon gave credit to this lying prophet, and returned back with him. But when they were at dinner, and merry together, God appeared to Jadon, and said that he should suffer punishment for transgressing his commands, - and he told him what that punishment should be for he said that he should meet with a lion as he was going on his way, by which lion he should be torn in pieces, and be deprived of burial in the sepulchers of his fathers; which things came to pass, as I suppose, according to the will of God, that so Jeroboam might not give heed to the words of Jadon as of one that had been convicted of lying. However, as Jadon was again going to Jerusalem, a lion assaulted him, and pulled him off the beast he rode on, and slew him; yet did he not at all hurt the ass, but sat by him, and kept him, as also the prophet’s body. This continued till some travelers that saw it came and told it in the city to the false prophet, who sent his sons, and brought the body unto the city, and made a funeral for him at great expense. He also charged his sons to bury himself with him and said that all which he had foretold against that city, and the altar, and priests, and false prophets, would prove true; and that if he were buried with him, he should receive no injurious treatment after his death, the bones not being then to be distinguished asunder. But now, when he had performed those funeral rites to the prophet, and had given that charge to his sons, as he was a wicked and an impious man, he goes to Jeroboam, and says to him, “And wherefore is it now that thou art disturbed at the words of this silly fellow?” And when the king had related to him what had happened about the altar, and about his own hand, and gave him the names of divine man, and an excellent prophet, he endeavored by a wicked trick to weaken that his opinion; and by using plausible words concerning what had happened, he aimed to injure the truth that was in them; for he attempted to persuade him that his hand was enfeebled by the labor it had undergone in supporting the sacrifices, and that upon its resting awhile it returned to its former nature again; and that as to the altar, it was but new, and had borne abundance of sacrifices, and those large ones too, and was accordingly broken to pieces, and fallen down by the weight of what had been laid upon it. He also informed him of the death of him that had foretold those things, and how he perished; [whence he concluded that] he had not any thing in him of a prophet, nor spake any thing like one. When he had thus spoken, he persuaded the king, and entirely alienated his mind from God, and from doing works that were righteous and holy, and encouraged him to go on in his impious practices and accordingly he was to that degree injurious to God, and so great a transgressor, that he sought for nothing else every day but how he might be guilty of some new instances of wickedness, and such as should be more detestable than what he had been so insolent as to do before. And so much shall at present suffice to have said concerning Jeroboam.

> Greek: 230. Ἐνστάσης δὲ τῆς ἑορτῆς ἑβδόμῳ μηνὶ βουλόμενος καὶ αὐτὸς ἐν Βηθήλῃ ταύτην ἀγαγεῖν, ὥσπερ ἑώρταζον καὶ αἱ δύο φυλαὶ ἐν Ἱεροσολύμοις, οἰκοδομεῖ μὲν θυσιαστήριον πρὸ τῆς δαμάλεως, γενόμενος δὲ αὐτὸς ἀρχιερεὺς ἐπὶ τὸν βωμὸν ἀναβαίνει σὺν τοῖς ἰδίοις ἱερεῦσι. μέλλοντος δʼ ἐπιφέρειν τὰς θυσίας καὶ τὰς ὁλοκαυτώσεις ἐν ὄψει τοῦ λαοῦ παντὸς παραγίνεται πρὸς αὐτὸν ἐξ Ἱεροσολύμων προφήτης Ἰάδων ὄνομα τοῦ θεοῦ πέμψαντος, ὃς σταθεὶς ἐν μέσῳ τῷ πλήθει τοῦ βασιλέως ἀκούοντος εἶπε τάδε πρὸς τὸ θυσιαστήριον ποιούμενος τοὺς λόγους· ὁ θεὸς ἔσεσθαί τινα προλέγει ἐκ τοῦ Δαυίδου γένους Ἰωσίαν ὄνομα, ὃς ἐπὶ σοῦ θύσει τοὺς ψευδιερεῖς τοὺς κατʼ ἐκεῖνον τὸν καιρὸν γενησομένους καὶ τὰ ὀστᾶ τῶν λαοπλάνων τούτων καὶ ἀπατεώνων καὶ ἀσεβῶν ἐπὶ σοῦ καύσει. ἵνα μέντοι γε πιστεύσωσιν οὗτοι τοῦθʼ οὕτως ἕξειν, σημεῖον αὐτοῖς προερῶ γενησόμενον· ῥαγήσεται τὸ θυσιαστήριον παραχρῆμα καὶ πᾶσα ἡ ἐπʼ αὐτοῦ πιμελὴ τῶν ἱερείων ἐπὶ γῆν χυθήσεται. ταῦτʼ εἰπόντος τοῦ προφήτου παροξυνθεὶς ὁ Ἱεροβόαμος ἐξέτεινε τὴν χεῖρα κελεύων συλλαβεῖν αὐτόν. ἐκτεταμένη δʼ ἡ χεὶρ εὐθέως παρείθη καὶ οὐκέτʼ ἴσχυε ταύτην πρὸς αὑτὸν ἀναγαγεῖν, ἀλλὰ νεναρκηκυῖαν καὶ νεκρὰν εἶχεν ἀπηρτημένην. ἐρράγη δὲ καὶ τὸ θυσιαστήριον καὶ κατηνέχθη πάντα ἀπʼ αὐτοῦ, καθὼς προεῖπεν ὁ προφήτης. μαθὼν δὲ ἀληθῆ τὸν ἄνθρωπον καὶ θείαν ἔχοντα πρόγνωσιν παρεκάλεσεν αὐτὸν δεηθῆναι τοῦ θεοῦ ἀναζωπυρῆσαι τὴν δεξιὰν αὐτῷ. καὶ ὁ μὲν ἱκέτευσε τὸν θεὸν τοῦτʼ αὐτῷ παρασχεῖν, ὁ δὲ τῆς χειρὸς τὸ κατὰ φύσιν ἀπολαβούσης χαίρων ἐπʼ αὐτῇ τὸν προφήτην παρεκάλει δειπνῆσαι παρʼ αὐτῷ. Ἰάδων δέ φησιν οὐχ ὑπομένειν εἰσελθεῖν πρὸς αὐτὸν οὐδὲ γεύσασθαι ἄρτου καὶ ὕδατος ἐν ταύτῃ τῇ πόλει· τοῦτο γὰρ αὐτῷ τὸν θεὸν ἀπειρηκέναι καὶ τὴν ὁδὸν ἣν ἦλθεν ὅπως μὴ διʼ αὐτῆς ποιήσηται τὴν ἐπιστροφήν, ἀλλὰ διʼ ἄλλης ἔφασκεν· τοῦτον μὲν οὖν ὁ βασιλεὺς ἐθαύμαζεν τῆς ἐγκρατείας, αὐτὸς δʼ ἦν ἐν φόβῳ μεταβολὴν αὐτοῦ τῶν πραγμάτων ἐκ τῶν προειρημένων οὐκ ἀγαθὴν ὑπονοῶν.

[¶2] 236. Now Rehoboam, the son of Solomon, who, as we said before, was king of the two tribes, built strong and large cities, Bethlehem, and Etare, and Tekoa, and Bethzur, and Shoco, and Adullam, and Ipan, and Maresha, and Ziph, and Adorlam, and Lachlsh, and Azekah, and Zorah, and Aijalon, and Hebron; these he built first of all in the tribe of Judah. He also built other large cities in the tribe of Benjamin, and walled them about, and put garrisons in them all, and captains, and a great deal of corn, and wine, and oil, and he furnished every one of them plentifully with other provisions that were necessary for sustenance; moreover, he put therein shields and spears for many ten thousand men. The priests also that were in all Israel, and the Levites, and if there were any of the multitude that were good and righteous men, they gathered themselves together to him, having left their own cities, that they might worship God in Jerusalem; for they were not willing to be forced to worship the heifers which Jeroboam had made; and they augmented the kingdom of Rehoboam for three years. And after he had married a woman of his own kindred, and had by her three children born to him, he married also another of his own kindred, who was daughter of Absalom by Tamar, whose name was Maachah, and by her he had a son, whom he named Abijah. He had moreover many other children by other wives, but he loved Maachah above them all. Now he had eighteen legitimate wives, and thirty concubines; and he had born to him twenty-eight sons and threescore daughters; but he appointed Abijah, whom he had by Maachah, to be his successor in the kingdom, and intrusted him already with the treasures and the strongest cities. Now I cannot but think that the greatness of a kingdom, and its change into prosperity, often become the occasion of mischief and of transgression to men; for when Rehoboam saw that his kingdom was so much increased, he went out of the right way unto unrighteous and irreligious practices, and he despised the worship of God, till the people themselves imitated his wicked actions: for so it usually happens, that the manners of subjects are corrupted at the same time with those of their governors, which subjects then lay aside their own sober way of living, as a reproof of their governors’ intemperate courses, and follow their wickedness as if it were virtue; for it is not possible to show that men approve of the actions of their kings, unless they do the same actions with them. Agreeable whereto it now happened to the subjects of Rehoboam; for when he was grown impious, and a transgressor himself, they endeavored not to offend him by resolving still to be righteous. But God sent Shishak, king of Egypt, to punish them for their unjust behavior towards him, concerning whom Herodotus was mistaken, and applied his actions to Sesostris; for this Shishak, in the fifth year of the reign of Rehoboam, made an expedition [into Judea] with many ten thousand men; for he had one thousand two hundred chariots in number that followed him, and threescore thousand horsemen, and four hundred thousand footmen. These he brought with him, and they were the greatest part of them Libyans and Ethiopians. Now therefore when he fell upon the country of the Hebrews, he took the strongest cities of Rehoboam’s kingdom without fighting; and when he had put garrisons in them, he came last of all to Jerusalem.

> Greek: 236. Ἦν δέ τις ἐν τῇ πόλει πρεσβύτης πονηρὸς ψευδοπροφήτης, ὃν εἶχεν ἐν τιμῇ Ἱεροβόαμος ἀπατώμενος ὑπʼ αὐτοῦ τὰ πρὸς ἡδονὴν λέγοντος. οὗτος τότε μὲν κλινήρης ἦν διὰ τὴν ἀπὸ τοῦ γήρως ἀσθένειαν, τῶν δὲ παίδων αὐτῷ δηλωσάντων τὰ περὶ τοῦ παρόντος ἐξ Ἱεροσολύμων προφήτου καὶ τῶν σημείων τῶν γενομένων, καὶ ὡς παρεθεῖσαν αὐτῷ τὴν δεξιὰν Ἱεροβόαμος εὐξαμένου πάλιν ἐκείνου ζῶσαν ἀπολάβοι, δείσας μὴ παρευδοκιμήσειεν αὐτὸν ὁ ξένος παρὰ τῷ βασιλεῖ καὶ πλείονος ἀπολαύοι τιμῆς προσέταξε τοῖς παισὶν εὐθὺς ἐπιστρώσασι τὸν ὄνον ἕτοιμον πρὸς ἔξοδον αὐτῷ παρασκευάσαι. τῶν δὲ σπευσάντων ὃ προσετάγησαν ἐπιβὰς ἐδίωξε τὸν προφήτην καὶ καταλαβὼν ἀναπαυόμενον ὑπὸ δένδρῳ δασεῖ καὶ σκιὰν ἔχοντι δρυὸς εὐμεγέθους ἠσπάσατο πρῶτον, εἶτʼ ἐμέμφετο μὴ παρʼ αὐτὸν εἰσελθόντα καὶ ξενίων μεταλαβόντα. τοῦ δὲ φήσαντος κεκωλῦσθαι πρὸς τοῦ θεοῦ γεύσασθαι παρά τινι τῶν ἐν ἐκείνῃ τῇ πόλει, ἀλλʼ οὐχὶ παρʼ ἐμοὶ πάντως, εἶπεν, ἀπηγόρευκέ σοι τὸ θεῖον παραθέσθαι τράπεζαν· προφήτης γάρ εἰμι κἀγὼ καὶ τῆς αὐτῆς σοι κοινωνὸς πρὸς αὐτὸν θρησκείας, καὶ πάρειμι νῦν ὑπʼ αὐτοῦ πεμφθείς. ὅπως ἀγάγω σε πρὸς ἐμαυτὸν ἑστιασόμενον. ὁ δὲ ψευσαμένῳ πεισθεὶς ἀνέστρεψεν· ἀριστώντων δʼ ἔτι καὶ φιλοφρονουμένων ὁ θεὸς ἐπιφαίνεται τῷ Ἰάδωνι καὶ παραβάντα τὰς ἐντολὰς αὐτοῦ τιμωρίαν ὑφέξειν ἔλεγεν καὶ ποδαπὴν ἐδήλου· λέοντα γὰρ αὐτῷ κατὰ τὴν ὁδὸν ἀπερχομένῳ συμβαλεῖν ἔφραζεν, ὑφʼ οὗ διαφθαρήσεσθαι καὶ τῆς ἐν τοῖς πατρῴοις μνήμασι ταφῆς ἀμοιρήσειν. ταῦτα δʼ ἐγένετο οἶμαι κατὰ τὴν τοῦ θεοῦ βούλησιν, ὅπως μὴ προσέχοι τοῖς τοῦ Ἰάδωνος λόγοις Ἱεροβόαμος ἐληλεγμένῳ ψευδεῖ. πορευομένῳ τοίνυν τῷ Ἰάδωνι πάλιν εἰς Ἱεροσόλυμα συμβάλλει λέων καὶ κατασπάσας αὐτὸν ἀπὸ τοῦ κτήνους ἀπέκτεινε, καὶ τὸν μὲν ὄνον οὐδὲν ὅλως ἔβλαψε, παρακαθεζόμενος δʼ ἐφύλαττε κἀκεῖνον καὶ τὸ τοῦ προφήτου σῶμα, μέχρις οὗ τινες τῶν ὁδοιπόρων ἰδόντες ἀπήγγειλαν ἐλθόντες εἰς τὴν πόλιν τῷ ψευδοπροφήτῃ. ὁ δὲ τοὺς υἱοὺς πέμψας ἐκόμισε τὸ σῶμα εἰς τὴν πόλιν καὶ πολυτελοῦς κηδείας ἠξίωσεν ἐντειλάμενος τοῖς παισὶ καὶ αὐτὸν ἀποθανόντα σὺν ἐκείνῳ θάψαι, λέγων ἀληθῆ μὲν εἶναι πάνθʼ ὅσα προεφήτευσε κατὰ τῆς πόλεως ἐκείνης καὶ τοῦ θυσιαστηρίου καὶ τῶν ἱερέων καὶ τῶν ψευδοπροφητῶν, ὑβρισθήσεσθαι δʼ αὐτὸς μετὰ τὴν τελευτὴν οὐδὲν σὺν ἐκείνῳ ταφεὶς τῶν ὀστῶν οὐ γνωρισθησομένων. κηδεύσας οὖν τὸν προφήτην καὶ ταῦτα τοῖς υἱοῖς ἐντειλάμενος πονηρὸς ὢν καὶ ἀσεβὴς πρόσεισι τῷ Ἱεροβοάμῳ καὶ τί δήποτʼ ἐταράχθης, εἰπών, ὑπὸ τῶν τοῦ ἀνοήτου λόγων; ὡς τὰ περὶ τὸ θυσιαστήριον αὐτῷ καὶ τὴν αὑτοῦ χεῖρα διηγήσαθʼ ὁ βασιλεὺς θεῖον ἀληθῶς καὶ προφήτην ἄριστον ἀποκαλῶν, ἤρξατο ταύτην αὐτοῦ τὴν δόξαν ἀναλύειν [κακουργῶν] καὶ πιθανοῖς περὶ τῶν γεγενημένων χρώμενος λόγοις βλάπτειν αὐτῶν τὴν ἀλήθειαν. ἐπεχείρει γὰρ πείθειν αὐτόν, ὡς ὑπὸ κόπου μὲν ἡ χεὶρ αὐτοῦ ναρκήσειε βαστάζουσα τὰς θυσίας, εἶτʼ ἀνεθεῖσα πάλιν εἰς τὴν αὑτῆς ἐπανέλθοι φύσιν, τὸ δὲ θυσιαστήριον καινὸν ὂν καὶ δεξάμενον θυσίας πολλὰς καὶ μεγάλας ῥαγείη καὶ πέσοι διὰ βάρος τῶν ἐπενηνεγμένων. ἐδήλου δʼ αὐτῷ καὶ τὸν θάνατον τοῦ τὰ σημεῖα [ταῦτα] προειρηκότος ὡς ὑπὸ λέοντος ἀπώλετο· οὕτως οὐδὲ ἓν οὔτʼ εἶχεν οὔτʼ ἐφθέγξατο προφήτου. ταῦτα εἰπὼν πείθει τὸν βασιλέα καὶ τὴν διάνοιαν αὐτοῦ τελέως ἀποστρέψας ἀπὸ τοῦ θεοῦ καὶ τῶν ὁσίων ἔργων καὶ δικαίων ἐπὶ τὰς ἀσεβεῖς πράξεις παρώρμησεν. οὕτως δʼ ἐξύβρισεν εἰς τὸ θεῖον καὶ παρηνόμησεν, ὡς οὐδὲν ἄλλο καθʼ ἡμέραν ζητεῖν ἢ τί καινὸν καὶ μιαρώτερον τῶν ἤδη τετολμημένων ἐργάσηται. καὶ τὰ μὲν περὶ Ἱεροβόαμον ἐπὶ τοῦ παρόντος ἐν τούτοις ἡμῖν δεδηλώσθω. Ὁ δὲ Σολόμωνος υἱὸς Ῥοβόαμος ὁ τῶν δύο φυλῶν βασιλεύς, ὡς προειρήκαμεν, ᾠκοδόμησε πόλεις ὀχυράς τε καὶ μεγάλας Βηθλεὲμ καὶ Ἠταμὲ καὶ Θεκωὲ καὶ Βηθσοὺρ καὶ Σωχὼ καὶ Ὀδολλὰμ καὶ Εἰπὰν καὶ Μάρισαν καὶ τὴν Ζιφὰ καὶ Ἀδωραὶμ καὶ Λάχεις καὶ Ἀζηκὰ καὶ Σαρὰμ καὶ Ἠλὼμ καὶ Χεβρῶνα. ταύτας μὲν ἐν τῇ Ἰουδαίᾳ φυλῇ [καὶ κληρουχίᾳ] πρώτας ᾠκοδόμησε, κατεσκεύασε δὲ καὶ ἄλλας μεγάλας ἐν τῇ Βενιαμίδι κληρουχίᾳ, καὶ τειχίσας φρουράς τε κατέστησεν ἐν ἁπάσαις καὶ ἡγεμόνας σῖτόν τε πολὺν καὶ οἶνον καὶ ἔλαιον τά τε ἄλλα πρὸς διατροφὴν ἐν ἑκάστῃ τῶν πόλεων δαψιλῶς ἀπέθετο, πρὸς δὲ τούτοις θυρεοὺς καὶ σιρομάστας εἰς πολλὰς μυριάδας. συνῆλθον δὲ οἱ παρὰ πᾶσι τοῖς Ἰσραηλίταις ἱερεῖς πρὸς αὐτὸν εἰς Ἱεροσόλυμα καὶ Ληουῖται καὶ εἴ τινες ἄλλοι τοῦ πλήθους ἦσαν ἀγαθοὶ καὶ δίκαιοι καταλιπόντες αὑτῶν τὰς πόλεις, ἵνα θρησκεύσωσιν ἐν Ἱεροσολύμοις τὸν θεόν· οὐ γὰρ ἡδέως εἶχον προσκυνεῖν ἀναγκαζόμενοι τὰς δαμάλεις, ἃς Ἱεροβόαμος κατεσκεύασε· καὶ ηὔξησαν τὴν Ῥοβοάμου βασιλείαν ἐπʼ ἔτη τρία. γήμας δὲ συγγενῆ τινα καὶ τρεῖς ποιησάμενος ἐξ αὐτῆς παῖδας ἤγετο ὕστερον καὶ τὴν ἐκ τῆς Ἀψαλώμου θυγατρὸς Θαμάρης Μαχάνην ὄνομα καὶ αὐτὴν οὖσαν συγγενῆ· καὶ παῖς ἐξ αὐτῆς ἄρρην αὐτῷ γίνεται, ὃν Ἀβίαν προσηγόρευσεν. τεκνοῖ δὲ καὶ ἐξ ἄλλων γυναικῶν πλειόνων, ἁπασῶν δὲ μᾶλλον ἔστερξε τὴν Μαχάνην. εἶχε δὲ τὰς μὲν νόμῳ συνοικούσας αὐτῷ γυναῖκας ὀκτωκαίδεκα παλλακὰς δὲ τριάκοντα, καὶ υἱοὶ μὲν αὐτῷ γεγόνεισαν ὀκτὼ καὶ εἴκοσι θυγατέρες δʼ ἑξήκοντα. διάδοχον δὲ ἀπέδειξε τῆς βασιλείας τὸν ἐκ τῆς Μαχάνης Ἀβίαν καὶ τοὺς θησαυροὺς αὐτῷ καὶ τὰς ὀχυρωτάτας πόλεις ἐπίστευσεν.

[¶3] 251. Now when Rehoboam, and the multitude with him, were shut up in Jerusalem by the means of the army of Shishak, and when they besought God to give them victory and deliverance, they could not persuade God to be on their side. But Shemaiah the prophet told them, that God threatened to forsake them, as they had themselves forsaken his worship. When they heard this, they were immediately in a consternation of mind; and seeing no way of deliverance, they all earnestly set themselves to confess that God might justly overlook them, since they had been guilty of impiety towards him, and had let his laws lie in confusion. So when God saw them in that disposition, and that they acknowledge their sins, he told the prophet that he would not destroy them, but that he would, however, make them servants to the Egyptians, that they may learn whether they will suffer less by serving men or God. So when Shishak had taken the city without fighting, because Rehoboam was afraid, and received him into it, yet did not Shishak stand to the covenants he had made, but he spoiled the temple, and emptied the treasures of God, and those of the king, and carried off innumerable ten thousands of gold and silver, and left nothing at all behind him. He also took away the bucklers of gold, and the shields, which Solomon the king had made; nay, he did not leave the golden quivers which David had taken from the king of Zobah, and had dedicated to God; and when he had thus done, he returned to his own kingdom. Now Herodotus of Halicarnassus mentions this expedition, having only mistaken the king’s name; and [in saying that] he made war upon many other nations also, and brought Syria of Palestine into subjection, and took the men that were therein prisoners without fighting. Now it is manifest that he intended to declare that our nation was subdued by him; for he saith that he left behind him pillars in the land of those that delivered themselves up to him without fighting, and engraved upon them the secret parts of women. Now our king Rehoboam delivered up our city without fighting. He says withal that the Ethiopians learned to circumcise their privy parts from the Egyptians, with this addition, that the Phoenicians and Syrians that live in Palestine confess that they learned it of the Egyptians. Yet it is evident that no other of the Syrians that live in Palestine, besides us alone, are circumcised. But as to such matters, let every one speak what is agreeable to his own opinion.

> Greek: 251. Αἴτιον δʼ οἶμαι πολλάκις γίνεται κακῶν καὶ παρανομίας τοῖς ἀνθρώποις τὸ τῶν πραγμάτων μέγεθος καὶ ἡ πρὸς τὸ βέλτιον αὐτῶν τροπή· τὴν γὰρ βασιλείαν αὐξανομένην οὕτω βλέπων Ῥοβόαμος εἰς ἀδίκους καὶ ἀσεβεῖς ἐξετράπη πράξεις καὶ τῆς τοῦ θεοῦ θρησκείας κατεφρόνησεν, ὡς καὶ τὸν ὑπʼ αὐτῷ λαὸν μιμητὴν γενέσθαι τῶν ἀνομημάτων. συνδιαφθείρεται γὰρ τὰ τῶν ἀρχομένων ἤθη τοῖς τῶν ἡγουμένων τρόποις, καὶ ὡς ἔλεγχον τῆς ἐκείνων ἀσελγείας τὴν αὑτῶν σωφροσύνην παραπέμποντες ὡς ἀρετῇ ταῖς κακίαις αὐτῶν ἕπονται· οὐ γὰρ ἔνεστιν ἀποδέχεσθαι δοκεῖν τὰ τῶν βασιλέων ἔργα μὴ ταὐτὰ πράττοντας. τοῦτο τοίνυν συνέβαινε καὶ τοῖς ὑπὸ Ῥοβοάμῳ τεταγμένοις ἀσεβοῦντος αὐτοῦ καὶ παρανομοῦντος σπουδάζειν, μὴ προσκρούσωσι τῷ βασιλεῖ θέλοντες εἶναι δίκαιοι. τιμωρὸν δὲ τῶν εἰς αὐτὸν ὕβρεων ὁ θεὸς ἐπιπέμπει τὸν Αἰγυπτίων βασιλέα Ἴσωκον, περὶ οὗ πλανηθεὶς Ἡρόδοτος τὰς πράξεις αὐτοῦ Σεσώστρει προσάπτει. οὗτος γὰρ ὁ Ἴσωκος πέμπτῳ ἔτει τῆς Ῥοβοάμου βασιλείας ἐπιστρατεύεται μετὰ πολλῶν αὐτῷ μυριάδων· ἅρματα μὲν γὰρ αὐτῷ χίλια καὶ διακόσια τὸν ἀριθμὸν ἠκολούθει, ἱππέων δὲ μυριάδες ἕξ, πεζῶν δὲ μυριάδες τεσσαράκοντα. τούτων τοὺς πλείστους Λίβυας ἐπήγετο καὶ Αἰθίοπας. ἐμβαλὼν οὖν εἰς τὴν χώραν τῶν Ἑβραίων καταλαμβάνει τε τὰς ὀχυρωτάτας τῆς Ῥοβοάμου βασιλείας πόλεις ἀμαχητὶ καὶ ταύτας ἀσφαλισάμενος ἔσχατον ἐπῆλθε τοῖς Ἱεροσολύμοις ἐγκεκλεισμένου τοῦ Ῥοβοάμου καὶ τοῦ πλήθους ἐν αὐτοῖς διὰ τὴν Ἰσώκου στρατείαν καὶ τὸν θεὸν ἱκετευόντων δοῦναι νίκην καὶ σωτηρίαν· ἀλλʼ οὐκ ἔπεισαν τὸν θεὸν ταχθῆναι μετʼ αὐτῶν· ὁ δὲ προφήτης Σαμαίας ἔφησεν αὐτοῖς τὸν θεὸν ἀπειλεῖν ἐγκαταλείψειν αὐτούς, ὡς καὶ αὐτοὶ τὴν θρησκείαν αὐτοῦ κατέλιπον. ταῦτʼ ἀκούσαντες εὐθὺς ταῖς ψυχαῖς ἀνέπεσον καὶ μηδὲν ἔτι σωτήριον ὁρῶντες ἐξομολογεῖσθαι πάντες ὥρμησαν, ὅτι δικαίως αὐτοὺς ὁ θεὸς ὑπερόψεται γενομένους περὶ αὐτὸν ἀσεβεῖς καὶ συγχέοντας τὰ νόμιμα. κατιδὼν δʼ αὐτοὺς ὁ θεὸς οὕτω διακειμένους καὶ τὰς ἁμαρτίας ἀνθομολογουμένους οὐκ ἀπολέσειν αὐτοὺς εἶπε πρὸς τὸν προφήτην, ποιήσειν μέντοι γε τοῖς Αἰγυπτίοις ὑποχειρίους, ἵνα μάθωσι πότερον ἀνθρώπῳ δουλεύειν ἐστὶν ἀπονώτερον ἢ θεῷ. παραλαβὼν δὲ Ἴσωκος ἀμαχητὶ τὴν πόλιν δεξαμένου Ῥοβοάμου διὰ τὸν φόβον οὐκ ἐνέμεινε ταῖς γενομέναις συνθήκαις, ἀλλʼ ἐσύλησε τὸ ἱερὸν καὶ τοὺς θησαυροὺς ἐξεκένωσε τοῦ θεοῦ καὶ τοὺς βασιλικοὺς χρυσοῦ καὶ ἀργύρου μυριάδας ἀναριθμήτους βαστάσας καὶ μηδὲν ὅλως ὑπολιπών. περιεῖλε δὲ καὶ τοὺς χρυσοῦς θυρεοὺς καὶ τὰς ἀσπίδας, ἃς κατεσκεύασε Σολόμων ὁ βασιλεύς, οὐκ εἴασε δὲ οὐδὲ τὰς χρυσᾶς φαρέτρας, ἃς ἀνέθηκε Δαυίδης τῷ θεῷ λαβὼν παρὰ τοῦ τῆς Σωφηνῆς βασιλέως, καὶ τοῦτο ποιήσας ἀνέστρεψεν εἰς τὰ οἰκεῖα. μέμνηται δὲ ταύτης τῆς στρατείας καὶ ὁ Ἁλικαρνασεὺς Ἡρόδοτος περὶ μόνον τὸ τοῦ βασιλέως πλανηθεὶς ὄνομα, καὶ ὅτι ἄλλοις τε πολλοῖς ἐπῆλθεν ἔθνεσι καὶ τὴν Παλαιστίνην Συρίαν ἐδουλώσατο λαβὼν ἀμαχητὶ τοὺς ἀνθρώπους τοὺς ἐν αὐτῇ. φανερὸν δʼ ἐστίν, ὅτι τὸ ἡμέτερον ἔθνος βούλεται δηλοῦν κεχειρωμένον ὑπὸ τοῦ Αἰγυπτίου· ἐπάγει γάρ, ὅτι στήλας κατέλιπεν ἐν τῇ τῶν ἀμαχητὶ παραδόντων ἑαυτοὺς αἰδοῖα γυναικῶν ἐγγράψας· Ῥοβόαμος δʼ αὐτῷ παρέδωκεν ὁ ἡμέτερος βασιλεὺς ἀμαχητὶ τὴν πόλιν. φησὶ δὲ καὶ Αἰθίοπας παρʼ Αἰγυπτίων μεμαθηκέναι τὴν τῶν αἰδοίων περιτομήν· Φοίνικες γὰρ καὶ Σύροι οἱ ἐν τῇ Παλαιστίνῃ ὁμολογοῦσι παρʼ Αἰγυπτίων μεμαθηκέναι. δῆλον οὖν ἐστιν, ὅτι μηδένες ἄλλοι περιτέμνονται τῶν ἐν τῇ Παλαιστίνῃ Σύρων ἢ μόνοι ἡμεῖς. ἀλλὰ περὶ μὲν τούτων ἕκαστοι λεγέτωσαν ὅ τι ἂν αὐτοῖς δοκῇ.

[¶4] 263. When Shishak was gone away, king Rehoboam made bucklers and shields of brass, instead of those of gold, and delivered the same number of them to the keepers of the king’s palace. So, instead of warlike expeditions, and that glory which results from those public actions, he reigned in great quietness, though not without fear, as being always an enemy to Jeroboam, and he died when he had lived fifty-seven years, and reigned seventeen. He was in his disposition a proud and a foolish man, and lost [part of his] dominions by not hearkening to his father’s friends. He was buried in Jerusalem, in the sepulchers of the kings; and his son Abijah succeeded him in the kingdom, and this in the eighteenth year of Jeroboam’s reign over the ten tribes; and this was the conclusion of these affairs. It must be now our business to relate the affairs of Jeroboam, and how he ended his life; for he ceased not nor rested to be injurious to God, but every day raised up altars upon high mountains, and went on making priests out of the multitude.

> Greek: 263. Ἀναχωρήσαντος δὲ Ἰσώκου Ῥοβόαμος ὁ βασιλεὺς ἀντὶ μὲν τῶν χρυσέων θυρεῶν καὶ τῶν ἀσπίδων χάλκεα ποιήσας τὸν αὐτὸν ἀριθμὸν παρέδωκε τοῖς τῶν βασιλείων φύλαξιν. ἀντὶ δὲ τοῦ μετὰ στρατηγίας ἐπιφανοῦς καὶ τῆς ἐν τοῖς πράγμασι λαμπρότητος διάγειν ἐβασίλευσεν ἐν ἡσυχίᾳ πολλῇ καὶ δέει πάντα τὸν χρόνον ἐχθρὸς ὢν Ἱεροβοάμῳ. ἐτελεύτησε δὲ βιώσας ἔτη πεντήκοντα καὶ ἑπτὰ βασιλεύσας δʼ αὐτῶν ἑπτακαίδεκα, τὸν τρόπον ἀλαζὼν ἀνὴρ καὶ ἀνόητος καὶ διὰ τὸ μὴ προσέχειν τοῖς πατρῴοις φίλοις τὴν ἀρχὴν ἀπολέσας· ἐτάφη δʼ ἐν Ἱεροσολύμοις ἐν ταῖς θήκαις τῶν βασιλέων. διεδέξατο δʼ αὐτοῦ τὴν βασιλείαν ὁ υἱὸς Ἀβίας ὄγδοον ἤδη καὶ δέκατον ἔτος Ἱεροβοάμου τῶν δέκα φυλῶν βασιλεύοντος. καὶ ταῦτα μὲν τοιοῦτον ἔσχε τὸ τέλος· τὰ δὲ περὶ Ἱεροβόαμον ἀκόλουθα τούτων ἔχομεν πῶς κατέστρεψε τὸν βίον διεξελθεῖν· οὗτος γὰρ οὐ διέλιπεν οὐδʼ ἠρέμησεν εἰς τὸν θεὸν ἐξυβρίζων, ἀλλὰ καθʼ ἑκάστην ἐπὶ τῶν ὑψηλῶν ὀρῶν βωμοὺς ἀνιστὰς καὶ ἱερεῖς ἐκ τοῦ πλήθους ἀποδεικνὺς διετέλει.

[¶5] 266. HOWEVER, God was in no long time ready to return Jeroboam’s wicked actions, and the punishment they deserved, upon his own head, and upon the heads of all his house. And whereas a soil of his lay sick at that time, who was called Abijah, he enjoined his wife to lay aside her robes, and to take the garments belonging to a private person, and to go to Ahijah the prophet, for that he was a wonderful man in foretelling futurities, it having been he who told me that I should be king. He also enjoined her, when she came to him, to inquire concerning the child, as if she were a stranger, whether he should escape this distemper. So she did as her husband bade her, and changed her habit, and came to the city Shiloh, for there did Ahijah live. And as she was going into his house, his eyes being then dim with age, God appeared to him, and informed him of two things; that the wife of Jeroboam was come to him, and what answer he should make to her inquiry. Accordingly, as the woman was coming into the house like a private person and a stranger, he cried out, “Come in, O thou wife of Jeroboam! Why concealest thou thyself? Thou art not concealed from God, who hath appeared to me, and informed me that thou wast coming, and hath given me in command what I shall say to thee.” So he said that she should go away to her husband, and speak to him thus: “Since I made thee a great man when thou wast little, or rather wast nothing, and rent the kingdom from the house of David, and gave it to thee, and thou hast been unmindful of these benefits, hast left off my worship, hast made thee molten gods and honored them, I will in like manner cast thee down again, and will destroy all thy house, and make them food for the dogs and the fowls; for a certain king is rising up, by appointment, over all this people, who shall leave none of the family of Jeroboam remaining. The multitude also shall themselves partake of the same punishment, and shall be cast out of this good land, and shall be scattered into the places beyond Euphrates, because they have followed the wicked practices of their king, and have worshipped the gods that he made, and forsaken my sacrifices. But do thou, O woman, make haste back to thy husband, and tell him this message; but thou shalt then find thy son dead, for as thou enterest the city he shall depart this life; yet shall he be buried with the lamentation of all the multitude, and honored with a general mourning, for he was the only person of goodness of Jeroboam’s family.” When the prophet had foretold these events, the woman went hastily away with a disordered mind, and greatly grieved at the death of the forenamed child. So she was in lamentation as she went along the road, and mourned for the death of her son, that was just at hand. She was indeed in a miserable condition at the unavoidable misery of his death, and went apace, but in circumstances very unfortunate, because of her son: for the greater haste she made, she would the sooner see her son dead, yet was she forced to make such haste on account of her husband. Accordingly, when she was come back, she found that the child had given up the ghost, as the prophet had said; and she related all the circumstances to the king.

> Greek: 266. Ταῦτα δʼ ἔμελλεν οὐκ εἰς μακρὰν τἀσεβήματα καὶ τὴν ὑπὲρ αὐτῶν δίκην εἰς τὴν αὐτοῦ κεφαλὴν καὶ πάσης αὐτοῦ τῆς γενεᾶς τρέψειν τὸ θεῖον. κάμνοντος δʼ αὐτῷ κατʼ ἐκεῖνον τὸν καιρὸν τοῦ παιδός, ὃν Ὀβίμην ἐκάλουν, τὴν γυναῖκα αὐτοῦ προσέταξε τὴν στολὴν ἀποθεμένην καὶ σχῆμα λαβοῦσαν ἰδιωτικὸν πορευθῆναι πρὸς Ἀχίαν τὸν προφήτην· εἶναι γὰρ θαυμαστὸν ἄνδρα περὶ τῶν μελλόντων προειπεῖν· καὶ γὰρ περὶ τῆς βασιλείας αὐτῷ τοῦτον δεδηλωκέναι· παραγενομένην δʼ ἐκέλευσε περὶ τοῦ παιδὸς ἀνακρίνειν ὡς ξένην, εἰ διαφεύξεται τὴν νόσον. ἡ δὲ μετασχηματισαμένη, καθὼς αὐτῇ προσέταξεν ὁ ἀνήρ, ἧκεν εἰς Σιλὼ πόλιν· ἐκεῖ γὰρ διέτριβεν ὁ Ἀχίας. καὶ μελλούσης εἰς τὴν οἰκίαν αὐτοῦ εἰσιέναι τὰς ὄψεις ἠμαυρωμένου διὰ τὸ γῆρας ἐπιφανεὶς ὁ θεὸς ἀμφότερα αὐτῷ μηνύει τήν τε Ἱεροβοάμου γυναῖκα πρὸς αὐτὸν ἀφιγμένην καὶ τί δεῖ περὶ ὧν πάρεστιν ἀποκρίνασθαι. παριούσης δὲ τῆς γυναικὸς εἰς τὴν οἰκίαν ὡς ἰδιώτιδος καὶ ξένης ἀνεβόησεν εἴσελθε, ὦ γύναι Ἱεροβοάμου· τί κρύπτεις σαυτήν; τὸν γὰρ θεὸν οὐ λανθάνεις, ὃς ἀφιξομένην τέ μοι ἐδήλωσε καὶ προσέταξε τίνας ποιήσομαι τοὺς λόγους. ἀπελθοῦσα οὖν πρὸς τὸν ἄνδρα φράζε αὐτῷ ταῦτα λέγειν· ἐπεί σε μέγαν ἐκ μικροῦ καὶ μηδενὸς ὄντος ἐποίησα καὶ ἀποσχίσας τὴν βασιλείαν ἀπὸ τοῦ Δαυίδου γένους σοὶ ταύτην ἔδωκα, σὺ δὲ τούτων ἠμνημόνησας καὶ τὴν ἐμὴν θρησκείαν καταλιπὼν χωνευτοὺς θεοὺς κατασκευάσας ἐκείνους τιμᾷς, οὕτω σε πάλιν καθαιρήσω καὶ πᾶν ἐξολέσω σου τὸ γένος καὶ κυσὶ καὶ ὄρνισι βορὰν ποιήσω γενέσθαι. βασιλεὺς γὰρ ἐξεγείρεθʼ ὑπʼ ἐμοῦ τοῦ λαοῦ παντός, ὃς οὐδένα ὑπολείψει τοῦ Ἱεροβοάμου γένους· μεθέξει δὲ τῆς τιμωρίας καὶ τὸ πλῆθος ἐκπεσὸν τῆς ἀγαθῆς γῆς καὶ διασπαρὲν εἰς τοὺς πέραν Εὐφράτου τόπους, ὅτι τοῖς τοῦ βασιλέως ἀσεβήμασι κατηκολούθησε καὶ τοὺς ὑπʼ αὐτοῦ γενομένους προσκυνεῖ θεοὺς τὴν ἐμὴν θυσίαν ἐγκαταλιπόν. σὺ δέ, ὦ γύναι, ταῦτα ἀπαγγέλλουσα σπεῦδε πρὸς τὸν ἄνδρα. τὸν δὲ υἱὸν καταλήψῃ τεθνηκότα· σοῦ γὰρ εἰσιούσης εἰς τὴν πόλιν ἀπολείψει τὸ ζῆν αὐτόν. ταφήσεται δὲ κλαυθεὶς ὑπὸ τοῦ πλήθους παντὸς κοινῷ τιμηθεὶς πένθει· καὶ γὰρ μόνος τῶν ἐκ τοῦ Ἱεροβοάμου γένους ἀγαθὸς οὗτος ἦν. ταῦτʼ αὐτοῦ προφητεύσαντος ἐκπηδήσασα ἡ γυνὴ τεταραγμένη καὶ τῷ τοῦ προειρημένου παιδὸς θανάτῳ περιαλγής, θρηνοῦσα διὰ τῆς ὁδοῦ καὶ τὴν μέλλουσαν τοῦ τέκνου κοπτομένη τελευτὴν ἀθλία τοῦ πάθους ἠπείγετο κακοῖς ἀμηχάνοις καὶ σπουδῇ μὲν ἀτυχεῖ χρωμένη διὰ τὸν υἱὸν αὐτῆς, ἔμελλε γὰρ αὐτὸν ἐπειχθεῖσα θᾶττον ὄψεσθαι νεκρόν, ἀναγκαίᾳ δὲ διὰ τὸν ἄνδρα. καὶ παραγενομένη τὸν μὲν ἐκπεπνευκότα καθὼς εἶπεν ὁ προφήτης εὗρε, τῷ δὲ βασιλεῖ πάντα ἀπήγγειλεν.

[¶6] 274. Yet did not Jeroboam lay any of these things to heart, but he brought together a very numerous army, and made a warlike expedition against Abijah, the son of Rehoboam, who had succeeded his father in the kingdom of the two tribes; for he despised him because of his age. But when he heard of the expedition of Jeroboam, he was not affrighted at it, but proved of a courageous temper of mind, superior both to his youth and to the hopes of his enemy; so he chose him an army out of the two tribes, and met Jeroboam at a place called Mount Zemaraim, and pitched his camp near the other, and prepared everything necessary for the fight. His army consisted of four hundred thousand, but the army of Jeroboam was double to it. Now as the armies stood in array, ready for action and dangers, and were just going to fight, Abijah stood upon an elevated place, and beckoning with his hand, he desired the multitude and Jeroboam himself to hear first with silence what he had to say. And when silence was made, he began to speak, and told them, - “God had consented that David and his posterity should be their rulers for all time to come, and this you yourselves are not unacquainted with; but I cannot but wonder how you should forsake my father, and join yourselves to his servant Jeroboam, and are now here with him to fight against those who, by God’s own determination, are to reign, and to deprive them of that dominion which they have still retained; for as to the greater part of it, Jeroboam is unjustly in possession of it. However, I do not suppose he will enjoy it any longer; but when he hath suffered that punishment which God thinks due to him for what is past, he will leave off the transgressions he hath been guilty of, and the injuries he hath offered to him, and which he hath still continued to offer and hath persuaded you to do the same: yet when you were not any further unjustly treated by my father, than that he did not speak to you so as to please you, and this only in compliance with the advice of wicked men, you in anger forsook him, as you pretended, but, in reality, you withdrew yourselves from God, and from his laws, although it had been right for you to have forgiven a man that was young in age, and not used to govern people, not only some disagreeable words, but if his youth and unskilfulness in affairs had led him into some unfortunate actions, and that for the sake of his father Solomon, and the benefits you received from him; for men ought to excuse the sins of posterity on account of the benefactions of parent; but you considered nothing of all this then, neither do you consider it now, but come with so great an army against us. And what is it you depend upon for victory? Is it upon these golden heifers, and the altars that you have on high places, which are demonstrations of your impiety, and not of religious worship? Or is it the exceeding multitude of your army which gives you such good hopes? Yet certainly there is no strength at all in an army of many ten thousands, when the war is unjust; for we ought to place our surest hopes of success against our enemies in righteousness alone, and in piety towards God; which hope we justly have, since we have kept the laws from the beginning, and have worshipped our own God, who was not made by hands out of corruptible matter; nor was he formed by a wicked king, in order to deceive the multitude; but who is his own workmanship, and the beginning and end of all things. I therefore give you counsel even now to repent, and to take better advice, and to leave off the prosecution of the war; to call to mind the laws of your country, and to reflect what it hath been that hath advanced you to so happy a state as you are now in.”

> Greek: 274. Ἱεροβόαμος δʼ οὐδενὸς τούτων φροντίσας πολλὴν ἀθροίσας στρατιὰν ἐπὶ τὸν Ῥοβοάμου παῖδα τῶν δύο φυλῶν τὴν βασιλείαν τοῦ πατρὸς διαδεξάμενον Ἀβίαν ἐξεστράτευσε πολεμήσων· κατεφρόνει γὰρ αὐτοῦ διὰ τὴν ἡλικίαν. ὁ δὲ ἀκούσας τὴν ἔφοδον τὴν Ἱεροβοάμου πρὸς αὐτὴν οὐ κατεπλάγη, γενόμενος δʼ ἐπάνω καὶ τῆς νεότητος τῷ φρονήματι καὶ τῆς ἐλπίδος τοῦ πολεμίου στρατιὰν ἐπιλέξας ἐκ τῶν δύο φυλῶν ἀπήντησε τῷ Ἱεροβοάμῳ εἰς τόπον τινὰ καλούμενον ὄρος Σαμαρῶν καὶ στρατοπεδευσάμενος ἐγγὺς αὐτοῦ τὰ πρὸς τὴν μάχην εὐτρέπιζεν. ἦν δʼ ἡ δύναμις αὐτοῦ μυριάδες τεσσαράκοντα, ἡ δὲ τοῦ Ἱεροβοάμου στρατιὰ διπλασίων ἐκείνης. ὡς δὲ τὰ στρατεύματα πρὸς τὰ ἔργα καὶ τοὺς κινδύνους ἀντιπαρετάσσετο καὶ συμβαλεῖν ἔμελλε, στὰς ἐφʼ ὑψηλοῦ τινος Ἀβίας τόπου καὶ τῇ χειρὶ κατασείσας τὸ πλῆθος καὶ τὸν Ἱεροβόαμον ἀκοῦσαι πρῶτον αὐτοῦ μεθʼ ἡσυχίας ἠξίωσε. γενομένης δὲ σιωπῆς ἤρξατο λέγειν· ὅτι μὲν τὴν ἡγεμονίαν ὁ θεὸς Δαυίδῃ καὶ τοῖς ἐκγόνοις αὐτοῦ κατένευσεν εἰς ἅπαντα χρόνον, οὐδʼ ὑμεῖς ἀγνοεῖτε, θαυμάζω δέ, πῶς ἀποστάντες τοὐμοῦ πατρὸς τῷ δούλῳ Ἱεροβοάμῳ προσέθεσθε καὶ μετʼ ἐκείνου πάρεστε νῦν ἐπὶ τοὺς ὑπὸ τοῦ θεοῦ βασιλεύειν κεκριμένους πολεμήσοντες καὶ τὴν ἀρχὴν ἀφαιρησόμενοι τὴν ὑπάρχουσαν· τὴν μὲν γὰρ πλείω μέχρι νῦν Ἱεροβόαμος ἀδίκως ἔχει. ἀλλʼ οὐκ οἶμαι καὶ ταύτης αὐτὸν ἀπολαύσειν ἐπὶ πλείονα χρόνον, ἀλλὰ δοὺς καὶ τοῦ παρεληλυθότος δίκην τῷ θεῷ παύσεται τῆς παρανομίας καὶ τῶν ὕβρεων, ἃς οὐ διαλέλοιπεν εἰς αὐτὸν ὑβρίζων καὶ ταὐτὰ ποιεῖν ὑμᾶς ἀναπεπεικώς, οἳ μηδὲν ἀδικηθέντες ὑπὸ τοῦ πατρός, ἀλλʼ ὅτι μὴ πρὸς ἡδονὴν ἐκκλησιάζων ὡμίλησεν ἀνθρώπων πονηρῶν συμβουλίᾳ πεισθείς, ἐγκατελίπετε τῷ δοκεῖν ὑπʼ ὀργῆς ἐκεῖνον, ταῖς δʼ ἀληθείαις αὑτοὺς ἀπὸ τοῦ θεοῦ καὶ τῶν ἐκείνου νόμων ἀπεσπάσατε. καίτοι συνεγνωκέναι καλῶς εἶχεν ὑμᾶς οὐ λόγων μόνον δυσκόλων ἀνδρὶ νέῳ καὶ δημαγωγίας ἀπείρῳ, ἀλλʼ εἰ καὶ πρός τι δυσχερὲς ἡ νεότης αὐτὸν καὶ ἡ ἀμαθία τῶν πραττομένων ἐξῆγεν ἔργον, διά τε Σολόμωνα τὸν πατέρα καὶ τὰς εὐεργεσίας τὰς ἐκείνου· παραίτησιν γὰρ εἶναι δεῖ τῆς τῶν ἐγγόνων ἁμαρτίας τὰς τῶν πατέρων εὐποιίας. ὑμεῖς δʼ οὐδὲν τούτων ἐλογίσασθε οὔτε τότʼ οὔτε νῦν, ἀλλʼ ἧκε στρατὸς ἐφʼ ἡμᾶς τοσοῦτος· τίνι καὶ πεπιστευκὼς περὶ τῆς νίκης; ἦ ταῖς χρυσαῖς δαμάλεσι καὶ τοῖς ἐπὶ τῶν ὀρῶν βωμοῖς, ἃ δείγματα τῆς ἀσεβείας ἐστὶν ὑμῶν ἀλλʼ οὐχὶ τῆς θρησκείας; ἢ τὸ πλῆθος ὑμᾶς εὐέλπιδας ἀπεργάζεται τὴν ἡμετέραν στρατιὰν ὑπερβάλλον; ἀλλʼ οὐδʼ ἥτις ἰσχὺς μυριάδων στρατοῦ μετʼ ἀδικημάτων πολεμοῦντος· ἐν γὰρ μόνῳ τῷ δικαίῳ καὶ πρὸς τὸ θεῖον εὐσεβεῖ τὴν βεβαιοτάτην ἐλπίδα τοῦ κρατεῖν τῶν ἐναντίων ἀποκεῖσθαι συμβέβηκεν, ἥτις ἐστὶ παρʼ ἡμῖν τετηρηκόσιν ἀπʼ ἀρχῆς τὰ νόμιμα καὶ τὸν ἴδιον θεὸν σεβομένοις, ὃν οὐ χεῖρες ἐποίησαν ἐξ ὕλης φθαρτῆς οὐδʼ ἐπίνοια πονηροῦ βασιλέως ἐπὶ τῇ τῶν ὄχλων ἀπάτῃ κατεσκεύασεν, ἀλλʼ ὃς ἔργον ἐστὶν αὑτοῦ καὶ ἀρχὴ καὶ τέλος τῶν ἁπάντων. συμβουλεύω τοιγαροῦν ὑμῖν ἔτι καὶ νῦν μεταγνῶναι καὶ λαβόντας ἀμείνω λογισμὸν παύσασθαι τοῦ πολεμεῖν καὶ τὰ πάτρια καὶ τὸ προαγαγὸν ὑμᾶς ἐπὶ τοσοῦτον μέγεθος εὐδαιμονίας γνωρίσαι.

[¶7] 282. This was the speech which Abijah made to the multitude. But while he was still speaking Jeroboam sent some of his soldiers privately to encompass Abijab round about, on certain parts of the camp that were not taken notice of; and when he was thus within the compass of the enemy, his army was affrighted, and their courage failed them; but Abijah encouraged them, and exhorted them to place their hopes on God, for that he was not encompassed by the enemy. So they all at once implored the Divine assistance, while the priests sounded with the trumpet, and they made a shout, and fell upon their enemies, and God brake the courage and cast down the force of their enemies, and made Ahijah’s army superior to them; for God vouchsafed to grant them a wonderful and very famous victory; and such a slaughter was now made of Jeroboam’s army as is never recorded to have happened in any other war, whether it were of the Greeks or of the Barbarians, for they overthrew [and slew] five hundred thousand of their enemies, and they took their strongest cities by force, and spoiled them; and besides those, they did the same to Bethel and her towns, and Jeshanah and her towns. And after this defeat Jeroboam never recovered himself during the life of Abijah, who yet did not long survive, for he reigned but three years, and was buried in Jerusalem in the sepulchers of his forefathers. He left behind him twenty-two sons, and sixteen daughters; and he had also those children by fourteen wives; and Asa his son succeeded in the kingdom; and the young man’s mother was Michaiah. Under his reign the country of the Israelites enjoyed peace for ten years.

> Greek: 282. Ταῦτα μὲν Ἀβίας διελέχθη πρὸς τὸ πλῆθος· ἔτι δὲ αὐτοῦ λέγοντος λάθρα τινὰς τῶν στρατιωτῶν Ἱεροβόαμος ἔπεμψε περικυκλωσομένους τὸν Ἀβίαν ἔκ τινων οὐ φανερῶν τοῦ στρατοπέδου μερῶν. μέσου δʼ αὐτοῦ περιληφθέντος τῶν πολεμίων ἡ μὲν στρατιὰ κατέδεισε καὶ ταῖς ψυχαῖς ἀνέπεσεν, ὁ δʼ Ἀβίας παρεθάρρυνε καὶ τὰς ἐλπίδας ἔχειν ἐν τῷ θεῷ παρεκάλει· τοῦτον γὰρ οὐ κεκυκλῶσθαι πρὸς τῶν πολεμίων. οἱ δὲ ὁμοῦ πάντες ἐπικαλεσάμενοι τὴν παρὰ τοῦ θεοῦ συμμαχίαν τῶν ἱερέων τῇ σάλπιγγι σημανάντων ἀλαλάξαντες ἐχώρησαν ἐπὶ τοὺς πολεμίους· καὶ τῶν μὲν ἔθραυσε τὰ φρονήματα καὶ τὰς ἀκμὰς αὐτῶν ἐξέλυσεν ὁ θεός, τὴν δὲ Ἀβία στρατιὰν ὑπερτέραν ἐποίησεν· ὅσος γὰρ οὐδέποτʼ ἐμνημονεύθη φόνος ἐν πολέμῳ γεγονέναι οὔθʼ Ἑλλήνων οὔτε βαρβάρων, τοσούτους ἀποκτείναντες τῆς Ἱεροβοάμου δυνάμεως θαυμαστὴν καὶ διαβόητον νίκην παρὰ τοῦ θεοῦ λαβεῖν ἠξιώθησαν· πεντήκοντα γὰρ μυριάδας τῶν ἐχθρῶν κατέβαλον καὶ τὰς πόλεις αὐτῶν διήρπασαν τὰς ὀχυρωτάτας ἑλόντες κατὰ κράτος, τήν τε Βηθήλην καὶ τὴν τοπαρχίαν αὐτῆς καὶ τὴν Ἰσανὰν καὶ τὴν τοπαρχίαν αὐτῆς. καὶ Ἱεροβόαμος μὲν οὐκέτι μετὰ ταύτην τὴν ἧτταν ἴσχυσεν ἐφʼ ὅσον Ἀβίας περιῆν χρόνον. τελευτᾷ δʼ οὗτος ὀλίγον τῇ νίκῃ χρόνον ἐπιζήσας ἔτη βασιλεύσας τρία, καὶ θάπτεται μὲν ἐν Ἱεροσολύμοις ἐν ταῖς προγονικαῖς θήκαις, ἀπολείπει δὲ υἱοὺς μὲν δύο καὶ εἴκοσι θυγατέρας δὲ ἓξ καὶ δέκα. πάντας τούτους ἐκ γυναικῶν δεκατεσσάρων ἐτεκνώσατο. διεδέξατο δʼ αὐτοῦ τὴν βασιλείαν ὁ υἱὸς αὐτοῦ Ἄσανος· καὶ ἡ μήτηρ τοῦ νεανίσκου Μαχαία τοὔνομα. τούτου κρατοῦντος εἰρήνης ἀπέλαυεν ἡ χώρα τῶν Ἰσραηλιτῶν ἐπὶ ἔτη δέκα.

[¶8] 287. And so far concerning Abijah, the son of Rehoboam, the son of Solomon, as his history hath come down to us. But Jeroboam, the king of the ten tribes, died when he had governed them two and twenty years; whose son Nadab succeeded him, in the second year of the reign of Asa. Now Jeroboam’s son governed two years, and resembled his father in impiety and wickedness. In these two years he made an expedition against Gibbethon, a city of the Philistines, and continued the siege in order to take it; but he was conspired against while he was there by a friend of his, whose name was Baasha, the son of Ahijah, and was slain; which Baasha took the kingdom after the other’s death, and destroyed the whole house of Jeroboam. It also came to pass, according as God had foretold, that some of Jeroboam’s kindred that died in the city were torn to pieces and devoured by dogs, and that others of them that died in the fields were torn and devoured by the fowls. So the house of Jeroboam suffered the just punishment of his impiety, and of his wicked actions.

> Greek: 287. Καὶ τὰ μὲν περὶ Ἀβίαν τὸν Ῥοβοάμου τοῦ Σολόμωνος οὕτως παρειλήφαμεν. ἐτελεύτησε δὲ καὶ Ἱεροβόαμος ὁ τῶν δέκα φυλῶν βασιλεὺς ἄρξας ἔτη δύο καὶ εἴκοσι. διαδέχεται δʼ αὐτὸν ὁ παῖς Νάβαδος δευτέρου ἔτους ἤδη τῆς βασιλείας Ἀσάνου διεληλυθότος. ἦρξε δὲ ὁ τοῦ Ἱεροβοάμου παῖς ἔτη δύο τῷ πατρὶ τὴν ἀσέβειαν καὶ τὴν πονηρίαν ἐμφερὴς ὤν. ἐν δὲ τούτοις τοῖς δυσὶν ἔτεσι στρατευσάμενος ἐπὶ Γαβαθῶνα πόλιν Παλαιστίνων οὖσαν πολιορκίᾳ λαβεῖν αὐτὴν προσέμενεν· ἐπιβουλευθεὶς δʼ ἐκεῖ ὑπὸ φίλου τινὸς Βασάνου ὄνομα Σειδοῦ δὲ παιδὸς ἀποθνήσκει, ὃς μετὰ τὴν τελευτὴν αὐτοῦ τὴν βασιλείαν παραλαβὼν ἅπαν τὸ Ἱεροβοάμου γένος διέφθειρε. καὶ συνέβη κατὰ τὴν τοῦ θεοῦ προφητείαν τοὺς μὲν ἐν τῇ πόλει τῶν Ἱεροβοάμου συγγενῶν ἀποθανόντας ὑπὸ κυνῶν σπαραχθῆναι καὶ δαπανηθῆναι, τοὺς δʼ ἐν τοῖς ἀγροῖς ὑπʼ ὀρνίθων. ὁ μὲν οὖν Ἱεροβοάμου οἶκος τῆς ἀσεβείας αὐτοῦ καὶ τῶν ἀνομημάτων ἀξίαν ὑπέσχε δίκην.