The kings of Israel, Juda, and Edom, fight against the king of Moab. They want water, which Eliseus procureth without rain: and prophesieth victory. The king of Moab is overthrown, his city is besieged: he sacrificeth his firstborn son: so the Israelites raise the siege.
Ioram king of Israel accompianed with the kinges of Iuda & Edom, fighteth against the king of Moab, for not paying tribute according to their league. 9. wanting waters. 16. Eliseus procureth sufficient without raine: and prophecieth victorie. 21. The king of Moab deceiued by a vision is ouerthrowne in the fielde. 26. then being besiged immolateth his first begotten sonne: and the Israelites leaue the siege.
1And Joram the son of Achab, reigned over Israel, in Samaria, in the eighteenth year of Josaphat, king of Juda. And he reigned twelve years.Ioram figliuolo di Achab cominciò a regnare sopra Israele in Samaria l'anno decimo ottavo di Josaphat re di Giuda, ed ei regnò dodici anni.AND Ioram the sonne of Achab reigned ouer Israel in Samaria the eightenth yeare of Iosaphat the king of Iuda. And he reigned twelue yeares.Joram vero filius Achab regnavit super Israël in Samaria anno decimooctavo Josaphat regis Judæ: regnavitque duodecim annis. 2And he did evil before the Lord, but not like his father and his mother: for he took away the statues of Baal, which his father had made.E fece il male nel cospetto del Signore, ma non quanto suo padre, e sua madre: perocché egli tolse via le statue di Baal, fatte dal padre suo.And he did euil before our Lord, but not as his father and mother: for he tooke away the statues of Baal, which his father had made.Et fecit malum coram Domino, sed non sicut pater suus et mater: tulit enim statuas Baal quas fecerat pater ejus. 3Nevertheless, he stuck to the sins of Jeroboam, the son of Nabat, who made Israel to sin, nor did he depart from them.Con tutto ciò egli stette fisso ne' peccati di Jeroboam figliuolo di Nabat, il quale indusse Israele a peccare, e non se ne distaccò.Neuertheles in the sinnes of Ieroboam the sonne of Nabat, who made Israel to sinne, he stucke fast, and departed not from them.Verumtamen in peccatis Jeroboam filii Nabat, qui peccare fecit Israël, adhæsit, nec recessit ab eis. 4Now Mesa, king of Moab, nourished many sheep, and he paid to the king of Israel a hundred thousand lambs, and a hundred thousand rams, with their fleeces.Or Mesa re di Moab teneva quantità grande di bestiami, e pagava al re d'Israele cento mila agnelli, e cento mila arieti colle loro lane.Moreouer Mesa the king of Moab, nourished manie sheepe, and he payed to the king of Israel an hundred thousand lambes, and a hundred thousand rammes with their fleeces.Porro Mesa rex Moab nutriebat pecora multa, et solvebat regi Israël centum millia agnorum, et centum millia arietum cum velleribus suis. 5And when Achab was dead, he broke the league which he had made with the king of Israel.Ed egli, morto che fu Achab, ruppe i patti, che avea col re d'Israele.And when Achab was dead, he brake the league, which he had made with the king of Israel.Cumque mortuus fuisset Achab, prævaricatus est fœdus quod habebat cum rege Israël. 6And king Joram went out that day from Samaria, and mustered all Israel.E il re Joram allora partì da Samaria, e fece rassegna di tutto Israele.Therfore king Ioram went forth that day out of Samaria, and mustered al Israel.Egressus est igitur rex Joram in die illa de Samaria, et recensuit universum Israël.
7And he sent to Josaphat; king of Juda, saying: The king of Moab is revolted from me: come with me against him to battle. And he answered: I will come up: he that is mine, is thine: my people are thy people: and my horses, thy horses.E mandò a dire a Josaphat re di Giuda: Il re di Moab si è ribellato da me, vieni meco a fargli guerra. E quegli rispose: Verrò: chi è con te, è con me: il popol mio è tuo popolo, e i miei cavalli sono tuoi cavalli.And he sent to Iosaphat the king of Iuda, saying: The king of Moab is reuolted from me, come with me against him to battel. Who answered: I wil come vp: he that is mine, is thine: my people, thy people: & my horses thy horses.Misitque ad Josaphat regem Juda, dicens: Rex Moab recessit a me: veni mecum contra eum ad prælium. Qui respondit: Ascendam: qui meus est, tuus est: populus meus, populus tuus, et equi mei, equi tui. 8And he said: Which way shall we go up? But he answered: By the desert of Edom.E soggiunse: Da qual parte aneleremo noi? E quegli rispose: Pel deserto dell'Idumea.And he said: What way shal we goe vp? but he answered: By the desert of Idumea.Dixitque: Per quam viam ascendemus ? At ille respondit: Per desertum Idumææ. 9So the king of Israel, and the king of Juda, and the king of Edom, went, and they fetched a compass of seven days journey, and there was no water for the army, and for the beasts, that followed them.Si mossero adunque il re d'Israele, il re di Giuda, e il re di Edom, e fecero un giro di sette giorni di strada, e mancava l'acqua all'esercito, e alle bestie, che gli andavan dietro.Therfore the king of Israel, and the king of Iuda, and the king of Edom went forward, and compassed seuen daies iourney, neither was there water for the armie, and the beastes, that folowed them.Perrexerunt igitur rex Israël, et rex Juda, et rex Edom, et circuierunt per viam septem dierum, nec erat aqua exercitui et jumentis quæ sequebantur eos. 10And the king of Israel said: Alas, alas, alas, the Lord hath gathered us three kings together, to deliver us into the hands of Moab.E il re d'Israele disse: Ahi, ahi, ahi; il Signore ha riuniti insieme noi tre regi, per darci in potere di Moab.And the king of Israel said: Alas alas alas, our Lord hath gathered vs three kinges together, that he might deliuer vs into the handes of Moab.Dixitque rex Israël: Heu ! heu ! heu ! congregavit nos Dominus tres reges ut traderet in manus Moab. 11And Josaphat said: Is there not here a prophet of the Lord, that we may beseech the Lord by him? And one of the servants of the king of Israel answered: Here is Eliseus, the son of Saphat, who poured water on the hands of Elias.Ma Josaphat disse: V'ha egli qui un profeta del Signore, affine d'implorare per mezzo di lui l'aiuto del Signore? E uno dei servi del re d'Israele gli rispose: Havvi Eliseo figliuolo di Saphath, il quale dava l'acqua alle mani ai Elia.And Iosaphat said: Is there not here a prophet of our Lord, that we may besech our Lord by him? And one of the seruantes of the king of Israel answered: Here is Eliseus the sonne of Saphat, which powred water vpon the handes of Elias.Et ait Josaphat: Estne hic propheta Domini, ut deprecemur Dominum per eum ? Et respondit unus de servis regis Israël: Est hic Eliseus filius Saphat, qui fundebat aquam super manus Eliæ.
12And Josaphat said: The word of the Lord is with him. And the king of Israel, and Josaphat, king of Juda, and the king of Edom, went down to him.E Josaphat disse: Il Signore parla per sua bocca. E andarono a trovarlo il re d'Israele, e Josaphat re di Giuda, e il re di Edom.And Iosaphat sayd: The word of our Lord is with him. And the king of Israel went downe to him, and Iosaphat the king of Iuda, and the king of Edom.Et ait Josaphat: Est apud eum sermo Domini. Descenditque ad eum rex Israël, et Josaphat rex Juda, et rex Edom. 13And Eliseus said to the king of Israel: What have I to do with thee? go to the prophets of thy father, and thy mother. And the king of Israel said to him: Why hath the Lord gathered together these three kings, to deliver them into the hands of Moab?Or Eliseo disse al re d'Israele: Che ho io da far con te? Vattene da' profeti del padre tuo, e della tua madre. E il re d'Israele gli disse: Per qual motivo il Signore ha uniti insieme tre regi, per darli nelle mani di Moab?And Eliseus said to the king of Israel: What is to me and thee? goe to the prophetes of thy father, and thy mother. And the king of Israel said to him: Why hath our Lord gathered together these three kinges, that he might deliuer them into the handes of Moab?Dixit autem Eliseus ad regem Israël: Quid mihi et tibi est ? vade ad prophetas patris tui et matris tuæ. Et ait illi rex Israël: Quare congregavit Dominus tres reges hos ut traderet eos in manus Moab ? 14And Eliseus said to him: As the Lord of hosts liveth, in whose sight I stand, if I did not reverence the face of Josaphat, king of Juda, I would not have hearkened to thee, nor looked on thee.Ed Eliseo gli disse: Viva il Signore degli eserciti, al cospetto del quale io sto: se io non avessi rispetto a Josaphat re di Giuda, io non ti avrei dato retta, né ti avrei guardato in faccia.And Eliseus said to him: The Lord of hostes liueth, in whose sight I stand, If I did not reuerence the face of Iosaphat the king of Iuda, I would not certes haue harkened to thee, nor looked on thee.Dixitque ad eum Eliseus: Vivit Dominus exercituum, in cujus conspectu sto, quod si non vultum Josaphat regis Judæ erubescerem, non attendissem quidem te, nec respexissem. 15But now bring me hither a minstrel. And when the minstrel played, the hand of the Lord came upon him, and he said:Ora voi conducetemi un sonatore di arpa: e mentre il sonatore arpeggiava cantando, la mano del Signore fu sopra di lui, ed egli disse:But now bring me hither a plaier on instrumentes. And when the player sang, the hand of our Lord came vpon him, and he said:Nunc autem adducite mihi psaltem. Cumque caneret psaltes, facta est super eum manus Domini, et ait:
16Thus saith the Lord: Make the channel of this torrent full of ditches.Il Signore dice così: Fate nel letto di questo torrente delle fosse, e delle fosse.Thus saith our Lord: Make the chanel of this torrent diches and diches.Hæc dicit Dominus: Facite alveum torrentis hujus fossas et fossas. 17For thus saith the Lord: You shall not see wind, nor rain: and yet this channel shall be filled with waters, and you shall drink, you and your families, and your beasts.Imperocché il Signore dice: Voi non vedrete vento, né pioggia, e questo letto sarà ripieno di acque, e berete voi, e la vostra gente, e le vostre bestie.For thus saith our Lord: You shal not see winde, nor raine: and this chanel shal be filled with waters, & you shal drinke, and your families, & your beastes.Hæc enim dicit Dominus: Non videbitis ventum, neque pluviam: et alveus iste replebitur aquis, et bibetis vos, et familiæ vestræ, et jumenta vestra. 18And this is a small thing in the sight of the Lord: moreover, he will deliver, also, Moab into your hands.E questo è poco pel Signore: egli di più darà anche Moab nelle vostre mani.And this is a smal thing in the sight of our Lord: moreouer he wil deliuer also Moab into your handes.Parumque est hoc in conspectu Domini: insuper tradet etiam Moab in manus vestras. 19And you shall destroy every fenced city, and every choice city, and shall cut down every fruitful tree, and shall stop up all the springs of waters, and every goodly field you shall cover with stones.Ed espugnerete tutte le città forti, e tutte le città ragguardevoli, e troncherete tutti gli alberi da frutto, e turerete tutte le sorgive delle acque, e tutte le più grasse campagne ricoprirete di sassi.And you shal strike euerie fensed citie, and euerie principal citie, and shal cut downe al fruiteful trees, and shal stoppe vp al fountaines of waters, and euerie goodlie field you shal couer with stones.Et percutietis omnem civitatem munitam, et omnem urbem electam, et universum lignum fructiferum succidetis, cunctosque fontes aquarum obturabitis, et omnem agrum egregium operietis lapidibus. 20And it came to pass, in the morning, when the sacrifices used to be offered, that behold, water came by the way of Edom, and the country was filled with water.La mattina adunque in quell'ora, in cui suole offerirsi il sagrifizio, subitamente le acque principiarono a scorrere per la strada di Edom, e la terra fu inondata dalle acque.It came to passe therfore in the morning, when they vsed to offer the sacrifice, and behold, water came by the way of Edom, and the ground was filled with waters.Factum est igitur mane, quando sacrificium offerri solet, et ecce aquæ veniebant per viam Edom, et repleta est terra aquis.
21And all the Moabites hearing that the kings were come up to fight against them, gathered together all that were girded with a belt upon them, and stood in the borders.Or tutti i Moabiti avendo udito, come quei re si eran mossi per combatterli, raunarono tutti quelli, che portavano balteo, e all'insù, e si fermarono ai confini.But al the Moabites hearing that the kinges were come vp to fight against them, they called together al that were girded with a belt vpon them, and they stoode in the borders.Universi autem Moabitæ audientes quod ascendissent reges ut pugnarent adversum eos, convocaverunt omnes qui accincti erant balteo desuper, et steterunt in terminis. 22And they rose early in the morning, and the sun being now up, and shining upon the waters, the Moabites saw the waters over against them red, like blood,Ed essendosi alzati alla punta del dì, allorché venne a spuntare il sole dirimpetto alle acque, i Moabiti videro di contro le acque rosse come sangue.And rysing early in the morning, and the sunne being now risen ouer against the waters, the Moabites saw the waters ouer against them red, as it were bloud,Primoque mane surgentes, et orto jam sole ex adverso aquarum, viderunt Moabitæ e contra aquas rubras quasi sanguinem, 23And they said: It is the blood of the sword: the kings have fought among themselves, and they have killed one another: go now, Moab, to the spoils.E dissero: Egli è sangue di uccisi: i re son venuti tra di loro a battaglia, e si son trucidati gli uni gli altri. Va ora, o Moab, a raccoglier la preda.and said: It is the bloud of the sword: the kinges haue fought among them selues, and are slaine one of an other: now goe on forward to the pray, Moab.dixeruntque: Sanguis gladii est: pugnaverunt reges contra se, et cæsi sunt mutuo: nunc perge ad prædam, Moab. 24And they went into the camp of Israel: but Israel rising up, defeated Moab, who fled before them. And they being conquerors, went and smote Moab.E si avanzarono verso gli alloggiamenti d'Israele; ma gl'Israeliti si mossero, e sbaragliarono i Moabiti, i quali voltaron loro le spalle. I vincitori pertanto inseguirono, e trucidarono i Moabiti,And they went forward into the campe of Israel: Moreouer Israel rysing vp, stroke Moab: but they fled before them. They therfore that had ouercome, came and stroke Moab,Perrexeruntque in castra Israël: porro consurgens Israël, percussit Moab: at illi fugerunt coram eis. Venerunt igitur qui vicerant, et percusserunt Moab, 25And they destroyed the cities: and they filled every goodly field, every man casting his stone: and they stopt up all the springs of waters: and cut down all the trees that bore fruit, so that brick walls only remained: and the city was beset by the slingers, and a great part thereof destroyed.E distrussero le loro città, e gettando ognuno una pietra ne' campi migliori, li riempirono, e turarono tutte le sorgive delle acque, e tagliarono tutte le piante da frutto: non vi restarono se non le mura di mattone: ma la città fu circondata da' frombolieri, e atterrata in gran parte.and destroyed the cities: & euerie principal field they filled euerie man casting stones: and they stopt vp al the fountaines of waters: and cut downe al trees that bare fruite, so that there remained onlie brike walles: and the citie was besette of the slingers, and for a great part therof was strooken.et civitates destruxerunt: et omnem agrum optimum, mittentes singuli lapides, repleverunt: et universos fontes aquarum obturaverunt: et omnia ligna fructifera succiderunt, ita ut muri tantum fictiles remanerent: et circumdata est civitas a fundibulariis, et magna ex parte percussa.
26And when the king of Moab saw this, to wit, that the enemies had prevailed, he took with him seven hundred men that drew the sword, to break in upon the king of Edom: but they could not.Avendo adunque veduto il re di Moab, come i nemici erano i più forti, prese seco settecento uomini valorosi di mano, affine di sforzare il campo del re di Edom; ma non ottener l'intento.Which when the king of Moab had seene, to witte, that the enemies had preuayled, he tooke with him seuen hundred men that drew sword, to breake in vpon the king of Edom: and they could not.Quod cum vidisset rex Moab, prævaluisse scilicet hostes, tulit secum septingentos viros educentes gladium, ut irrumperent ad regem Edom: et non potuerunt. 27Then he took his eldest son, that should have reigned in his stead, and offered him for a burnt offering upon the wall: and there was great indignation in Israel, and presently they departed from him, and returned into their own country.E preso il suo figliuolo primogenito, che dovea succedergli nel regno, lo offerse in olocausto sopra le mura, la qual cosa fece gran commozione negl'Israeliti, e subito si ritiraron da lui, e se ne tornarono alle case loro.And taking his first begotten sonne, that should haue reigned for him, he offered him an holocaust vpon the wal: and there was great indignation in Israel, and forthwith they retyred from him, and returned into their countrie.Arripiensque filium suum primogenitum, qui regnaturus erat pro eo, obtulit holocaustum super murum: et facta est indignatio magna in Israël, statimque recesserunt ab eo, et reversi sunt in terram suam.
3:1
Year of the World 3108, Year before Christ 896.
Achab. Joram succeeded his brother, 4 Kings 1:17.
3:2
Menochius
Salien thinks rather that Josaphat refused to assist him, except he would destroy what had been lately introduced by his parents, as the league with Achab had been blamed. See 2 Paralipomenon 19:2. The golden calves were of an older standing, and could not be so easily taken from the people. (Menochius)
Calmet
Joram was not so wicked as might have been expected. (Calmet)
3:4
Nourished. Hebrew noked, a term which the Septuagint leave untranslated, means literally, "marked" with some colour by the master. Aut pecori signum, aut numeros impressit acervo. (Georg. i.) Sheep, Symmachus, "large cattle."
Fleeces; is it commonly supposed every year. This mode of tribute was more usual than paying money. The Moabites were chiefly employed in feeding sheep and cattle; so that it is not wonderful that they should have such great numbers. Dejotarus is represented not only as "a noble Tetrarch, but also as a diligent husbandman and herdsman," pecuarius: (Cicero) which last is the idea which some attach to Mesa.
3:7
Menochius
He entered cordially into this war, as he perceived that if Moab succeeded, Edom would follow the same plan. (Menochius)
3:8
3:9
Year of the World 3109, Year before Christ 895.
3:11
Calmet
Elias, a proverbial expression to denote that he waited upon him, though the prophet's rough manner of living would require but little attendance. So John the Baptist speaks of untying our Saviour's shoes, Matthew 3:(Calmet)
Calmet
Providence had sent Eliseus to attend the army (Haydock) contrary to his custom. (Calmet)
3:12
Haydock
With him. I am content. (Haydock)
Menochius
Others read with an interrogation, as if the reputation of Eliseus was not yet established. (Menochius)
Calmet
Him: they go to his tent. No one ever supported the character of God's envoy, or shewed his authority over the most haughty, better than Eliseus. (Calmet)
3:13
Calmet
Mother, whom thou supportest. This is not an order, but a sarcasm (Haydock) which the king deserved. (Calmet)
Haydock
Christ said to Judas, what thou dost, do quickly, John 13:27. (Haydock)
With what liberty does the prophet speak to an impious king! shewing himself worthy to succeed Elias, and actuated by the like zeal for God.
3:14
Haydock
Reverence, (erubescerem) "blush at," may imply a degree of censure at Josaphat's being again found in such bad company, ver. 2. (Haydock)
Haydock
Hebrew, "If I did not receive (Calmet) or regard the face." (Haydock)
3:15
Menochius
Minstrel. The priests and Levites, who officiated in the temple, accompanied the army. Eliseus wants no profane music, (Calmet) but, by this request, shews his respect for the true religion, (Haydock) and by sounding forth the divine praises, in some of David's psalms, wishes to obtain of God the favour which was desired. (Theodoret) (Menochius)
Calmet
He had felt some emotion at the sight of Joram, and was sensible that God required a calm. (Calmet)
Haydock
He dwells not in a violent wind, etc., 3 Kings 19:11. (Haydock)
The surprising effects of ancient music to calm the passions are well attested, 1 Kings 16:17. By this means St. Francis was raised to the contemplation of heavenly things; and St. Augustine says of himself: "How I wept when I heard thy hymns and canticles, being greatly moved at the delightful harmony of thy church:" suavesonantis Ecclesiae tuae vocibus commotus acriter. (Conf. 9:6. de C. 14:24.)
Calmet
Upon him, so that he experienced that enthusiasm which shewed that he was actuated by the divine spirit, to speak with all the authority requisite. The pagans strove to imitate the true prophets, but the difference was very evident; no less than the spirit with which they were filled; the former were agitated in a furious manner; the latter were composed and majestic. (Calmet)
3:16
Ditches. It was then quite dry; the water which should come in the night, would both refresh the army, and bring on the ruin of the Moabites.
3:19
Worthington
Tree. This was an exception from the general law; (Deuteronomy 20:19.; Calmet) or it might only regard the land of Chanaan, which the Hebrews should occupy. (Menochius) (Worthington)
Haydock
Stones, which had been gathered off into heaps, Isaias 5:1. Persius calls a field thus cleared, Exossatus ager; (Calmet) as if the bones were taken out. (Haydock)
3:20
Offered, at sun-rise, Exodus 29:38.
3:21
Upon them. Hebrew, "and upward," both soldiers and those who were usually exempt from service.
3:22
Calmet
Blood. The clouds have frequently a reddish colour at sun-rise, which would be reflected in the waters: the sand might also be red. As the Moabites knew that no water could be expected there at that season of the year, and as some examples had occurred of people turning their arms one against another in the night, (Judges 7:11., and 1 Kings 14:20.) they concluded that what they saw was blood. (Calmet)
Haydock
God had also destined them for slaughter, (Abulensis, q. 21.) and suffered their imagination and judgment to be deluded. (Haydock)
3:24
Moab. Hebrew adds, "even in the country."
3:25
Challoner
Brick walls. It was the proper name of the city of the Moabites. In Hebrew, Kir-Charaseth. (Challoner)
Isaias xv., and 16:7. It was also called Ar, or Arcopolis.
Haydock
Remained. Hebrew adds, "with the stones unmolested." They laid siege to it. (Haydock)
Calmet
Slingers. Grotius would understand those who attended the machines designed to throw stones, etc. But the slingers kept off the enemy, while others undermined the walls. (Calmet)
3:26
Edom, hoping that he would favour their escape, or because that part seemed the weakest.
3:27
Philo Biblius
Wall, to Chamos, the idol of Moab; (Menochius) or to Moloc, to appease the wrath of the gods. Horrible blindness! The pagans believed, that the most precious thing ought to be sacrificed in very imminent dangers. (Philo Biblius, following Eusebius, praep. 4:16.)
Seutonius xiv
The Phoenicians offered such victims to Saturn. Many devoted themselves to death for the safety of the Roman republic; and some were ready to do so, to preserve the lives of Caligula and Nero, before they had given proof of their evil dispositions. (Seutonius xiv.)
Abulensis
It is thought that Sennacherib intended to treat his two sons in this manner, if they had not prevented him. (Abulensis, in 4 Kings 19:37.)
Kimchi
Some imagine that Mesa sacrificed his son to the God of Israel, in imitation of Abraham; (Josephus; Grotius) others, that he slew the son of the king of Edom, out of revenge. (Kimchi, in Amos 2:1.)
Amama
The Hebrew is ambiguous. (Amama)
Haydock
But interpreters generally believe, that the heir of Mesa fell a victim (Calmet) to his father's mistaken zeal, or to his desire to make the enemy retire, when they saw him reduced to such a state of desperation. It had, at least, this effect. (Haydock)
Menochius
Indignation, at such a cruel action. (Menochius)
Calmet
Septuagint, "there was great repentance" and sorrow. The text may also imply, that God was displeased at Israel for pushing the king to such an extremity; or, they became an object of horror to the surrounding nations. (Calmet)
Haydock
The first explanation seems the best; as the Israelites thought the king had been sufficiently punished, and therefore retired. They had no reason to suspect that he would have given way to such madness, nor were they to blame for it. (Haydock)
3:25
Brick walls only remained.... It was the proper name of the capital city of the Moabites. In Hebrew, Kir-Haraseth.
3:19
It was forbid. Deut. 20. to cut downe fruict trees in the land of Chanaan, which the Israelite should possesse, but the land of Moab perteyned not to them and •o• was •ot prohibited to an•y that countrie vpon iust offence.
3:11
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) pref-2
… But since the season for sailing was coming to an end and the letter-carrier urgent, I hastened to write to your piety what I myself know, having seen him many times, and what I was able to learn from him, for I was his attendant for a long time, and poured water on his hands
3:15
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.16
… Also concerning Elisha it is thus written, that, while he played upon his harp, then the spirit came to him and he prophesied and said :— Thus saith the Lord, ye shall not see wind nor rain, yet this valley shall be made many pits .
3:17
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.1.6
… Having distributed ten loaves to the people for food, he gathered up the fragments that were left after they had been filled. He makes the iron head of the axe, which had fallen off and was sunk deep in the river Jordan, to swim by putting the wooden handle in the water. He changes leprosy for cleanness, drought for rain,
3:1
1. NOW JORAM THE SON OF ACHAB REIGNED OVER ISRAEL IN SAMARIA IN THE EIGHTEENTH YEAR OF JOSAPHAT KING OF JUDA. You will say: This verse seems to conflict with verse 17, chapter I, where it is said that Joram king of Israel began to reign in the second year of Joram the son of Josaphat, who certainly reigned after his father Josaphat: how therefore is it said here that he began to reign in the 18th year of Josaphat? I answer, Joram began to reign in Juda with his father Josaphat in the 17th year of his reign: wherefore the 18th year of Josaphat was the second year of the reign of Joram his son, in which year Joram the son of Achab began to reign in Israel. For Josaphat, going to war with Achab against the Syrians, and being detained before the final battle, in book III, appointed his son Joram as his successor, and when he made him king in Juda, both lest the kingdom be left without a king in his absence, and lest he should lack a successor, if it should happen that he died in battle, as often occurs. Thus Abulensis, Cajetan, Salianus and others. Here Abulensis disputes, Question XXI, whether it is fitting for religious men, such as Eliseus was, to dwell in the courts of Princes, and he answers that it is fitting, if they are men of great and solid prudence and virtue, as were Elias and Eliseus whom God sent to kings, that they might instruct them in the worship of God, correct their vices, and suggest sound counsels. Thus Plutarch wrote a little book with this title: "Whether the philosopher ought most to converse with great men and princes." Whence Pericles made use of Anaxagoras, Dionysius the Tyrant of Sicily of Plato, Pythagoras of the Princes of Italy, Cato of Athenodorus, Scipio of Panaetius. Moreover, it is expedient to send religious men of proven virtue rather to the camps, that they may instruct the soldiers, restrain them, and administer the sacraments; whence many soldiers are saved through them, who without them would be damned, as is evident from the military missions in Belgium, Germany, Italy, Gaul, etc. Add that the examples of holiness, prayers and sacrifices of religious men greatly benefit armies, as Eliseus benefited this one. However, religious men who seek courts for the sake of honor, liberty or vanity, lose both the courts and themselves, and create great troubles for the Superiors of their orders, so that it would be better for them to be laymen than religious, as experience teaches.
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2. FOR HE TOOK AWAY THE STATUES OF BAAL, namely he removed and took away from Samaria and the kingdom of Israel the idols and the worship of Baal; because he had seen his father Achab slain in battle on account of his worship.
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3. YET NEVERTHELESS HE ADHERED TO THE SINS OF JEROBOAM, etc., worshipping the golden calves erected by Jeroboam, and impelling the people to their worship, lest they should fall away from him to Josaphat king of Juda, if they should go to Jerusalem his metropolis to worship the true God in the temple. Great was the perversity, blindness and obstinacy of the kings of Israel in maintaining these idols of calves, and therefore all of them perished and were destroyed.
3:5
5. AND WHEN ACHAB WAS DEAD, HE TRANSGRESSED THE COVENANT, that is, the king of Moab rebelled, as the Chaldean translator renders it, against Joram king of Israel, and denied him the tribute that was customary; because he despised him on account of his youth, and on account of the fall of Achab his father in battle.
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8. THROUGH THE DESERT OF IDUMAEA. This answer and counsel was imprudent. For "desert" is a dry place, where waters are lacking for so great a multitude as were in the three armies, namely of the king of Juda, the king of Israel, and the king of Edom: whence the soldiers soon suffered from thirst and fainted, as follows. God permitted this, that he might punish Joram king of Israel the idolater, and that he might prepare the way for the miracle of the abundance of waters to be given through himself and Eliseus; that from this the king might recognize that he is the true God, and might renounce the idols of the calves.
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11. THIS IS ELISEUS, etc., WHO POURED WATER UPON THE HANDS OF ELIAS, that is, who served Elias as it were as a minister: for it is the duty of ministers to pour water upon the hands of their masters, when they wash them in the morning or before a meal.
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14. THE LORD LIVETH (that is, I swear by the Lord) IN WHOSE SIGHT I STAND (whom as present to me I always have in mind, revere, worship and love, even as my master Elias, from whom I learned this) THAT IF I DID NOT REVERENCE THE FACE OF JOSAPHAT KING OF JUDA (who with me worships the true God), I WOULD NOT HAVE REGARDED THEE, NOR LOOKED UPON THEE, but would have despised thee, nor would I have deigned to answer thee, much less with an oracle, because thou neglectest and despisest my God. For he who has God present fears or cares for no one's presence. Wherefore Sextus the Philosopher in his Sentences (which are falsely printed under the name of Pope Sixtus), no. 293: "To all things that thou doest," he says, "invoke God as witness." And no. 278: "Begin thy action from God. But have God first in thy mouth and mind before thou breathest." And no. 277: "The souls of the wise are insatiable in the love of God." And no. 304: "The wise man is a partaker of God." And no. 430: "A wise mind is a mirror of God." And no. 368: "He honors God best, who makes his mind, as far as he can, like unto God."
3:15
15. NOW THEREFORE (in honor and aid of the faithful and pious king Jehoshaphat) BRING ME A MINSTREL, who plays a stringed instrument with his hand (for this is what the Hebrew מנגן menaggen signifies); whence the Chaldean translator rendered it, bring me a man who knows how to play the harp. Elisha commanded a minstrel to play, so that by sweet sound and the harmony of music, he might gather together the mind of the king of Israel, which was somewhat moved with indignation, calm it, and lift it up to God in prayer, and dispose it to receive prophecy from God. For this minstrel was a Levite, says Theodoret, who was accustomed to play the pious Psalms composed by David. Thus Rupert, the Bishop of Avila, and others. Hear St. Gregory, homily 1 on Ezekiel: "When Jehoshaphat asked him (Elisha) about future things, and the spirit of prophecy was lacking to him, he caused a minstrel to be brought, so that through the spirit of prophecy might descend upon him through the praise of psalmody, and might fill his mind concerning things to come. For the voice of psalmody, when it is performed with the intention of the heart, through this prepares a way to the heart of the almighty Lord, so that to the attentive mind He may pour in either the mysteries of prophecy or the grace of compunction." Thus St. Francis, hearing the harmony of the lyre, was lifted up in mind to God. St. Augustine himself confesses the same of himself in his Confessions when he heard psalmody. AND WHEN THE MINSTREL PLAYED, THE HAND (that is, the operation and illumination) OF THE LORD CAME UPON HIM, as if to say: While the minstrel played and sounded forth, God illuminated the mind of Elisha, and revealed future things to him, and promised him water and victory. Thus often concerning Ezekiel and other prophets, while they prophesy, it is said: "The hand of the Lord came upon him," that is, God infused prophetic light into him.
3:16
16. MAKE THE VALLEY OF THIS TORRENT DITCHES AND DITCHES, as if to say: Make many and deep ditches in the bed of this torrent, so that in them you may catch the abundance of waters which God is about to give you.
3:20
20. IT CAME TO PASS THEREFORE IN THE MORNING, WHEN SACRIFICE IS WONT TO BE OFFERED, so that we may understand, says Cajetan, that the power of the morning sacrifice, which Jehoshaphat continually offered to God in the temple according to the law in the morning, cooperated toward this miracle. AND BEHOLD WATERS (brought by Angels) CAME BY THE WAY OF EDOM, into the camp of Jehoshaphat and the kings his allies, so that from them they might quench their thirst.
3:22
22. AND RISING UP EARLY IN THE MORNING, AND THE SUN BEING NOW RISEN OVER AGAINST THE WATERS, THE MOABITES SAW OVER AGAINST THEM WATERS RED, AS BLOOD, from the reflection of the rays of the morning sun, which on account of the vapors of the night, through which they were transmitted, appeared red, just as indeed they appear red when they pass through red glass; they also appear red to us when they are reflected to the eye from a cloud or from the earth. For this is the optical reason, as is evident from perspective and from daily experience. Whence in Hebrew it is, the sun shone upon the waters and they saw the waters red. And Josephus says, "the waters appeared red, because at that time (in the morning) especially water struck by the rays of the sun gleams red." The waters therefore were not truly red, but on account of the reflection of the rays appeared red. Thus the Bishop of Avila and others. Moreover, deceived by this redness of the waters, the Moabites thought that these were reddened with the blood of enemies fighting among themselves, and therefore rushing upon them they were slain by them to utter destruction.
3:25
25. SO THAT ONLY THE BRICK WALLS REMAINED. In Hebrew it is, until they left only the stones of it in the wall of Kir-hareseth, that is, of brick, or of tile, namely made from bricks. Thus the Septuagint, Pagninus and others. Secondly, the Rabbis and Vatablus translate it, they left only in Kir-hareseth the stones of it, as if Kir-hareseth had been the principal city of Moab, and one which had brick walls, to which therefore, all the others having been laid waste by the Hebrews, the king of Moab with his people had fled; whence he immediately adds: "And the city was surrounded by the slingers;" both translations therefore agree, both are true, as I said on Isaiah XVI, 7, and Jeremiah XLVIII, 31.
3:27
27. AND TAKING HIS SON, HIS FIRSTBORN, etc., HE OFFERED A HOLOCAUST UPON THE WALL, both that the gods, being appeased by this so beloved and remarkable holocaust, might protect the wall, and that he might move compassion in the Israelites besieging the wall, while they saw the king reduced to such straits that he would immolate his own firstborn son, and thus they would cease to besiege him and pursue him, and leaving him would return home, as indeed they did. That the kings of the Phoenicians were accustomed to do this also in extreme straits, namely to sacrifice to their god the thing most beloved, that is, a son, Porphyrius relates in Eusebius, book IV of the Preparation, chapter VII: "The Phoenicians, he says, whenever they labored more grievously either in war, or famine, or even heat, would immolate one of their necessary ones to Saturn by common vote: such examples fill the history of the Phoenicians, which Sanchuniathus wrote in the Phoenician language," etc. Thus Josephus, Theodoret, Procopius, the Abulensian and others. Furthermore, R. Solomon and with him certain others, translating בנו beno, that is, his son, fabricate that the king of Moab breaking out from the city with 700 men captured the son of the king of Edom, and led him captive into the city; wherefore the king of Edom, in order to free his son, abandoned the siege and, angered at the king of Israel pressing the siege more persistently, withdrew from him; and he departing, the king of Moab slew and immolated his captive son upon the wall. But this has no appearance of probability. AND THERE WAS GREAT INDIGNATION IN ISRAEL, AND IMMEDIATELY THEY DEPARTED FROM HIM, that is to say, the Israelites were indignant at so cruel and unworthy a deed, namely that the king of Moab had immolated his son. And therefore they took pity on him, when they saw him reduced to such necessity and misery that he would immolate his son. Thus Josephus: "The kings, he says, seeing this, taking pity on such necessity, and mindful of human vicissitudes, having lifted the siege, each returned to his own home." Theodoret followed him: "When the Moabites, he says, were about to be utterly destroyed, their king indeed attempted to flee. But after a strong and valiant cohort did not permit him, he offered his firstborn son and successor to the kingdom in a certain tower as a holocaust. When the multitude of enemies beheld this, it took pity on that calamity, and lifted the siege." Thus also the Abulensian, Serarius, Vatable, Salianus and others. Wherefore the Moabites afterward exhumed and burned the bones of the king of Idumaea (because he himself had compelled their king to immolate his son), as Amos says, chapter II, verse 1. See the things said there. Now hear the opinions of others. First, R. Solomon and from him Lyran hold that the king of Moab invoked the true God in such necessity and sacrificed to him, because neither men nor gods could snatch him from it, and was impelled to this by the example of Abraham, who, willing to immolate Isaac his son to God, pleased him wonderfully and received great gifts from him. But Abraham did this by the command of God, without which it would have been unlawful, indeed murder and parricide. Thus the Abulensian and Burgensis. Add: the king of Moab did not worship the true God, but idols, that is, the demon who impelled him to this crime; for the demon delights in human blood offered to him, and demands it from his worshippers, and therefore persuades them that he, when offended, is appeased by such sacrifices, and turns away the calamities brought upon them, and bestows the desired goods. Secondly, Burgensis says that the king of Moab consulted his priests why the Hebrews were so strong and fortunate, and they answered that it was because they themselves worshipped the God Moloch, and immolated and burned their sons to him; the king therefore wished to imitate them, and to conciliate to himself God by a similar victim of his son in such straits. But Moloch was the God of the Ammonites, while the God of the Moabites was Chemosh, whom the priests of the king of Moab, as his own and domestic god, doubtless commended to him. Burgensis adds that the great indignation, of which mention is made here, was not that of men, namely of the Israelites, but of God: for God, he says, was indignant at the Israelites, because they themselves, by immolating sons to the idol Moloch, had given the Moabites an example of doing the same. Thus also Lyran understands the indignation of God, not of the Israelites. For he says God was indignant at the Hebrews, because an Angel represented to him the sins of the Hebrews, and showed that they were graver than the crimes of the Moabites; therefore God sent a plague into the camp of the Hebrews, so that they were forced to abandon the siege of the city of Moab. Third, Cajetan and from him Pererius in chapter XXII of Genesis, number 105, understands the indignation of the Israelites against one another, and explains its cause and manner thus: Because, he says, the cause of wrath is recounted as the burnt offering of the firstborn of the king of Moab, and its effect is recounted as the withdrawal from the attack of the king of Moab; it is permissible to understand that the Israelites, who were idolaters, upon seeing that burnt offering, with the devil cooperating, held it in great esteem, and despaired of victory against the king, fortified by the protection of so great a burnt offering. Wherefore they were moved to wrath against the Israelites wishing to persist in war: finally the magnitude of wrath prevailed, and caused a withdrawal from war. Understand, however, that this withdrawal was made, a covenant being renewed with the king of Moab concerning the payment of tribute to the king of Israel; so that the withdrawal did not take away the end of the war undertaken. This opinion is more probable than the two preceding ones; but the first, which I assigned at the beginning, is most probable. Finally, the Carthaginians imitated this sacrilegious and execrable rite of immolating sons in grave calamity, being descended from the Phoenicians (among whom this rite was peculiar, as I said a little before). For Carthage was a colony of the Tyrians. Hear Quintus Curtius, book IV: "Some were authors of repeating a sacred rite intermitted for many centuries, that a freeborn boy should be immolated to Saturn: which sacrilege, more truly than a sacred rite, the Carthaginians are said to have done, handed down from their founders, until the destruction of their city." And Diodorus, book XX of his History, speaking of the Carthaginians, thus says: "They said that Saturn had been angry with them, because formerly they themselves had sacrificed their more excellent sons. But afterwards, having secretly bought infants and reared them, they immolated them in place of their own children." Whence Imilce, the wife of Hannibal, when her son Aspar was to be slain, in Silius Italicus at the end of book IV of the Punic Wars, thus laments: If it sufficed before the altars to have seen young bulls slain; Or if to wish wickedness is fixed and settled with the gods above; Me, me, who bore you, consume with your vows, Why is it pleasing to despoil the Libyan peoples with this offspring? Furthermore, the Fathers thunder against this sacrilegious and parricide sacrifice, such as Tertullian, Apology chapter IX, Cyril, book IV Against Julian, Lactantius, book I On False Religion, chapter I, St. Augustine, book VII On the City of God, chapter XIX, Theodoret, book VII On Providence.
Machine translation from the Latin, not reviewed.
3:1
1 and 2 (3 and 4) Book of Kings
JORAM (12 years: 853-842), fought against Mesha of Moab and against Ben-hadad of Damascus, Activity of Elisha (II Reg. 3, 1-27; 4, 1-8, 15).
3:2
Baal (Ba'al = 'Lord, Master, Owner')
… The energetic reaction of Elijah culminated in the challenge of Carmel (I Kings 16; 18:16-40). Promoted again by Ahaziah, it was opposed by Joram and uprooted by Jehu (I Kings 22:54; II Kings 3:2; 10:18-28). Athaliah introduced it also into Jerusalem, but Joash abolished it (II Kings 11:18; II Chron. 23:17). Restored to honor by Ahaz and Manasseh, it was fought by Hezekiah …
… On the religious side he followed the line marked out by Jeroboam I (v.), but unlike his father Ahab, who had openly opposed the cult of Yahweh and given free rein to idolatry, I. partially restored Yahwism, tearing down the pillar (maṣṣābḥāh) of Baal, which his father had erected (II Kings 3:2-3, cf. I Kings 16:32): a success to be ascribed to the action of the prophets Elijah and Elisha. …
… prohibited them (Lev. 26, 1; Deut. 16, 22). They are nevertheless found in the bānāth or sanctuaries in honor of Yahweh (I Kings 14, 23; II Kings 17, 10; 18, 4; 23, 14; II Chron. 14, 2; 31, 1; Hos. 3, 4; 10, 1 f.; Mic. 5, 12); and also in honor of Baal (II Kings 3, 2; 10, 26 f.). In Is. 6, 13 the m. is a tree trunk, deprived of its branches. …
… Jehu reacted violently, had the priests killed, burned the maṣṣēbhāh of Baal, and, having demolished the temple, turned it into an unclean and impure place; perhaps for this reason no trace of it has been found (1 Kings 16:23; 2 Kings 3:2; 10:18-27). Nor has the site of the royal necropolis (1 Kings 16:28; 22:37; 2 Kings 13:9; 14:16) been traced so far; however, the excavations were carried out mainly at the citadel.
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1 and 2 (3 and 4) Book of Kings
… König von Juda, in babylonischen Keilschrifttexten, in Mélanges syriens offerts à R. Dussand, II, Paris 1939, pp. 923-35; A. Bea, König Jojachin in Keilschrifttexten, in Biblica, 23 [1942], pp. 78-82). The inscription of Mesha, king of Moab, confirms II Reg. 3, 4-27. Much light, moreover, has come to the books of R. from the excavations of Samaria, of Lachish (Lachish letters = Tell ed-Duweir) and of Megiddo (Mageddo = Tell-el-Mutesellim). …
Amri (Hebrew 'Omri'; Septuagint 'Αμβρί)
From the stele of Mesha we know that he dominated Moab, occupying its district of Madaba (lines 7-8). He imposed a tribute on the Moabite king (II Kings 3:4). Less successfully A. fought against the Arameans; he had in fact to give them certain cities and to grant their merchants streets in the capital itself (I Kings 20:34). With Ethbaal, …
Mesha, king of Moab, freed it in the 9th century from the yoke of the kings of Israel (II Kings 3:4), and the prophets Isaiah (15:2) and Jeremiah (48:18-22) indeed treat it as a Moabite city. …
Jehoram, spurred by the example of King Mesha (II Kings 3:4-27
Of this campaign, besides the detailed biblical account (II Kings 3:4-27), there is a corroboration in the famous stele of Mesha, found at Dībān in 1868 and preserved in the Louvre Museum in Paris (for the text cf. H. Gressmann, Altorient. …
… Kar is the male lamb fairly developed, not yet a ram, considered a choice food (Deut. 32, 14; Am. 6, 4), coveted booty (I Sam. 15, 9), and is the tribute paid by Moab (Is. 16, 1; II Reg. 3, 4: Meša). …
Mesha (Hebrew Mēša', 2 Kings 3; Stele: Meša')
… His father, subjugated by Omri (v.), paid Israel an annual tribute of 100,000 lambs and as many wool-bearing rams (II Kings 3:4; cf. stele, lines 4 f., 7 f.). On the death of Ahab (854 B.C.), M. rebelled against Israel (II Kings 1:1), exploiting the precarious situation of Ahaziah. …
3:8
EDOM (IDUMEA). - Name by which are called: 1) the adult Esau (Gen. 25, 30; 36, 19); 2) his descendants and their land (Ex. 15, 15; Num. 20, 14 ff.; Judg. 5, 4; 11, 17 f.; II Sam. 8, 14; I Kings 9, 26; 11, 14 ff.; II Kings 3, 8 f.; 8, 20-22, etc.). …
3:9
Eliseus ('Elīlā' = "God Saves")
… With the army he marches against Moab; he saves it from discouragement over the lack of water and procures victory for it (2 Kings 3:9-25). He reveals to Joram the ambushes of Ben-hadad and leads to Samaria the Syrian soldiers sent to capture him (2 Kings 6:8-12); he announces the end of the terrible siege of Samaria, …
… One who, by divine vocation, speaks in the place and in the name of God (Deut. 18:18 ff.; II Kings 3:9; Jer. 1:6, 9 ff.; Is. 52:6, etc.; cf. Ex. 7:1 ff.), communicating to men, to whom he is sent, whatever the Lord, by supernatural action, orders and reveals to him (Jer. 1:7 …
… Thus it was always practiced in the Church: this is the doctrine unanimously professed by all those who in the course of the centuries were distinguished for learning and holiness" (cf. G. B. Scaramelli, Direttorio ascetico, I, treatise I, a. III, c. 1; besides Acts 9, 6, 17, he cites II Kings 3, 9).
3:11
Eliseus ('Elīlā' = "God Saves")
… He was the son of Shaphat, a native of Abel-meholah, southeast of Beth-shan (1 Kings 19:16). A wealthy landowner (1 Kings 19:19), he joyfully responded to Elijah's symbolic gesture consecrating him prophet and his successor on the part of Yahweh (1 Kings 19:19-21). A devoted disciple of Elijah (2 Kings 3:11; 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 …
3:18
… They were beaten by the Moabites, to whom the sight of the terrible sacrifice had infused the courage of desperation (G. Ricciotti, [see bibl.], I, p. 408). The success is magnified by King Mesha in his inscription, where however the unpleasant part is passed over in silence, which is supplied by II Kings 3:18-25.
3:27
… Kings 23:13), who were therefore called the "people of C." (Num. 21:29; Jer. 48:46). King Mesha is called "son of C.," and to him, as to a god of war, in order to be delivered from the grip of his enemies, he offers his own son on the city walls (2 Kings 3:27). His cult was introduced into Jerusalem by Solomon (1 Kings 11:7, 33), who erected an altar to him on the Mount of Olives and on the Mount of Scandal, and it probably lasted, apart …
… Firstborn were the object of the greatest affection (cf. Gen. 22:2, 12, 16; Ios. 6:26; II Reg. 3:27; Zach. 12:10). God therefore calls Israel "his firstborn" (Ex. 4:22 ff.; Eccli. 36:14; cf. Ier. 31:9). And "beloved son" (Lk. 20:13: ἀγαπητός) is equivalent to only son (Mc. 12:6: cf. M.-J. …
… His faith, however, is rudimentary, with the stain of human sacrifice, performed by J. in his ignorance of the law of Sinai, and in imitation of the Canaanites (thus also did the Moabite king Mesha: 2 Kings 3:27). The decline from pure Yahwism begins, characteristic of that period of fragmentation, under the deleterious influence of Canaanite culture.
… After this event "there came great wrath against the Israelites, who withdrew from him and returned to their own land" (II Kings 3:27). From these words it is deduced that the enterprise so happily undertaken ended in a failure for the Israelites. …
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.