Naboth, for denying his vineyard to king Achab, is by Jezabel’s commandment, falsely accused and stoned to death. For which crime Elias denounceth to Achab the judgments of God: upon his humbling himself the sentence is mitigated.
Naboth for denying his vineyard to King Achab, is by quene Iezabels commandment, falsly accused, and stoned to death. 10. Achab hastening to possesse the vineyard, Elias the prophet threatneth him manie euiles. 23. and no lesse to Iezabel both being obstinate in sinne. 27. Yet Achab for feare of punishment, doth external workes of penance, and therby escapeth part of the temporal plagues.
1And after these things, Naboth the Jezrahelite, who was in Jezrahel, had at that time a vineyard, near the palace of Achab, king of Samaria.Dopo queste cose in quel tempo successe, che Naboth Jezraelita aveva in Jezrael una vigna presso al palazzo di Achab re di Samaria.AND after these wordes, at that tyme Naboth the Iezrahelite had a vineyard, which was in Iezrahel, beside the palace of Achab the king of Samaria.Post verba autem hæc, tempore illo vinea erat Naboth Jezrahelitæ, quæ erat in Jezrahel, juxta palatium Achab regis Samariæ. 2And Achab spoke to Naboth, saying: Give me thy vineyard, that I may make me a garden of herbs, because it is nigh, and adjoining to my house; and I will give thee for it a better vineyard: or if thou think it more convenient for thee, I will give thee the worth of it in money.Achab adunque parlò a Naboth, e disselli: Dammi la tua vigna, di cui vo' farmi un orto di erbaggi, perchè ella è vicina, e contigua alla mia casa, e darotti in sua vece una vigna migliore: o, se lo credi più util per te, quel prezzo, che ella merita, in denaro.Achab therfore spake to Naboth, saying: Geue me thy vineyard, that I may make me a garden of herbes, because it is nigh, and ioyning to my house, and I wil geue thee for it a better vineyard: or if thou thinke it more commodious for thee, the price of siluer, so much as it is worth.Locutus est ergo Achab ad Naboth, dicens: Da mihi vineam tuam, ut faciam mihi hortum olerum, quia vicina est, et prope domum meam: daboque tibi pro ea vineam meliorem, aut si commodius tibi putas, argenti pretium, quanto digna est. 3Naboth answered him: The Lord be merciful to me, and not let me give thee the inheritance of my fathers.Rispose a lui Naboth: Così mi aiuti il Signore, com' io non darò a te l'eredità de' padri miei.To whom Naboth answered: Our Lord be merciful to me, that I geue not the inheritance of my fathers to thee.Cui respondit Naboth: Propitius sit mihi Dominus, ne dem hæreditatem patrum meorum tibi. 4And Achab came into his house angry and fretting, because of the word that Naboth, the Jezrahelite, had spoken to him, saying: I will not give thee the inheritance of my fathers. And casting himself upon his bed, he turned away his face to the wall, and would eat no bread.Achab pertanto si ritirò a casa sua sdegnato, e fremendo per quella parola dettagli da Naboth Jezraelita: Non darò a te l'eredità de' padri miei. E gettatosi sul suo letto, voltò la faccia verso il muro, e non prese cibo.Achab therfore came into his house with indignation, and fretting vpon the word, that Naboth the Iezrahelite had spoken to him, saying: I wil not geue thee the inheritance of my fathers. And casting him self vpon his bed, he turned away his face to the wal, and did not eate bread.Venit ergo Achab in domum suam indignans, et frendens super verbo quod locutus fuerat ad eum Naboth Jezrahelites, dicens: Non dabo tibi hæreditatem patrum meorum. Et projiciens se in lectulum suum, avertit faciem suam ad parietem, et non comedit panem.
5And Jezabel, his wife, went in to him, and said to him: What is the matter that thy soul is so grieved? and why eatest thou no bread?Or Jezabele sua moglie andò a trovarlo, e gli disse: Che è questo? qual motivo hai di attristarti e per qual ragione non mangi?And Iezabel his wife went in vnto him, and sayd to him: What is this matter, whereupon thy soule is greued? and why eatest thou not bread?Ingressa est autem ad eum Jezabel uxor sua, dixitque ei: Quid est hoc, unde anima tua contristata est ? et quare non comedis panem ? 6And he answered her: I spoke to Naboth, the Jezrahelite, and said to him: Give me thy vineyard, and take money for it: or if it please thee, I will give thee a better vineyard for it. And he said: I will not give thee my vineyard.E quegli le rispose: Io ho parlato a Naboth Jezraelita, e gli ho detto: Dammi la tua vigna, e prendi il denaro: o, se così ti piace, ti darò una vigna migliore invece di quella. Ed egli ha detto: Io non ti darò la mia vigna.Who answered her: I spake to Naboth the Iezrahelite, and sayd to him: Geue me thy vineyard, taking money for it: or if it please thee, I wil geue thee a better vineyard for it. And he sayd: I wil not geue thee my vineyard.Qui respondit ei: Locutus sum Naboth Jezrahelitæ, et dixi ei: Da mihi vineam tuam, accepta pecunia: aut, si tibi placet, dabo tibi vineam meliorem pro ea. Et ille ait: Non dabo tibi vineam meam. 7Then Jezabel, his wife, said to him. Thou art of great authority indeed, and governest well the kingdom of Israel. Arise, and eat bread, and be of good cheer; I will give thee the vineyard of Naboth, the Jezrahelite.Disse adunque a lui Jezabele sua moglie: Tu hai una grande autorità, e governi bene il regno d'Israele. Alzati, e prendi cibo, e sta di buon animo; io darò a te la vigna di Naboth Jezraelita.Iezabel therfore his wife sayd to him: Thou art of great authoritie, and doest wel gouerne the kingdome of Israel: Arise, and eate bread, and be of good cheere, I wil geue thee the vineyard of Naboth the Iezrahelite.Dixit ergo ad eum Jezabel uxor ejus: Grandis auctoritatis es, et bene regis regnum Israël. Surge, et comede panem, et æquo animo esto: ego dabo tibi vineam Naboth Jezrahelitæ. 8So she wrote letters in Achab’s name, and sealed them with his ring, and sent them to the ancients, and the chief men that were in his city, and that dwelt with Naboth.Ella adunque scrisse una lettera a nome di Achab, e la sigillò col sigillo di lui, e la mandò ai seniori, e ai magnati, che stavano in quella città, e abitavano insieme con Naboth.She therfore wrote letters in the name of Achab, and signed them with his ring, and sent to the ancientes, and the chiefe men that were in his citie, and dwelt with Naboth.Scripsit itaque litteras ex nomine Achab, et signavit eas annulo ejus, et misit ad majores natu, et optimates, qui erant in civitate ejus, et habitabant cum Naboth.
9And this was the tenor of the letters: Proclaim a fast, and make Naboth sit among the chief of the people;E la sostanza della lettera ell'era questa: Intimate il digiuno, e fate sedere Naboth tra i principali del popolo.And this was the tenor of the letters: Proclame a fast, and make Naboth sitte among the chiefe of the people,Litterarum autem hæc erat sententia: Prædicate jejunium, et sedere facite Naboth inter primos populi: 10And suborn two men, sons of Belial, against him, and let them bear false witness; that he hath blasphemed God and the king: and then carry him out, and stone him, and so let him die.E mandate sottomano due uomini figliuoli di Belial, i quali rendano falso testimonio contro di lui, e dicano: Egli ha bestemmiato contro Dio, e contro il re: e voi conducetel fuora, e lapidatelo, e così muoia.and suborne two men the children of Belial agaynst him, and let them beare false testimony: that he hath blessed God and the king: and bring him forth, and stone him, and so let him die.et submittite duos viros filios Belial contra eum, et falsum testimonium dicant: Benedixit Deum et regem: et educite eum, et lapidate, sicque moriatur. 11And the men of his city, the ancients and nobles, that dwelt with him in the city, did as Jezabel had commanded them, and as it was written in the letters which she had sent to them;Fecero pertanto i concittadini di lui, i seniori, e i magnati, che abitavano con lui in quella città, secondo il comando di Jezabele, e secondo quello, che conteneva la lettera scritta ad essi.His citizens therfore the ancientes and chiefe men, that dwelt with him in the citie, did as Iezabel had commanded them, and as it was written in the letters which she sent to them:Fecerunt ergo cives ejus majores natu et optimates, qui habitabant cum eo in urbe, sicut præceperat eis Jezabel, et sicut scriptum erat in litteris quas miserat ad eos: 12They proclaimed a fast, and made Naboth sit among the chief of the people.Intimarono il digiuno, e fecero sedere Naboth tra i principali del popolo.they proclamed a fast, and made Naboth sitte among the chiefe of the people.prædicaverunt jejunium, et sedere fecerunt Naboth inter primos populi. 13And bringing two men, sons of the devil, they made them sit against him: and they, like men of the devil, bore witness against him before the people: saying: Naboth hath blasphemed God and the king. Wherefore they brought him forth without the city, and stoned him to death.E fatti venire due uomini figliuoli del diavolo, li fecero sedere in faccia a lui: e quelli, come uomini del diavolo, rendettero questa testimonianza contro di lui dinanzi al popolo: Naboth ha bestemmiato contro Dio, e contro il re: per la qual cosa lo condussero fuori della città, e lo uccisero lapidandolo.And two men the children of the diuel being brought forth, they made them sitte agaynst him: but they, as deuelish men, gaue testimonie agaynst him before the multitude: Naboth hath blessed God and the king: for the which thing they brought him forth without the citie, and killed him with stones.Et adductis duobus viris filiis diaboli, fecerunt eos sedere contra eum: at illi, scilicet ut viri diabolici, dixerunt contra eum testimonium coram multitudine: Benedixit Naboth Deum et regem: quam ob rem eduxerunt eum extra civitatem, et lapidibus interfecerunt.
14And they sent to Jezabel, saying: Naboth is stoned, and is dead.E mandarono a dire a Jezabele: Naboth è stato lapidato, ed è morto.And they sent to Iezabel, saying: Naboth is stoned, and is dead.Miseruntque ad Jezabel, dicentes: Lapidatus est Naboth, et mortuus est. 15And it came to pass, when Jezabel heard that Naboth was stoned, and dead, that she said to Achab: Arise, and take possession of the vineyard of Naboth, the Jezrahelite, who would not agree with thee, and give it thee for money: for Naboth is not alive, but dead.Or avendo jezabele udito, come Naboth era stato lapidato, ed era morto, disse ad Achab: Va, prendi possesso della vigna di Naboth Jezraelita, il quale non volle contentarti, e dartela a denaro contante: perocché Naboth non vive, ma è morto.And it came to passe, when Iezabel had heard that Naboth was stoned, and dead, she spake to Achab: Arise, and possesse the vineyard of Naboth the Iezrahelite, who would not agree vnto thee, and geue it taking money: for Naboth liueth not, but is dead.Factum est autem, cum audisset Jezabel lapidatum Naboth et mortuum, locuta est ad Achab: Surge, et posside vineam Naboth Jezrahelitæ, qui noluit tibi acquiescere, et dare eam accepta pecunia: non enim vivit Naboth, sed mortuus est. 16And when Achab heard this, to wit, that Naboth was dead, he arose, and went down into the vineyard of Naboth, the Jezrahelite, to take possession of it.La qual cosa avendo udita Achab, viene a dire, come Naboth era morto, si mosse per andare alla vigna di Naboth Jezraelita, per prenderne il possesso.Which when Achab had heard, to witte, that Naboth was dead, he arose, & went downe into the vineyard of Naboth the Iezrahelite, to possesse it.Quod cum audisset Achab, mortuum videlicet Naboth, surrexit, et descendebat in vineam Naboth Jezrahelitæ, ut possideret eam. 17And the word of the Lord came to Elias, the Thesbite, saying:Ma il Signore parlò ad Elia Thesbite, e gli disse:The word of our Lord therfore came to Elias the Thesbite, saying:Factum est igitur sermo Domini ad Eliam Thesbiten, dicens: 18Arise, and go down to meet Achab, king of Israel, who is in Samaria: behold he is going down to the vineyard of Naboth, to take possession of it:Levati su e va incontro ad Achab re d'Israele, che è in Samaria: ecco, che egli va alla vigna di Naboth, per pigliarne il possesso.Arise, and goe downe to meete Achab the king of Israel, who is in Samaria: behold he goeth downe to the vineyard of Naboth, to possesse it:Surge, et descende in occursum Achab regis Israël, qui est in Samaria: ecce ad vineam Naboth descendit, ut possideat eam.
19And thou shalt speak to him, saying: Thus saith the Lord: Thou hast slain: moreover also thou hast taken possession. And after these words thou shalt add: Thus saith the Lord: In this place, wherein the dogs have licked the blood of Naboth, they shall lick thy blood also.E tu parlerai a lui, e dirai: Queste cose dice il Signore: Hai ucciso, e di più vai a prender possesso. E di poi soggiungerai: Queste cose dice il Signore: In quel luogo, dove i cani hanno leccato il sangue di Naboth, ivi pur leccheranno il tuo sangue.and thou shalt speake to him, saying: Thus sayth our Lord: Thou hast slayne, moreouer also thou hast possest. And after these wordes thou shalt adde: Thus sayth our Lord: In this place, wherein the dogges haue licked the bloud of Naboth, they shal licke thy bloud also.Et loqueris ad eum, dicens: Hæc dicit Dominus: Occidisti, insuper et possedisti. Et post hæc addes: Hæc dicit Dominus: In loco hoc, in quo linxerunt canes sanguinem Naboth, lambent quoque sanguinem tuum. 20And Achab said to Elias: Hast thou found me thy enemy? He said: I have found thee because thou art sold, to do evil in the sight of the Lord.E Achab disse ad Elia: Mi hai tu forse conosciuto per tuo nemico? E quegli disse: Ti ho conosciuto, perchè tu ti se' venduto, per fare l'iniquità nel cospetto del Signore.And Achab sayd to Elias: Hast thou found me thyne enemie? Who sayd: I haue found thee, for that thou art sold, to doe euil in the sight of our Lord.Et ait Achab ad Eliam: Num invenisti me inimicum tibi ? Qui dixit: Inveni, eo quod venundatus sis, ut faceres malum in conspectu Domini. 21Behold I will bring evil upon thee, and I will cut down thy posterity, and I will kill of Achab him that pisseth against the wall, and him that is shut up, and the last in Israel.Ecco, che io manderò guai sopra di te, e mieterò la tua posterità, e ucciderò della casa di Achab fino i cani, e i rinchiusi, e gli ultimi in Israele.Behold I wil bring euil vpon thee, and wil cut downe thy posteritie, and wil kil of Achab him that pisseth agaynst the wal, and the inclosed, and the last in Israel.Ecce ego inducam super te malum, et demetam posteriora tua, et interficiam de Achab mingentem ad parietem, et clausum et ultimum in Israël. 22And I will make thy house like the house of Jeroboam the son of Nabat, and like the house of Baasa the son of Ahias: for what thou hast done to provoke me to anger, and for making Israel to sin.E la tua casa farò simile alla casa di Geroboam figliuolo di Nabath, e simile alla casa di Baasa figliuolo di Ahia: perchè tu hai cercato di provocarmi a sdegno, e hai fatto peccare Israele.And I wil make thy house, as the house of Ieroboam the sonne of Nabat, and as the house of Baasa the sonne of Ahias: because thou hast done, to prouoke me to anger, and hast made Israel to sinne.Et dabo domum tuam sicut domum Jeroboam filii Nabat, et sicut domum Baasa filii Ahia: quia egisti ut me ad iracundiam provocares, et peccare fecisti Israël.
23And of Jezabel also, the Lord spoke, saying: The dogs shall eat Jezabel in the field of Jezrahel.E parimente riguardo a Jezabele ha parlato il Signore, dicendo: I cani mangeranno Jezabele nella campagna di Jezrael.But of Iezabel also our Lord spake, saying: The dogges shal eate Iezabel in the field of Iezrahel.Sed et de Jezabel locutus est Dominus, dicens: Canes comedent Jezabel in agro Jezrahel. 24If Achab die in the city, the dogs shall eat him: but if he die in the field, the birds of the air shall eat him.Se Achab morrà in città, lo mangeranno i cani: se ei morrà in campagna, lo mangeranno gli uccelli dell'aria.If Achab die in the citie, the dogges shal eate him: but if he die in the field, the foules of the ayre shal eate him.Si mortuus fuerit Achab in civitate, comedent eum canes: si autem mortuus fuerit in agro, comedent eum volucres cæli. 25Now, there was not such another as Achab, who was sold to do evil in the sight of the Lord: for his wife, Jezabel, set him on,Non fu adunque altr'uomo simile ad Achab vendutosi per fare il male nel cospetto del Signore: perocché era messo su da Jezabele sua moglie.Therfore there was not such an other as Achab, who was sold to doe euil in the sight of our Lord: for his wife Iezabel sette him on,Igitur non fuit alter talis sicut Achab, qui venundatus est ut faceret malum in conspectu Domini: concitavit enim eum Jezabel uxor sua, 26And he became abominable, insomuch that he followed the idols which the Amorrhites had made, whom the Lord destroyed before the face of the children of Israel.E diventò abominevole a segno, che andava dietro agl'idoli fatti dagli Amorrhei, i quali il Signore avea distrutti ali arrivo de' figliuoli d'Israele.and he became abominable, in so much that he folowed the idols, which the Amorrheites had made, whom our Lord consumed before the face of the children of Israel.et abominabilis factus est, in tantum ut sequeretur idola quæ fecerant Amorrhæi, quos consumpsit Dominus a facie filiorum Israël. 27And when Achab had heard these words, he rent his garments, and put haircloth upon his flesh, and fasted, and slept in sackcloth, and walked with his head cast down.Ma Achab avendo udite queste parole, stracciò le sue vestimenta, e coperse la sua carne di cilizio, e digiunò, e dormì involto nel sacco, e andava col capo basso.Therfore when Achab had heard these wordes, he rent his garmentes, and couered his flesh with haercloth, and fasted and slept in sackcloth, and walked casting downe his head.Itaque cum audisset Achab sermones istos, scidit vestimenta sua, et operuit cilicio carnem suam, jejunavitque et dormivit in sacco, et ambulavit demisso capite.
28And the word of the Lord came to Elias, the Thesbite, saying:E lì Signore parlò ad Elia Thesbite, e disse:And the word of our Lord came to Elias the Thesbite, saying:Et factus est sermo Domini ad Eliam Thesbiten, dicens: 29Hast thou not seen Achab humbled before me? therefore, because he hath humbled himself, for my sake, I will not bring the evil in his days, but in his son’s days will I bring the evil upon his house.Non hai tu veduto, come Achab si è umiliato dinanzi a me? Perchè egli adunque si è umiliato per rispetto a me, io non manderò quelle sciagure, mentre ei sarà vivo, ma ai tempi del suo figliuolo io le manderò sopra la sua casa.Hast thou not seene Achab humbled before me? therfore, because he hath humbled him self for my sake, I wil not bring in the euil in his dayes, but in his sonnes daies wil I bring the euil vpon his house.Nonne vidisti humiliatum Achab coram me ? quia igitur humiliatus est mei causa, non inducam malum in diebus ejus, sed in diebus filii sui inferam malum domui ejus.
21:1
Year of the World 3105, Year before Christ 899.
Who was. Hebrew, Chaldean, etc., place this after vineyard, and read which, referring it to the ground; which we might naturally suppose would be the place of Naboth's nativity, as it was his paternal estate, 4 Kings 9:21. Josephus calls the place Azari, and says it was a field contiguous to the king's palace. Septuagint alo, "threshing-floor."
21:2
Herbs. The taste of eastern nations is very different from ours. The Syrians delight in seeing gardens filled with melons, onions, etc., and they cannot conceive what pleasure we can find in rambling round our long walks for the sake of exercise.
Calmet
Money. Hence we perceive that, notwithstanding the despotic power of the kings of Israel, they did not imagine that they had a right to take their subjects' lands, 1 Kings 8:14. (Calmet)
Tirinus
Naboth's conduct is therefore here applauded; and St. Ambrose (Off. 3:9.) styles him a martyr, (Worthington) and a great saint. (Tirinus)
Maluit periculum cum honestate, quam utilitatem cum opprobrio.
21:3
Tirinus
Fathers. He would have deemed it a mark of disrespect and a crime, as he was not in a state of indigence; which alone could authorize him to sell his property, and then only till the year of jubilee; (Leviticus 25:23.) and as his field was to be turned into a royal garden, and the law was disregarded by the king, there was no prospect of his regaining it at that period. The law of Moses was till in force; and there were some, like Naboth, who were resolved to comply with it, (Calmet) even at the hazard of their lives. (Tirinus)
21:4
Calmet
Fretting. The Hebrew terms are the same as [in] 3 Kings 20:43. What weakness in Achab! Riches and honours are not capable of ensuring content. (Calmet)
St. Ambrose
"Who, thinkest thou, is poor; the man who is content with his own, or he who covets another's property?" (St. Ambrose, Naboth ii.)
21:7
Calmet
Israel. Hebrew simply, "Now thou wilt make the kingdom of Israel." (Calmet)
Haydock
Protestants, "Dost thou now govern the?" etc. (Haydock)
Calmet
Thou art a fit person indeed to establish a kingdom! Ought not a king to take what he has a mind to? Syriac, "Are you fit to reign?" Arabic, "You do not deserve to govern." (Calmet)
Haydock
Septuagint, "Dost thou now act the king over Israel, in this manner?" (Haydock)
21:8
Homer
Chief men. Hebrew chorim, "those in white," the usual colour of magistrates and noblemen, Ecclesiastes 9:8., and Daniel 7:9. The angels generally appear arrayed in white. Among the Egyptians and the Greeks, the rich were remarkable for the whiteness of their robes. (Herodotus 2:36.) (Homer, Odyssey Z.)
21:9
Vatable
Fast, as in a case of the greatest importance, where the welfare of the king and of the state are concerned. We have frequent mention of such extraordinary fasts, 2 Paralipomenon 20:3., 1 Esdras 8:21., and Joel 1:14, etc. Some would translated, "Call an assembly." (Vatable)
But the Chaldean, etc., are for the fast. Josephus joins both. All the people were collected, (Calmet) and Naboth was (Hebrew) "set on high, or at the head, as president, on account of his riches and nobility, (Haydock) that he might be unprepared, and afterwards be more disgraced. (Menochius) Abulensis (q. 4.) thinks that the judges were accustomed to fast, to shew their pity for the criminal, and that they were moved only by a zeal for justice.
21:10
Belial, without restraint or conscience.
Blasphemed. Hebrew, "blessed."
Calmet
Elohim, (Haydock) or god, the gods, magistrates, etc. (Calmet)
Blessing is equally put, to avoid the horrible sound of blaspheming. (Worthington) (Job 1:5., and 2:9.)
Haydock
Martin de Roa (I. 9.) maintains, that the word implies to "bid adieu," or quit; as if Naboth had relinquished the service both of God and of the king. He was accused as a traitor. The law did not condemn the person to death who had spoken ill of the prince, Exodus 22:28. But the wicked judges complied with the intimation of Jezabel; (Calmet) as she pretended that he had also blasphemed God. (Haydock)
Grotius
Josephus introduces three witnesses, which was more conformable to the practice of the Jews. (Grotius)
Haydock
But the text specifies two; and that number would suffice. (Haydock)
Haydock
All Naboth's family were involved in his ruin; (4 Kings 9:26.; Tirinus) as it was necessary for Achab's purpose. So Achan's children perished with him, Josue 7:25. (Haydock)
Tirinus
What a complication of crimes! (Tirinus)
21:13
Devil. Hebrew Belial, ver. 10. Protestants, "and the men of Belial witnessed against him."
Calmet
City, as was requisite. (Calmet)
Stoned him, for blasphemy, Leviticus 24:16., and 23.
21:16
Calmet
Of it, on the title of confiscation, as Naboth had been condemned for high treason; (see 2 Kings 9:7.; Menochius) or because there was no heir left, ver. 10. Some assert, that Naboth was Achab's uncle. But this wants proof. (Calmet)
Haydock
Achab only waited one day, and then Elias met him to denounce to him a similar fate after he was dead, 4 Kings 9:26. Septuagint have, "he tore his garments, and put on sackcloth; and it came to pass afterwards, that Achab arose," etc. This addition would intimate that the king pretended to be sorry. They repeat the same thing, ver. 27., "he had put on sackcloth, on the day when he slew Naboth, and went along cast down." It is probable that Achab might assume this garb, to make people suppose that he had no hand in the death of Naboth; but this was all hypocrisy, and Elias boldly accused him of guilt. Thou hast slain, etc., ver. 19. (Haydock)
Salien
He knew, at least, of his wife's machinations. (Salien)
21:19
Menochius
Possession, by desire; though he was yet only on the road. (Menochius)
Haydock
Perhaps he had sent his servants before. (Haydock)
Menochius
Place, not precisely, as Achab was slain in Samaria. (Menochius)
Haydock
But Naboth's vineyard, perhaps, was not far distant from the pool, where dogs licked the blood of the king. (Haydock)
Haydock
On account of Achab's repentance, the sentence was (ver. 29.; Calmet) rather changed, and his son Joram was substituted in his stead, 4 Kings 9:25. Jehu, and his captain, Badacer, were present, when Elias denounced this judgment upon the family of Achab; and they concluded that the prediction regarded Joram. He had, perhaps, taken part with his impious parents, and promoted the same crimes. (Haydock)
21:20
Haydock
Thy enemy. Have I done thee any harm, whenever thou hast appeared before me? Hebrew and Septuagint, "O my enemy." (Haydock)
Calmet
To find, often means to attack or take by surprise. Art thou come thus, to fall upon me on the road? (Calmet)
St. Gregory
Sold. That is, so addicted to evil, as if thou hadst sold thyself to the devil, to be his slave to work all kind of evil. (Challoner) (Worthington) (St. Gregory, in Ezec. hom. 10.)
Calmet
The expression strongly marks the empire of the passions. Achab was sovereignly wicked, without any restraint. (Calmet)
Tacitus
So Vitellius was: Luxui saginaeque mancipatus, emptusque. (Tacitus, Hist. ii.)
Sold, or "abandoned," are used in the same sense, Psalm 43:13.
21:21
Wall. See 1 Kings 25:22.
Menochius
Israel, 3 Kings 14:10. (Menochius)
21:22
Menochius
Sin. god frequently inculcates the enormity of the crime of public scandal. (Menochius)
21:23
Calmet
Field. Hebrew, "wall," or "before the wall." This was exactly fulfilled, 4 Kings 9:32. Jezabel was hurled from a window over the gate or wall of the city. (Calmet)
21:24
Eat him. Yet God remitted something from the severity of this sentence; and Achab was buried in Samaria, 3 Kings 22:37. But his son was deprived of burial. (Tirinus) (4 Kings 9:26.)
Calmet
According to the Hebrew, the prediction related to Achab's posterity, as the Chaldean, Septuagint, Syriac, etc., have understood it. (Calmet)
Protestants, "him that dieth of Achab in the city," etc.
21:25
Haydock
Now. Septuagint, "Moreover, Achab was foolishly sold, a man who was sold, etc., since Jezabel....changed him:" metetheken. His natural disposition was not perhaps so bad. But his unfortunate connexion with a most wicked wife involved him in ruin. Even when he began to relent, and was on the point of reforming his life, (ver. 27.) her influence spoiled all. (Haydock)
Tirinus
He was sold to her, and she exercised a most severe tyranny over him, using his seal at pleasure, and treating him with indignity, ver. 7, 8. (Tirinus)
21:26
21:27
Haydock
Down. Hebrew, "uncovered," (Malvenda; 2 Kings 15:30.) or "barefoot," (Chaldean; Syriac) or "softly," (Vatable; Protestants) or "he walked bent down." (Septuagint) This variety shows that the signification or at (Haydock) is not well known. The repentance of Achab is not more certain. Some believe that it was insincere, and only external: yet God was pleased to reward it iin this life, (Lyranus; Theodoret, etc.) as it might have some influence on the people. (Haydock)
Others suppose that Achab really repented for what he had done, but presently relapsed at the instigation of Jezabel; so that his reward was equally of a temporal nature; though St. Chrysostom (ad Theod. laps.) seems to be convinced that he "obtained the remission of all his sins, and entirely changed his life." (ser. 68, et hom. 5. ad Antioc.)
Calmet
But here lies the difficulty. (Calmet)
"His groans would have found favour, if the lurking envy had not increased his offence." (St. Ambrose, in Psalm XXXVII., de Naboth. ch. IV.) See ver. 25.
A relapse renders the sincerity of the former conversions doubtful; and the more so, when no radical change, but only external sorrow, has appeared.
21:29
Haydock
Sake. Hebrew, "before me," publicly. (Haydock)
Salien
The threat of the prophet caused Achab to invest his son with the royal dignity, and Josaphat followed his example. (Salien, the year before Christ 916.)
Haydock
But some call this in question. (Haydock)
21:20
Sold, to do evil in the sight, etc.... That is, so addicted to evil, as if thou hadst sold thyself to the devil, to be his slave to work all kinds of evil.
21:2
If no subiect were lord of anie land, but only at the kings pleasure & kinges were proper lordes of al the landes in their kingdomes, then Achab might haue taken Naboths vinyard; especially geuing him a better, or money for it. Neither was it a vaine scruple in Naboth, to conserue his ancesters inheritance. For both his denial is here iustified, and Achabs extortion co•••mned. S. Ambrose li. 3. offic. c. 9. counteth Naboth a Martyr. See Annot. 1. Reg. 8.
21:10
To auoide horrore of blasphemie holie scripture often vseth the terme blessing for cursing.
21:19
Concordance chap. 22. v. 38.
21:25
So addicted to wickednes, as if he had solde him selfe to the diuel for some temporal profite or pleasure. In your iniquities you are solde. Isaiae. 50. S. Aug. q. 102. ex vtro. test S. Greg. 〈◊〉. 10. in Ezech.
21:3
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.9
… For when the king demanded the vineyard from him, promising to give him money, he refused the price for his father’s heritage as unseemly, and preferred to shun such shame by dying. “The Lord forbid it me, that I should give the inheritance of my fathers unto thee;”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.17
… You remember also that we read to-day of Naboth, a holy man who owned his own vineyard, being urged on the king’s request to give it up. When the king after rooting up the vines intended to plant common herbs, he answered him: “God forbid that I should give up the inheritance of my fathers.”
21:10
St Athanasius of Alexandria † AD 373 Apology to the Emperor. (Apologia Ad Constantium.) 20
… for such as themselves are, such also they imagine those to be who listen to them; and they think that their calumnies will prevail even before you. The accusation of Doeg prevailed of old against the priests of God: but it was the unrighteous Saul, who hearkened unto him. And Jezebel was able to injure the most religious Naboth
St Jerome † AD 420 The Letters of St. Jerome 118.3
… Yet it is when such afflictions as these are laid upon you that it is hard not to groan and not to ‘bless’ God to His face, that is to curse Him. The word ‘bless’ is used in the same way in the books of Kings where it is said of Naboth that he ‘blessed’ God and the king and was therefore stoned by the people.
St Augustine of Hippo † AD 430 Against Lying 24
… “ lucus quod non luceat, Parcæ quod non parcant .” Of which kind is that in holy Scripture, “If he will not bless Thee to Thy face;” which the devil saith to the Lord concerning holy Job, and the meaning is “curse.” By which word also the feigned crime of Naboth is named by his calumniators; for it is said that he “blessed
Jacob of Serugh † AD 521 Homily on Guria and Shamuna 1
Those old men of the daughter of the Hebrews were sons of Belial,
21:13
St Jerome † AD 420 The Letters of St. Jerome 147.9
… Amnon did not spare Tamar, and you her brother and kinsman in the faith have had no mercy upon this virgin. But why is it that when you have defiled her you change into an Absalom and desire to kill a David who mourns over your rebellion and spiritual death? The blood of Naboth
21:16
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.9
64. The king could himself have taken it by force, but that he thought too shameless; then when Naboth was dead he grieved.
21:18
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 17
And if ever in their flight they came unto those that sought after them, they did not do so without reason: but when the Spirit spoke unto them, then as righteous men they went and met their enemies; by which they also shewed their obedience and zeal towards God. Such was the conduct of Elijah, when, being commanded by the Spirit, he shewed himself unto Ahab
21:19
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 24
Such an one was Elias too: wherefore also with the same freedom did he discourse to the people. For as the former said, “Ye generation of vipers;” so this latter, “How long will ye halt upon both your hips?” And the one said, “Hast thou killed, and inherited?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… because we have sworn; my much swearing, and my false swearing, has fallen upon my own head. Confess thou; since they also confessed, and were saved. For what though the punishment follow not immediately? Since Ahab also did not immediately after his sin in the matter of Naboth suffer that vengeance which he yet at last suffered. (
St Jerome † AD 420 The Letters of St. Jerome 77.4
… “there was none like unto Ahab which did sell himself to work wickedness in the sight of the Lord”? For shedding Naboth’s blood Elijah rebuked him, and the prophet denounced God’s wrath against him: “Hast thou killed and also taken possession?…behold I will bring evil upon thee and will take away thy posterity”
St Jerome † AD 420 The Letters of St. Jerome 122.3
… “Thus saith the Lord, hast thou killed and also taken possession?” and again, “in the place where dogs licked the blood of Naboth, shall dogs lick thy blood, even thine;” and “the dogs shall eat Jezebel by the wall of Jezreel.”
21:20
St Athanasius of Alexandria † AD 373 Persecution in Egypt 1
Ahab himself did not act so cruelly towards the priests of God, as this man has acted towards the Bishops. For he was at least pricked in his conscience, when Naboth had been murdered, and was afraid at the sight
St John Chrysostom † AD 407 Homilies on Second Corinthians 28
… Thus when Ahab saw Elijah, he was ashamed, even when he had as yet said nothing; standing convicted by the mere sight of him; and when his accuser was silent, he pronounced a judgment condemnatory of himself; uttering the language of such as are caught, and saying, “Thou hast found me, O mine enemy!” (
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John Cassian † AD 435 The Conferences of John Cassian 6.11
… for that which thou hast done to provoke Me to anger, and for making Israel to sin. The dogs also shall eat Jezebel in the field of Jezreel. If Ahab die in the city, the dogs shall eat him: but if he die in the field the birds of the air shall eat him,”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.9
64. The king could himself have taken it by force, but that he thought too shameless; then when Naboth was dead he grieved. The Lord also declared that the woman’s cruelty should be punished by a fitting penalty, because she was unmindful of virtue and preferred a shameful gain.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… as this will prove an addition to our punishment. Since the serpent too was punished more than the woman, as was the woman likewise more than the man ( 1 Tim. ii. 14 ); and Jezebel also was punished more severely than Ahab, who had seized the vineyard; for it was she that devised the whole matter, and caused the king to offend. (
21:25
St Jerome † AD 420 The Letters of St. Jerome 77.4
… Among the kings do we read of any so wicked as Ahab, of whom the scripture says: “there was none like unto Ahab which did sell himself to work wickedness in the sight of the Lord”?
21:27
Tertullian † AD 220 The Five Books Against Marcion 5.11
… How inflexible was He at the tears of Hezekiah! How ready to forgive Ahab, the husband of Jezebel, the blood of Naboth, when he deprecated His anger.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 88
… He at least who hath any sense of it will not be able to look up ever so little, though he be very dull. Thus, for instance, Ahab, though very impious, when he felt this, walked bending downwards, crushed and afflicted. On this account he clothed himself in sackcloth, and shed fountains of tears. (
St Jerome † AD 420 The Letters of St. Jerome 77.4
… For shedding Naboth’s blood Elijah rebuked him, and the prophet denounced God’s wrath against him: “Hast thou killed and also taken possession?…behold I will bring evil upon thee and will take away thy posterity” and so on. Yet when Ahab heard these words “he rent his clothes, and put sackcloth upon his flesh, and fasted…in sackcloth, and went softly.”
St Jerome † AD 420 The Letters of St. Jerome 122.3
… thine;” and “the dogs shall eat Jezebel by the wall of Jezreel.” “And it came to pass”—the passage goes on—“when Ahab heard those words that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth…and the word of the Lord came to Elijah saying, Because Ahab humbleth himself before me, I will not bring the evil in his days.”
St Jerome † AD 420 Against Jovinianus 2.10
… So also the city of Nineveh by fasting excited compassion and turned aside the threatening wrath of the Lord. And Sodom and Gomorrha might have appeased it, had they been willing to repent, and through the aid of fasting gain for themselves tears of repentance.
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St Jerome † AD 420 The Letters of St. Jerome 77.4
… Yet when Ahab heard these words “he rent his clothes, and put sackcloth upon his flesh, and fasted…in sackcloth, and went softly.” Then came the word of God to Elijah the Tishbite saying: “Seest thou how Ahab humbleth himself before me? Because he humbleth himself before me, I will not bring the evil in his days.”
21:29
Tertullian † AD 220 The Five Books Against Marcion 4.10
… I read, too, how that, when David acknowledged his sin against Uriah, the prophet Nathan said unto him, “The Lord hath cancelled thy sin, and thou shalt not die;” how king Ahab in like manner, the husband of Jezebel, guilty of idolatry and of the blood of Naboth, obtained pardon because of his repentance;
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 2.13
… Yet when by Jezebel’s means he had slain Naboth, and the Prophet Elias came and merely threatened him, he rent his garments, and put on sackcloth. And what saith the merciful God to Elias? Hast than seen how Ahab is pricked in the heart before Me
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… yet when he only sorrowed, and put on sackcloth, and condemned his offences, he so won for himself the mercy of God, as to be released from all the evils which were impending over him. For God said to Elias “Seest thou how Ahab is pricked in the heart before my face? I will not bring the evil upon him in his own days, because he hath wept before me.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 4
… Now if this hath power so great, how much more humiliation. Remit offences to those who have transgressed against thee, for this too remitteth sins. And concerning the former He saith, “I saw that he went sorrowful, and I healed his ways;” ( Is. lvii. 17, 18 . LXX.) and in Ahab’s case, this appeased the wrath of God: (
St Jerome † AD 420 The Letters of St. Jerome 147.9
… God sends you an Elijah to tell you of torment and of death. Bow yourself down therefore and put on sackcloth for a little while; then perhaps the Lord will say of you what He said of Ahab: “Seest thou how Ahab humbleth himself before me? Because he humbleth himself before me,
21:1
1. THE VINEYARD WAS NABOTH'S. — "Naboth" here was a righteous man, as is evident from what follows. Whence Naboth in Hebrew is the same as the fruit of prophecy, or of speech, says Pagninus from Jerome. Ahab coveted his vineyard, because it was adjacent to his own: for the avarice and desire of the rich is insatiable; on which account St. Ambrose wrote an excellent treatise on this chapter, On Naboth, or On Nabuthe, in which he sharply rebukes the avaricious and rapacious rich, such as Ahab was; whence in chapter II: "O rich man," he says, "do you not know how poor you are, how needy you appear to yourself, you who call yourself rich! The more you have, the more you seek; and whatever you acquire, yet you still lack. Avarice is inflamed by gain, not extinguished by it. Avarice has, as it were, certain steps: the higher it has climbed, the more it hastens to strive for higher things, whence it falls into a more grievous fall." And after some things: "Finally, divine Scripture has taught us how miserably it is in need, how abjectly it begs. Ahab was king in Israel, and Naboth poor. He abounded in the riches of the kingdom, he possessed a narrow plot of land: the poor man coveted nothing of the rich man's possessions, the rich man thought himself lacking a king, because he had as a neighbor the poor man's little vineyard. Who therefore seems to you poor? He who is content with his own, or he who covets another's? One certainly appears poor in wealth, the other in spirit."
21:2
2. GIVE ME YOUR VINEYARD. — St. Ambrose urges these words excellently, in chapter II already mentioned: "What," he says, "is this voice other than that of one publicly begging, except: Give me, that is: Give me, because I am in need? give me, because I cannot have another means of living; give me, because I have no bread for food, no coin for drink, no sustenance for refreshment, no substance for clothing: give me; because the Lord has given you that you may be generous, he has not given to me; give me; because it is written: Give alms. How abject, how vile are these words."
21:3
3. THAT I MAY MAKE MYSELF A GARDEN OF HERBS. — St. Ambrose notes, in chapter III, the impudence of the avaricious king. "This therefore was," he says, "all the madness, this all the fury, that space should be sought for vile herbs. You do not so much desire to possess as if it were useful, but you wish to exclude others. You have greater care for the spoils of the poor than for your own gains. You consider it an injury to yourselves whatever another has." MAY THE LORD BE MERCIFUL TO ME. — In Hebrew, may the Lord forbid, that is, far be it; the Septuagint, may it not be done to me by the Lord; the Chaldean, far be it from me by the Lord. I WILL NOT GIVE YOU THE INHERITANCE OF MY FATHERS. — That is to say: The inheritance consigned to me by my parents must be preserved by me, not so much as mine, but as their inheritance: for this memory and reverence a son owes to his parents, that he guard their goods and transmit them to posterity. Moreover, the same St. Ambrose, in chapter III already cited: "He considers," he says, "the money of the rich to be as it were a certain contagion; as if he were to say: May your money be with you unto perdition; but I cannot sell the inheritance of my fathers." Tropologically, the vineyard is the soul, which is all our inheritance; wherefore beware lest you sell it for the vile price of pleasure or honor to the devil, to death and to hell. Whence St. Ambrose, Exhortation to Virgins, understands by the vineyard virginity, by Jezabel concupiscence, by Naboth Christ: "The vineyard," he says, "is a certain fruit of virginity; the garden of herbs, marriages, in which jealousy is frequent: and therefore the herbs of the garden quickly fail and wither, unless either old age has made an end, or continence has brought it to completion. May Ahab not befall you, who wishes to destroy and extinguish your vineyard: nor may Jezabel befall you, this flowing earthly thing; for this is what the name means — vain and superfluous flow — but may Naboth come to you, who comes from the Father, as his name is interpreted, who defends the vineyard with his blood, and offers death for it. He is the one who was stoned for us, who died for us, who was falsely accused by testimony for us."
21:4
4. AND HE DID NOT EAT BREAD, — from anger and sadness, because Naboth had resisted his desire, and as it were despised him. Hear St. Ambrose, chapter VI: "He did not eat his bread, because he was seeking another's. For indeed the rich eat more of another's bread than their own, those who live by rapine and exercise their own by robberies. Or certainly he did not eat his bread, wishing to punish himself with death, because something was denied to him." And elegantly, in chapter VI: "The rich," he says, "the Gentiles call the ruler of the underworld, the arbiter of death. They call him rich and wealthy, because unless the rich man brings death, he has nothing: his kingdom is that of the dead, his seat is in the underworld. What is the rich man, indeed, but a certain insatiable gulf of riches, an insatiable hunger for gold? The more he has drawn in, the more he burns. And after some things: "For sweet is the sleep of the servant, whether he eats little or much; but no one who is satiated with riches is allowed to sleep: avarice excites him, sleepless care of plundering harasses him, envy torments him, delay vexes him, the barren unproductiveness of gains troubles him, abundance disturbs him."
21:7
7. THEN JEZABEL HIS WIFE SAID TO HIM. — Jezabel was more impious than her impious husband, more avaricious than the avaricious, more cruel than the cruel, more rapacious than the rapacious, more desirous than the desirous. Whence St. Ambrose, chapter IX, teaches that Jezabel is a type of avarice, which promises to the rich against justice the possession which they desire. For she herself was the torch and instigator to Achab and Israel of idolatry and of all evils, like some Fury from the underworld, as is evident from verse 25.
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9. PROCLAIM (announce) A FAST, — so that you may put on the appearance of piety and zeal for God as a pretext for the crime (namely the unjust slaying of Naboth); for Jezabel commands that a fast be announced, so that through it, as it were through a public penance of the people, the blasphemy of Naboth might be expiated, which she was taking care to falsely impute to him. For blasphemy was a horrible thing to the Hebrews; whence when it was heard, they tore their garments and produced other signs of public mourning and detestation of so unworthy a matter.
21:10
10. (NABOTH) BLESSED GOD AND THE KING. — "Blessed," that is, cursed. It is a euphemism by antiphrase: for since blasphemy is so horrible a thing, the Jews did not even dare to name it, but signified it by the contrary, namely by blessing and praise: thus St. Jerome, epistle 34 to Julian.
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13. AND THEY STONED HIM. — For a blasphemer was to be covered with stones according to the law of Leviticus xxiv, 16. It is added in IV Kings ix, 26, that the sons of Naboth were also slain, so that thus their vineyard might pass from them to Achab, as if, the heir failing, the king would be the heir. In a similar manner Eudoxia, wife of the Emperor Arcadius, desiring the vineyard of Callitrope the widow, drove St. Chrysostom, who was pleading the widow's cause, into exile, and through a thousand hardships of journeys, hunger, thirst, soldiers harassing him, etc., drove him to death; so that truly St. Chrysostom is not only a Confessor, but also a Martyr; inasmuch as he was unjustly slain for justice's sake, not by one death but by a hundred. Allegorically, Naboth was a type of Christ, who by the Scribes and Pharisees desiring his vineyard, that is the Synagogue, was accused by false witnesses of blasphemy, in that he said he was the Son of God, and therefore was slain according to the parable of the vineyard, which Christ himself objected to them on this very matter, Matthew xxi, 33. For the voice of the Scribes concerning Christ is in verse 38: "This is the heir; come, let us kill him, and we shall have his inheritance." Whence also dogs, that is the Gentiles (for the Jews despised these as dogs), the Romans, under the leadership of Titus and Vespasian, licked the blood of the Jews who killed Christ, in the same place, namely Jerusalem, and at the same time, namely at Passover, at which they themselves had killed Christ. Thus Angelomus.
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15. ARISE, AND TAKE POSSESSION. — In Hebrew ירש resch; that is, inherit, namely by title of confiscation; because Naboth had been accused of the crime of lèse-majesté both divine and royal, and therefore was condemned. Wherefore his vineyard was by Jezabel assigned to the treasury of King Achab.
21:19
19. THOU HAST KILLED, AND MOREOVER TAKEN POSSESSION. — Thou hast killed Naboth, that thou mightest seize and possess his vineyard, and thus to the iniquitous slaying thou hast added iniquitous possession: wherefore by the law of retaliation thou shalt likewise be killed, and shalt lose the vineyard and all things, and shalt be deprived both of possession and of life. IN THIS PLACE, WHERE THE DOGS LICKED THE BLOOD OF NABOTH, SHALL THE DOGS LICK THINE ALSO. — That this came to pass in reality through a fitting and just vengeance of God is related, cap. xxii, vers. 38. Thou wilt say: There it is said that the dogs licked the blood of Achab in Samaria, but truly the dogs licked the blood of Naboth in Jezreel, where he was slain. I answer that Jezreel belonged to Samaria, which was the metropolis and head of the whole kingdom of Israel. Wherefore the same place is here understood in general, not in particular. Thus Abulensis, Lyra and Vatable. The Hebrews answer otherwise, namely that the arms of Achab stained with his blood were washed in the pool of Jezreel, when they were brought thither to the armory: and then the dogs licked his blood that was washed away; but this Abulensis refutes, from the fact that cap. xxii, vers. 38, it is said that this prophecy was fulfilled when the dogs licked his blood in Samaria, for which Josephus wrongly substituted Jezreel. It might also be said that God mitigated and revoked this punishment on account of the repentance of Achab, as is intimated in vers. 29. Finally, more clearly and more fully Salianus and Sanchez hold that it was fulfilled in Joram the son of Achab: for he was slain in the field of Jezreel. For blood often signifies sons; for they are begotten from the blood of their parents; whence that saying of Anchises concerning Julius Caesar: Cast forth thy darts by hand, my blood, that is, O my son Julius, Aeneid, lib. VI. The same is proved both from vers. 29, where God, mitigating this punishment threatened to Achab on account of his repentance, says he will transfer it from Achab to his son Joram, and from IV Kings cap. ix, vers. 25 and 26, where after Joram was slain, Jehu commanded his body to be cast into the field of Naboth, that it might be licked and devoured by dogs, so that thus this prophecy of God concerning him might be fulfilled. Thus Aristobulus, the first of the Maccabees, king of the Jews, slew his brother Antigonus, but by the just judgment of God, tormented with pains, he vomited blood, which was shed in the same place where he himself had shed his brother's blood. Whence he himself, groaning, exclaimed, as Josephus says, lib. XIII Antiq. xix: "Therefore it does not escape God, he said, my impious and wicked deed, since I am so quickly called to account for my kinsman's blood. How long, O shameless body, wilt thou retain a soul which the shades of my mother and brother avenge? Why dost thou not pour it out all at once, that in shedding my blood piecemeal, I may not offer funeral rites oppressed by crime and parricide?" Scarcely had he said this when he breathed his last, having completed but one year of his reign.
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20. BECAUSE THOU ART SOLD, THAT THOU MIGHTEST DO EVIL. — "Sold," as a slave devoted to sin. Whence Cajetan: "sold," he says, that is, delivered over to sin; for what is sold is delivered to the buyer as to a lord, as if to say: Thou, O Achab, by thy evil will art wholly devoted to sin, as if thou wert sold or hired for nothing else than to sin. He alludes to slaves who hire themselves out for certain works, and wholly devote themselves to them: thus Achab had devoted himself not only to idols, but also to his Jezebel, so that like a slave he was driven by her to every crime; thus Abulensis. The sense therefore is, as if to say: Thou, O Achab, art truly not a king nor an Israelite, that is, free and of noble condition, but a slave of Baal and of Jezebel; because thou hast wholly devoted and enslaved thyself to them, that thou mayest obey them in all things, and do whatsoever they will. The cause was that Ithobal, king of Tyre and father of Jezebel, and therefore father-in-law of Achab, was a priest of Astaroth, as Josephus says lib. I Against Apion, and by his very name professed the worship of Baal; wherefore he was called Ithobal, or as our text has it cap. xvi, vers. 31, Ethbaal. This father, therefore, most devoted to Baal and Astaroth, nay, consecrated as a priest, infused impiety and idolatry into his daughter Jezebel, and into her husband Achab; whence Josephus, lib. IX, cap. VII: "Baal," he says, "was the god of the Tyrians, whom Achab worshipped, to do honor to Ithobal, king of the Tyrians and Sidonians, his father-in-law, building him a temple in Samaria, and assigning him prophets with the rest of the worship." Behold here and admire the boldness of Elias, who rebukes King Achab to his face, and charges him that he is a slave of sin, and therefore denounces upon him the extremity of ruin. Thus St. Athanasius, St. Hilary and Lucifer of Cagliari sharply rebuke Constantine the Emperor, an Arian, and call him Herod, Nero and Antichrist. I have cited their words in Apoc. cap. XI, vers. 5. Tropologically, see here how vile, wretched and unhappy is the sinner, who like Achab for a small pleasure, nay for a single piece of gold, sells himself and his soul to the devil, and delivers it as a slave to his own cupidity, that it may become the food of death and the fuel of hell.
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21. I WILL SWEEP AWAY THY POSTERITY, — that is, I will utterly cut off thy descendants.
21:29
29. HE TORE HIS GARMENTS. — This repentance of Ahab appears to have been from fear of punishment, not from love of justice, and therefore servile, imperfect and forced; whence it does not appear that God forgave him his guilt, but only deferred his punishment, and transferred it from him to his son, as is said in verse 29. Thus Lyra, Dionysius, Cajetan, indeed St. Gregory, homily 19 on Ezekiel: "By these words," he says, "it is to be considered how much the bitterness of compunction pleases Him in His elect, who fear to lose God, if even the repentance of the displeasing pleased Him, who feared to lose the present world; or how affliction voluntarily undertaken for sins pleases Him in those who please Him, if this temporal repentance pleased Him even in those who displeased Him." That this repentance of Ahab at this time was true and serious, however, is the opinion of Abulensis, Hugo, Vatable, Sanchez, Serarius, indeed St. Chrysostom, in his letter to Theodore (of Mopsuestia) on his fall, where he says: "Ahab, disturbed by the enormity of his own crime, repented, and clothed in sackcloth wept for his deed, and thus provoked toward himself the mercy of the Lord, so that He absolved him from all his sins. For thus God says to Elijah: Hast thou seen how Ahab is humbled before Me, because he hath wept in My sight, I will not bring the evil in his days." So also St. Ambrose, in the book On Naboth, chapter XVII, and Tertullian, book IV Against Marcion, chapter X. Which opinion is likewise probable, and it is suggested by what God says to Elijah, verse 29: "Hast thou not seen Ahab humbled?" etc. Nor does it hinder that Ahab after his repentance soon returned to his former crimes. For he was a most fickle man, says Theodoret, and was entirely governed by his Jezebel. For thus even today many truly repent, but soon when occasion is offered they relapse into their accustomed sins. Both views can be reconciled if you say that Ahab's repentance was true attrition, but did not rise to contrition formed by charity. For he had grieved seriously over his sins because of the calamities denounced to him by Elijah; but he had not grieved from love of God, namely because he had offended Him who is the supreme good. Wherefore he escaped punishment, but did not blot out his guilt, nor was he justified: which opinion seems most true and most consonant with Holy Scripture. Hence Calvin falsely thinks this repentance of Ahab was feigned. 29. BECAUSE THEREFORE HE IS HUMBLED BEFORE ME (namely before Me not so much from love as from fear and dread; hence I repay him only temporal pardon and reward, namely), I WILL NOT BRING THE EVIL IN HIS DAYS, BUT IN THE DAYS OF HIS SON. — Wherefore with justice St. Jerome exclaims, epistle 30 to Oceanus: "O blessed repentance, which drew to itself the eyes of God; which by confessing its error, changed the fierce sentence of God!" He speaks of the repentance of Ahab.
Machine translation from the Latin, not reviewed.
21:10
… qualification or destination: "son of b." (cf. "son of iniquity": II Sam. 3, 34; 7, 10; Ps. 88, 23; "son of death": I Sam. 20, 31; 26, 16; II Sam. 12, 5); Deut. 13, 13 (Heb. 14); Iudc. 19, 22; 20, 13; I Sam. 1, 16; 2, 12; 10, 27; 25, 17; I Reg. 21, 10, 13; II Par. 13, 7, and "man of b." ('īl b. or hab-b. with the article [only 3 times]; cf. "man of death":
21:13
I Reg. 2, 26, "of iniquity": Iob. 34, 36); I Sam. 25, 25; 30, 22; II Sam. 16, 7; 20, 1; I Reg. 21, 13; Prov. 6, 12; 16, 27; 19, 28 (Eccli. 11, 32). Alone, used elliptically (for 'īl b.), b. is equivalent to "wicked" (II Sam. 23, 6; Iob. 34, 18) or "destroyer" (Nah. 2, …
21:21
1 and 2 (3 and 4) Book of Kings
… times in I Reg. and nine in II Reg.) "to do what is evil in the eyes of the Lord" (thirty times in the two books); "for the sake of David my servant" (I Reg. 13, 32, 34; 15, 4; II Reg. 8, 19; 19, 34; 20, 6); "mingens ad parietem" (I Reg. 14, 10; 16, 11; 21, 21; II Reg. 9, 8; elsewhere only in I Sam. 25, 22, 34).
21:22
Baasa (Hebrew: Ba'āh, 'Bold' or 'Wicked')
… The military setback alienated the favor of the people from him. The prophet Jehu ben Hanani foretold to him the extermination of his line in punishment for his idolatry (I Kings 15:33-16:7). Fulfilled under his son Elah (v.), the punishment remained famous in biblical history (ibid. 21:22; II Kings 9:9; Jer. 41:9).
21:23
… through the mouth of the persecuted Elijah, who harshly reproached the king and the queen for the horrible crime and foretold the imminent extinction of the house and an ignominious end for the instigator: "the dogs will devour J. in the field of Jezreel" (1 Kings 21:23; v. IEZRAEL): this was fulfilled to the letter at the beginning of Jehu's insurrection (v.); cf. 2 Kings 9:30-37.
21:26
… (Num. 13:30), so that it also represents the whole complex of the pre-Israelite Palestinian populations (Gen. 15:16; Josh. 24:15; Am. 2:9 ff.) and therefore sometimes corresponds to "Canaanites" (Josh. 24:15, 18; Judg. 6:10; 1 Sam. 7:14; 1 Kings 21:26; Ex. 16:3, 45; etc.).
21:27
In Sacred Scripture the cilice or sackcloth (Heb. laq, Gk. ἀσπύς) generally designates a garment of such cloth, which was put on as a sign of mourning or penance (cf. Gen. 37:34; 1 Kings 21:27; 2 Kings 2:30; Jer. 4:8; 6:26 etc.). …
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.