United Monarchy and Jeroboam\u27s Schism

Na temelju biblijskih izvješća iz Prve i Druge knjige Samuelove, Prve knjige o kraljevima, drugih biblijskih spisa te izvanbiblijskih dokumenata, daje se prikaz nastanka monarhije u Izraelu. Biblijski su tekstovi, odnosno njihov nama poznati oblik, koji danas posjedujemo, redigirani daleko kasnije i iz određene teološke perspektive. Trebamo ih promatrati kao teološke, a ne kao povijesne tekstove, jer se ne uklapaju ni u klasičnu, ni u modernu historiografiju. Stotinjak godina trajala je „ujedinjena monarhija“, kako je biblijski tekstovi prikazuju. Tekstove možemo klasificirati kao monarhijske, odnosno kao antimonarhijske, ali u biblijskim knjigama nisu točnije razgraničeni. Protiv svoje volje, ali po nalogu Gospodinovu, Samuel je pomazao Šaula za prvoga izraelskog kralja. Jer se isti ogriješio o nalog Gospodinov, bio je odbačen, a Samuel dobiva nalog da pomaže Davida za kralja. Biblijski tekstovi donose dvostruku sliku Davida. S jedne strane uspješan i pobožan kralj, a s druge strane negativan lik koji se, između ostaloga, ogriješio i o svojega vojnika Uriju i njegovu ženu. Njegov nasljednik Salomon dolazi na vlast spletkama i borbom za prijestolje. Slovi s jedne strane kao mudrac \u27par excellance\u27 u Izraelu, s druge strane vlada vrlo neskromno, tako da njegovi podanici jedva čekaju kraj njegove vladavine. Poslije Salomona dolazi do podjele kraljevstva na Sjever i Jug, na Izrael i na Judu. Jeroboam, koji je od Salomona pobjegao u Egipat, vraća se nakon Salomonove smrti u Izrael i odcjepljuje deset sjevernih plemena od Jude, jer je Roboam, Salomonov nasljednik, kanio nastaviti vladati željeznom rukom, slično kao Salomon. Od kasnijega, deuteronomijskoga autora, Jeroboamova je vladavina ocijenjena kao „istočni grijeh“, jer je pored političke podjele kraljevstva izazvao i vjersku podjelu činjenicom da je na sjeveru u Danu i na jugu u Betelu dao postaviti likove junaca kojima su Izraelci hodočastili i kojima su se klanjali, a isto je shvaćeno kao idolatrija, jer se Gospodina, Jahvu, moglo prema deuteronomijskom autoru legitimno štovati samo u Jeruzalemu.From biblical reports in the First and Second Book of Samuel, First Book of Kings, and other biblical writings and non-biblical documents, we are given an overview of the origin of the monarchy in Israel. The Bible texts, in the form known to us today, were edited much later and from a particular theological perspective. We should look at them as theological, rather than historical texts, because they fit neither classical nor modern historiography. The “united monarchy” lasted for a hundred years, as shown in the biblical texts. The texts can be classified as pro-monarchical and anti-monarchical, but they are not clearly distinguished in the biblical books. By the order of God, and against his own will, Samuel anointed Saul as the first king of Israel. Because Saul refused God’s order, Samuel received an order to anoint David as king. The biblical texts show two sides of David. On the one hand, he is a successful and pious king and, on the other, a negative character who, among others, sinned against his soldier Uriah and his wife. His successor, Solomon, came to power through struggles and intrigues. On the one hand, he is known as the wise man par excellence in Israel, on the other, his rule is very extravagant and his subjects can hardly wait for his reign to end. After Solomon, the kingdom is divided into North and South, Israel and Judah. Jeroboam, who fled from Solomon to Egypt, returns to Israel after Solomon\u27s death and splits off ten northern tribes from Judah, because Roboam, Solomon\u27s successor, intended to continue to rule with an iron hand like Solomon. By a later Deuteronomic author, Jeroboam\u27s reign was rated as "the original sin", because in addition to the political division of the kingdom he also caused the religious division; he made two golden calves and placed them, one north, in Dan, and one south, in Bethel, for the Israelites to worship and to make pilgrimage. The same was considered as idolatry, because the Lord, Yahweh, could be legitimately worshiped only in Jerusalem, according to the Deuteronomic author