First English edition of the Nuremberg chronicle: being the Liber chronicarum of Dr. Hartmann Schedel…

Ahijah (Achias) the Shilomite (Silonites), a prophet, prophesied to Jeroboam (Hieroboam) that he would rule over the ten tribes of Israel in the beginning of the kingdom.

Jeroboam received the ten rents in his mantle at the hands of Ahijah, the prophet, and fled into Egypt. After Solomon's death he was elected king of the ten tribes. He set up calves of gold at Dan and Naphtali and became an arch idolater. He caused the people of Israel to commit the sin of idolatry, resulting in the dispersion of the entire people of Israel.

The Bible states that in the later years of his reign Solomon did much to displease God; for he had become a despot, and idolater and a lover of many strange women. And God stirred up many adversaries against him and otherwise troubled his closing years. (I Kings 11:1-25) Among these adversaries was one Jeroboam, who raised his hand against the king
(I Kings 11:26-32):

And it came to pass at that time when Jeroboam went to Jerusalem, that the prophet Ahijah the Shilomite found him in the way; and he had clad himself with a new garment; and the two of them were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take ten pieces: for thus says the Lord, the God of Israel, Behold I will rend the kingdom out of the hand of Solomon, and will give ten tribes to you: (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel.

Hearing of Abijah's prophecy, Solomon saw in Jeroboam, the youthful Ephraimite, an insubordinate spirit, and a usurper of his throne. The relation was strikingly similar to that of Saul and David, except that David did not lift his hand against the king. Realizing his position, Jeroboam fled to Shishak, the kid of Egypt; and in that country he remained until Solomon's death. (I Kings 11:40) When Solomon died, after a reign of forty years, his son Rehoboam went to Shechem, a central meeting place for the northern tribes, to make himself king. In the meantime, Jeroboam in Egypt, heard of Solomon's death and the oppressed people called him forth as a leader. And he and the people met Rehoboam at Shechem, demanding relief against the yoke that his father had imposed upon them. But Rehoboam not only ignored their plea, but answered them roughly, promising that he would add to their yoke, and where his father had chastised them with whips, he would chastise them with scorpions. (I Kings 12:1-15) And so the ten tribes rebelled and chose Jeroboam king over all Israel. Rehoboam came to Jerusalem and prepared for war against Jeroboam and vainly attempted to subdue the rebellion. Jeroboam enlarged and fortified Shechem for a royal residence. He feared the return of the house of David to power, and calculating that should the people go up to do sacrifice in the house of the Lord at Jerusalem, they would reaffirm their allegiance to Rehoboam, and kill him. So he took counsel and made two calves of gold, and he said to the people, It is too much for you to go up to Jerusalem: behold your gods, O Israel, which brought you up out of the land of Egypt. And he set up the one in Dan in the northern part of the kingdom, and the other at Bethel (not Nephtali) in the southern, thus catering to the convenience of the people. And he ordained a feast and offered up sacrifices to these new gods at both places. (I Kings 12:20-33)

Shemaiah (Semeias) silenced Rehoboam in the war against Jeroboam, and he also wrote a history of Rehoboam's reign; and he prophesied that Shishak (Sesac) the Egyptian king would do much mischief in the land of Judah, namely in the fifth year of Rehoboam.

Shemaiah was one of the prophets of the age, who, according to the Bible, wielded a great moral power over the king and nation (I Kings 12:22-24):

The word of God came to Shemaiah, the man of God, saying, Speak to Rehoboam, the son of Solomon, king of Judah, and to all the house of Judah and Benjamin, and to the remnant of the people, saying, You shall not go up and fight against your brothers the children of Israel; return every man to his house; for this thing is from me. They listened therefore to the word of the Lord and returned to depart, according to the word of the Lord.

The prophet's words on this occasion, though doubtless much against the royal will, awed the king into submission. He appeared again in the time of Shishak's invasion, and his ministry was instrumental in averting the possible consequences of that invasion—the destruction of Jerusalem. (II Chron. 12:5-7) He also composed a history of Rehoboam's reign. (II Chron. 12:15)

Abdo the prophet, prophesied against the golden calves; and the hand of Jeroboam withered. And as he was returning to Jerusalem he was killed by a lion.[Jeroboam, having set up the idols, assembled the people to engage in the solemn worship of them; and to show his zeal for the service he officiated at the altar himself. But while he was thus occupied, a mysterious prophet from the land of Judah (whose name is here given as Abdo, but is nowhere given in the Bible) appeared in the midst of the assembly and uttered a prediction that a man by the name of Josiah should arise and destroy that altar, and should burn upon it the bones of the priests; and to confirm his authority he gave this sign, that the altar should immediately be broken in pieces and the ashes upon it be poured out; and it was so. Greatly provoked by this interference, Jeroboam put forth his hand to seize the prophet; but it was stiffened, so that he could not draw it in. Intimated by this miraculous judgment, and convinced that the man was indeed a prophet of the Lord, he begged him to intercede for him that his withered arm might be restored, which was done accordingly. Jereboam, however, was not reformed by these miracles, but continued in his idolatries. (I Kings 13:1-6) The incident that the prophet was killed by a lion on his way back to Jerusalem still requires explanation. In sending him on his mission God had commanded him, Eat no bread, nor drink water, nor turn again by the same way you came. He was first tempted to break this mandate by Jeroboam, who invited him to his house to refresh himself and to reward him; but he refused. The purpose of God's command was that he should have no fellowship or communion with the works of darkness of these people, not so much as even to eat or drink with them. He was to deliver his message in passing, so to speak. Yet when "an old prophet" invited him to his house to eat bread, and assured him that he too was a prophet, and falsely represented to him that an angel of the Lord had spoken to him to bring him back into his house that he might eat bread and drink water, he believed him and accepted his hospitality. For this transgression, a lion afterward met him on the way and slew him. (I Kings 13:7-24) In the German edition of the , this paragraph follows that of Baasha and precedes that of Elah.]

Nadab, son of King Jeroboam, was the second king of Israel. He began to reign in the second year of Asa (Aza) the king of Judea, and, like his father, he committed much evil. But Baasha (Baasa) slew him and reigned in his stead, according to the prophecy of Ahijah.[Nadab was the son and successor of Jeroboam. His wicked reign of two years was brought to a close at Gibbethon, a city of the Philistines, by the successful conspiracy of Baasha. (I Kings 15:25-28)]

Baasha, of the tribe of Issachar, third king of Israel, also committed evil before the Lord and wandered in all the wicked ways of Jeroboam. He would not listen to Jehu (Hieu), the prophet, who was sent by him, but killed him. However, he himself was killed by Chreone. [Baasha was the third king of Israel and founder of a dynasty, though probably of non-aristocratic birth. (I Kings 16:2) He rose to the throne by his slaughter of Nadab, king of Israel, and all his family, while the king was besieging Gibbethon. (I Kings 15:27) By this cruel act he unwittingly fulfilled the prophecy regarding Jeroboam's posterity. (I Kings 14:10) He followed in the wicked ways of Jeroboam and was visited with the most fearful judgments. The warnings he received through Jehu, the prophet, did not deter him from his wicked course. He reigned 24 years, a period filled with war and treachery, and his family and relatives were cut off according to prediction. (I Kings 16:3-11) ]

Hela (Elah) the son of Baasha, was the fourth king of Israel. He and his father's entire house were slain by his servant Zimri (Zambricum), who "left not one that pisses against a wall." [Elah was the son and successor of Baasha, king of Israel. He reigned two years, and was assassinated by Zimri, "captain of half his chariots," while he was "drinking himself drunk in the house of Arza, steward of his house in Tirzah." The record of this king is a repetition of that of Nadab, the son of Jeroboam. As Nadab ended the first, so Elah ended the second dynasty of the Israelite kings.]

Zadok (Sadoch), a high priest, began to function at the beginning of Solomon's reign. He was in the line of bishops the eighth.

Achimas (Achimaas), the son of Zadok.

Ahimaaz (Achimas), the ninth high priest of the Hebrews, was renowned and held in the greatest honor by the Jews.


The woodcut of Solomon's Temple is intended to amplify the text on the verso of the opposite folio. It measures 5-9/16" x 8-3/4". It is a rather inferior piece of work and neither complies with the specifications of that "noble pile" in the Bible, nor is it in accord with the consensus of conjecture as to what the temple really looks like. According to the present artist, it was hexagonal in outline, while the biblical narrative gives it only length and breadth, and a rectangular shape. There is also a lack of balconies and the necessary guardrails. The temple was apparently a three-story structure, but it is not so shown here. The place, to which the temple was after all a mere adjunct, is not in evidence, unless the slender square tower to the left, with the grand staircase, is meant to represent the "great house" of the celebrated king. The minor structures in the foreground to either side of the temple are apparently intended as porches or antechambers to the temple, although they appear in a rather unrelated position.

In the temple court seven persons, probably priests, are promenading about, while an eighth one is upon his knees in front of a flat object that resembles a prayer rug. All is surrounded by a fortified wall with turrets at frequent intervals. All the structures have cupolas, most of which resemble a fair sized and rather ripe squatty tomato. In the distance is a hilly landscape.

(B) PRIESTLY LINEAGE (continued)

The Priestly Lineage is here continued from folio XLI verso, where Eli,Phinehas, Ahitub, Ahimelech and Abiathar were portrayed. The present panel contains but two illustrations, the son and grandson of Ahitub:

  1. The first of these is a portrait of Zadok (Sadoch), son of Ahitub. Zadok was one of the two high priests in the time of David, Abiathar being the other (II Sam. 8:17). He joined David at Hebron and was always faithful to him, staying behind in Jerusalem at his request during Absalom's rebellion. He subsequently anointed Solomon as king, and was rewarded by him for his faithful service by being made sole high priest.
  2. The second is a portrait of Ahimaaz (Achimas), son of Zadok, and it is a duplicate of the portrait of Bukki in the Priestly Lineage shown at Folio XXXVII verso. The line of the priests up to the time of the captivity is to be found in I Chron. 6:3-48.


Here begins the Lineage of the Israelite Kings, the first four of whom are portrayed in a narrow panel in the usual form. They appear in order of the text: Jeroboam, Nadab, Baasha (Baasa) and Elah (Hela). Neither the Bible nor the Chronicle give these potentates very good characters, and their portraits are about as "tough" as their records. The portrait of Hela is a duplicate of the portrait of Amytitas found in Folio XXV recto.


The three Hebrew prophets, Ahijah (Achias), Shemaiah (Semeias) and Abdo (the mysterious prophet who remains unnamed in the Bible) are portrayed by three small woodcuts scattered through the text.