Eliseus will not part from Elias. The water of the Jordan is divided by Elias’ cloak. Elias is taken up in a fiery chariot, and his double spirit is given to Eliseus. Eliseus healeth the waters by casting in salt. Boys are torn by bears for mocking Eliseus.
Eliseus wil not part from Elias. 7. Fiftie disciples folow them to Iordan. 8. The water is diuided by Elias cloke, and they two passe the drie chanel, 9. Elias is assumpted in a firie chariote, and his duble spirite is geuen to Eliseus, 13. Who returning by like miraculous meanes ouer Iordan, the disciples receiue and honour him as their religious Superiour. 16. They seeke Elias, but find him not. 19. Eliseus amendeth the waters by casting in salt. 23. Boyes are torne by beares for mocking Eliseus.
1And it came to pass, when the Lord would take up Elias, into heaven, by a whirlwind, that Elias and Eliseus were going from Galgal.Or egli avvenne, che volendo il Signore rapire al cielo Elia in un turbine, si partirono Elia, ed Eliseo da Gàlgala.AND it came to passe, when our Lord would take vp Elias by a hurle winde into heauen, Elias and Eliseus went from Galgal.Factum est autem cum levare vellet Dominus Eliam per turbinem in cælum, ibant Elias et Eliseus de Galgalis. 2And Elias said to Eliseus: Stay thou here, because the Lord hath sent me as far as Bethel. And Eliseus said to him: As the Lord liveth, and as thy soul liveth, I will not leave thee. And when they were come down to Bethel,Ed Elia disse ad Eliseo: Fermati qui; perocché il Signore mi manda Bethel. Ed Eliseo a lui disse: Viva il Signore, e viva l'anima tua: io non ti lascerò. E quando furono giunti a Bethel,And Elias sayd to Eliseus: Sitte here, because our Lord hath sent me as far as Bethel. To whom Eliseus sayd: Our Lord liueth, and thy soule liueth, I wil not leaue thee. And when he was come downe to Bethel,Dixitque Elias ad Eliseum: Sede hic, quia Dominus misit me usque in Bethel. Cui ait Eliseus: Vivit Dominus, et vivit anima tua, quia non derelinquam te. Cumque descendissent Bethel, 3The sons of the prophets, that were at Bethel, came forth to Eliseus, and said to him: Dost thou know that, this day, the Lord will take away thy master from thee? And he answered: I also know it: hold your peace.Andarono a trovar Eliseo i figliuoli de' profeti, che erano a Bethel, e gli dissero: Non sai tu come oggi il Signore ti torrà il tuo padrone? Ed ei rispose: Io pur lo so: non parlatethe children of the prophetes, that were in Bethel, went forth to Eliseus, and sayd to him: Doest thou know, that this day our Lord wil take thy maister from thee? Who answered: I also know it: hold your peace.egressi sunt filii prophetarum qui erant in Bethel, ad Eliseum, et dixerunt ei: Numquid nosti quia hodie Dominus tollet dominum tuum a te ? Qui respondit: Et ego novi: silete. 4And Elias said to Eliseus: Stay here, because the Lord hath sent me to Jericho. And he said: As the Lord liveth, and as thy soul liveth, I will not leave thee. And when they were come to Jericho,Or Elia disse ad Eliseo: Fermati qui; perocché il Signore mi manda a Gerico. E quegli disse: Viva il Signore, e viva l'anima tua; io non ti lascerò. E giunti che furono a Gerico,And Elias sayd to Eliseus: Sitte here, because our Lord hath sent me into Iericho. And he sayd: Our Lord liueth, & thy soule liueth, I wil not leaue thee. And when they were come to Iericho,Dixit autem Elias ad Eliseum: Sede hic, quia Dominus misit me in Jericho. Et ille ait: Vivit Dominus, et vivit anima tua, quia non derelinquam te. Cumque venissent Jericho, 5The sons of the prophets, that were at Jericho, came to Eliseus, and said to him: Dost thou know that, this day, the Lord will take away thy master from thee? And he said: I also know it: hold your peace.I figliuoli de' profeti, che erano a Gerico, si accostarono ad Eliseo, e gli dissero: Non sai tu, che oggi il Signore ti torrà il tuo padrone? Ed egli disse: Io pur lo so: non parlate.the children of the prophetes, that were in Iericho, came to Eliseus, and sayd to him: Doest thou know that this day our Lord wil take away thy maister from thee? And he sayd: I also know it, hold your peace.accesserunt filii prophetarum qui erant in Jericho, ad Eliseum, et dixerunt ei: Numquid nosti quia Dominus hodie tollet dominum tuum a te ? Et ait: Ego novi: silete.
6And Elias said to him: Stay here, because the Lord hath sent me as far as the Jordan. And he said: as the Lord liveth, and as thy soul liveth, I will not leave thee. And they two went on together.Or Elia disse a lui: Fermati qui: perocché il Signore mi manda sino al Giordano. Ed ei rispose: Viva il Signore, e viva l'anima tua; io non ti lascerò. Andarono adunque ambedue insieme.And Elias sayd to him: Sitte here, because our Lord hath sent me as farre as Iordan. Who sayd: Our Lord liueth, and thy soule liueth, I wil not leaue thee: They went therfore both together,Dixit autem ei Elias: Sede hic, quia Dominus misit me usque ad Jordanem. Qui ait: Vivit Dominus, et vivit anima tua, quia non derelinquam te. Ierunt igitur ambo pariter, 7And fifty men, of the sons of the prophets, followed them, and stood in sight, at a distance: but they two stood by the Jordan.E andaron dietro a loro cinquanta uomini de' figliuoli dei profeti, i quali si fermarono in vista di essi da lontano: e quelli stavano ambedue sulla riva del Giordano.& fiftie men of the children of the prophetes folowed them, who also stood ouer agaynst them, farre of: but they two stood vpon Iordan.et quinquaginta viri de filiis prophetarum secuti sunt eos, qui et steterunt e contra, longe: illi autem ambo stabant super Jordanem. 8And Elias took his mantle, and folded it together, and struck the waters, and they were divided hither and thither, and they both passed over on dry ground.Ed Elia prese il suo pallio, e lo ripiegò, e percosse le acque, le quali si divisero in due parti, e passarono ambedue a piedi asciutti.And Elias tooke his mantel, and folded it together, and smote the waters, which were diuided into two partes, and they both passed ouer by the drie land.Tulitque Elias pallium suum, et involvit illud, et percussit aquas: quæ divisæ sunt in utramque partem, et transierunt ambo per siccum. 9And when they were gone over, Elias said to Eliseus: Ask what thou wilt have me to do for thee, before I be taken away from thee. And Eliseus said: I beseech thee, that in me may be thy double spirit.E passati che furono, disse Elia ad Eliseo: Chiedi quello, che vuoi, ch'io faccia per te, prima ch'io ti sia tolto. E disse Eliseo: Prego, che sia in me il doppio tuo spirito.And when they were ouer, Elias sayd to Eliseus: Aske what thou wilt haue me to doe for thee, before I be taken from thee. And Eliseus sayd: I besech thee that in me may be thy duble spirit.Cumque transissent, Elias dixit ad Eliseum: Postula quod vis ut faciam tibi, antequam tollar a te. Dixitque Eliseus: Obsecro ut fiat in me duplex spiritus tuus.
10And he answered: Thou hast asked a hard thing; nevertheless, if thou see me when I am taken from thee, thou shalt have what thou hast asked: but if thou see me not, thou shalt not have it.E quegli rispose a lui: Hai domandata una cosa difficile: con tutto ciò se tu mi vedrai, quand'io sarò rapito a te, ti sarà dato quello, che chiedi: se poi non mi vedrai, non l'avrai.who answered: Thou hast asked a hard thing: Neuerthelesse if thou see me, when I shal be taken from thee, thou shalt haue that thou hast asked: but if thou see me not, thou shalt not haue it.Qui respondit: Rem difficilem postulasti: attamen si videris me quando tollar a te, erit tibi quod petisti: si autem non videris, non erit. 11And as they went on, walking and talking together, behold, a fiery chariot and fiery horses parted them both asunder: and Elias went up by a whirlwind into heaven.E mentre andavano innanzi, e camminando discorrevano insieme, subitamente un cocchio di fuoco con cavalli di fuoco separarono l'uno dall'altro; ed Elia salì al cielo in un turbine.And when they went forward, and going talked together, behold a fyrie chariote, and fyrie horses parted them two asunder: and Elias ascended by a hurle winde into heauen.Cumque pergerent, et incedentes sermocinarentur, ecce currus igneus, et equi ignei diviserunt utrumque: et ascendit Elias per turbinem in cælum. 12And Eliseus saw him, and cried: My father, my father, the chariot of Israel, and the driver thereof. And he saw him no more: and he took hold of his own garments, and rent them in two pieces.Ed Eliseo vedeva, e gridava: Padre mio, padre mio: cocchio d'Israele, e suo cocchiere. E più noi vide; e, prese le sue vesti, le spezzò in due parti.And Eliseus saw him, and cried: My father, my father, the chariote of Israel, and the guider therof. And he saw him no more: and he tooke his garmentes, and rent them in two peeces.Eliseus autem videbat, et clamabat: Pater mi, pater mi, currus Israël, et auriga ejus. Et non vidit eum amplius: apprehenditque vestimenta sua, et scidit illa in duas partes. 13And he took up the mantle of Elias, that fell from him: and going back, he stood on the bank of the Jordan;E raccolse il pallio di Elia, che gli era caduto; e tornato indietro si fermò sulla riva del Giordano,And he tooke vp the mantel of Elias, that was fallen to him: and returning he stood vpon the banke of Iordan,Et levavit pallium Eliæ, quod ceciderat ei: reversusque stetit super ripam Jordanis, 14And he struck the waters with the mantle of Elias, that had fallen from him, and they were not divided. And he said: Where is now the God of Elias? And he struck the waters, and they were divided hither and thither, and Eliseus passed over.E col pallio, che era caduto ad Elia, percosse le acque, le quali non si divisero, ed egli disse: Dov' è anche adesso il Dio di Elia? E percosse le acque, e si spartirono di qua, e di là, ed Eliseo passò.and with the mantel of Elias, that fel downe to him, he smote the waters, and they were not diuided. And he sayd: Where is the God of Elias, now also? and he smote the waters, and they were diuided this way and that way, and Eliseus passed ouer.et pallio Eliæ, quod ceciderat ei, percussit aquas, et non sunt divisæ: et dixit: Ubi est Deus Eliæ etiam nunc ? Percussitque aquas, et divisæ sunt huc atque illuc, et transiit Eliseus.
15And the sons of the prophets, at Jericho, who were over against him, seeing it, said: The spirit of Elias hath rested upon Eliseus. And coming to meet him, they worshipped him, falling to the ground.E avendo ciò veduto i figliuoli de' profeti venuti da Gerico, che stavano dirimpetto, dissero: Lo spirito di Elia si è posato sopra Eliseo. E andatigli incontro, se gli inchinarono fino a terra,And the children of the prophetes, that were in Iericho, ouer agaynst him seing him, sayd: The spirit of Elias hath rested vpon Eliseus. And coming to meete him, adored him flatte to the ground,Videntes autem filii prophetarum qui erant in Jericho e contra, dixerunt: Requievit spiritus Eliæ super Eliseum. Et venientes in occursum ejus, adoraverunt eum proni in terram, 16And they said to him: Behold, there are with thy servants, fifty strong men, that can go, and seek thy master, lest, perhaps, the spirit of the Lord, hath taken him up and cast him upon some mountain, or into some valley. And he said: Do not send.E gli dissero: Ecco qui tra' tuoi servi cinquanta uomini robusti, i quali potranno andar in cerca del tuo padrone, se mai lo Spirito del Signore lo avesse preso, e gettatolo su qualche monte, o in qualche valle. Ed egli disse: Non li mandate.and they sayd to him: Behold, there are with thy seruantes fiftie strong men, that can goe, and seeke thy maister, lest perhaps the spirit of our Lord hath taken him, and cast him vpon one of the mountaines, or into one of the valleis. Who sayd: Send not.dixeruntque illi: Ecce cum servis tuis sunt quinquaginta viri fortes qui possunt ire, et quærere dominum tuum, ne forte tulerit eum spiritus Domini, et projecerit eum in unum montium, aut in unam vallium. Qui ait: Nolite mittere. 17But they pressed him, till he consented, and said: Send. And they sent fifty men: and they sought three days, but found him not.E lo pressarono fino a tanto che si arrendette, e disse: Mandate. E mandarono i cinquanta uomini, i quali avendolo cercato per tre giorni, noi trovarono.And they forced him, til he agreed, and sayd: Send. And they sent fiftie men Who when they had sought three daies, found not.Coëgeruntque eum donec acquiesceret, et diceret: Mittite. Et miserunt quinquaginta viros: qui cum quæsissent tribus diebus, non invenerunt. 18And they came back to him: for he abode at Jericho, and he said to them: Did I not say to you? Do not send.E quelli tornarono a lui: ed egli si stava in Gerico, e disse loro: Non vi diss'io: Non mandate?And they returned to him: but he dwelt in Iericho, and he sayd to them: Did I not say to you: Send not?Et reversi sunt ad eum: at ille habitabat in Jericho, et dixit eis: Numquid non dixi vobis: Nolite mittere ?
19And the men of the city, said to Eliseus: Behold the situation of this city is very good, as thou, my lord, seest: but the waters are very bad, and the ground barren.Or gli uomini di quella città dissero ad Eliseo: Tu vedi come il soggiorno di questa città è buonissimo, come tu stesso il conosci, o signore; ma le acque son cattivissime, e la terra è sterile.The men also of the citie sayd to Eliseus: Behold the habitation of this citie is verie good, as thy selfe my lord perceiuest: but the waters are very il, and the ground barren.Dixerunt quoque viri civitatis ad Eliseum: Ecce habitatio civitatis hujus optima est, sicut tu ipse, domine, perspicis: sed aquæ pessimæ sunt, et terra sterilis. 20And he said: Bring me a new vessel, and put salt into it. And when they had brought it,E quegli disse: Portatemi un vaso nuovo, e mettetevi del sale. E quando gli l'ebbero portato,But he sayd: Fetch me a new vessel, and put salt into it. Which when they had brought,At ille ait: Afferte mihi vas novum, et mittite in illud sal. Quod cum attulissent, 21He went out to the spring of the waters, and cast the salt into it, and said: Thus saith the Lord: I have healed these waters, and there shall be no more in them death or barrenness.Andò egli alla sorgiva delle acque, e gettovvi il sale, e disse: Queste cose dice il Signore: Io ho sanate queste acque, ed esse non saran più causa di morte, né di sterilità.going out to the fountayne of the waters, he cast salt into it, and sayd: Thus sayth our Lord: I haue amended these waters, and death shal no more be in them, nor barrennesse.egressus ad fontem aquarum misit in illum sal, et ait: Hæc dicit Dominus: Sanavi aquas has, et non erit ultra in eis mors, neque sterilitas. 22And the waters were healed unto this day, according to the word of Eliseus, which he spoke.Restarono adunque sane quelle acque per sino al dì d'oggi, secondo la parola detta da Eliseo.The waters therfore were amended vntil this day, according to the word of Eliseus, which he spake.Sanatæ sunt ergo aquæ usque in diem hanc, juxta verbum Elisei quod locutus est. 23And he went up from thence to Bethel: and as he was going up by the way, little boys came out of the city and mocked him, saying: Go up, thou bald head, go up, thou bald head.Ed egli di là andò a Bethel; e mentre egli era per istrada, uscirono dalla città dei piccoli ragazzi, i quali lo beffeggiavano, dicendo: Vien su, o calvo, vien su, o calvo.And from thence he went vp into Bethel: & when he went vp by the way, little laddes came forth out of the citie, and mocked him, saying: Come vp baldhead, come vp baldhead.Ascendit autem inde in Bethel: cumque ascenderet per viam, pueri parvi egressi sunt de civitate, et illudebant ei, dicentes: Ascende calve, ascende calve.
24And looking back, he saw them, and cursed them in the name of the Lord: and there came forth two bears out of the forest, and tore of them, two and forty boys.Ed egli voltati gli occhi li vide, e li maledisse nel nome del Signore; e usciron due orsi dalla boscaglia, i quali sbranarono quarantadue di que' ragazzi.Who when he had looked backe, he saw them, & cursed them in the name of our Lord: and two beares came forth out of the forest, & tore of them two and fourtie boyes.Qui cum respexisset, vidit eos, et maledixit eis in nomine Domini: egressique sunt duo ursi de saltu, et laceraverunt ex eis quadraginta duos pueros. 25And from thence he went to mount Carmel, and from thence he returned to Samaria.Ed egli di là andò sul monte Carmelo, e indi tornossene a Samaria.and from thence he went into the mount of Carmel, and from thence he turned into Samaria.Abiit autem inde in montem Carmeli, et inde reversus est in Samariam.
2:1
Year of the World 3108.
Heaven. By heaven here is meant, the air, the lowest of the heavenly regions, (Challoner) through which he was carried by the ministry of angels, who directed the storm, (Haydock ) to the place designed for him.
Haydock
It is generally supposed to be Paradise, (Calmet) whither Henoch had been translated. (Haydock)
Haydock
They are still living, (Calmet) and must come again, to invite all to repent. After which they will die martyrs, in the persecution of Antichrist. (Haydock)
Worthington
See St. Augustine, de Gen. ad lit. 9:6., and Apocalypse xi. (Worthington)
Menochius
Ecclesiasticus 48:10. (Menochius)
Calmet
They are a proof of a future resurrection. (Calmet)
Calmet
To decide where the paradise which they inhabit, (Haydock) is situated, would be rash. (St. Chrysostom, hom. 21. in Gen. etc.) Some suppose it is still in some unknown region of the earth: others place it above the sky, (Menochius) or in the bosom of Abraham. (Calmet)
Vatable
The Jews (following Munster) assert that Elias penetrated the sphere of fire, where his body was consumed. (Vatable)
Haydock
The earthly paradise is very probably no longer existing, in its ancient luxuriant state. (Haydock)
Worthington
It may now be covered with the waters of the Persian Gulf. (Worthington)
2:3
Challoner
The sons of the prophets. That is, the disciples of the prophets; who seem to have had their schools, like colleges or communities, in Bethel, Jericho, and other places, in the days of Elias and Eliseus. (Challoner)
Calmet
Many of these disciples might be also their children. Elias collected some fervent souls together even at Bethel, to preserve the true religion, as much as possible. He visited them before his departure. (Calmet)
Peace: let not Elias hear us.
2:5
Calmet
From thee. Hebrew, "from thy head," thy superior, and raise him into the air, ver. 3. (Calmet)
2:6
Haydock
Thee. Elias had tried the constancy of his disciple three times, as Christ required of St. Peter a triple confession of love, John 21:17. (Haydock)
Salien
Humility might also prompt the prophet to desire to be alone. (Salien)
2:8
Martial xiv
Mantle. Septuagint meloten, "sheep skin," (Menochius) such as the prophets wore. The Syriac explains it of an ornament or bandage of the head; others, of a leathren mantle to keep off rain. Ad subitas nunquam scortea desit aquas. (Martial xiv.)
2:9
Worthington
Double spirit. A double portion of thy spirit, as thy eldest son and heir: or thy spirit, which is double, in comparison of that which God usually imparteth to his prophets; (Challoner) or the power of working miracles, as well as of prophesying. (Worthington)
Calmet
Double often means, great and perfect, Jeremias 17:18. If Eliseus even begged that he might perform more and greater wonders than his master, (as Christ enabled his disciples to surpass himself, in this particular, John 14:12.; Haydock) he might do it without pride, purely for the glory of God. He certainly shone forth with peculiar splendour; and some have enumerated sixteen or twenty-four of his miracles, while they can only find eight (Lyranus) or twelve recorded of Elias. See Cornelius a Lapide, in Ecclesiasticus 48:13. (Calmet)
Haydock
We read a similar expression in Pindar, (Olym. vi.) where Neptune gave his son Jamus (Thesauron didumon mantosunas) "the double treasure of divination," p. 50. Ed. Step. (Haydock)
2:10
Haydock
Hard thing. Hebrew literally, "thou art hardened to ask" a thing so difficult, and which I have not the power to grant. But I will pray that thou mayst receive it; (Calmet) and I feel confident that thou wilt, if God shall grant thee the power to see me, at my departure. (Haydock)
Menochius
This he did, ver. 12. (Menochius)
Calmet
Elias had perhaps imagined that his disciple would have desired some of his clothes, or some advice. (Calmet)
Calmet
He left him his mantle, (ver. 13.; Haydock) and by prayer was enabled to communicate his spirit to him; as Moses and the apostles did to their assistants in the ministry. (Calmet)
2:11
Salien
Horses. Angels assumed these forms, (Grotius) or a cloud, resembling a fiery chariot and horses, was impelled by a strong wind, under their guidance. (Tostat) (Menochius) (Salien, the year before Christ 914.)
Calmet
As the name of Elias is very like Helios, "the sun," some have supposed that they have the same meaning: (Sedulius, pasc. 1.) but the Hebrew term signifies, "He is my God." The pagans have taken occasion from this history to represent the sun drawn in a fiery chariot, by horses composed of the same element. Animosos ignibus illis, Quos in pectore habent, quos ore et naribus efflant. (Ovid, Metam. xii.) (Calmet)
Tirinus
Heaven; (see ver. 1.) where he lives free from all disturbance. (Tirinus)
It is a constant belief, that he will come again before the last judgment; as his representative, John the Baptist, announced the first appearance of our Redeemer. (St. Gregory, hom. 7. in Ev.) Of this the Jews were convinced. (St. Justin Martyr, Dialogue with Trypho) See Malachias 4:5.
2:12
Calmet
Thereof. Thou alone wast equal to an army, in our defence. Chariots were then very common. (Calmet)
Tirinus
Chaldean and Vatable, "Thou wast, by thy prayer, better to Israel than chariots and horses." So we should call a person, a pillar of the state, etc. (Tirinus)
Calmet
In giving the character of Elias, the Holy Ghost dwells in a particular manner on his burning zeal. (Calmet)
Haydock
Elias stood up as a fire, and his word burnt like a torch...he brought down fire from heaven thrice, on the holocaust, and on the captains. (Haydock)
Calmet
Who can glory like to thee? Ecclesiasticus 48:1, 4. See Sts. Ambrose and Chrysostom on Elias. His resemblance with Christ is very striking. His name puts us in mind of Christ's divinity; who burnt with zeal for God's house, (John 2:17.) was persecuted, (Calmet) raised the dead to life, rose again and ascended triumphant into heaven, having imparted his blessing (Haydock) and his sacraments to his disciples. (Calmet)
Haydock
No more, as he was taken from the company of men. (Haydock)
Menochius
Pieces, to express his grief, at being deprived of so excellent a master. (Menochius)
2:13
Mantle, as an earnest of his affection. By the imposition of this mantle, he had been called to be a prophet, 3 Kings 19:19.
2:14
Haydock
Not divided. God thus prevented him from giving way to vanity, (Abulensis, q. 28.) or thinking that he could do any thing of himself. (Haydock)
Calmet
Elias. Hebrew, "where is he?" (Calmet)
Haydock
The original and Septuagint (Alexandrian and Vatican) do not specify that he struck the waters twice, or that they did not divide at first. (Haydock)
Amama
This is taken from other copies of the Septuagint. (Amama)
Sanctius
The exclamation contains a most fervent prayer. Hebrew, "he smote the waters, and said: Where is the Lord God of Elias? and when he had stricken the," etc., which removes the idea of presumption, which (Haydock) some discover in the words of Eliseus. (Tirinus) (Sanctius)
Haydock
Now. Hebrew aph hu. Septuagint aphpho, retaining the words which Theodotion renders "the hidden" god. (Haydock)
Calmet
"Even he himself." (Aquila) (Calmet)
Haydock
When I stand so much in need of his assistance, (Menochius) having to perform his important functions, which cannot be done without his spirit, nor without the confirmation of miracles, before an unbelieving people. (Haydock)
2:15
Worthington
They worshipped him; viz., with an inferior, yet religious veneration, not for any temporal, but spiritual excellency. (Challoner) (Worthington)
Haydock
They had stopped on a hill, (Menochius) to see the event, ver. 7. (Haydock)
Adrichomius
Jericho itself is two hours' journey from the Jordan. (Adrichomius)
Calmet
The sons of the prophets had seen what had happened at the translation of Elias, and perceiving that Eliseus was invested with his mantle, and with the power of working miracles, they did not hesitate to acknowledge him for their superior, during the absence of Elias, who they expected would return. (Calmet)
2:16
Calmet
Valley. It seems such translations were not uncommon, 3 Kings 18:12. (Calmet)
2:17
Menochius
Send. He acquiesces, lest they might think that he was afraid of losing his superiority. (Menochius)
2:19
Calmet
Barren, owing to the salt or bituminous waters. Some think that they were muddy and of a loathsome smell. The fountain is still to be seen very abundant and excellent, watering the plain on the west of the city. Its source is about two miles distant on the road to Jerusalem. (Maundrell, p. 134.) (Calmet)
Menochius
Other parts of the environs were very fertile. (Menochius)
2:20
Haydock
Put salt. He removes every suspicion of imposture: if the waters were already saline, the remedy would seem contrary to his design, but it would display the miracle in a stronger light; and if they were only fetid and muddy, (Calmet) though (Haydock) salt might rectify a small quantity, (Palladius tit. 9. Vales, etc.) it could never correct the bad qualities of such a fountain for a length of time, by the mere force of nature. (Haydock)
Calmet
Josephus (Jewish Wars 4:8.) represents Eliseus acting like a magician, being desirous to please the pagan readers with various embellishments. (Calmet)
2:21
Haydock
Barrenness. By the divine power they are become salubrious. (Haydock)
2:23
Calmet
Bald-head. It is not known whether Eliseus was really bald, or only wore his hair short, like the priests of the Lord, and the monks at present. It may also be a term of reproach, of which the emperors Julius Caesar, Domitian, and Otho, were very sensible. Caesar wore a crown of laurel, and Otho a sort of false hair, to hide this deformity. (Suetonius) Quod summum formae decus est, periere capilli. (Petronius) (Calmet)
2:24
Challoner
Cursed them. This curse, which was followed by so visible a judgment of God, was not the effect of passion, or of a desire of revenging himself; but of zeal for religion, which was insulted by these boys, in the person of the prophet, and of a divine inspiration; God being determined to punish in this manner the inhabitants of Bethel, (the chief seat of the calf-worship) who had trained up their children in a prejudice against the true religion and its ministers. (Challoner)
Calmet
The boys themselves were not so little as not to be aware of the insult they were offering to a minister of the God of Juda; and probably they acted thus out of hatred to him, at the instigation of their idolatrous parents. (Sanctius) (Calmet)
Du Hamel
Lord. He called on him (Menochius) to revenge his own cause, (Haydock) "that the people might learn to take care of their souls, by the fear of death." (St. Augustine) (Du Hamel)
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Carmel. To avoid the indignation of the populace, and to instruct his disciples.
Menochius
Samaria. That he might be ready to give advice to the two kings, who were meditating an expedition against Moab. (Menochius)
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Heaven.... By heaven here is meant the air, the lowest of the heavenly regions.
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Double spirit.... A double portion of thy spirit, as the eldest son and heir: or thy spirit which is double in comparison of that which God usually imparteth to his prophets.
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They worshipped him.... viz., with an inferior, yet religious veneration, not for any temporal, but spiritual excellency.
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Cursed them.... This curse, which was followed by so visible a judgment of God, was not the effect of passion, or of a desire of revenging himself; but of zeal for religion, which was insulted by these boys, in the person of the prophet; and of a divine inspiration: God punishing in this manner the inhabitants of Bethel, (the chief seat of the calf worship,) who had trained up their children in a prejudice against the true religion and its ministers.
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ayre or lovver heauen.
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VVhither Elias was carried being taken vp into the ayre, is vncertain: but certaine that he yet liueth, and must dye As S. Augustin teacheth. li. 9. c. 6. de Gen. ad lit. See Annot. in Gen. 6 & Apocalip. 11.
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He desired not duble spirite to his master, but the duble spirite of prophecying, and of working miracles, which Elias had. v. •5.
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They adored him for his ho lines, and because God had geuen him the spirit of so great a prophete, not for wordlie, but spiritual excel lencie, & therfore not with ciuil but religious honour.
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Origen † AD 254 Origen's Commentary on the Gospel of John 6.27
Another point which we must not fail to notice is that when Elijah was about to be taken up in a whirlwind, as if to heaven,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.16
… For the word of the Book makes known that over against this passage of Jericho, there Elijah was taken up to heaven; for when Elisha turned back from following him and divided the Jordan and passed over, the children of the Prophets of Jericho came out to meet Elisha and said:— The spirit of Elijah rests upon Elisha .
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St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 74.2
… For it is made to him who has not, in order that he may have; and to him who has, that he may have more abundantly. For were it not that He was possessed by some in smaller measure than by others, St. Elisha would not have said to St. Elijah, “Let the spirit that is in thee be in a twofold measure in me.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.24
… Who closed the heavens? Who raised the dead ? Who divided Jordan ? Was it not the virginal Elias? And did not Elisha, his disciple, after he had given proof of equal virtue, ask and obtain as an inheritance a double portion of the grace of the Spirit
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
For it cannot, it cannot be, that a man should enjoy the benefit of grace except he watch. Seest thou not what Elias saith to his disciple? “If thou see me when I am taken up” (
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Tertullian † AD 220 A Treatise on the Soul 50
… No one will ascribe to magic such influence as shall exempt from death, or which shall refresh and vivify life, like the vine by the renewal of its condition. Such power was not accorded to the great Medea herself—over a human being at any rate, if allowed her over a silly sheep. Enoch no doubt was translated, and so was Elijah;
Tertullian † AD 220 The Five Books Against Marcion 5.12
… And yet of the removal of a man from earth to heaven we have an instance afforded us by the Creator in Elijah.
Origen † AD 254 Origen's Commentary on Matthew 13.2
… even so the things of God none knoweth save the Spirit of God.” But do not marvel in regard to what is said about Elijah, if, just as something strange happened to him different from all the saints who are recorded, in respect of his having been caught up by a whirlwind into heaven,
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… On thy account, and the undefiled Incarnation of God, the Word, which by thee had place for the sake of that flesh which immutably and indivisibly remains with Him for ever. The golden pot also, as a most certain type, preserved the manna contained in it, which in other cases was changed day by day, unchanged, and keeping fresh for ages. The prophet Elijah
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.5
… and because his heart was in heaven, the bird of heaven used to bring sustenance to him; and because he took upon him the likeness of the angels of heaven, those very angels brought him bread and water when he was fleeing from before Jezebel. And because he set all his thought in heaven, he was caught up in the chariot of fire to heaven,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… Wonders like this thou mayest call to mind, but reserve the preeminence for the Lord, the Worker of wonders; for the others were borne up, but He bears up all things. Remember that Enoch was translated ; but Jesus ascended: remember what was said yesterday concerning Elias, that Elias was taken up in a chariot of fire
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… And, to mention more Lights—it was Light that appeared out of Fire to Moses, when it burned the bush indeed, but did not consume it, to shew its nature and to declare the power that was in it. And it was Light that was in the pillar of fire that led Israel and tamed the wilderness. It was Light that carried up Elias in the car of fire,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… and, There shall rest upon Him Seven Spirits; and The Spirit of the Lord descended and led them; and The spirit of Knowledge filling Bezaleel, the Master-builder of the Tabernacle; and, The Spirit provoking to anger; and the Spirit carrying away Elias in a chariot,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.74
74. Do you praise the courage of Elijah in the presence of tyrants, and his fiery translation?
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.94
94. Paul certainly is dead, and by his honourable passion exchanged the life of the body for everlasting glory; did he then deceive himself when he wrote that he should be caught up alive in the clouds to meet Christ? We read the same too of Enoch and of Elijah,
St Ambrose of Milan † AD 397 Concerning Virgins 1.3
12. But some one will say: “But Elijah is seen to have had nothing to do with the embraces of bodily love.” And therefore was he carried by a chariot into heaven,
St Jerome † AD 420 The Letters of St. Jerome 22.3
… when you say in your heart, “What shall I do?” Elisha’s words shall give you your answer, “Fear not, for they that be with us are more than they that be with them.” He shall pray, “Lord, open the eyes of thine handmaid that she may see.” And then when your eyes have been opened you shall see a fiery chariot like Elijah’s waiting to carry you to heaven,
St Jerome † AD 420 The Letters of St. Jerome 51.7
… just as also in another place we read the words “from glory to glory,” of which glory the saints have even in this world received an earnest and a small portion. At their head stands Moses, whose face shone exceedingly, and was bright with the brightness of the sun. Next to him comes Elijah, who was caught up into heaven in a chariot of fire,
St Jerome † AD 420 The Letters of St. Jerome 71.3
… Yet to escape the Egyptian woman Joseph had to leave his garment with her. And the young man who followed Jesus having a linen cloth cast about him, when he was assailed by the servants had to throw away his earthly covering and to flee naked. Elijah also when he was carried up in a chariot of fire to heaven left his mantle of sheepskin on earth.
St Jerome † AD 420 The Letters of St. Jerome 118.4
… when once you stand on the housetop you must think no more of your clothes within; to escape your Egyptian mistress you must abandon the cloak that belongs to this world. Even Elijah, in his quick translation to heaven could not take his mantle with him, but left in the world the garments of the world.
St Augustine of Hippo † AD 430 City of God 20.29
… For not without reason do we hope that before the coming of our Judge and Saviour Elias shall come, because we have good reason to believe that he is now alive; for, as Scripture most distinctly informs us,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 26.6
… To give you in a word, without argument, the true reason of our faith, as regards Elias having been caught up to heaven from the earth, though only a man, and as regards Christ being truly born of a virgin, and truly dying on the cross, our belief in both cases is grounded on the declaration of Holy Scripture,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 91.2
… Who else save Joshua the son of Nun divided the stream of the Jordan for the people to pass over, and by the utterance of a prayer to God bridled and stopped the revolving sun? Who save Samson ever quenched his thirst with water flowing forth from the jawbone of a dead ass? Who save Elias was carried aloft in a chariot of fire?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 124.2
… For we cannot fail to have some who so believe, if there is no want of those also who affirm that Moses is alive; because it is written that his sepulchre could not be found, and that he appeared with the Lord on the mountain along with Elias, of whom we read that he did not die, but was translated.
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.24
… Lo, again, marriage is granted for the sake of the multiplication of the race. Next, Elias, the fire-breathing charioteer and sojourner in heaven did not embrace celibacy, and yet was not his virtue attested by his super-human ascension
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… xviii. 9 ; xcvii. 2 ) saith the Scripture: for this is declared by the expression, “And a cloud received Him:” the Lord of heaven, it means. For as a king is shown by the royal chariot, so was the royal chariot sent for Him. [“Behold, two men, etc.] That they may vent no sorrowful exclamations, and that it might not be with them as it was with Elisha, (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.74
74. Do you praise the courage of Elijah in the presence of tyrants, and his fiery translation? Or the fair inheritance of Elisha, the sheepskin mantle, accompanied by the spirit of Elijah?
St Jerome † AD 420 The Letters of St. Jerome 22.18
… ashes like bread and mingled my drink with weeping?” Yet, should we not weep and groan when the serpent invites us, as he invited our first parents, to eat forbidden fruit, and when after expelling us from the paradise of virginity he desires to clothe us with mantles of skins such as that which Elijah, on his return to paradise, left behind him on earth?
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Origen † AD 254 Origen's Commentary on the Gospel of John 2.16
… He is said to be the God of Abraham and of Isaac and of Jacob. He, then, who infers from the saying, “The life was the light of men,” that the light is for no other than for men, ought also to conclude that the God of Abraham and the God of Isaac and the God of Jacob is the God of no one else but these three patriarchs. But He is also the God of Elijah,
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.24
… Lo, again, marriage is granted for the sake of the multiplication of the race. Next, Elias, the fire-breathing charioteer and sojourner in heaven did not embrace celibacy, and yet was not his virtue attested by his super-human ascension ? Who closed the heavens? Who raised the dead ? Who divided Jordan
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Origen † AD 254 Origen's Commentary on the Gospel of John 6.7
… enough to cite the text, “The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee.” As for the spirits of the prophets, these are given to them by God, and are spoken of as being in a manner their property (slaves), as “The spirits of the prophets are subject to the prophets,” and “The spirit of Elijah rested upon Elisha.”
Origen † AD 254 Origen's Commentary on Matthew 13.2
… and “the spirits of the prophets are subject to the prophets,” but the souls of the prophets are not subject to the prophets, and “the spirit of Elijah rested on Elisha.”
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Tertullian † AD 220 An Answer to the Jews 13
… And accordingly Elisha, having taken “wood,” and cast it into that place where the iron had been submerged, forthwith it rose and swam on the surface, and the “wood” sank, which the sons of the prophets recovered. Whence they understood that Elijah’s spirit was presently conferred upon him.
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 8
For Elijah they went and searched the mountains:
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St Jerome † AD 420 The Letters of St. Jerome 108.12
… and she gazed at the twelve stones brought thither out of the bed of Jordan to be symbols of those twelve foundations on which are written the names of the twelve apostles. She saw also that fountain of the Law most bitter and barren which the true Elisha healed by his wisdom changing it into a well sweet and fertilising.
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St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Thee also, prefiguring his successor Elisha, having been instructed by a wise master, and anticipating thy presence who wast not yet born, by certain sure indications of the things that would have place hereafter,
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 1
… hallowed the musing of the heart! the speaking of the mouth be cleared. Mary hid in us to-day leaven that came from Abraham. Let us then so pity beggars as did Abraham the needy. To-day the rennet fell on us from the gentle David’s house. Let a man show mercy to his persecutors, as did Jesse’s son to Saul. The prophets’ sweet salt
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St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.6
… For it is only one who is undermost that can be trodden under foot; but he is not undermost, who, however many things he may suffer in his body on the earth, yet has his heart fixed in heaven.
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Tertullian † AD 220 The Five Books Against Marcion 2.14
… Even His own people did God visit in their ingratitude. Against young lads, too, did He send forth bears, for their irreverence to the prophet.
Tertullian † AD 220 The Five Books Against Marcion 4.23
… The Creator, on the contrary, let loose bears against children, in order to avenge His prophet Elisha, who had been mocked by them.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.1
… Furthermore, they who deride His Cross, by devils, as by beasts, are devoured. For this also a certain Scripture signified. When God’s Prophet Elisha was going up, children called after him mocking, “Go up thou bald head, Go up thou bald head:” but he, not so much in cruelty as in mystery, made those children to be devoured by bears out of the wood.
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Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.7
… For ye neither go in yourselves, neither suffer ye them that are entering to go in ( Matth. xxiii. 13 ). And that the fault of peoples does much harm to the life of pastors we perceive in what David did (
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2. SIT HERE. Elias from modesty and humility wished to conceal his rapture, and therefore to dismiss Eliseus from him. For the gifts of God, which pertain to some excellence of person, ought to be concealed, says Abulensis, lest men appear to glory in them; because it is God's to make them manifest, as He here made manifest the rapture of Elias through the sons of the prophets. Wherefore Elias does not so much command as exhort Eliseus, saying "sit," that is "remain here"; it is not necessary that thou accompany me. But Eliseus wisely refused to depart from Elias's side, that he might become a partaker of his blessing and heir to his zeal and spirit; whence he says: AS THE LORD LIVETH, AND THY SOUL LIVETH (that is, I swear by the life of God and thy soul), BECAUSE (that) I WILL NOT LEAVE THEE. Hence it is clear that God revealed to Eliseus that Elias was soon to be taken up, and suggested to him that he should take care not to desert him.
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3. THE SONS OF THE PROPHETS WENT FORTH. These were disciples of Elias, Eliseus, and other prophets, who, as religious men, gave themselves wholly to God: of whom there were already many colleges in Galgal, Bethel, Jericho, Carmel, etc., instituted by Elias and others, and therefore Elias before his rapture visited them here, that he might confirm his pupils in the true faith and in the harsh institute of the eremitical life, and give them the last admonitions of salvation and perfection, and make known Eliseus as his successor. Salianus here represents graphically the exhortation of Elias to them. Moreover among them were some true prophets, who here received the revelation of the rapture of Elias from God, and revealed it to Eliseus and others, as is evident from what follows.
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7. AND THEY (Elias and Eliseus) STOOD BY (that is, beside) THE JORDAN, that Elias might divide it, and pass over with dry feet.
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9. I BESEECH THEE THAT A DOUBLE PORTION OF THY SPIRIT MAY BE UPON ME. "Double," that is, twice as great, say some with Theodoret, Quaest. VII, and the Greeks. Blessed Peter Damiani agrees, serm. 2 On the Nativity of St. John the Baptist: "In Eliseus," he says, "was the double spirit of Elias, not by accumulation of merits, but by the exhibition of miracles, because he performed 24 miracles, whereas Elias performed only 12," although others count fewer. Whence Anastasius of Nicaea, Quaest. LV, enumerates seven signs of Elias, but fourteen of Eliseus. And St. Ambrose agrees, serm. 2 On Eliseus, who exclaims: "O precious inheritance, in which more is left to the heir than was possessed: he who receives obtains more than he who gives possesses! Truly a precious inheritance, which, while it is transferred from father to son, is doubled by a certain gain of merits! Therefore Elias, although he himself had a simple spirit of holiness, left a double one to Eliseus. Wonderful indeed that Elias left more grace on earth than he carried with him to heaven: and although he himself is wholly transferred to higher things in body, yet with his son there remains a greater holiness." Others say: "double," they say, with respect to the remaining third part; so that if the spirit of Elias were divided into three parts, Eliseus would ask for two for himself, and this seems to be indicated by: the portion of two, which is in Hebrew. Whence Pagninus translates: Let a measure of two parts of thy spirit be upon me. Better do others attribute the double to Eliseus, as if to say: I pray, O Elias, that thy double spirit, that is, manifold, strong and excellent, may be derived into me, so that, with thee departing, I may succeed thee as a son to thee in thy excellent spirit, as in a spiritual inheritance, and with the same zeal as thou, defend the worship of the true God against the Baalites. Whence Angelomus: "The double spirit," he says, "is the spirit of prophecy and of miracles." This is proved first from the Hebrew, which has: Let the portion of two in thy spirit be to me; for the firstborn had a double portion of the paternal inheritance, but the other sons had a simple and single one only, as if to say: I ask that I, as thy firstborn, O Elias, may succeed thee in both thy spirits. Second, because in Ecclesiasticus XLVIII, 4, it is said of Elias: "Who can glory like unto Elias?" Therefore he was of greater spirit than Eliseus; third, because in the same verse 13, it is said: "And in Eliseus his spirit was fulfilled." See the sayings there.
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10. IF THOU SHALT SEE ME WHEN I AM TAKEN FROM THEE, IT SHALL BE UNTO THEE AS THOU HAST SPOKEN: BUT IF THOU SHALT NOT SEE ME, IT SHALL NOT BE SO. The reason for this condition proposed by God and Elias to Eliseus was, that it might more kindle the desire and zeal of Eliseus, and thus prepare him for so great a gift of the double spirit of Elias, and that the prayers of Elias himself might increase for Eliseus, and for obtaining this spirit for him, for the good of himself and of all Israel. For both were uncertain whether Elias would be taken up in the presence of Eliseus, so that he might become the heir and successor of his spirit. Thus St. Chrysostom, hom. 1 in Acts; who also adds that Elias here prefigured Christ, who did not immediately after his resurrection send the Spirit upon the Apostles, but wished first to see them witness his ascension into heaven, and thence on the tenth day, namely on the feast of Pentecost, sent the Holy Spirit upon them, that they might prepare themselves for him over several days.
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11. BEHOLD A CHARIOT OF FIRE, AND HORSES OF FIRE DIVIDED THEM BOTH. This chariot was not truly a chariot of fire, for thus it would have consumed Elias; but it had the form and appearance of fire, just as meteors formed in the air have. For they were truly Angels, who assuming the form of fire, carried Elias upward, according to that: "Who makest thy Angels spirits, and thy ministers a burning fire," Psalm CIV, 4. This fire was therefore thicker air, shining and reddish like fire, says Abulensis, Question XVII, Serarius and others. This chariot of fire was therefore formed by Angels from the clouds, by which Elias, as it were a triumpher and citizen of heaven, was snatched upward. "For a fiery chariot was fitting for the fiery soul of Elias, to carry him to heaven," says St. Chrysostom, homily 1 On Elias. The matter pertains to the office to which Elias is reserved, namely to precede the second coming of Christ to judgment. I have reviewed many other literal, allegorical, tropological and anagogical causes of this chariot and rapture in Ecclesiasticus XLVIII, 9, at those words: "Who wast taken up in a whirlwind of fire, in a chariot of fiery horses." Moreover Elias triumphed in this fiery chariot not only over Achab, Jezabel and idolaters, but also over death itself and fire: for this was a chariot of triumph, just as was the chariot of the Cherubim in Ezekiel I. Our Prado says there, as if to say: It is fitting that thou, O Elias, who in life hadst commanded fire in heaven, now by fire as its commander and triumpher, be carried to heaven: whence it is clear how ineptly R. Kimchi says that Elias was consumed in a sphere of fire by fire. Hear St. Ambrose, sermon 2 On Eliseus: "Elias the master of Eliseus, was he not snatched to heaven by Angels teaching, and placed upon a fiery chariot as if in a certain triumph ascending as victor? For he had been victor not over barbarous nations, but over worldly pleasures. Indeed depraved morals are graver enemies than hostile foes: so that we may more easily understand that at this time the magnitude of enemies can be overcome, rather than morals." AND ELIAS WENT UP BY A WHIRLWIND INTO HEAVEN. The Septuagint: and Elias was taken up in a commotion even to heaven. The Chaldee: to the summit of the heavens. In Ecclesiasticus cap. XLVIII, 9, it is found: "Who wast taken up in a whirlwind of fire." In Greek ἐν κατιλάπῃ, that is a fiery tempest. It appears therefore that God sent forth lightnings, flashes and thunderbolts, and similar fiery tempests, which would seize and carry Elias to heaven. Whence Vatablus there translates: Who wast lifted up by a fiery tempest in a chariot of burning horses. Thus therefore Elias, impelled by a whirlwind or wind, carried by a fiery chariot, and an Angel as charioteer moderating both, was borne to heaven, says Abulensis, Vatablus, Serarius, Salianus and others. Hear St. Ambrose in the Symbol of the Apostles near the end: "Enoch," he says, "was translated, that he should not see death: similarly also Elias, placed in this body, by a fiery chariot, that is by the conveyance of Angels, who are spirits and a flame of fire, who do the will of God, in that commotion was taken up even to heaven." The Author of the Wonders of Scripture, book II, chapter XXII: "Now forthwith Elias received in a fiery chariot as if to heaven, Eliseus beholding, is snatched away." Again Ambrose, book On Nabuth, chapter XIV: "When Elias was received, and as if carried to heaven in a chariot, Eliseus cried out to him: Father, father, charioteer of Israel, and his horseman, that is, thou who didst rule the people of the Lord with good guidance, by merit of constancy thou hast received these chariots, these horses running to divine things, because the Lord approved thee as moderator of human minds. Therefore as a good charioteer of the contest, thou art crowned victor with eternal reward." INTO HEAVEN. The Septuagint, verse 1, translates as if into heaven. Hence first some think that Elijah was truly taken up into heaven, not the aerial heaven, but the ethereal, and there dwells as it were in a heavenly manner. Thus Dorotheus in the synopsis, on the Life of Elijah; St. Jerome in chapter IX of Amos; St. Ambrose, book On Paradise, chapter III; Alcimus, book IV, and Serarius. Second, others think that Elijah was taken "into heaven," that is into the air, and from there transferred into the terrestrial paradise; for Enoch was taken up into that, Ecclesiasticus XLVIII, 7. Thus Irenaeus, book V, chapter V, St. Justin, Question LXXXV, Isidore, book On the Origin and Death of the Saints, chapter V, St. Thomas, I part, Question CII, article 2. Third, others think that Elijah was led into some secret region of the earth. Thus St. Gregory, homily 29 in the Gospel, and Rupertus, book III On the Trinity, chapter XXXIII. Fourth, more certainly others say that the place of Elijah and Enoch is uncertain. Thus St. Chrysostom, homily 22 in the epistle to the Hebrews, and there Theophylactus and Oecumenius, St. Augustine, On the Grace of Christ, chapters II and III, St. Cyprian, On the Mountains of Sion and Sinai, Theodoret, Question XLV in Genesis. Whether therefore Elijah be on earth or in the air, he lives a quiet and holy life, in continual contemplation of God, as I have shown from St. Augustine in Genesis V, 22. St. Gregory, homily 29 in the Gospel, whom hear: "Elijah was lifted up into the aerial heaven, so that he might suddenly be led into some secret region of the earth, where he lives in great quietness of flesh and spirit, until the end of the world, when he shall return and pay the debt of death. For he delayed death, he did not escape it. But our Redeemer, because He did not delay, overcame it: and by rising again He consumed it, and by ascending He declared the glory of His resurrection." Then he prefers the ascension of Christ to the rapture of Elijah, adding: "It is also to be noted that Elijah is read to have ascended in a chariot; so that it might be openly shown that a mere man needed the help of another. For those aids were made and shown by Angels: because he could not even ascend into the aerial heaven by himself, whom the weakness of his nature weighed down. But our Redeemer is not read to have been lifted up by a chariot or by Angels: because He who made all things was borne above all things by His own power. For He was returning to where He was: and from there He was coming back to where He remained; because while He ascended into heaven through His humanity, through His divinity He held both earth and heaven together." And after some intervening remarks: "For Enoch is remembered to have been translated, and Elijah to have been taken up into heaven; so that He might come afterwards, who neither translated nor taken up would penetrate the ethereal heaven by His own power." Then he adds that in these three chastity and holiness grew gradually up to the highest: "For Enoch, he says, was translated, and was born through intercourse, and generated through intercourse. Elijah was taken up, born through intercourse, but not generating through intercourse. But the Lord was assumed, neither generating through intercourse, nor generated through intercourse." Finally, Elijah and Enoch are now candidates for eternity, and inhabitants of paradise (whether that first one, of which Genesis II, or another similar or better), confirmed in grace, says Francis Suarez: and although they do not see God, nor are they Blessed, yet they draw many lights and consolations from God; for they are occupied as it were "in the court of the house of the Lord." Whence they are visited more frequently by Angels than other mortals, and converse with them. Hence also they live by the word of God, without bodily food and drink. For God preserves them incorrupt (just as He preserved the garments of the Hebrews for 40 years in the desert) healthy, vigorous, cheerful, and rejoicing and exulting in their rank, state and office. For they continually give thanks to God, that they alone of so many thousands of men are chosen, who at the end of the world shall contend for Christ against Antichrist, and shall convert the nations and Jews, and finally be crowned with glorious martyrdom, and who by their translation, incorruptibility and longevity persuade men of faith and hope in the resurrection, and represent it in reality. Whether they are in a state of merit or not is a problem. Affirm it Abulensis, Question XXIV, Viegas in chapter XI of the Apocalypse, commentary 3, Malvenda, book IX On Antichrist, chapter V, Henriquez, last book On the End of Man, chapter XXIII, and others. The reason is, because they are still wayfarers, and since their beatitude is deferred, which has already long been given to others of their contemporaries, it seems that in place of this delay the faculty of increasing their merits has been granted to them. Deny it Francis Suarez, tome II in III part, disputation LV, section 1, Pererius, book VII in Genesis, disputation On Enoch, Question V, Gabriel Vasquez, I II, disputation CCXVI, chapter I, and others. The reason is, that the rapture is reckoned to them as it were death, in which all merit ceases: and because otherwise they themselves, continually increasing their merits through so many thousands of years, would surpass all the saints in grace and glory, except the Blessed Virgin.
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12. AND ELISEUS SAW, AND CRIED: MY FATHER, MY FATHER! THE CHARIOT OF ISRAEL AND THE DRIVER THEREOF. In Hebrew, the chariot of Israel and its horsemen; the Septuagint, and its horseman, that is to say, Farewell, O Elias, my father, who were all the strength of Israel, and did help Israel more by thy zeal and prayer than a great multitude of chariots and horsemen. Thus Procopius, Vatablus, Cajetan and others. Whence the Chaldean translator renders it: My master, my master, who were better to Israel by thy prayer than by chariots and horsemen. So also King Joash, visiting Eliseus dying, cried out to him, cap. XIII, 14: "My father! the chariot of Israel and the driver thereof." For such was Eliseus after Elias. Tropologically, Elias, that is, a teacher and preacher correcting the morals of the people, is a chariot: because the people bear him by tolerating him: a driver, because they are moved by him exhorting them. Hear St. Gregory, lib. II in Ezech. hom. 21: "What is it that Elias is called the chariot of Israel and the driver, except that the driver moves, the chariot bears? Therefore the teacher who both sustains the morals of the people by patience, and teaches by the words of sacred eloquence, is called both chariot and driver. A chariot, because bearing by tolerance; a driver, because moving the people by good admonitions. A chariot, because he sustains evils; a driver, because he exercises the people with good admonitions." Hence also St. Cyril in the Collection: "The chariot," he says, "signifies the exalted and illuminated manner of life of Elias." Again St. Ambrose, lib. De Isaac, cap. VIII: "The chariot," he says, "is a holy soul, the driver and mover is Christ; the horses are four, prudence, temperance, fortitude, justice; these carry the soul to heaven. More swift," he says, "prudence slows down, justice admonishes with its own scourge the slower; temperance makes them gentler, fortitude harder: it knows how to join the discordant, lest perchance they scatter their chariot. And so it is possible by an intelligible spectacle to see each soul with the greatest striving snatched up to heaven, the horses hastening, which may arrive first at the prize of Christ, whose palm may first be placed upon their necks. These are horses subject to the yoke of faith, bound by the bond of charity, restrained by the bridles of justice, held back by the reins of sobriety." Politically: "the chariot of Israel and the driver thereof," is the prince, who bears as a chariot the burdens of the Commonwealth and people, and directs, as a driver, the yoked horses: he is driven, and presides, and at the same time bears and carries. The prince and prelate therefore should be as a mother, who rules and bears an infant. Hence the prince in Hebrew is called נשיא nasha, that is to say, a bearer, a carrier, who lifts the burdens of the people. Thus in Isaiah IX, of Christ it is said: "Whose government is upon his shoulder." Morally, this signifies that if thou shalt wholly subject thyself to divine rule, thou shalt easily obtain from thy subjects the obedience due. Elias going up to heaven in a whirlwind, Eliseus cries out from the earth: "My father, my father! the chariot of Israel and the driver thereof." He calls him both chariot and driver; chariot, which is ruled; and driver, which rules: to show that he had fulfilled the duties of an excellent prince, in that he not only ruled others prudently, but also easily allowed himself to be ruled by God himself. Whence Lyran in the Moral Commentary on I lib. Reg. cap. IX: "The chariot," he says, "which is led, is placed first here; and the driver, who leads, second: to show that he leads well in ruling, who was first docile in obeying." You ask in what year, month and day Elias was taken up into heaven. I answer that he was taken up before the end of the reign of Josaphat: for we have heard his deeds up to this point and shall hear them in the following chapter, where after Elias's rapture, Eliseus prophesied before him. It appears therefore that he was taken up shortly after the death of Ochozias king of Israel, which Elias himself had foretold to him in chapter I: for immediately after that, his rapture in this chapter II is subjoined. Now Ochozias died in the second year of his reign, which was the 18th year of the reign of Josaphat, and his son Joram reigning with his father was in his second year, as is evident in this book, chapter III, verse 17, and in book III, chapter last, verse 52. Whence Salianus, Genebrardus and others assert that Elias was taken up in the 19th year of the reign of Josaphat, which was, according to Salianus, the year 3139 from the creation of the world, 2162 years after the rapture of Enoch, 914 years before the birth of Christ. To these the Hebrews in the Seder Olam, Josephus, Abulensis, Torniellus, Serarius and others nearly agree. In this year therefore of Christ 1638, Elias has lived 2552 years from his rapture. Hence the Syrians, when they wish a long and happy life for someone, pray for him the years of Elias and his life. For Elias lives still and shall live until the end of the world, when fighting for Christ against Antichrist he shall be crowned with martyrdom by him. Elias was taken up in the month of July, on the twentieth day thereof: for on that day his rapture is recorded in the Roman Martyrology and in the Menology of the Greeks: indeed the Greeks erected temples in honour of Elias, as Baronius teaches in the Martyrology on the 20th of July. In what precise year of his life Elias was taken up cannot be determined. He began to prophesy shortly after the beginning of the reign of Josaphat, according to Salianus, in the third or fourth year thereof, as Torniellus wishes: he was taken up in the 19th year, wherefore he prophesied for sixteen years. Add to these thirty years and more which he had when he began to prophesy (for no one among the Hebrews was permitted to prophesy before the thirtieth year of his age), and you will have that Elias was at least 46 years old before his rapture. Finally, Elias in many things was a type of Christ, as the Fathers show, especially St. Cyprian, in the book On the Holy Spirit, and St. Augustine, sermon 201 On the Seasons, and from these our Salianus exactly, in the year of the world 3139, number 33 and following. Eliseus succeeded Elias, a disciple worthy of so great a master, born 40 years old, who under six kings of Juda, namely under Josaphat, Joram, Ochozia, Athalia, Joas and Amasia (with whom were synchronous and contemporary Jehu, Joachas and Joas reigning in Israel) prophesied for 66 years, and died in the 106th year of his age, which was the eighth year of king Amasia, the year of the world 3204, before Christ 849, as St. Cyril teaches, in the book Against Julian, and Clement of Alexandria, in book I of the Stromata, which Salianus shows in the year of the world already mentioned, scholium 1. Moreover St. Epiphanius in the Life of Eliseus says that on the day on which Eliseus was born, the golden calf made by Jeroboam uttered a voice so loud that it was heard in Jerusalem, by which it was signified that on that day was born an infant who would overturn the golden calves and other idols. AND HE TOOK HOLD OF HIS OWN GARMENTS, AND DIVIDED THEM INTO TWO PARTS, as a sign of mourning, because he was bereft of so great a master, namely Elias, by his rapture. For this rapture was to Eliseus like the death of Elias: it deprived him of the usual instruction, conversation and consolation of Elias. By the rending of his garment therefore Eliseus mourned the departure of Elias, and from this his bereavement and solitude.
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13. AND HE TOOK UP THE MANTLE OF ELIAS, WHICH HAD FALLEN FROM HIM, which namely Elias as he ascended left to Eliseus, for his remembrance, and for the comfort and aid of Eliseus. Abulensis thinks this mantle was made of hair cloth from camels, as was the garment of St. John the Baptist. More probably Serarius and others think it was a melote, that is a garment made from sheepskin. For the Septuagint translates, and he took the mantle of Elias, which had fallen upon him. AND THEY WERE NOT DIVIDED. Thus also the Septuagint. Yet these words are wanting in the Hebrew and Chaldean, but are understood: for this reason Eliseus struck the waters a second time, because in the first striking they were not divided. For God did not will the waters to be divided in the first striking, lest the new prophet Eliseus should become proud from the miracle he had performed, of his new spirit, but should have recourse to prayers to God. Again, that he might know that he obtained this division of the waters and the other miracles to follow, not by his own merits, but by those of Elias. Thus Abulensis and Cajetanus.
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14. WHERE IS THE GOD OF ELIAS EVEN NOW? The Hebrew and the Septuagint, even he himself, namely who is always the same, faithful, almighty, and hearing his servants who call upon him: "Not that he thought God to be absent, but because he sought his presence in benefits," says St. Ambrose in Psalm XXXVII. Whence the Chaldean translator renders it: Receive my petition, O Lord God of Elias even himself. This is the first miracle of Eliseus, namely that striking the Jordan with the mantle of Elias, he divided it and crossed over with dry feet. Note: for even himself, the Hebrew is אף הוא aph hu, which Hebrew word the Septuagint retains and renders ἄρω (which Theodoret therefore wrongly takes as a Greek word and renders hidden), as if that were a proper name of God. For that is the name of God: "He it is who made us, he made heaven and earth, he is the Lord our God," אף הוא although hu is derived from היה haia: wherefore it is the same as he who is, which is Jehova, or יהוה, that is he who is, Exodus III, 6.
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19. THE WATERS ARE MOST FOUL AND THE LAND BARREN, because namely this land is situated near foul waters; whence in the Hebrew and Chaldean it is, a land that bereaves, or bereaves, or destroys, namely seeds cast into it, through its bitterness or rottenness. For which reason when the waters were healed by Eliseus, the land was likewise healed and made fertile: otherwise indeed the field of Jericho was fertile and rich; therefore the brackish water alone harmed the land neighboring to it, and rendered it barren. Moreover Aristotle in the Politics teaches that in founding cities and houses two things are chiefly to be considered, namely whether the air be good and the waters wholesome; for water in drinking and air in breathing penetrate the innermost parts of man, and thus affect him well or ill, and bring about health or sickness and death.
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20. BRING ME A NEW VESSEL, AND PUT SALT INTO IT. The newness of the vessel signified through the prayers and merits of Eliseus that there would henceforth be a newness of the waters and land, so that from barren it would become fertile. Wherefore it appears that Eliseus immersed the whole vessel with salt into the spring, as Josephus, St. Ambrose, Bede, Angelomus and Eucherius assert.
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21. HE WENT OUT TO THE FOUNTAIN OF THE WATERS, AND CAST SALT INTO IT, AND SAID: THUS SAITH THE LORD: I HAVE HEALED THESE WATERS. For these waters appear to have been, if not salt, certainly foul and stinking, and therefore he fittingly applied salt, although by a miracle he purified the waters only, and preserved them purified for so long, as is said in chapter XXXIV of Sacred Philosophy by Francis Valesius. The Church imitates this in the blessing of salt and water, when lustral water is blessed, while she prays that water thus blessed may be the health of mind and body. Thus Abulensis. FOUNTAIN. From this it is evident that not all the waters of Jericho were bad, but only this fountain, which Josephus describes at length and adds much in his manner of amplifying and accommodating to the ears of the Romans. Hear him, book V of the Jewish War, IV: "This fountain they say once not only destroyed the fruits of the earth and of trees, but also the offspring of women, and corrupted all things alike with disease and plague; but afterwards it became mild; and on the contrary was made most wholesome and most fertile by Elisha the prophet once, who had been known to Elijah and had succeeded him, for being deceived by the hospitality of the inhabitants of Jericho, whom he had found to be more humane, he rewarded them and all that region with perpetual favor: and going to the fountain, he cast a clay vessel full of salt into the flowing water. Then standing beside it and stretching his right hand toward heaven, and pouring forth sweet libations to the fountain, he himself besought it to soften its streams, and to open sweeter veins of water. But he prayed to God to temper the rivers with more fertile breezes; and to give both abundance of fruits and succession of offspring to the inhabitants, nor let the mother of children water fail them, so long as they remained just. At these prayers, working also much with his hands according to discipline, he changed the fountain: and that which was before the cause of their childlessness and famine, became the author of sustenance and fertility." And with some things interjected: "But it produces the finest and densest gardens in it, and various kinds of irrigated palms, both in taste and in names; the fattest of which when pressed with the heel emit much honey, not much inferior to other honey: although that region is also a nurse of honey, and fertile in balsam, which is the most precious of fruits born there; and it also produces cypress and myrobalan: so that whoever should say that tract is divine would not err, where both abundant and excellent things are produced, which are most precious. But in other fruits also scarcely any region in the whole world could easily contend with it: so much does it multiply what is sown. The cause of which thing seems to me to be the known power of the waters and the heat of the air." Where Josephus ridicules, if not impiously, asserts that Elisha prayed to the fountain and to heaven that it might become mild and sweet; he wished doubtless to accommodate himself to the pagan Romans, who superstitiously prayed to fountains and to heaven, indeed sometimes even worshipped them as deities. Moreover, what he says about these waters making women barren, he gathers from the Hebrew text here, which has the land being משכלרת mescakeleth, that is, barren, which is said directly of the fruits of the earth. But Josephus extended the same to women; for these are properly called barren, when they are deprived of children. Following Josephus, St. Ambrose, sermon 2 On Elisha: "See, he says, how great are the merits of Elisha, whose first hospitality in the city is great in the fertility of children. For while he turned away the sterility of the waters, he bestows the succession of heirs." He thinks therefore with Josephus that Elisha gave fertility not only to the earth, but also to barren women. Ambrose continues: "For Elisha did not heal one man by this deed, nor did he provide medicine for one house, but he restored the people of the whole city. For if he had done this later, with sterility intervening, the city would have remained without an inhabitant as all grew old. Therefore Elisha, while he healed the water, healed also the people: and while he blessed the fountain of waves, he granted a certain fountain of souls. For just as by his sanctification healthy water came forth from the hidden veins of the earth, so healthy offspring proceeded from the hidden recesses of the womb. For Elisha blessed not only those streams which were already held in the bosom of fountains, but also those which in the moist soil of the earth were still undistinguished, and were gradually to flow forth in the future." Tropologically, St. Ambrose, sermon 87, which is On Elisha, understands by salt Christ and the Apostles, who seasoned and made fruitful the whole world with their salt of wisdom: "The city was barren," he says, "for the Church before the coming of Christ; but when Christ came like an earthen vessel assuming human flesh, he healed the defects of the waters, that is, he cut away the sacrileges of the peoples; and immediately the Church, which was barren, began to be fruitful with salt sprinkled upon it, that is, with the Apostles, of whom it is said: You are the salt of the earth." Thus also Bede in Questions, who understands by salt the wisdom of Christ: for Elisha was a type of Christ both in his deeds and in his proper name; for Elisha in Hebrew is the same as the salvation of God, or God the Savior. Thus from Bede, Eucherius and Angelomus. Elisha, they say, put salt into a vessel, and casting it into the water; thus healing and making it fruitful, he signified that all waters, that is, all peoples, formerly barren of virtues, through the incarnation of Christ, were to receive fruitfulness and blessing. Hence in the name of Elisha, that is, Eliseus, is contained the name of Jesus: for Elisha is the same as El Jesua, that is, God, or mighty (almighty) Jesus. In a somewhat different way, St. Augustine, in the book Against Fulgentius the Donatist, not far before the end, understands by the fountain of Elisha the Jordan, in which Christ being baptized made the waters of baptism salutary: "Elisha," he says, "is Christ the Savior, who healed the barrenness of waters, that is, the infecundity of the gentiles, death having been overcome. He took an earthen vessel, that is, the body of human frailty: he cast salt, that is, he filled it with divine wisdom. He cast it into water, that is, he descended into the Jordan: he healed the waters by his descent, that is, he redeemed the gentiles by his coming, and by his life-giving word, he gathered the Church from the gentiles, and spread it forth into abundant fruit far and wide."
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23. AND ELISHA WENT UP FROM THENCE TO BETHEL, where King Jeroboam had set up one of his golden calves as an idol, that he might contend against it. AND LITTLE CHILDREN CAME OUT OF THE CITY, AND MOCKED HIM, SAYING: GO UP, THOU BALD HEAD. Baldness is the loss of hair from the head, and therefore a deformity, just as its beauty and as it were a crown is gray hair and hair; especially among the Syrians and Palestinians, where, since it is a hot and dry region, almost all have hair, and possess thick and hard hair. Whence Ovid: An ugly flock without its wool, an ugly field without grass, And a shrub without leaves, and a head without hair. And Aristotle, book V On the Generation of Animals, asserts that in man to become bald is the same as in birds to be plucked, or in trees for leaves to fall. Hence the Romans of old shaved the heads of slaves; and Caligula the Emperor, as Suetonius says in his Life, chapter XXXV, whenever handsome and long-haired youths met him, he disfigured them by shaving the back of the head for mockery. On the other hand, how great is the beauty of the head in hair, St. Ambrose shows, book VI of the Hexameron, chapter IX: "But the very crown of the head," he says, "how pleasant and agreeable! how beautiful the hair, how venerable in the aged, how venerable in priests, how terrible in warriors, how becoming in youths, how neat in women, how sweet in children!" Then he adds what Aristotle said nearby: "From trees one may judge what is the grace of the human head. In the head of a tree is all the fruit; there is all the beauty: take away the hair from a tree, the whole tree is ungraceful." This therefore reproach and insult of the children against Elisha, "Go up, thou bald head," is partly physical, partly ethical. Physical, because they reproach him with a defect of nature, namely baldness; ethical, because they tacitly reproach him with lust. For the bald are held by many to be lustful. Whence that saying of Juvenal, Satire IV concerning Domitian the Emperor, lustful and cruel: When now Flavius was tearing the half-dead world asunder, The last, and bald Rome served Nero. And that saying of Suetonius concerning Julius Caesar: "Citizens, guard your wives, we are bringing in a bald adulterer." Indeed, Pliny and Aristotle assign lust as the proper cause of baldness: for Pliny, in book XI, chapter XXXVII, speaks thus: "The loss of hair in women is rare, in eunuchs not seen, nor in any before the use of Venus." Yet he says in the same place: "Certain animals naturally become bald, such as the ostrich, camels, and water-servants." Aristotle, book V On the Generation of Animals, chapter III: "No one," he says, "becomes bald before he begins to have intercourse; but it happens rather from venereal intercourse, namely in those who are by their nature more inclined to it." He adds the cause: "For since the brain is the coldest of all parts of the body, the use of venereal matters cools it so much, that the heat fails in the brain for producing hairs on the head, and thus baldness occurs." And soon after: "Those who produce seed become bald at that very age in which they emit seed." But these authors are to be explained thus, that they mean baldness arises in many from excessive venery, yet not in all; again, that those prone to venery become bald sooner than others; moreover, that no one becomes bald before he is able to emit seed, that is before puberty. Thus Cardanus explains Aristotle, book IV On the Preservation of Health, chapter XV. For indeed experience shows that even the chaste become bald, as Elisha was bald, whom nevertheless St. Ignatius, in his letter to the Philadelphians, numbers among virgins. For addressing virgins, he thus speaks: "Virgins, have only Christ before your eyes, and His Father in your souls, illuminated by the Holy Spirit. I am mindful of your holiness as of Elijah, as of Joshua, as of Melchizedech, as of Elisha, as of Jeremiah, as of John the Baptist, as of the most beloved disciple (St. John), as of Timothy, as of Titus, as of Evodius, as of Clement, and of those who departed from life in chastity; yet I do not detract from the other blessed who were joined in marriage, of whom I do not now remember." Avicenna teaches that baldness in some is a hereditary condition, and therefore they become bald because they are descended from bald parents, just as conversely Ethiopians and those descended from them scarcely become bald on account of great heat. Thus it is established that some become bald from old age, some from disease, some from continuous and intense study, some from deep meditation, etc., for these things dry out and weaken the brain. For from various causes the head can be chilled, the brain weakened and contracted, and the skull hardened by dryness, which three are the causes of baldness, as Aristotle, Galen in the XIV Method, chapter XVIII, and other physicians teach. Whence St. Thomas Aquinas was in part bald on account of continuous and intense study, who nevertheless was perpetually a virgin, indeed girt about with the zone of virginity by Angels, as his Life relates. Moreover, other ancient and modern writers esteem baldness equally with gray hair not as a disgrace, but as an ornament of old age, indeed they teach that bald men were once held to be handsome, as if similar to the splendor of the moon, and therefore that they were loved by the moon, as that old verse teaches: Mars loved the beardless and the bald, O moon. The same is taught by Lucian, whose words Robert Titius recites in book III of Controversies, chapter XVII. For Lucian, speaking of men who are fabulously said to inhabit the moon: "Among them," he says, "a bald man is held to be handsome, and one without hair: but those with hair they abominate. But among those who inhabit the comets, the hairy are held to be handsome." Whence also I think it came about that the bald are called little moons by Synesius, unless someone prefers to refer the cause of this appellation to the splendor of the hairless skull, which shines like the moon: certainly concerning Isocrates a jest is remembered, that through his bald head his brain shone forth. Valerius Maximus indeed, speaking of Aeschylus the poet, says: "In Sicily, having gone out within the walls of the city in which he dwelt, he sat down in a sunny place; over him an eagle, carrying a tortoise, deceived by the splendor of his head (for it was bare of hair), dashed it upon him as if upon a stone." And so Petronius the arbiter said in a certain epigram that a bald head laughs, that is, shines; for that word sometimes signifies this, as in Horace: "The house laughs with silver." Finally, Nicetas Choniates, speaking of the Duke: "But the Duke," he says, "of whom we mentioned before, standing near him, having removed his head covering, prayed that the diadem be placed upon him, showing his baldness, which shone like the full moon." Finally, some think that Elisha was not bald by nature or age and senility, but shaved his head according to the rite of religious men and Nazarites, and therefore was bald, that is, shaved. Just as by the example of him and those ancient men in the new law Pontiffs, Priests and Monks through ecclesiastical tonsure are shaved in a circular manner, and as it were bald-headed, both so that they might represent the crown of thorns of Christ, and so that bidding farewell to the world, they might dedicate themselves wholly to God, as the Nazarites formerly did: for St. Isidore reports that they received this tonsure from them, in his book On Divine Offices in the Council of Aachen, cap. I, hear him: "The use of ecclesiastical tonsure arose, if I am not mistaken, from the Nazarites; who first keeping their hair, then after great continence of life, with devotion completed, shaved their head, and were commanded to put their hair into the fire of sacrifice; namely so that they might consecrate to the Lord the perfection of their devotion. From this example therefore the use was introduced by the Apostles, so that those who are bound to divine worship, consecrated to the Lord, as it were Nazarites, that is Saints of God, might be renewed with hair cut off. This also is commanded to the prophet Ezekiel, the Lord saying: Thou, son of man, take thee a sharp sword, and thou shalt draw it over thy head and thy beard. Namely because he himself served God in the priestly race in the ministry of sacrifice. This also we read that the Nazarites Priscilla and Aquila first did in the Acts of the Apostles; Paul also the Apostle, and certain disciples of Christ, who existed as imitators of this kind of worship. But tonsure is for clerics a certain sign which is figured in the body, and is done in the soul: namely so that by this sign and religion vices might be cut away, and we might be stripped of the crimes of our flesh as it were of hairs, and so that thence with renewed senses, as with rough hair, we might shine forth; stripping ourselves, according to the Apostle, of the old man with his deeds, putting on the new, which is renewed in the knowledge of God; which renewal ought to be made in the mind, but to be shown in the head, where the mind itself is known to dwell. But whereas with the head shaved above, below a circle of crown is left, the priesthood and kingdom of the Church are figured in them." Wherefore just as heretics now mock Priests and Monks, and call them shaved and bald, according to that saying of one of them: "A crowd of Priests with shaved crown of head;" so also these boys, instructed by heretical and idolatrous parents, seem to have called Elisha and his disciples Nazarites, and thence hermits, and therefore with shaved and shorn head, in mockery, bald. For these boys were sons of the idolatrous Bethelites, worshippers of the golden calf; as St. Augustine testifies, whose words I shall cite presently. Elisha therefore, as a religious man, they mocked and cried out: "Go up, thou bald one," namely to the mountain of our city Bethel, or also, go up into the air, as thy master Elias ascended, as if to say: Let some evil spirit seize and carry thee away into the breezes, as it carried away Elias thy master: follow thy master as a disciple, so that thou mayest cease to be troublesome to us, and no longer chastise and rebuke us on account of the worship of the golden calf. Thus St. Justin in Question 80 to the Orthodox: "They were bringing forth," he says, "through detraction the grace of Elias's assumption, just as if they were saying: Let a spirit also seize thee, and cast thee away into the trackless and inaccessible ridges of mountains, as it cast him away, so that we might be freed from thee, just as we were freed from him." Furthermore these boys are called small because they were not adolescents, but boys of nine or ten years of age, and therefore capable of deceit and guilt, as is evident both from the very petulant and malicious mockery itself, and from its most severe punishment.
2:24
24. WHO WHEN HE HAD LOOKED BACK, SAW THEM, AND CURSED THEM IN THE NAME OF THE LORD, that is, he imprecated upon them from God just punishment and vengeance. Elisha did this from a just zeal for religion: first, because while the servants and prophets of God are mocked, God himself is mocked. Thus St. Thomas, II, II Question CVIII, article 1, to 4. Second, he wished to punish the parents more than the boys; for the idolatrous parents instilled their idolatry into the boys, and contempt for the true God and his prophets. For as St. Augustine says, sermon 204 On the Temporal: "The disrespectful boys are to be believed to have done the thing at the instigation of their parents. For they would not have cried out if it had displeased their parents." And St. Justin, Question LXXX cited: "God, he says, scourged the parents by the destruction of their children, and at the same time warned posterity to educate their sons in the true worship of God, in modesty and probity, lest they be similarly punished." Whence St. Gregory, book IV of the Dialogues, chapter XVIII, relates that a certain small child was accustomed to blaspheme, snatched from his father's bosom by demons. "So that, he says, his father might acknowledge his guilt, who, neglecting the soul of his small son, had not nourished a small sinner in the fires of hell." The Author of Miracles of Holy Scripture adds, book II, chapter XXII, that perhaps these boys had been consecrated by their parents to the golden calf and to idols. Third, Elisha consulted well for the boys; for he effected that they should not become worse through impunity, as Theodoret says, Question XIII. For if they had lived longer, they would have become more wicked and idolatrous from the teaching and example of their parents, and therefore were to be condemned more gravely. AND TWO BEARS CAME FORTH OUT OF THE FOREST, AND TORE IN PIECES FORTY-TWO OF THE BOYS. God fittingly sent bears to devour the boys before the eyes of their fathers, so that those whom they had neglected to imitate in instructing their boys, they themselves might experience as executioners in their slaughter. For he showed that these parents, who had been negligent, indeed impious, in forming their sons, were worse than bears. For bears, though formless, form and shape their offspring by licking them, as Pliny testifies, book VIII, chapter XXXVI, and book X, chapter LXIII. Whence St. Ambrose: "The bear, he says, shapes her offspring (by licking) to the likeness of herself; can you not instruct your sons to be like you?" Allegorically, Abulensis, Serarius and others throughout: Elisha, they say, ascending the mountain, is Christ ascending the mountain of Calvary, and there crucified; forty-two boys mocked him, that is, the Jews saying: "If thou be the Son of God, come down from the cross." Christ cursed them, ordaining for them as punishment the destruction of Jerusalem, so that namely after forty years from his ascent into "Bethel," that is, "into the house of God," namely into heaven, from the forest of the gentiles there would come two bears, namely Titus and Vespasian, who would tear them and destroy them. Thus Angelomus, Eucherius, Bede, Rupertus, and St. Jerome in the title of Psalm XLVI: "Elisha, he says, holds the figure of Christ; the boys, the Jews who said: Hail, King of the Jews: bears are properly understood as demons; because they devoured their hearts, and therefore that Psalm is inscribed for the sons of Core, who are the sons of the Bald." And St. Augustine, book XII Against Faustus, chapter XXXV: "To Elisha, he says, boys insulting and crying out: Bald, bald, beasts devour; the little ones, stupidity mocking Christ in the place of Calvary crucified, invaded by demons perish." Tropologically Origen, homily 4 on Ezekiel, by the two bears understands demons and beasts of vices, which are sent upon the sinful soul. Finally Marcion the heresiarch, in order to prove Moses contrary to Christ, and the Old Testament contrary to the New, and that one was issued by an evil and cruel God, this one by a good and benign one: Christ, he says, commands you to be as little children; but that old God sent bears upon the little children mocking Elisha: therefore he is contrary to him. Tertullian responds, book IV Against Marcion, chapter XXIII: "A sufficiently impudent antithesis, since it compares such different things, little children and boys; an age still innocent, and one already capable of judgment, which could have reviled, not to say blasphemed. Because therefore the just God spared not even impious children, exacting honor from the greater age, and certainly more from the lesser. But because he is good, he so loves little children, that in Egypt he did well to the midwives protecting the births of the Hebrews, endangered by the edict of Pharaoh. Thus also this affection of Christ is with the Creator."
Machine translation from the Latin, not reviewed.
2:1
Jericho (Hebrew Yērīkō, Arabic Eriha)
… Around 800 B.C. a certain Hiel of Bethel rebuilt the walls of the ancient city, bringing down upon his two sons the curse foretold by Joshua (I Kings 16, 34). In the Israelite city a school of prophets flourished, often visited by Elijah and Elisha (II Kings 2, 1-22). After the population had been deported and the city plundered at the time of the Assyrian invasion (II Kings 25, 5; Jer. 39, 5; 52, 8), it prospered again after the exile and …
Jordan (Heb. Yardēn; Arabic al-Urdunn)
… With regard to the Old Testament, the personification of the J. is on the fresco of the lunette of an arcosolium in the cemetery of Domitilla (second half of the 4th century) with the scene of the assumption of Elijah into heaven (II Kings 2:1 ff.; Ecclus. 48:1-13): it appears moreover in the Werden casket and in the "Joshua roll," preserved in the Vatican Library, and precisely in the episode of the crossing of the river by …
… In the commentaries he refers to Maimonides (v.) and interprets certain accounts of prodigies in the Bible as prophetic visions; he denies the bodily assumption of the prophet Elijah (II Kings 2:1); Adam (in Genesis) means the human species; the vision of Ezekiel is interpreted philosophically. …
2:3
… The same verb lagh "to take" (II Kings 2:3 ff.) expresses elsewhere the intervention of God in the serene death of the just man: Gen. 5:24; Ps. 47 (Heb. 49):16; Is. 53:8. The other elements are symbolic. …
the work of Moses, varied in several forms, belongs to the whole biblical tradition: "Book of the Law of Moses" (Josh. 8:31; 23:6; 2 Kings 14:6); "Book of Moses" (2 Kings 2:3; 2 Chron. 35:12; Ezra 6:18; Neh. 13:1); practically equivalent to it are those of "Book of the Law of the Lord given through Moses" (2 Chron. 34:14), "Law of Moses" (2 Chron. 23:18; …
Elijah-Elisha (I Kings 17 ff.; II Kings 1 ff.) these prophets ("sons of the prophets" = members of such associations: I Kings 20:35; II Kings 2:3; etc.), in various localities (Gilgal, Bethel, Jericho), form colonies, where, to a certain extent, they lead a common life (II Kings 2; 4:38 ff.; 6:1-5); the followers of this professional …
I. TRUTH OF THE RESURRECTION OF THE DEAD. - I. Scripture. - In the Old Testament the revelation of this truth was progressive, in harmony with slow divine preparations (Yahweh, God of life: Gen. 5:24; Deut. 32:39; I Kings 17; II Kings 2:3, 11-12; 4:33-36; 13:21; Ps. 9:2; Wis. 2:24; 16:13) and with deep aspirations of the human heart (permanent familiarity with God: Gen. 3:8; Is. 38:18; Ps. 6:5-6; 73:25; otherworldly …
2:8
ELISHA - E. takes up Elijah's mantle and with it strikes the waters of the Jordan, obtaining their division (2 Kings 2:8-14). Fragment of a sarcophagus (4th century) preserved at Arles.
2:9
Eliseus ('Elīlā' = "God Saves")
… 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; cf. ch. 2) for about 6 years (2 Kings 1:17), at the latter's death he inherited his mantle and two thirds of the charismatic virtue (2 Kings 2:9 ff. Heb.), that is, the portion that in an inheritance belonged to the firstborn (Deut. 21:17). As heir and successor of Elijah he was immediately recognized by the so-called "disciples …
2:10
used for the taking up of Elijah into heaven (II Kings 2:10). It may be interpreted: "from one of his communications with God H. did not return."
2:12
Eliseus ('Elīlā' = "God Saves")
Unlike Elijah, E. retains his habits of a well-to-do bourgeois: he dresses normally (cf. 2 Kings 2:12), lives in cities, has a house in Samaria (2 Kings 2:19-23 ff.; 6:8-20, 32; cf. 4:8-10) and a servant, Gehazi, who always accompanies him. He was prophet of the kingdom of Israel under …
2:14
Eliseus ('Elīlā' = "God Saves")
… He divided the waters of the Jordan with Elijah's mantle (II Kings 2, 14 ff.); with salt he made the spring of Jericho wholesome (ibid., 2, 19-22). He multiplied a widow's oil to free her from an exacting creditor (II Kings 4, 1-7); he obtained a son for the …
2:19
Eliseus ('Elīlā' = "God Saves")
Unlike Elijah, E. retains his habits of a well-to-do bourgeois: he dresses normally (cf. 2 Kings 2:12), lives in cities, has a house in Samaria (2 Kings 2:19-23 ff.; 6:8-20, 32; cf. 4:8-10) and a servant, Gehazi, who always accompanies him. He was prophet of the kingdom of Israel under Joram (853-842), son of Ahab, Jehu (842-815), Jehoahaz (814-798) …
2:20
… This mixture of salt, a symbol of incorruptibility, was inspired not so much by the biblical fact of the prophet Elisha (II Kings 2:20-21) who healed the waters of Jericho with salt, as by the widespread belief that salt was endowed with a power repelling demons (A. Franz, I, p. 133).
2:21
JERICHO - Fountain of Elisha (II Kings 2:21-22).
2:30
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.). …
2:37
… In Holy Scripture this valley is never called the "valley of I.," but the valley or torrent of the Cedron (II Sam. 15, 23; II Kings 2, 37; Jer. 31, 40; John 18, 1): it is little more than the bed of a torrent, and it agrees poorly with the text of Joel, which presupposes ('ēmeq, "broad valley") a spacious valley …
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.