וְדִבְרֵ֣י רְחַבְעָ֗ם הָרִאשֹׁנִים֙ וְהָאֲ֣חַרוֹנִ֔ים הֲלֹא־הֵ֨ם כְּתוּבִ֜ים בְּדִבְרֵ֨י שְׁמַֽעְיָ֧ה הַנָּבִ֛יא וְעִדּ֥וֹ הַחֹזֶ֖ה לְהִתְיַחֵ֑שׂ וּמִלְחֲמ֧וֹת רְחַבְעָ֛ם וְיָרָבְעָ֖ם כָּל־הַיָּמִֽים׃
르호보암의 시종 행적은 선지자 스마야와 선견자 잇도의 족보책에 기록되지 아니하였느냐 르호보암과 여로보암 사이에 항상 전쟁이 있으니라
Jerusalem Talmud Sanhedrin
“And one who disregards the prophet’s words.” Like the seer Ido98The text is lacunary. One must read with the Tosephta (14:15) and the Babli (89b): One who disregards the prophet’s words, like the companion of Micha (1K.20:35) and the prophet who disregards his own words like the seer Ido (mentioned in 2Chr. 12:15 who in all talmudic sources is identified as the anonymous “prophet from Jehudah” in 1K. 13). R. Samuel bar Rav Isaac said, the old prophet living in Bethel (1K. 13:11) is Amasiah the priest of Bethel (Am. 7:12).. Rebbi Samuel bar Rav Isaac said, this is Amaṣiah the priest of Bethel. Rebbi Yose said, this is breaking of eggs99R. Samuel bar Rav Isaac spoke in error; the old prophet at the time of Jeroboam I cannot be the priest at the time of Jeroboam II.; who is it? He is Jonathan ben Gershom ben Manasse100Jonathan ben Gershom ben Moses, as asserted in an anonymous note (Berakhot 9:3, Note 135). To support this assertion, the next paragraph is a rearrangement of a text in Berakhot 9:3 (Notes 128–135); it lacks the punch line that Jonathan was the old prophet..