Elias, fleeing from Jezabel, is fed by an angel in the desert; and by the strength of that food walketh forty days, till he cometh to Horeb, where he hath a vision of God.
Elias fleing Iezabel, in the desert eateth a harth cake and drinketh water, brought by an Angel, and so goeth fourtie dayes and nightes vnto mount Horeb. 9. Lamenting that he alone is leist of the prophetes of God. 15. God commandeth him to returne to Damascus, and anoint Hazael king of Syria, Iehu king of Israel, and Eliseus a prophet: 18. and telleth him, there remaine seuen thousand in Israel, which haue not bowed to Baal.
1And Achab told Jezabel all that Elias had done, and how he had slain all the prophets with the sword.Or Achab raccontò a Jezabele tutto quello, che Elia avea fatto, e come avea uccisi di spada tutti i profeti.AND Achab told Iezabel al thinges that Elias had done, and how he had killed al the prophetes with the sword.Nuntiavit autem Achab Jezabel omnia quæ fecerat Elias, et quomodo occidisset universos prophetas gladio. 2And Jezabel sent a messenger to Elias, saying: Such and such things may the gods do to me, and add still more, if by this hour to morrow I make not thy life as the life of one of them.E Jezabele spedì un messo ad Elia, che gli dicesse: Gli dei facciano a me questo, e peggio, se domane a quest'ora io non farò a te, come è stato di ognun di quelli.And Iezabel sent a messenger to Elias, saying: These thinges do the goddes to me, and these adde they, if this houre to morow I make not thy soule as the soule of one of them.Misitque Jezabel nuntium ad Eliam, dicens: Hæc mihi faciant dii, et hæc addant, nisi hac hora cras posuero animam tuam sicut animam unius ex illis. 3Then Elias was afraid, and rising up, he went whithersoever he had a mind: and he came to Bersabee of Juda, and left his servant there,Elia pertanto ebbe paura, e si partì, e andava dove la fantasia il portava, e giunse a Bersabee di Giuda, e ivi licenziò il suo servo,Elias therfore was afraid, & rysing he went whither soeuer his wil caried him: and he came into Bersabee of Iuda, and leaft his seruant there,Timuit ergo Elias, et surgens abiit quocumque eum ferebat voluntas: venitque in Bersabee Juda, et dimisit ibi puerum suum, 4And he went forward, one day’s journey into the desert. And when he was there, and sat under a juniper tree, he requested for his soul that he might die, and said: It is enough for me, Lord; take away my soul: for I am no better than my fathers.E s'inoltrò nel deserto, una giornata di cammino. Ed essendo andato a sedere sotto un giunipero, si desiderava la morte, e disse: Basta, o Signore, prendi l'anima mia; perocché non son io qualche cosa di meglio, che i padri miei.and went forward into the desert, one dayes iourney. And when he was come, and sate vnder a iuniper tree, he desired for his soule to die, and sayd: It sufficeth me Lord, take my soul: for I am not better then my fathers.et perrexit in desertum, viam unius diei. Cumque venisset, et sederet subter unam juniperum, petivit animæ suæ ut moreretur, et ait: Sufficit mihi, Domine: tolle animam meam: neque enim melior sum quam patres mei.
5And he cast himself down, and slept in the shadow of the juniper tree: and behold an angel of the Lord touched him, and said to him: Arise and eat.E si gettò per terra, e si addormentò all'ombra del giunipero: quand'ecco, che l'Angelo del Signore il toccò, e gli disse: Alzati, e mangia.And he cast him self downe, and slept in the shadow of the iuniper tree: and behold an Angel of our Lord touched him, and sayd to him: Arise, and eate.Projecitque se, et obdormivit in umbra juniperi: et ecce angelus Domini tetigit eum, et dixit illi: Surge, et comede. 6He looked, and behold there was at his head a hearth cake, and a vessel of water: and he ate and drank, and he fell asleep again.Si volge egli indietro, e vede presso al suo capo un pane cotto sotto la cenere, e un vaso d'acqua. Egli adunque mangiò, e bevve, e di nuovo si addormentò.He looked, and behold at his head harthbaked bread, and a vessel of water: he therfore did eate, and drinke, and he slept againe.Respexit, et ecce ad caput suum subcinericius panis, et vas aquæ: comedit ergo, et bibit, et rursum obdormivit. 7And the angel of the Lord came again the second time, and touched him, and said to him: Arise, eat: for thou hast yet a great way to go.E l'Angelo del Signore tornò la seconda volta, e lo toccò, e gli disse: Alzati, e mangia; perocché lunga è la strada, che ti rimane.And the Angel of our Lord returned the second time, and touched him, and said to him: Arise, eate: for thou hast yet a great way to goe.Reversusque est angelus Domini secundo, et tetigit eum, dixitque illi: Surge, comede: grandis enim tibi restat via. 8And he arose, and ate and drank, and walked in the strength of that food forty days and forty nights, unto the mount of God, Horeb.Ed egli alzatosi mangiò, e bevve; e fortificato con quel cibo camminò quaranta dì, e quaranta notti, sino al monte di Dio Horeb.Who when he was risen: did eate and drinke, & walked in the strength of that meate fourtie daies, and fourtie nightes, vnto the mount of God, Horeb.Qui cum surrexisset, comedit et bibit, et ambulavit in fortitudine cibi illius quadraginta diebus et quadraginta noctibus usque ad montem Dei Horeb. 9And when he was come thither, he abode in a cave: and behold the word of the Lord came unto him, and he said to him: What dost thou here, Elias?E giunto colà se ne stava in una spelonca, e tosto il Signore gli parlò, e gli disse: Che fai tu qui, o Elia?And when he was come thither, he taried in a caue: and behold the word of our Lord vnto him, & he said to him: What doest thou here Elias?Cumque venisset illuc, mansit in spelunca: et ecce sermo Domini ad eum, dixitque illi: Quid hic agis, Elia ?
10And he answered: With zeal have I been zealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant: they have thrown down thy altars, they have slain thy prophets with the sword, and I alone am left, and they seek my life to take it away.E quegli rispose: Io ardo di zelo pel Signore Dio degli eserciti, perchè i figliuoli d'Israele hanno abbandonato il tuo patto, han distrutti i tuoi altari, hanno uccisi di spada i tuoi profeti; son rimaso sol io, e mi cercano, per tormi la vita.But he answered: With zele haue I beene zelous for our Lord the God of hostes because the children of Israel haue forsaken thy couenant: thy altars haue they destroyed, & thy prophetes they haue slaine with the sword, & I alone am leaft, & they seeke my life to take it away.At ille respondit: Zelo zelatus sum pro Domino Deo exercituum, quia dereliquerunt pactum tuum filii Israël: altaria tua destruxerunt, prophetas tuos occiderunt gladio, derelictus sum ego solus, et quærunt animam meam ut auferant eam. 11And he said to him: Go forth, and stand upon the mount before the Lord: and behold the Lord passeth, and a great and strong wind before the Lord, overthrowing the mountains, and breaking the rocks in pieces: but the Lord is not in the wind. And after the wind, an earthquake: but the Lord is not in the earthquake.E (il Signore) gli disse: Esci fuora, e sta sul monte dinanzi al Signore: ed ecco, che passa il Signore: ma innanzi al Signore un vento grande, e gagliardo da sciorre i monti, e spezzar le pietre; e non col vento il Signore: e dopo il vento un tremuoto; non col tremuoto il Signore:And he said to him: Come forth, and stand in the mount before our Lord: and behold our Lord passeth, and a great winde, and strong ouerthrowing mountaynes and breaking rockes before our Lord: not in the winde is our Lord, and after the winde an earth quake: not in the earth quake is our Lord,Et ait ei: Egredere, et sta in monte coram Domino: et ecce Dominus transit. Et spiritus grandis et fortis subvertens montes, et conterens petras, ante Dominum: non in spiritu Dominus. Et post spiritum commotio: non in commotione Dominus. 12And after the earthquake, a fire: but the Lord is not in the fire. And after the fire, a whistling of a gentle air.E dopo il tremuoto un fuoco; non col fuoco il Signore: e dopo il fuoco, il fischio di un'aura leggera.and after the earth quake fire: not in the fire is our Lord, and after the fire a wistling of a gentle winde.Et post commotionem ignis: non in igne Dominus. Et post ignem sibilus auræ tenuis. 13And when Elias heard it, he covered his face with his mantle, and coming forth, stood in the entering in of the cave, and behold a voice unto him, saying: What dost thou here, Elias? And he answered:Ciò avendo udito Elia, si coperse il volto col mantello, e uscito fuora si stava alla porta della spelonca, ed ecco una voce: che disse a lui: Che fai tu qui, o Elia? Ed ei rispose:Which when Elias had heard, he couered his face with his mantel, and coming forth stood in the doore of the caue, and behold a voyce vnto him, saying: What doest thou here Elias?Quod cum audisset Elias, operuit vultum suum pallio, et egressus stetit in ostio speluncæ. Et ecce vox ad eum dicens: Quid hic agis, Elia ? Et ille respondit:
14With zeal have I been zealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant: they have destroyed thy altars, they have slain thy prophets with the sword; and I alone am left, and they seek my life to take it away.Io ardo di zelo pel Signore Dio degli eserciti, perchè i figliuoli d'Israele hanno abbandonato il tuo patto, distrutti i tuoi altari, hanno uccisi di spada i tuoi profeti, son rimaso sol io, e mi cercano, per tormi la vita.And he answered: With zele haue I beene zelous for our Lord the God of hostes: because the children of Israel haue forsaken thy couenant: thyn altars they haue destroyed, and thy prophetes they haue slaine with the sword, and I alone am leaft, and they seeke my life to take it away.Zelo zelatus sum pro Domino Deo exercituum, quia dereliquerunt pactum tuum filii Israël: altaria tua destruxerunt, prophetas tuos occiderunt gladio, derelictus sum ego solus, et quærunt animam meam ut auferant eam. 15And the Lord said to him: Go, and return on thy way, through the desert, to Damascus: and when thou art come thither, thou shalt anoint Hazael to be king over Syria;E il Signore disse a lui: Va, e torna indietro per la tua strada stessa del deserto verso Damasco; e quando sarai giunto colà, ungerai Hazael in re della Siria,And our Lord sayd to him: Goe, and returne into thy way by the desert of Damiascus: and when thou art come thither thou shalt anoint Hazael king ouer Syria,Et ait Dominus ad eum: Vade, et revertere in viam tuam per desertum in Damascum: cumque perveneris illuc, unges Hazaël regem super Syriam, 16And thou shalt anoint Jehu, the son of Namsi, to be king over Israel: and Eliseus, the son of Saphat, of Abelmeula, thou shalt anoint to be prophet in thy room.E Jehu figliuolo di Namsi lo ungerai re d'Israele; e ungerai profeta in tua vece Eliseo figliuolo di Saphat, che è di Abelmeula.and Iehu the sonne of Namsi thou shalt anoynt king ouer Israel: and Eliseus the sonne of Saphat, which is of Abelmeula, thou shalt anoynt prophet for thee.et Jehu filium Namsi unges regem super Israël: Eliseum autem filium Saphat, qui est de Abelmehula, unges prophetam pro te. 17And it shall come to pass, that whosoever shall escape the sword of Hazael, shall be slain by Jehu: and whosoever shall escape the sword of Jehu, shall be slain by Eliseus.E avverrà, che chi avrà scansata la spada di Hazael, sarà ucciso da Jehu: e chi avrà scansata la spada di Jehu, sarà ucciso da Eliseo.And it shal be, whosoeuer shal escape the sword of Hazael, him Iehu shal kil: and whosouer shal escape the sword of Iehu, him shal Eliseus kil.Et erit: quicumque fugerit gladium Hazaël, occidet eum Jehu: et quicumque fugerit gladium Jehu, interficiet eum Eliseus.
18And I will leave me seven thousand men in Israel, whose knees have not been bowed before Baal, and every mouth that hath not worshipped him, kissing the hands.E io serberommi in Israele sette mila uomini, i quali non han piegato il ginocchio dinanzi a Baal, e nissun de' quali ha accostata la mano alla sua bocca in adorandolo.And I wil leaue me in Israel seuen thousand men, whose knees haue not beene bowed before Baal, and euerie mouth, that hath not adored him kyssing his handes.Et derelinquam mihi in Israël septem millia virorum, quorum genua non sunt incurvata ante Baal, et omne os quod non adoravit eum osculans manus. 19And Elias departing from thence, found Eliseus, the son of Saphat, ploughing with twelve yoke of oxen: and he was one of them that were ploughing with, twelve yoke of oxen: and when Elias came up to him, he cast his mantle upon him.Partitosi adunque di là Elia, trovò Eliseo figliuolo di Saphat, il quale arava la terra con dodici paia di buoi, ed egli era un di quei, che aravano colle dodici paia di bovi: e giunto a lui Elia, gettò sopra di lui il suo mantello.Elias therfore departing thence, found Eliseus the sonne of Saphat, ploughing with twelue yoke of oxen, and he was one of them that ploughed with twelue yoke of oxen: and when Elias came to him, he cast his mantel vpon him.Profectus ergo inde Elias, reperit Eliseum filium Saphat, arantem in duodecim jugis boum. Et ipse in duodecim jugis boum arantibus unus erat: cumque venisset Elias ad eum, misit pallium suum super illum. 20And he forthwith left the oxen, and ran after Elias, and said: Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said to him: Go, and return back: for that which was my part, I have done to thee.E quegli, lasciati subito i bovi, corse dietro ad Elia, e disse: Concedi, ch'io vada a dar un bacio a mio padre, e a mia madre, e poi ti seguirò. E quegli disse a lui: va, e torna: perocché quello, che toccava a me, io l'ho fatto.Who forth with leauing the oxen ranne after Elias, and said: Let me kisse, I pray thee, my father, and my mother, and so I wil folow thee. And he sayd to him: Goe, and returne: for that which was my part, I haue donne to thee.Qui statim relictis bobus cucurrit post Eliam, et ait: Osculer, oro, patrem meum, et matrem meam, et sic sequar te. Dixitque ei: Vade, et revertere: quod enim meum erat, feci tibi. 21And returning back from him, he took a yoke of oxen, and killed them, and boiled the flesh with the plough of the oxen, and gave to the people, and they ate: and rising up, he went away, and followed Elias, and ministered to him.E partitosi da lui, prese un paio di bovi, e gli scannò, e colle legna dell'aratro cosse le carni, e la diede alla gente, perchè le mangiasse: e parti, e andò, e seguitò Elia, e lo serviva.And returning from him, he tooke a yoke of oxen, and killed them, and sod the flesh with the plough of the oxen, and gaue to the people, and they did eate: and rysing vp he departed, and folowed Elias, & ministred to him.Reversus autem ab eo, tulit par boum, et mactavit illud, et in aratro boum coxit carnes, et dedit populo, et comederunt: consurgensque abiit, et secutus est Eliam, et ministrabat ei.
19:3
Year of the World 3097, Year before Christ 907.
Haydock
Afraid. Hebrew, "he saw, arose, and went for his life." (Haydock)
Haydock
He was aware of a woman's anger, Ecclesiasticus 25:23. Though he goes intrepidly to meet Achab, he flees before a woman, God being desirous that he should exercise humility, (Theodoret, q. 57, etc.) though some think that he had given way to a secret fault; (Calmet) which is a groundless assertion. (Haydock)
Tirinus
He must confess that all his strength is from above. (Tirinus)
Menochius
Mind, to escape notice. (Menochius)
Calmet
Bersabee, at the southern extremity of the kingdom of Juda, perhaps fifty leagues from Samaria, and five more from Jezrahel. (Calmet)
Abulensis
Servant, the boy whom he had raised to life. (Abulensis)
19:4
Calmet
Desert. It seems, towards Horeb. (Calmet)
Haydock
Tree. Hebrew Rothem, which term the Septuagint retain, "Rathmen." Symmachus has, "a shade." (Haydock)
Challoner
Die. Elias requested to die, not out of impatience or pusillanimity, but out of zeal against sin; and that he might no longer be witness of the miseries of his people, and the war they were waging against God and his servants. See ver. 10. (Challoner)
Calmet
He does not wish to fall into the hands of Jezabel, lest the idolaters should triumph: but he is willing to die, if God so order it. (Calmet)
Mathathias entertained the like sentiments, 1 Machabees 2:7.
Fathers: that I should live longer than they did. (Menochius) (Ecclesiasticus 30:17.)
Calmet
If he had been weary of life, why did he flee? His answer to Achab shews that he was by no means timid. (Calmet)
19:6
Calmet
Cake, baked in a hollow stone, covered with fire. The Arabs call such cakes, Ridpha. An angel brought this nourishment. (Calmet)
19:7
Haydock
Go. Hebrew, "the journey is too great for thee," without this support. (Haydock)
Calmet
He spent forty days in this journey, as he did not follow the straitest road. Horeb is only about fifty leagues from Bersabee. (Calmet)
Menochius
He might have travelled thither in four or five days. (Menochius)
19:8
Challoner
In the strength of that food, etc. This bread with which Elias was fed in the wilderness, was a figure of the bread of life, which we receive in the blessed sacrament [of the Eucharist]: by the strength of which we are to be supported in our journey through the wilderness of this world, till we come to the true mountain of God, and his vision in a happy eternity. (Challoner)
Calmet
Horeb signifies "a rock, or dry wilderness." (Calmet)
19:9
Tirinus
Here. Thy presence is necessary in Israel. (Tirinus)
Menochius
Elias had been guided by a natural fear. (Menochius)
Tertullian
"With how great familiarity is he received by God!" (Tertullian, contra Psychic. vi.)
19:10
Calmet
Zeal; ordering the idolatrous prophets to be destroyed, (Menochius) which has enkindled the rage of Jezabel against me. I cannot bear to see the general corruption. (Calmet)
Haydock
Covenant; neglecting circumcision, (Rabbins) and almost the whole law. (Haydock)
Haydock
Altars. Some had been erected by the prophets, (Estius) as the king would suffer none to go to Jerusalem. (Haydock)
Calmet
The idolaters threw them down, 3 Kings 18:30. Such altars would have been unlawful in Juda. (Calmet)
Worthington
I alone am left; viz., of the prophets in the kingdom of Israel, or of the ten tribes; for in the kingdom of Juda, religion was at that time in a very flourishing condition, under the kings Asa and Josaphat. And even in Israel there remained several prophets, though not then known to Elias. See 3 Kings 20:13, 28, 35. (Challoner) (Worthington)
Haydock
Hebrew repeats I, as [in] ver. 14, and 3 Kings 18:22. He might justly fear that those had been destroyed at last, whom Abdias had protected. At any rate, none durst appear in public to assist Elias. (Haydock)
God informs him (ver. 18.) that all is not yet lost.
19:11
Menochius
Lord; the angel, his representative. (Menochius)
19:12
Grotius
Air. Something similar happened at the giving of the law, and at the propagation of the gospel, Exodus 19:9, 16., and Acts 2:2. The Lord was pleased to shew his prophet the difference between the two laws: the one was full of terror, the other of mildness. (Grotius)
Calmet
He insinuated likewise, that he could easily exterminate the offenders, but he chose to bear patiently with them; (Tirinus) and taught his prophet to moderate his zeal, and, after terrifying sinners, to being them to a sense of their duty by gentle means. (Sanctius) (Calmet)
Tertullian
"His spirit is most indulgent and mild." ....est tenerae serenitatis, apertus et simplex. (Tertullian, contra Marcion xxiii.)
19:13
Menochius
Mantle, out of respect, like Moses, Exodus 3:6. So the cherubim veil their faces with their wings, Isaias 6:2. (Menochius)
Calmet
Among the Orientals, to cover the face has the same import as when we pull of our hats. (Calmet)
19:15
Menochius
Desert, avoiding the towns as much as possible, (Calmet) and travelling through the country of Ammon to Damascus. (Menochius)
Haydock
God does not send Elias again into the midst of danger, at Achab's court. (Haydock)
Calmet
Hazael. God exercises his authority over all nations, and disposes of crowns. He appoints Hazael to punish his people. It does not appear that Elias performed this commission in person, but by the hand of Eliseus, 4 Kings 8:12. Neither do we find that Hazael was anointed, but he was "declared king;" in which sense the term is used, Judges 9:8. (Salien) (Calmet)
Worthington
Yet Torniel believes, that Elias really anointed both Hazael and Jehu. He foretold, at least, (Haydock) that they should reign. (Worthington)
19:16
Menochius
Jehu, the son of Jospahat, (4 Kings 9:2.) and grandson of Namsi. (Menochius)
Eliseus sent one of his disciples to anoint him, (4 Kings 9:1.; Calmet) with common oil; the sacred was reserved for priests and the kings of Juda, according to the Rabbins.
Calmet
Anoint, or call to the ministry, perhaps by placing a mantle on his head, ver. 19. No mention is made of unction. (Calmet)
Sanctius
Yet the Fathers have hence inferred that prophets received it, as well as priests and kings. (Sanctius)
Calmet
Elias had complained that he was left alone. God appoints him a coadjutor, and successor; a person who seemed to have yet made no immediate preparation for the office. His parents were probably known for their probity, and had taken no part in the worship of idols. (Calmet)
Eusebius † AD 339
Abelmeula was in the great plain, ten miles south of Scythopolis. (Eusebius)
19:17
Challoner
Shall be slain by Eliseus. Eliseus did not kill any of the idolaters with the material sword; but he is here joined with Hazael and Jehu, the great instruments of God in punishing the idolatry of Israel, because he foretold to the former his exaltation to the kingdom of Syria, and the vengeance he would execute against Israel, and anointed the latter by one of his disciples to be king of Israel, with commission to extirpate the house of Achab. (Challoner)
Haydock
They left nothing imperfect in the vengeance, 4 Kings viii., and ix. Eliseus sent bears to destroy forty-two children of Bethel; (4 Kings 2:23.; Calmet) and Abulensis (q. 23.) thinks that he might put many false prophets to death, as the Scripture does not mention every thing, (Menochius) and as Elias had done himself. (Haydock)
Du Hamel
Eliseus may also be the name of some general. (Du Hamel)
19:18
Haydock
Will leave. Hebrew also, "I have left," as Romans 11:4. Septuagint, "thou shalt leave." (Haydock)
Haydock
After answering the first part of the prophet's complaint, and informing him that the guilty should not pass unpunished, God lets him know that he is not left alone, but that many thousands (Calmet) even in Israel still continue faithful; so far was the true Church from being in danger of perishing entirely. (Haydock)
Grotius
Seven is often put for a great number, Proverbs 24:16. Yet some suppose, (Calmet) that only this number served God out of 1,110,000 men in Israel, 1 Paralipomenon 21:5. (Grotius, etc.)
Haydock
Hands. To this custom the word adore owes it rise. (Haydock)
Calmet
The pagans kissed their right-hand, or the statue itself, when they could reach it, to testify their veneration. Inter adorandum, dexteram ad osculum referimus. (Pliny, [Natural History?] 28:2.) Cicero (in Ver. 4.) mentions a beautiful statue of Hercules, the cheeks and beard of which had been rather worn with kissing; non solum id venerari, sed etiam osculari solent. See Genesis 18:2. (Calmet)
Menochius
Job 31:27. (Menochius)
19:19
Menochius
Mantle, perhaps to signify that he must change his manner of living. (Menochius)
19:20
Menochius
Kiss, and bid them adieu. (Menochius)
To thee. I have no farther orders. Obey the Spirit of God. Hoc age. Hebrew, "for what have I done to thee?" Did I require thee to follow me? Act as God may direct thee. Yet remember the ceremony which thou hast seen, and do not turn back (Calmet) to neglect thy office. (Haydock) (Matthew 8:22., and Luke 9:62.)
19:21
Menochius
Oxen, to shew that he had relinquished his profession. (Menochius)
St. Jerome
"He makes a vow of them." (St. Jerome, ep. xxviii.)
Calmet
Elias waited for him in the field, while he made a feast for his fellow-citizens, at parting. (Calmet)
Haydock
Then both probably retreated to Carmel, (Salien) to watch over the instruction of the college of prophets. (Haydock)
19:4
That he might die.... Elias requested to die, not out of impatience or pusillanimity, but out of zeal against sin; and that he might no longer be witness of the miseries of his people; and the war they were waging against God and his servants. See ver. 10.
19:8
In the strength of that food, etc.... This bread, with which Elias was fed in the wilderness, was a figure of the bread of life which we receive in the blessed sacrament; by the strength of which we are to be supported in our journey through the wilderness of this world till we come to the true mountain of God, and his vision in a happy eternity.
19:10
I alone am left.... Viz., of the prophets in the kingdom of Israel, or of the ten tribes; for in the kingdom of Juda religion was at that time in a very flourishing condition under the kings Asa and Josaphat. And even in Israel there remained several prophets, though not then known to Elias. See chap. 20.13, 28, 35.
19:17
Shall be slain by Eliseus.... Eliseus did not kill any of the idolaters with the material sword: but he is here joined with Hazael and Jehu, the great instruments of God in punishing the idolatry of Israel, because he foretold to the former his exaltation to the kingdom of Syria, and the vengeance he would execute against Israel, and anointed the latter by one of his disciples to be king of Israel, with commission to extirpate the house of Achab.
19:10
Elias knew no other at that instant in the tenne tribes, that were not partakers in idolatrie; but there were in deede seuen thousand (v. 18) that bowed not their knees to Baal. And the whole kingdom of Iuda obserued true religion, where Asa then reigned, and after him Iosaphat: both good kinges, chap. 15. v. 11. 22 v. 43. 2. Par. 15. &. 17.
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Elias prophecied that these two should be kinges, and cast his cloke ouer Elizeus. v. 19. Elizeus declared to Hazael that he should be king. 4. Reg. 8. an other prophet annointed Iehu. 4. Reg. 9.
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Tertullian † AD 220 On Fasting 6
… where, when he had made a cave his inn, with how familiar a meeting with God was he received!
Tertullian † AD 220 Five Books in Reply to Marcion 3
Was rapt; who hath not tasted yet death’s dues;
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 20.18
… My strength is less, but I have more danger. Of women change follows on change, their hatreds alternate, their falsehoods vary, elders assemble together, wrong done to the Emperor is made a pretence. What is then the reason of such severe temptation against me, a mere worm; except that they are attacking not me but the Church?
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 3
… In like manner the great Elias when he had learnt Jezebel’s threats did not give himself up to them which wished to kill him, but left the world and hurried to the desert.
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Tertullian † AD 220 On Fasting 9
I return likewise to Elijah. When the ravens had been wont to satisfy him with “bread and flesh ,” why was it that afterwards, at Beersheba of Judea, that certain angel, after rousing him from sleep, offered him, beyond doubt, bread alone , and water?
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 3.8
… and for his concealment in a cave, after contriving to extricate himself from the treacherous designs of Abimelech, by feigning madness? What will these reckless asserters of whatever suits their purpose answer, when they are reminded of the great prophet Elijah,
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Tertullian † AD 220 On Patience 15
… her clothing, moreover, about her bosom white and well fitted to her person, as being neither inflated nor disturbed. For Patience sits on the throne of that calmest and gentlest Spirit, who is not found in the roll of the whirlwind, nor in the leaden hue of the cloud, but is of soft serenity, open and simple, whom Elias saw at his third essay.
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 10.3
… by some it is called bramble, by others agnos . Perhaps it is because the plant is akin to virginity that it is called bramble and agnos ; bramble, because of its strength and firmness against pleasures; agnos, because it always continues chaste. Hence the Scripture relates that Elijah, fleeing from the face of the woman Jezebel,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… For although the place was unfrequented by man and desolate, yet, through the gracious gift of the law, and through converse with angels, it was no longer desert, but far more than an inhabited country. As also Elisha
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.125
125. Wherefore holy men have not without reason often lamented their lengthy dwelling here: David lamented it, Jeremiah lamented it, and Elijah
St Jerome † AD 420 The Letters of St. Jerome 22.9
9. When Elijah, in his flight from Jezebel, lay weary and desolate beneath the oak, there came an angel who raised him up and said, “Arise and eat.” And he looked, and behold there was a cake and a cruse of water at his head.
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Tertullian † AD 220 On Fasting 6
… where, when he had made a cave his inn, with how familiar a meeting with God was he received!
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
28. Lastly, Elijah, whom the Lord was training to the perfection of virtue, found at his head a cake and a cruse of water; and then fasted in the strength of that food forty days and forty nights.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.24
… How think ye that the holy Elias received the cruse of water, and the cake of bread, to satisfy him for forty days?
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St Cyprian of Carthage † AD 258 On the Lord's Prayer 18
… as He Himself threatens, and says, “Unless ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you.” And therefore we ask that our bread—that is, Christ—may be given to us daily, that we who abide and live in Christ may not depart from His sanctification and body.
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Tertullian † AD 220 On the Resurrection of the Flesh 61
… Death, too, will cease; so there will be no more need of the nutriment of food for the defence of life, nor will mothers’ limbs any longer have to be laden for the replenishment of our race. But even in the present life there may be cessations of their office for our stomachs and our generative organs. For forty days Moses and Elias
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.16
… The Lord, who ate with Abraham, ate also with us. What strange thing then do we announce? Nay more, we produce two witnesses, those who stood before Lord on Mount Sinai: Moses was in a clift of the rock , and Elias was once in a clift of the rock
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
75. Elijah himself too, that the word spoken by his mouth might be confirmed, was sent by the Lord to hide himself by the brook Cherith. Ahab threatened, Jezebel threatened, Elijah was afraid and rose up, and then “went in the strength of that spiritual meat forty days and forty nights unto Horeb the mount of God;”
St Jerome † AD 420 Against Jovinianus 2.10
… And all they of the land took food. And so binding was a solemn fast once it was proclaimed to the Lord, that Jonathan, to whom the victory was due, was taken by lot, and could not escape the charge of sinning in ignorance, and his father’s hand was raised against him, and the prayers of the people scarce availed to save him.
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.28
28. The Fast of Forty Days has its warrant both in the Old Testament, from the fasting of Moses and of Elijah,
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.3
… only they probably do not need those aliments, which by their use minister refreshment to the body; but ever since their translation they so live, as to enjoy such a sufficiency as was provided during the forty days in which Elijah lived on the cruse of water and the cake, without substantial food;
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.23
… But if they should object that this took place before the law, what will they say about Elias the Thesbite who accomplished a journey of forty days on one meal
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Tertullian † AD 220 On Fasting 6
… where, when he had made a cave his inn, with how familiar a meeting with God was he received! “What (doest) thou, Elijah, here?”
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.3
… “In being jealous I have been jealous for the Lord God Almighty; because the children of Israel have forsaken Thee, have demolished Thine altars, and have slain Thy prophets with the sword; and I have remained solitary, and they seek my life, to take it away from me.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.7
… And again, Let Thy hand be upon the man of Thy right hand, and upon the son of man whom Thou madest strong for Thyself: so will not we go back from Thee . And another of the Prophets entreated, saying, Bow the heavens, O Lord and come down . The wounds of man’s nature pass our healing. They slew Thy Prophets, and cast down Thine altars
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 17
… for was He man? No wonder that He who wrought those works, should also have wrought these. “Ye slew them who preached of Him,” much more Himself. He shows them disobedient both to God, and to Angels, and the Prophets, and the Spirit, and to all: as also Scripture saith elsewhere: “Lord, they have slain Thy Prophets, and thrown down Thine altars.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… And yet, you will say, though he has often met with long-suffering from me he has become worse. This is not thine affair, but his. Wilt thou learn what wrongs God suffered? They threw down His altars, and slew His prophets (
St John Chrysostom † AD 407 Homilies on First Corinthians 5
… Hear, for example, what saith Elias, after that fearful famine, and the marvellous rain, and the torch which he brought down from heaven, and the strange holocaust; driven, as he was, to the very extreme edge of their country: “Lord, thy prophets they have killed, thine altars they have digged down, and I am left alone, and they seek my life.” (
St Augustine of Hippo † AD 430 City of God 17.22
… For there the great and illustrious prophet Elijah and Elisha his disciple arose, who also did many wonderful works. Even there, when Elijah said, “O Lord, they have slain Thy prophets, they have digged down Thine altars; and I am left alone, and they seek my life,” it was answered that seven thousand men were there who had not bowed the knee to Baal.
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St Justin Martyr † AD 165 Hortatory Address to the Greeks 31
… Was it not from the third book of the history of the Kings, where it is written, “The Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; and after the earthquake a fire, but the Lord was not in the fire; and after the fire a still small voice?”
St Irenaeus of Lyons † AD 202 Against Heresies 4.20.10
… And the Lord [was] not in the wind; and after the wind an earthquake, but the Lord [was] not in the earthquake; and after the earthquake a fire, but the Lord [was] not in the fire; and after the fire a scarcely audible voice” ( vox auræ tenuis ).
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
XIX. To Elias neither the strong wind, nor the fire, nor the earthquake, as you learn from the story,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… Fear not the conflict; defend yourself with the Water; defend yourself with the Spirit, by Which all the fiery darts of the wicked shall be quenched. It is Spirit, but That Spirit which rent the Mountains.
St Jerome † AD 420 The Letters of St. Jerome 123.15
… in the name of Jesus Christ of Nazareth rise up and walk.” For they were not weighed down with the burthen of riches. Therefore they could stand, as Elijah, in the crevice of the rock, they could pass through the needle’s eye, and behold the back parts of the Lord.
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Tertullian † AD 220 The Five Books Against Marcion 4.23
… “He shall not contend,” says He, “nor shall His voice be heard in the street; a bruised reed shall He not crush, and smoking flax shall He not quench.” Being of such a character, He was of course much the less disposed to burn men. For even at that time the Lord said to Elias, “He was not in the fire, but in the still small voice.”
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St Justin Martyr † AD 165 Dialogue with Trypho 39
… For indeed Elijah, conversing with God concerning you, speaks thus: ‘Lord, they have slain Thy prophets, and digged down Thine altars: and I am left alone, and they seek my life.’ And He answers him: ‘I have still seven thousand men who have not bowed the knee to Baal.’
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… For to prevent their saying that it was as a deceiver we put Christ to death, and as impostors that we persecute the Apostles, he brings forward the text which says, “Lord, they have killed Thy prophets, and digged down thine altars.” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.7
… Or how do you understand the passage that though the number of the children of Israel be as the sand of the sea, a remnant shall be saved? And again, I have left me seven thousand men, who have not bowed the knee to Baal?
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.108
… In hundreds also and in thousands the observation of the sacred number is by no means passed over, for not without a meaning did the Lord say: “I have left the seven thousand men, who have not bent their knees before Baal.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 21
Let us not therefore suppose His injunctions are impossible: for there are many who duly perform them, even as it is. And if thou knowest not of them, it is nothing marvellous, since Elias too supposed he was alone, but was told, “I have left unto myself seven thousand men.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… ii. 14, 15 ); which is what he says here too, that they both digged down the altars, and killed the prophets. But what saith the answer of God unto him? “I have reserved to Myself seven thousand men who have not bowed the knee to the image of Baal.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.9
9. But what the Lord did after His resurrection, signified what is to be to us after our resurrection, in that number of the kingdom of heaven, where shall be no bad man.…Lastly, those seven thousand of whom reply was made to Elias, “I have left me seven thousand men that have not bowed knees before Baal,”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.30
… The Lord does not want us to give away all our goods at once, but to impart them little by little; unless, indeed, our case is like that of Elisha, who killed his oxen, and fed the people on what he had, so that no household cares might hold him back, and that he might give up all things, and devote himself to the prophetic teaching.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 14.3
But mark both their faith, and their obedience. For though they were in the midst of their work (and ye know how greedy a thing fishing is), when they heard His command, they delayed not, they procrastinated not, they said not, “let us return home, and converse with our kinsfolk,” but “they forsook all and followed,” even as Elisha did to Elijah.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 65
… While this desire is warm in you, go your way unto those angels, kindle it more. For the account that we give will not be able to set thee on fire, like as the sight of the things. Say not, I will speak with my wife, and I will settle my affairs first. This delay is the beginning of remissness. Hear, how one desired to bid farewell to them at his house,
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.20
… The one to give witness, the other to give comfort; the one to give guidance, the other to give pleasure. I pass by Lot, who when young clung to Abraham, as he was setting out. For some perhaps might say this arose rather owing to their relationship than from any voluntary action on his part. And what are we to say of Elijah and Elisha?
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 4
… what he did among the sheepfolds, the same he did after his victory and trophy; that it might be shown how simple and absolute was his faith. Again, see Moses despising royalty, and forsaking all, and after forty years taking the lead of the people ( Exod. ii. 11 ); and Samuel occupied there in the temple ( 1 Sam. iii. 3 ); Elisha leaving all (
St Jerome † AD 420 The Letters of St. Jerome 71.3
… Elijah also when he was carried up in a chariot of fire to heaven left his mantle of sheepskin on earth. Elisha used for sacrifice the oxen and the yokes which hitherto he had employed in his work.
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4. HE WENT INTO THE DESERT, etc., AND WHEN HE HAD COME, AND SAT UNDER A JUNIPER TREE. — For "juniper" loves hot and dry places; hence it abounds in Syria, and especially in the desert. Whence Pliny, book XVI, chapter XXX: "The juniper," he says, "has the same virtue as the cedar." And chapter XL: "Cypress, cedar, ebony, lotus, boxwood, yew, and juniper do not feel decay or age." Hence the berries of the juniper are hot, robust and efficacious for warming, drying and strengthening the stomach like pepper and mustard. Such is the zealous man, of whom you may truly say that saying of the Arabs: "A grain of pepper (or juniper) is worth ten melons." For the zealous man, like a small pepper or juniper, if broken or rubbed, exhales the fires of divine love, by which he stirs his hearers to good, pricks them, inflames them. Appositely therefore Elias rested under the shade of the juniper; for the berries of the juniper, which burn like pepper, represent the ardor and zeal of Elias; but this was to be tempered by the shade of patience and humility: for the juniper, being small, gives a small and humble shade. Such was Juniper, one of the first companions of St. Francis, of whom we read thus in the Annals of Wadding, in the year of the Lord 1210, number 35: "To his society also then did St. Francis add Blessed Juniper, a man of such humility and simplicity that he was believed by the ignorant crowd to be foolish. The things he did and said seem almost incredible, all tending to his own abasement, nor was anyone else so eager for honor as he was for reproach. Therefore when he was afflicted with insults by someone, spreading out the fringes of a poor man's cloak, he would say to him: Friend, cast hither freely, fill my lap with these precious stones, fill it, do not fear: calling injuries and reproaches precious stones. When he returned home, he would have such a conversation with himself: O useless brother, with what face do you return to the fathers? By what title will they admit you? Certainly if for the sake of hospitality they shelter you under a roof, and give you scanty bread and little water, they will bestow a great thing and more than your merits deserve: certainly they will justly reject you as unworthy of their society. St. Francis, admiring his simplicity, said to those standing by: Would that, brothers, we had an entire forest of such Junipers! " alluding to the etymology and property of the name, because as Blessed Isidore testifies, just as the ash of juniper preserves the coals of the same wood burning for a very long time, so he preserved in his sacred breast the kindled love. And just as the juniper is covered with thorns, and according to Jerome always flowers, always brings forth new fruits, and never loses its greenness: so he fostered in himself the greenness of divine charity through the compunction and harshness of penance. For juniper in Hebrew is רותם rothem, which the Septuagint, retaining it, translates as Ratham, as the Complutensian edition has it, or Rathmon, as the Roman edition has it: hence some thought rothem to be the rhamnus. Hear St. Methodius, tract. On Chastity, in Photius in the Library: "The rhamnus denotes virginity (for because it is thorny and pricks, hence it denotes a harsh life and mortification, which is the parent and nurse of chastity): for the rhamnus is a chaste tree, and perhaps from some similarity with a virgin this plant is called agnos; rhamnus indeed on account of strength and fortitude against pleasures; agnos truly, because it is chaste and pure in every respect. Hence they say that Elias, fleeing from the face of Jezabel the woman, first came to the Rhamnus and was heard, and received food; because for those fleeing the stimulus of the flesh and woman and pleasure, the wood of chastity germinated as a refuge and covering, which was planted by the author of virginity Christ for those who embrace virginity." And thus he explains that passage of Judges IX, 14: "All the trees said to the rhamnus: Come and reign over us," because when the fig tree, that is, the law of nature in paradise, and the vine, that is the law of nature given to Noah after the flood, who discovered the vine and wine, and the olive tree, that is, the law of Moses and the Prophets (for these were anointed with oil) were unable to heal the wounds of men: "God sent fourth the rhamnus, that is chastity, which would rule over them, which, with pleasures overcome, was also threatened to them for the remaining time, that unless all obeyed it and came to it sincerely, it would come to pass that all would be consumed by flames: for no other law would follow after this, but judgment and fire. Hence man began to cultivate justice, and to adhere constantly to God through faith, and to separate himself from the devil." Thus far St. Methodius. Allegorically, Rupertus, book V, chapter X, understands by the juniper the holy and life-giving cross of God, to which the faithful flees when struck by fear or some other temptation: there he embraces death, there he desires to die with Christ, because he subjects himself entirely to his cross, and desires to be conformed to it and to be crucified with it. HE ASKED FOR HIS SOUL (that is, for himself; it is a Hebraism) THAT HE MIGHT DIE. — Whence such great fear, such consternation in Elias, who a little before had fought fearlessly against Achab and the Baalites, and had overcome them? I answer first, because God withdrew from him the strength which He had given him, so that Elias might recognize that it was a gift of God, and that he himself was by nature timid, as are other men. For this reason God is accustomed to subject the saints, who have performed great deeds, to fears and temptations, so that He may preserve them in humility, lest they be puffed up, but be forced to have recourse to God. Thus St. Chrysostom, homily On Elias and Peter, which is found in Surius on the first day of August: "God," he says, "wished to declare that those miracles which had been shown were not wrought by Elias, but by His own power. See what He does: at the time when God Himself was working, Kings, Princes and peoples were overcome by Elias; but when God had withdrawn, even a single woman appeared terrible to the prophet. God withdrew, and human nature was convicted. And a little later: "Not for one or two days, but for forty days he fled, and betook himself to a region altogether desert, carrying with him neither nourishment nor any food; for like one drunk with fear, he cared for nothing else, but followed only desert regions." Angelomus and Rabanus have almost the same here: "Holy men," they say, "are lifted up to the highest things by the uplifting of the Spirit, but as long as they are in this life, lest they become proud, they are restrained by temptations." St. Chrysostom adds that God wished to punish by this fear the cruelty of Elias, by which he had killed 850 false prophets. But this is improbable, since he did this by the command of God from zeal, to remove idolatry. Secondly, because Jezabel, seeing all her prophets killed by Elias, raged against Elias, to torture him most cruelly, and had in her hand Achab the king her husband, through whom she could send innumerable soldiers against Elias. Wherefore Elias feared Jezabel more than Achab and the Baalites. For, as Ecclesiasticus says, chapter XXV, verse 23: "There is no head more wicked than the head of a serpent, and there is no wrath above the wrath of a woman." Whence St. Ambrose, epistle 23, says that the temptations of women are more grievous than those of men, inasmuch as strong men have been overcome and prostrated by them. Thus also St. Bernard, sermon 64 among the shorter ones. Hence St. Peter, who had fought against a whole cohort, and had cut off the ear of Malchus, feared a maidservant, and from fear of her denied Christ. THAT HE MIGHT DIE. — You will say: Elias was fleeing from Jezabel who wished to kill him, he was therefore fleeing from death. Why then does he desire death here? I answer first, because in his flight and its difficulties, and in the hardships of the way, his labor grew, and from this arose pain and sorrow in Elias, which so depressed him that he desired death to escape so many and so great troubles, which he had previously fled. Thus we see those who have escaped plague and death, if they afterwards fall into graver tribulations and dangers, desire and say: Would that I had died with my companions, would that the plague had taken me with the others. Such were the Greeks, who, after the capture of Troy, returning home, tossed about by a most fierce tempest, wished that they had fallen in the siege of Troy: What can the fates do? Pyrrhus envies his father; Ajax Ulysses, Hector the lesser Atrides: Priam Agamemnon. Whoever lies at Troy is thought blessed, (says Seneca in Agamemnon). The second and more powerful cause was that Elias feared to be killed by Jezabel, not because he feared death, but lest he should appear overcome and vanquished by Jezabel, and with himself the true religion of God. For Jezabel would have boasted that she had killed Elias, and with him had overthrown the faith and worship of God. He therefore desires that God should bring death upon him, lest it be brought upon him by Jezabel, not so much to himself, as to the worship and religion of God. Thus Herodias killed St. John the Baptist, the antitype of Elias, and Eudoxia St. Chrysostom. See St. Peter Damian, volume II, sermon 2 On St. Vitalis. Allegorically, Elias here represents the infirmity of Christ fearing in the garden. Thus Rupertus, book V, chapter X. IT IS ENOUGH FOR ME, O LORD (to have lived thus far, and to have been adorned by you with so many and such great benefits. It is enough for me to have overcome Achab, and to have killed the false prophets). TAKE (therefore) MY SOUL, — lest Jezabel take it with disgrace and infamy to me and equally to you. FOR I AM NOT BETTER THAN MY FATHERS, — both the ancients Abraham, Isaac, Jacob, etc.; and the near ones, namely the prophets already killed before by Jezabel, whom I venerate as my elders and fathers, nay as martyrs.
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5. AND HE CAST HIMSELF DOWN AND SLEPT IN THE SHADOW OF THE JUNIPER, — from the weariness of his journey, and from sorrow of soul. Moreover the shadow of the juniper is scanty, since the juniper has spines instead of foliage, and is harmful. For, as Virgil says in Eclogue 10: "The heavy shadow of the juniper:" wherefore this shadow rather increased the headache and sorrow in Elijah than diminished it. Hence this shadow is a type of human protections, which, since they are vain and harmful, men nevertheless flee to them, when rather they ought to flee to the shadow and protection of God and Christ, as to something useful and solid, as the bride does, who says in the Canticle, chapter II, verse 3: "Under the shadow of him whom I desired I sat, and his fruit was sweet to my palate." And with Jeremiah, Lamentations IV, 20: "The Spirit of our mouth, Christ the Lord, was taken in our sins, to whom we said: In thy shadow we shall live among the Gentiles." "For Christ, as St. Bernard says, sermon 2 On Missus est, ceases not to protect little ones fleeing to him under the shadow of his wings, whether from the heat of carnal desires, or from the face of the impious, who afflicted them. Good and desirable is the shadow under the wings of Jesus, where there is a safe refuge for those fleeing, a pleasant refreshment for the weary." Hence again Jeremiah, chapter XVII, verse 5: "Cursed, he says, is the man who trusts in man, etc. For he shall be like a shrub in the desert, and shall not see when good comes. Blessed is the man who trusts in the Lord."
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7. A GREAT JOURNEY REMAINS FOR THEE, — even to Mount Horeb, that there thou mayest see and hear God, verse 11, as Moses saw and heard. Thus to each faithful soul a great journey remains to the summit of holiness and perfection, and a greater journey remains to heaven empyrean.
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8. HE WALKED IN THE STRENGTH OF THAT FOOD FORTY DAYS AND FORTY NIGHTS UNTO THE MOUNT OF GOD HOREB. — Hence it is evident that this food and bread had a wonderful virtue imparted to it by God, so that the strength of Elijah sufficed for making the journey without other nourishment for 40 days and nights. Whence the Author of the Wonders of Holy Scripture, book II, chapter XIX, asserts that this bread was miraculously made by the hands of Angels, although the Abulensian thinks it was natural and common bread, to which God imparted this power to strengthen Elijah, so that he had need of no other food. St. Bernard has the tropological sense of the whole history throughout sermon 64 among the minor ones. Allegorically, through this bread of Elijah, the Fathers understand the Eucharist, by the virtue of which through 40 days, that is through the whole of life, which is to us a time of fasting and penance, we walk "to the mount of God Horeb," namely that we may see "God of gods in Sion." Thus Paschasius Radbertus, book On the Blood and Body of the Lord, chapter X; Algerus, book II On the Sacrament of the Altar, chapter I; Rupertus, book V, chapter X; R. Samuel Marochius, book On the Coming of the Messiah, chapter XX. Anagogically, this bread represents the most sweet refreshment of the Saints in heaven, by which not for 40 days, but through all eternity without food they shall remain sound, strong, joyful and glorious. Thus Rupertus. FORTY DAYS, — without other food, and therefore fasting. It is a journey of few days from Beersheba to Mount Horeb, namely four or five; especially since Elijah walked both night and day, and fear gave him wings, says Serarius. Hence it is evident that he went wandering, struck by fear, dread, sorrow and anguish, turning hither and thither, whither his will carried him, and not keeping a straight course; and perhaps he had not even fixed in his mind the end of the journey, namely to go to Horeb. Thus the Abulensian. Note here that Elijah fasted for 40 days, just as Moses did, and afterwards Christ, in imitation of whom the Church instituted the fast of Lent. St. Ambrose wrote a book On Elijah and Fasting, in which he shows the benefits of fasting, and brings forth various examples on this matter from Holy Scripture, as well as the harms of drunkenness and intemperance. MOUNTAINS, AND BREAKING THE ROCKS BEFORE THE LORD: NOT IN THE SPIRIT WAS THE LORD; AND AFTER THE SPIRIT A COMMOTION. NOT IN THE COMMOTION WAS THE LORD; AND AFTER THE COMMOTION A FIRE, NOT IN THE FIRE WAS THE LORD; AND AFTER THE FIRE A WHISTLING OF A THIN BREEZE. — In Hebrew, a whistling, or a quiet voice, or a submissive and thin sound. The Septuagint adds καὶ ἐκεῖ Κύριος, that is and there (in the whistling) the Lord. Horeb. — "Horeb" is Mount Sinai, as I showed in Exodus chapter XVII, verse 6, on which Moses, receiving the law from God, spoke with him, Exodus XIX, so that on the same mountain Elijah, suffering and fighting for the law of God, might speak with him, and receive from him the manner of defending it.
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9. He remained in the cave. — In this cave (as it appears) Moses, protected by God, Exodus XXXIII, 22, saw the back and the glory of God passing by, and therefore Elias saw the same thing here in it, but in another manner. For Moses saw it in the form of a great light and splendor. But Elias in the form of a whistling thin breeze; thus R. Solomon, Lyra and others. Hence this cave was held in great veneration by the ancients, and so much so that Josephus, lib. II Antiq. cap. XII, relates that before the age of Moses, that place seemed so sacred to the ancients that shepherds were prohibited by a certain religious scruple from driving their flocks to that mountain, because they suspected that something divine was there. Symbolically St. Gregory, lib. II in Ezech. homil. 13: "Elias," he says, "when he heard the voice of the Lord speaking with him, is described as having stood at the entrance of his cave, and covered his face; because when through the grace of contemplation the voice of heavenly intelligence becomes in the mind, the whole man is no longer within the cave, because the care of the flesh does not possess his soul, but he stands at the entrance, because he meditates on departing from the straits of mortality. But already he who stands at the entrance of the cave and perceives the words of God in the ear of his heart, it is necessary that he cover his face: because while through heavenly grace we are led to understand higher things, the more sublimely we are raised, the more always through humility we ought to press ourselves down by our intellect, lest we attempt to be wise more than it is fitting to be wise." And with some things interjected: "For to incline the ear and to cover the face is to hear the voice of the inner substance through the mind, and yet to turn the eyes of the heart away from every bodily form, lest the mind fashion anything bodily for itself in that which is everywhere whole and everywhere circumscribed."
19:10
10. WITH ZEAL I HAVE BEEN ZEALOUS FOR THE LORD GOD OF HOSTS, — so that I might take away the worship of Baal and of idols, and therefore I killed 850 of their priests. Again it can be turned with Vatablus, I am seized with wonderful jealousy for the Lord God, that is to say, I am tormented in honor of God with a certain as it were jealousy, and as if I were sustaining the person of God; I am tormented when I see the synagogue, which is the spouse of God, failing from him, and passing over to Baal as if to an adulterer. THY ALTARS THEY HAVE DESTROYED. — For besides the altar constituted by God in the temple of Jerusalem, many removed from it had erected altars to the true God in the neighboring mountains, which were called "high places," and in them they sacrificed, which although they pleased God less, nevertheless he himself did not wish them to be destroyed with a heretical and impious spirit, as if those were altars of a false God, not the true one. Thus Abulensis and Serarius.
19:11
11. And the Angel of God said unto him: Go forth and stand upon the mount before the Lord: and behold the Lord passed by, and a great and strong wind overturning. Note that the end and purpose of this vision was that God might console, mitigate and instruct Elias, who was inflamed with anger, weariness and sorrow on account of the licentiousness, impunity and crimes of Jezabel and the Baalites. First therefore to his eyes and senses, He offers a most mighty wind, so that it seemed it would overturn mountains and shatter rocks; soon a great earthquake; then a burning and blazing fire, as if to say: To me, O Elias, winds, earth, fires, and thus all elements, and all creatures middle, highest and lowest are at hand, that I may destroy the idolaters and Jezabel: but this mode of my providence and clemency is not ordinary and customary, nor fitting; therefore I do not wish to use it, whence He says: "The Lord was not in it." Fourth and finally God offers to the ears of Elias a gentle breeze, or spirit and whisper representing Himself and His clemency and providence: for this gentle spirit signifies God's patience and long-suffering in punishing sins, which Elias and any apostolic man ought to imitate and put on. Thus St. Irenaeus, book IV Against Heresies, chapter XXXVII: "The prophet, he says, was being taught to act more mildly, being more turbulent and agitated toward vengeance." And Tertullian, book On Patience, chapter XV: "There sits upon the throne His spirit (that is, God's) most mild and gentle, which is not gathered in a whirlwind, not covered in cloud, but is open and simple of tender serenity, which Elias saw third: for where God is, there also is His foster-child, namely patience." And St. Macarius, homily 6: "Behold, he says, the voice of a thin breeze, and in it the Lord. It is clear therefore that the rest of the Lord is situated in peace and tranquility." And Theodoret, Question LVII: "By this, he says, showing that gentleness, kindness and clemency alone are pleasing to God: but each of the others attracts the wickedness of men." St. Chrysostom, homily 1 On Elias, at the end asserts that God therefore quickly took up Elias, lest if he lived longer, the world would be destroyed by his fire and zeal, but in the zeal of Elias Chrysostom is more severe. So also Procopius. Second, this gentle spirit or whisper brought the voice of God to Elias, by which God instructed him, who was excessively disturbed, faint-hearted, and thinking himself the only one remaining to worship God and be a prophet; whence He says: "I have left me seven thousand men, who have not bowed their knees before Baal," Romans chapter XI, verse 4. Third, this subtle spirit signified God's power, efficacy and vengeance penetrating all things. Whence it indicated to Elias the mode of vengeance to be exercised against the Baalites through Hazael, Jehu and Elisha, not through wind, earthquake and fire. Thus Cajetan and Anthony Fernandius in the Visions of the Old Testament, vision 9. Therefore this gentle spirit was at the same time subtle and sharp. For God and God's wisdom and providence work and chastise as strongly as gently. Therefore God in this vision did not wish to disapprove Elias's zeal for vengeance, but only to moderate it, that it might not arise from anger and disturbance of mind, such as was in Elias; but from gentleness and love of justice. Whence soon He prescribes to him the reason and mode of the same vengeance, namely that he anoint Hazael as king and Jehu, and Elisha as prophet, that they themselves might carry it out. Moreover all these things were done through Angels, as God's ministers, as the Apostle says, Hebrews chapter I, 14. Whence the Chaldean version translates: Behold the glory of the Lord is revealed, and before Him was an army of Angels of wind breaking mountains and shattering rocks before the Lord: the majesty of the Lord was not in the army of Angels of wind, and after the army of Angels of wind was the army of Angels of commotion (causing earthquake): the majesty of the Lord was not in the army of Angels of commotion: and after the army of commotion, the army of Angels of fire: the majesty of the Lord was not in the army of Angels of fire: and after the army of Angels of fire the voice of those singing in silence, as if soothing the soul of Elias grieving and disturbed. Symbolically, by this vision was signified the nature and majesty of God, which is not wind, nor earth, nor fire, nor any other body, but the most subtle, most mild and most pure spirit. This therefore was an appearance of God as it were a scintillation of divinity, as Tertullian speaks, which extorts reverence of itself from us. Again, there is signified here the character of God, to which mildness and clemency are proper. God thunders, lightens, flashes, shakes mountains, but He does this in a manner unwillingly and "touched by sorrow of heart within," because it is proper to Him to have mercy and to spare; and therefore He is said not to dwell in the whirlwind and fire, because these sound something horrible and troublesome to human conveniences, but in the thin breeze, which refreshes and restores the weary spirit, as Sanchez says from Theodoret, etc. Thus also St. Gregory, in book V of the Morals, chapter XXVI, whose words I shall presently recite. Allegorically, there was represented that the spirit of Christ the Savior coming into the world would be different, and contrary to the spirit of Moses, Elijah and the old law. For God on Horeb, or Sinai, giving the law to Moses, caused thunder to be heard, lightning to flash, fires to gleam, the mountain to tremble, Exodus XIX and XX, so that He might strike the hardened Jews with fear of Himself and His law. He did the same here through Elijah, when He wished through him to restore the law that had been violated and His worship. But truly when the Son of God descended into flesh, He came in the spirit of gentleness and meekness, according to that of Isaiah XLII, 1, which St. Matthew cites, chapter XII, 19: "He shall not contend, nor cry out, nor shall any one hear His voice in the streets; a bruised reed He shall not break, and smoking flax He shall not extinguish." Whence, when John and James wished that Christ would hurl fire and lightning from heaven upon the Samaritans who did not receive Him, as Elijah did, He Himself restrained them and said: "You know not of what spirit you are. The Son of Man came not to destroy souls, but to save them," Luke IX, 55. Thus St. Irenaeus, book IV, chapter XXXVII: "The coming of the Lord," he says, "was signified after the law, which was given through Moses, mild and tranquil, and the rest of His kingdom mild and meek." And Rupertus: "Not in the various captivities of the Jews was the end," he says, "the Messiah had not yet come; but in the spirit of a thin breeze, that is, hidden and secret was His coming, which as it were from a thin breeze, that is from the Holy Spirit, the Virgin Mary conceived." This spirit of gentleness Christ commended and impressed upon St. Peter, Paul and the other Apostles and the faithful. Whence this is the spirit of the law of grace and the new Testament, which is far more powerful and efficacious than the spirit of fear and terror of the old Testament. To this pertains the fable of the East Wind, a most powerful wind, contending with the sun, which of the two was more powerful, namely which would shake the cloak from the traveler. Indeed the East Wind did not shake it off; rather the traveler wrapped himself more in his cloak when the East Wind blew, to resist the East Wind; but the sun by its heat and warmth drew forth sweat from him and thus forced it off: in a similar manner gentleness avails more, is more powerful than violence; love more than fear, ardor more than terror. This fable is recited at greater length by Blessed Peter Damian, book I, epistle 16 to Alexander II the Pontiff, and he adds: "If Rehoboam, heeding the counsels of the elders, had answered mildly to the people, he would have subjected all Israel to the dominion of his rule; but because he believed in the pride of his contemporaries, having ten tribes separated from him, he made the sublime power of the kingdom humble. The rhinoceros also, which by swiftest speed scorns the rabid mouths of pursuing dogs, does not fear to be captured in the lap of a gentle maiden." Furthermore St. Gregory, book V of the Morals, chapter XXV, explaining that passage of Job, chapter IV: And I heard a voice as of a gentle breeze: "What," he says, "is signified by the voice of a gentle breeze except the knowledge of the Holy Spirit? Which however coming upon the Apostles through an outward sound, is demonstrated as it were through a vehement sound, when it is said: And suddenly there came a sound from heaven as of a mighty wind coming. For the Holy Spirit, when He insinuates Himself into the knowledge of human weakness, is expressed both by the sound of a vehement spirit and by the voice of a gentle breeze, because namely He is coming and vehement and gentle; gentle, because He tempers His knowledge insofar as it can be known in any way to our senses; vehement, because, however much He tempers this, yet by His coming He disturbs the blindness of our infirmity by illuminating it. Tropologically, there is signified here first, the manner in which God exercises and disposes the penitent and those zealous for perfection, so that He may lead them to His perfection and familiarity. First indeed He strikes them with the terror of death, judgment and hell as it were with a most powerful wind, with earthquake and fire, He pierces and compels them, will produce tears, and then, as the spirit of a gentle breeze soothes them, adopts, recreates, and lifts them to the lofty summit of contemplation. Hear St. Gregory, book V of the Morals, chapter XXVI: "The spirit before the Lord overturns mountains and breaks rocks, because the fear which rushed forth from His coming strikes down the height of our heart and liquefies its hardness; but the Lord is said not to be in the spirit of commotion and in fire; yet He is not denied to be in the whistle of a thin breeze. For indeed when the mind is suspended in the sublimity of contemplation, whatever God is able to perceive perfectly is not. But when it perceives something subtle, this is what concerns the incomprehensible substance of eternity. For as it were we perceive the whistle of a thin breeze, when we suddenly taste the flavor of uncircumscribed truth in contemplation." God likewise did this for Elias, when after terrors, struggles and battles with the worshippers of Baal, He snatched him up in a fiery chariot to heaven, where he enjoys a gentle breeze, that is, full peace of mind and body. In a similar manner therefore, he who is agitated by temptations should not lose heart; but let him know that there will succeed to him "the spirit of a gentle breeze," that is, consolation, quiet and joy. Secondly, there is delivered here a form, says Sanchez, for Apostolic men and Prelates, which ought to be observed in correcting or punishing the transgressors of the divine law; namely that it imitate those things which are most violent in the nature of things, the wind namely, which shakes and overturns mountains; and fire, which consumes and disperses all things, and that with incredible swiftness, nor should it assume the gentleness of a thin and cooling breeze, until it sees God coming, whom the wind, commotion, and fire precede as it were as road-makers and forerunners to prepare lodging.
19:13
13. When Elias heard this. — For he heard the wind blowing loudly, the earthquake shaking the place, the thin breeze whistling; the fire moreover he partly heard, as it were crackling, and partly saw, as it were shining. HE COVERED HIS FACE WITH HIS MANTLE, — so that he might show reverence to God revealing Himself by these signs, as one unworthy to look upon Him and to gaze upon Him.
19:14
14. THY PROPHETS THEY HAVE SLAIN WITH THE SWORD (because they opposed themselves to the worship of Baal), I AM LEFT ALONE (a prophet and zealot of true religion, who oppose myself strongly to it), AND THEY SEEK MY LIFE, — so that they may kill me; me therefore being killed, no prophet shall remain, no zealot, who may defend Thy worship and oppose himself to the worshippers of Baal. It is therefore finished with true religion, with Thy worship, with the whole Synagogue; the impious Jezabel occupies all things; everywhere Baal is worshipped; everywhere infidelity and idolatry abound. This is the cause of my sorrow and grief, of my flight and exile, so that I would rather die than live; and see such great evils of my nation and the people of God. Thus Elias, worn out by sorrow, anger and zeal. 15 and 16. THOU SHALT ANOINT HAZAEL KING OVER SYRIA, AND JEHU THE SON OF NAMSI THOU SHALT ANOINT KING OVER ISRAEL: AND ELISHA, etc., THOU SHALT ANOINT PROPHET FOR THEE, — so that these may carry out the just vengeance upon the worshippers of Baal, which thou, O Elias, so greatly desire. Whence in the praises of Elias it is said in Ecclesiasticus chapter XLVIII, verse 8: "Who anointest kings to repentance," that is, to punishment and vengeance of the impious, so that they may be avengers of divine worship. "Thou shalt anoint a king," that is, thou shalt designate a king, thou shalt confer the kingdom upon him. It is a catachresis: for because kings were created by anointing, hence to anoint is to create a king. For Hazael was not anointed by Elias, but was designated king by Eliseus, whom Elias sent to him: but Jehu was anointed king over Israel by one of the disciples of Eliseus, as is evident from IV Kings VIII, 13 and seq. And so Elias executed these commands of God through Eliseus, whom for this reason he substituted for himself by the command of God. Thus we do not read that Eliseus was anointed, but designated prophet by Elias casting his mantle upon him, verse 19. Thus Theodoret, Rabanus, Dionysius, Abulensis, Salianus. Sanchez however takes to anoint properly, and thinks that all these three were anointed by Elias, although Scripture does not narrate that it was done. For this reason it seems that Elias returned by command of God through the desert to Damascus, which was a longer and more unpleasant way, so that he might anoint Hazael there as king; for although Hazael was afterwards anointed again by another, yet nothing prevents him from having been anointed before by Elias. For thus David and Saul were anointed twice. This opinion is probable, and takes this verse properly according to the letter. WHO IS OF ABELMEULA. — This was a city in the tribe of Manasse beyond the Jordan. Eliseus therefore was of the tribe of Manasse, just as Elias was of the tribe of Gad. Thus St. Jerome, Salianus, Adrichomius and others; although St. Epiphanius and Isidorus in the Life of Eliseus say that he was descended from the tribe of Reuben, who also add that at the birth of Eliseus one of the golden calves, which Jeroboam had cast, lowed, and that its lowing was heard in Jerusalem, and from this a certain prudent Priest conjectured that on that day someone was born who would be the destruction of all graven images and idols.
19:17
17. AND IT SHALL BE, WHOSOEVER FLEETH FROM THE SWORD OF HAZAEL, JEHU SHALL SLAY HIM. — How Hazael and Jehu slew the idolaters, we shall hear in what follows. AND WHOSOEVER FLEETH FROM THE SWORD OF JEHU, ELISEUS SHALL SLAY HIM, — not with a corporeal sword, but a spiritual one, namely the sword of the tongue, by which he shall sharply reprove them and threaten present and eternal death, as Angelomus, Rabanus and Hugo say. You may understand these things more plainly of a corporeal sword and death; for by that sword Hazael and Jehu slew the idolaters, to whom Eliseus is here compared. For Eliseus slew 42 boys, sons of idolaters, who mocked him, saying: "Go up, thou bald head," IV Kings II, and it is likely that he, like his master Elias, according to this oracle, slew many other idolaters, even if Scripture does not record it. Thus Abulensis, Lyranus, Cajetan, Sanchez and others.
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18. AND I WILL LEAVE ME IN ISRAEL SEVEN THOUSAND MEN, WHOSE KNEES HAVE NOT BEEN BOWED BEFORE BAAL. — God opposes to that which Elias had said in verse 14: "I am left alone," as if to say: You are deceived, Elias, you are not alone. Behold Eliseus comes to you: behold seven thousand men who worship God, whom "I will leave." In Hebrew הישארתי hisarti, that is, I will cause to remain, I will reserve, I will preserve, lest they be slain by Jezabel, or be perverted, and led to the worship of Baal. AND EVERY MOUTH THAT HATH NOT KISSED HIM, KISSING THE HAND, — repeat "I will leave," that is, I will preserve and keep in life. The sense of the whole verse is, as if to say: And I will preserve seven thousand men, who have not bent the knee before Baal, nor by kissing the hand adored him: for this was a twofold kind of adoration, genuflection and kissing of the hand. Kissing the hand, in Hebrew kissing him, namely Baal, so that they might greet him with this kiss and adore him, as their God and Lord. Our translator renders it "kissing the hand," so as to note the rite and manner of adoring, which was to kiss the hand of the idol, or one's own hand in that rite and gesture as if kissing the hand of the idol, inasmuch as it was remote or placed far off. This rite is suggested by Job, chapter XXXI, verse 26: "If I beheld the sun when it shined, and the moon going in brightness, and my heart hath been secretly incited, and I kissed my hand with my mouth." Of this custom even external writers made mention, Pliny in book XXVIII, chapter II: "In adoring we bring the right hand to the mouth." Minutius in the Octavius: "Caecilius, when he saw the image of Serapis, as the superstitious common people are wont, bringing his hand to his mouth, impressed a kiss with his lips."
19:19
19. HE FOUND ELISEUS THE SON OF SAPHAT PLOUGHING WITH (cum) TWELVE YOKES OF OXEN. — Eliseus therefore was a wealthy farmer, inasmuch as he had twelve yokes of oxen, and with them tilled a great field. For that these oxen were his own is evident from the last verse, where he himself slew a pair of oxen for a feast, by which he took leave of his own. AND HE HIMSELF WAS ONE OF THE TWELVE YOKES OF OXEN PLOUGHING. — For each yoke of oxen, or pair of oxen, had its own driver and ploughman; wherefore there were here twelve yokes of oxen, and likewise twelve ploughmen, of whom Eliseus was one. HE CAST HIS MANTLE UPON HIM, — so as to call him to follow him, and make him his companion and partaker of his institute, just as novices in Religion are given a mantle or garment of the same Religion. In like manner of old a bridegroom, embracing his bride, covered her with his mantle. Whence that passage of Ruth embracing the nuptials of Booz, chapter III, verse 9: "Spread thy mantle over thy handmaid;" and that of Ezekiel XVI, 8: "I spread my garment over thee." By this ceremony therefore Eliseus was appointed prophet, companion and successor of Elias, and his heart was wholly changed by God, and from a layman he became a Religious, from a farmer a Prophet, from an ignorant man a Theodidact. Whence immediately he left the oxen, his house, his parents, and followed Elias. Sanchez adds that he was anointed by Elias; for God had commanded this, verse 16. The anointing, he says, made Eliseus a Prophet (for he was wont to be anointed for this); but the mantle made him the companion and monk of Elias.
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20. FOR WHAT WAS MINE, I HAVE DONE TO THEE, — as if to say: I have touched you only with my mantle; but God touched your heart, and made it from carnal spiritual and heavenly, so that you leave all things, and eagerly follow me, and be assured, as I am, against idolaters.
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21. HE TOOK A YOKE OF OXEN AND SLEW THEM, AND WITH THE WOOD OF THE PLOUGH HE SEETHED THE FLESH, AND GAVE IT TO THE PEOPLE TO EAT. — Eliseus, because he was hastening and eager to follow Elias immediately, therefore used the plough in place of wood for cooking the flesh of the oxen. He gave therefore a type and example to us, that we should follow God's calling immediately, resolutely and constantly, as Cajetan and Abulensis note. For he celebrated a banquet by which he took leave of his own, to show that he was leaving behind oxen, plough, field and all things, and joyfully following Elias. Hence Abulensis concludes that he was a young man and ἄγαμον, that is without a wife and celibate: otherwise indeed he would have asked of Elias the faculty of greeting both wife and sons, as well as father and mother. Again Eliseus, says Abulensis, wished nothing to remain to himself in the world, so that free and unencumbered he might pass wholly to the Lord: for this reason he consumed the plough and oxen, in which matter he gave an example to Religious, that they do the same. Hence also St. Ignatius, in his epistle to the Philadelphians, asserts that Eliseus was celibate and a virgin: namely Eliseus by the instinct of God calling was already superior to all earthly desire. For, as St. Cyprian says, in his tract On the Lord's Prayer, to those words: "Thy kingdom come: He who has already renounced the world is greater than its honours and kingdom; and therefore he who dedicates himself to God and Christ desires not earthly but heavenly kingdoms;" indeed God himself, "because in him we shall reign." And St. Ambrose, book VI On the Sacraments, chapter V: "If God reigns in us, the adversary can have no place. Guilt does not reign, sin does not reign: but virtue reigns, chastity reigns, devotion reigns.
Machine translation from the Latin, not reviewed.
19:2
… It is the victory of Yahweh, which the people acclaim ("Yahweh is God!"); then, obeying E., they kill the false prophets at the brook Kishon (cf. Deut. 13:2-5); shortly afterward the refreshing rain falls (I Kings 17-18). But E. must flee before the threats of the furious Jezebel (I Kings 19:2). Beyond Judea, where Athaliah, daughter of Jezebel, is queen, he crosses the desert as far as Mount Horeb, where in a vision Yahweh restores him for the struggle, making him understand …
19:3
… the Tishbite, Vulgate Theobites, as the Septuagint interprets (θεοβίτης ὁ ἐκ θεοβῶν τῆς Γαλακῆς, I Kings 17:1). Roughly clothed (II Kings 1:8), like John the Baptist afterward (Mt. 3:4), accustomed to the harsh life of the desert (I Kings 17:5; 18:46; 19:3), he carried out his mission under the reign of Ahab (873-854 B.C.) and of Ahaziah.
Simeon (Heb. Šim'ôn; Gr. Symzōn)
… The Simeonites still furnished 7,100 warriors to David (1 Chron. 12:25). But already in this period, and ever more frequently afterward, the cities that had belonged to S. are counted as Judean: Bethel, Ramoth in the south, Arama, Ashan (1 Sam. 30:27-30), Beersheba (2 Sam. 24:7; 1 Kings 19:3; 2 Kings 23:8), Ziklag (1 Sam. 27:6), etc. (cf. 1 Chron. 4:28-31).
19:8
Horeb (Hebrew Hōrēb, «Drought», «Desolation»)
… calf (Ps. 105[106]:19; Deut. 9:8 ff.); the long sojourn of the Israelites just out of Egypt and the point of departure for Kadesh-barnea (Deut. 1:2, 19, etc.); there Moses made water gush from a rock (Ex. 17:6), and there the prophet Elijah took refuge (1 Kings 19:8).
… There the covenant pact with God was sealed, by which the people undertook to observe His Law (ibid. 23:25-31). Several centuries later, the prophet Elijah, to escape the threats of Queen Jezebel, journeyed in 40 days "to Horeb, the mountain of God" (1 Kings 19:8).
19:10
Bamah (Heb. "height"; plural Bāmāth)
… II Par. 1:3, 13) or of the Ark, or because designated by the prophets or by tradition (Shiloh, Ramah, Gilgal, Bethel, Gibeah, Hebron, Carmel: cf. I Sam. 9:12-14, 19, 25; 10:5, 13; etc.), were not condemned, at least at first (cf. I Reg. 3:2, 5; 19:10), also because of the lesser centralization of the cult (cf. I Reg. 8:16; II Sam. 7:6, 7); but, in the course of time, as the centralization of the cult became more pronounced, …
19:14
… so-called "schools" or congregations of the pious, directed by E. and by true prophets) and persecuted the Yahwist faithful, destroyed their altars, while she royally supported hundreds of prophets of the Phoenician deities (I Kings 16:23-34; 18:13-19; 19:14; etc.). …
19:15
Hazael (Hebrew: Ḥāzā'ēl and Ḥāzā'ēl, «God sees»; Akkadian: Ḥaza'ilu; Septuagint: A'āyā)
HAZAEL (Heb. Ḥāzā'el and Ḥāzā'el, "God sees"; Akkadian, ḥaza'ilu; Septuagint, A'āyā). - Fierce king of the Arameans of Damascus (ca. 844-797), appointed by Yahweh to punish the idolatry of Israel (1 Kings 19:15-17). Sent by the ailing Ben-hadad II to consult Elisha, H., to his unpleasant surprise, found his plan to kill the King revealed to him, along with the announcement of the great evil …
19:16
Abel (Hebrew 'Abhēl 'meadow'; possibly Aramaic from Canaanite 'Abil 'channel')
… Birthplace of Elisha (Judg. 7:22; I Kings 4:12; 19:16); perhaps it is today's Tell Abu Sifri, about 15 km south of Beisan.
Eliseus ('Elīlā' = "God Saves")
… He was the son of Shaphat, a native of Abel-meholah, southeast of Beth-shan (1 Kings 19:16). A wealthy landowner (1 Kings 19:19), he joyfully responded to Elijah's symbolic gesture consecrating him prophet and his successor on the part of Yahweh (1 Kings 19:19-21). A devoted …
… them (1 Sam. 16:3), whence the title of "anointed" (χριστός, messiah); priests, who were thereby sanctified and consecrated for their ministry; prophets, when the prophetic mission had not been entrusted to them directly by God, but by another prophet (1 Kings 19:16).
19:18
… Monotheism was thus stifled, and a great part of the people was idolatrous (cf. I Kings 19:18).
… They were among the faithful Yahwists who did not bend their knee before Baal (cf. I Kings 19:18); their leader enjoyed great esteem and influence: Jehu (842 B.C.) wanted him at his side, on his own chariot, when, after the slaughter of the dynasty of the Omrides, he set out for …
19:19
Eliseus ('Elīlā' = "God Saves")
… He was the son of Shaphat, a native of Abel-meholah, southeast of Beth-shan (1 Kings 19:16). A wealthy landowner (1 Kings 19:19), he joyfully responded to Elijah's symbolic gesture consecrating him prophet and his successor on the part of Yahweh (1 Kings 19:19-21). A devoted disciple of Elijah (2 Kings 3:11; …
19:25
Eliseus ('Elīlā' = "God Saves")
He goes to Damascus to carry out the mission entrusted by God to Elijah (cf. 1 Kings 19:25); to Hazael he reveals that he will kill the sick king, will obtain the kingdom and will do great harm to Israel (2 Kings 8:7-15). In the same way he chooses the most opportune moment …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by 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')). Public domain.