Miracles of Eliseus. He raiseth a dead child to life.
Eliseus so multiplieth a poore widowes oyle, that she payeth her debtes, and liueth of the rest. 8. By his prayers a Sunamite Woman hath a sonne. 18. which dying he rayseth to life. 38. He taketh away the bitternes of coloquintida, which by chance was put in the potte, 42. and feedeth manie with few loaues.
1Now a certain woman of the wives of the prophets, cried to Eliseus, saying: Thy servant, my husband, is dead, and thou knowest that thy servant was one that feared God, and behold the creditor is come to take away my two sons to serve him.Or una donna moglie di uno de' profeti sclamò, e disse ad Eliseo: Il mio marito tuo servo è morto, e tu sai, che il tuo servo era timorato del Signore: or ecco, che il suo creditore è venuto per prendere i due miei figliuoli, e farli suoi servi.AND a certayne woman of the wiues of the prophetes cried to Eliseus, saying: Thy seruant my husband is dead, and thou knowest that thy seruant was one that feared God, & behold the creditour is come to take away my two sonnes to serue him.Mulier autem quædam de uxoribus prophetarum clamabat ad Eliseum, dicens: Servus tuus vir meus mortuus est, et tu nosti quia servus tuus fuit timens Dominum: et ecce creditor venit ut tollat duos filios meos ad serviendum sibi. 2And Eliseus said to her: What wilt thou have me do for thee? Tell me, what hast thou in thy house? And she answered: I, thy handmaid, have nothing in my house but a little oil, to anoint me.Dissele Eliseo: Che vuoi, ch'io ti faccia? Dimmi, che hai in tua casa? Ed ella rispose: Io tua serva non no nulla in mia casa, eccetto un po' d'olio, per ungermi.To whom Eliseus sayd: What wilt thou that I doe for thee? Tel me, what hast thou in thy house? But she answered: I thy handmaid haue nothing in my house, but a litle oyle, to anoynt me withal.Cui dixit Eliseus: Quid vis ut faciam tibi ? dic mihi, quid habes in domo tua ? At illa respondit: Non habeo ancilla tua quidquam in domo mea, nisi parum olei quo ungar. 3And he said to her: Go, borrow of all thy neighbours empty vessels, not a few.Dissele egli: Va: chiedi in prestito da tutti i tuoi vicini de' vasi vuoti non pochi.To whom he sayd: Goe, borrow of al thy neighbours emptie vessels not a few.Cui ait: Vade, pete mutuo ab omnibus vicinis tuis vasa vacua non pauca, 4And go in, and shut thy door, when thou art within, and thy sons: and pour out thereof into all those vessels: and when they are full, take them away.E va, e chiudi la tua porta quando sarai dentro tu, e i tuoi figliuoli, e versa dell'olio in tutti que' vasi, e quando saran pieni, li porrai a parte.And goe in, and shut thy doore, when thou art within, thou and thy sonnes: and powre therof into al these vessels: and when they shal be ful, thou shalt take them away.et ingredere, et claude ostium tuum cum intrinsecus fueris tu, et filii tui: et mitte inde in omnia vasa hæc, et cum plena fuerint, tolles.
5So the woman went, and shut the door upon her, and upon her sons: they brought her the vessels, and she poured in.Andò pertanto la donna, e si chiuse in casa co' suoi figliuoli: quelli le presentavano i vasi, ed ella gli empiva.The woman therfore went, and shut the doore vpon her, and vpon her sonnes: they brought her vessels, and she powred in.Ivit itaque mulier, et clausit ostium super se, et super filios suos: illi offerebant vasa, et illa infundebat. 6And when the vessels were full, she said to her son: Bring me yet a vessel. And he answered: I have no more. And the oil stood.E quando tutti i vasi furon pieni, disse ella ad un de' figliuoli: Portami ancora un vaso. E quegli rispose: Non ne ho: e l'olio si fermò.And when the vessels were ful, she sayd to her sonne: Bring me yet a vessel. And he answered: I haue none. And the oile stood.Cumque plena fuissent vasa, dixit ad filium suum: Affer mihi adhuc vas. Et ille respondit: Non habeo. Stetitque oleum. 7And she came, and told the man of God. And he said: Go, sell the oil, and pay thy creditor: and thou and thy sons live of the rest.Ed ella andò, e riferì il tutto all'uomo di Dio, e quegli disse: Va, vendi l'olio, e paga il creditore, e del restante sostentati tu, e i tuoi figliuoli.And she came, and told the man of God. And he sayde, Goe, sel the oyle, and pay thy creditour: and thou and thy sonnes liue of the rest:Venit autem illa, et indicavit homini Dei. Et ille: Vade, inquit, vende oleum, et redde creditori tuo: tu autem, et filii tui vivite de reliquo. 8And there was a day when Eliseus passed by Sunam: now there was a great woman there, who detained him to eat bread: and as he passed often that way, he turned into her house to eat bread.Or un dì passava Eliseo per Sunam, dove era una donna grande, la quale lo trattenne, per dargli da mangiare; e siccome egli vi passava sovente, si fermava in casa di lei a mangiare.And there came a certayne day, and Eliseus passed by Sunam: and there was there a great woman, which held him to eate bread: and when he passed often that way, he turned in to her to eate bread.Facta est autem quædam dies, et transibat Eliseus per Sunam: erat autem ibi mulier magna, quæ tenuit eum ut comederet panem: cumque frequenter inde transiret, divertebat ad eam ut comederet panem. 9And she said to her husband: I perceive that this is a holy man of God, who often passeth by us.Ed ella disse a suo marito: Ho riconosciuto, che uomo santo di Dio egli è questi, che passa sovente di qua.Who sayd to her husband: I perceiue that this is a holie man of God, which passeth by vs often.Quæ dixit ad virum suum: Animadverto quod vir Dei sanctus est iste, qui transit per nos frequenter.
10Let us, therefore, make him a little chamber, and put a little bed in it for him, and a table, and a stool, and a candlestick, that when he cometh to us he may abide there.Facciamgli pertanto una piccola stanza, e mettiamovi un letto per lui e una mensa, e una sedia, e un candeliere, affinchè quando verrà da noi, egli vi alberghi.bet vs therfore make him a litle chamber, and sette him a litle bed in it, and a table, and a stoole, and a candlesticke, that when he cometh to vs he may tarie there.Faciamus ergo ei cœnaculum parvum, et ponamus ei in eo lectulum, et mensam, et sellam, et candelabrum, ut cum venerit ad nos, maneat ibi. 11Now, there was a certain day, when he came, and turned into the chamber, and rested there.Or un dato giorno egli arrivò, e andò nella stanza, e ivi si riposò.There came therfore a certayne day, and coming he turned in to the chamber, and rested there.Facta est ergo dies quædam, et veniens divertit in cœnaculum, et requievit ibi. 12And he said to Giezi, his servant: Call this Sunamitess. And when he had called her, and she stood before him,E disse a Giezi suo servo: Chiama questa donna di Sunam. E quegli la chiamò: ed ella si presentò a lui.And he sayd to Giezi his seruant: Call this Sunamite. Who when he had called her, and she stoode before him,Dixitque ad Giezi puerum suum: Voca Sunamitidem istam. Qui cum vocasset eam, et illa stetisset coram eo, 13He said to his servant: Say to her: Behold, thou hast diligently served us in all things; what wilt thou have me to do for thee? Hast thou any business, and wilt thou, that I speak to the king, or to the general of the army? And she answered: I dwell in the midst of my own people.Ed egli disse al suo servo: Dille tu: Ecco, che tu ci hai assistiti amorevolmente in tutto; che vuoi ch'io ti faccia? Hai tu qualche negozio, per cui desideri ch'io parli al re, o al capitano delle milizie? Ed ella rispose: Io vivo in mezzo al mio popolo.he sayd to his seruant: Speake to her: Behold thou hast diligently ministred to vs in al thinges, what wilt thou that I doe for thee? hast thou any busines, and wilt thou that I speake to the king, or the general of the warrefare? Who answered: I dwel in the middes of myne owne people.dixit ad puerum suum: Loquere ad eam: Ecce, sedule in omnibus ministrasti nobis: quid vis ut faciam tibi ? numquid habes negotium, et vis ut loquar regi, sive principi militiæ ? Quæ respondit: In medio populi mei habito.
14And he said: What will she then that I do for her? And Giezi said: Do not ask, for she hath no son, and her husband is old.Ed (Eliseo) disse: Che vuol ella adunque ch'io faccia per lei? E Giezi disse: Non cercar più oltre: perocché ella è senza figliuoli, e il suo marito è vecchio.And he sayd: What wil she then that I doe for her? And Giezi sayd: Aske not: for she hath no sonne, and her husband is old.Et ait: Quid ergo vult ut faciam ei ? Dixitque Giezi: Ne quæras: filium enim non habet, et vir ejus senex est. 15Then he bid him call her. And when she was called, and stood before the door,Egli adunque gli ordinò di chiamarla, e venuta che fu, standosi ella dinanzi alla porta,He therfore cōmanded him to cal her: who when she was called, and stoode before the doore,Præcepit itaque ut vocaret eam: quæ cum vocata fuisset, et stetisset ante ostium, 16He said to her: At this time, and this same hour, if life be in company, thou shalt have a son in thy womb. But she answered: Do not, I beseech thee, my lord, thou man of God, do not lie to thy handmaid.Egli le disse: In questo tempo, e in questa stess'ora, vivendo tu, porterai nel seno un figliuolo. Ed ella rispose: Non volere di grazia, o signor mio, o uomo di Dio, ingannar la tua serva.he sayd to her: At this tyme, this self same houre, if life accompanie, thou shalt haue a sonne in thy wombe. But she answered: Doe not I besech thee my lord, man of God, doe not lie to thy handmayd.dixit ad eam: In tempore isto, et in hac eadem hora, si vita comes fuerit, habebis in utero filium. At illa respondit: Noli quæso, domine mi vir Dei, noli mentiri ancillæ tuæ. 17And the woman conceived, and brought forth a son in the time, and at the same hour that Eliseus had said.Ma la donna concepì, e partorì un figliuolo nel tempo, e nell'ora predettale da Eliseo.And the woman conceiued, and brought forth a sonne in that time, and in the self same houre, that Eliseus had sayd.Et concepit mulier, et peperit filium in tempore, et in hora eadem, qua dixerat Eliseus. 18And the child grew. And on a certain day, when he went out to his father to the reapers,E il fanciullo ingrandì; e un giorno essendo egli uscito per andar a trovar suo padre da quei, che mietevano,And the childe grewe. And vpon a certaine day, when going forth he went to his father, vnto the reapers,Crevit autem puer: et cum esset quædam dies, et egressus isset ad patrem suum, ad messores, 19He said to his father: My head acheth, my head acheth. But he said to his servant. Take him, and carry him to his mother.Diss'egli a suo padre: Mi duole il capo, il capo mi duole. Ed egli disse ad un servo: Prendilo, e portalo a sua madre.he sayd to his father: My head aketh, my head aketh. But he said to his seruant, take him, and bring him to his mother,ait patri suo: Caput meum doleo, caput meum doleo. At ille dixit puero: Tolle, et duc eum ad matrem suam.
20And when he had taken him, and brought him to his mother, she sat him on her knees, until noon, and then he died.E quegli avendolo portato, e rimesso a sua madre, se lo tenne ella sulle sue ginocchia sino a mezzodì, ed ei si morì.who when he had taken him, and brought him to his mother, she sette him vpon her knees vntil noone, and he dyed.Qui cum tulisset, et duxisset eum ad matrem suam, posuit eum illa super genua sua usque ad meridiem, et mortuus est. 21And she went up, and laid him upon the bed of the man of God, and shut the door: and going out,Ed ella sali a collocarlo sul letto dell'uom dì Dio, e chiuse la porta, e andò fuori,And she went vp, and laid him vpon the bed of the man of God, and shut the doore: and going forthAscendit autem, et collocavit eum super lectulum hominis Dei, et clausit ostium: et egressa, 22She called her husband, and said: Send with me, I beseech thee, one of thy servants, and an ass, that I may run to the man of God, and come again.E chiamò il suo marito, e gli disse: Manda di grazia con me uno de' servi, e un'asina, perocché io corro dall'uom di Dio, e torno.called her husband, and sayd: Send with me, I besech thee, one of the seruantes, and an asse, that I may runne to the man of God, and returne.vocavit virum suum, et ait: Mitte mecum, obsecro, unum de pueris, et asinam, ut excurram usque ad hominem Dei, et revertar. 23And he said to her: Why dost thou go to him? to day is neither new moon nor sabbath. She answered: I will go.E quegli le disse: Per qual ragione vai tu a trovarlo? oggi non son te calende, e non è sabato. Ed ella rispose: Io anderò.Who sayd to her: For what cause doest thou goe to him? The Calendes be not to day, nor the Sabbath. Who answered: I wil goe.Qui ait illi: Quam ob causam vadis ad eum ? hodie non sunt calendæ, neque sabbatum. Quæ respondit: Vadam. 24And she saddled an ass, and commanded her servant: Drive, and make haste, make no stay in going: And do that which I bid thee.Ed ella ammannì l'asina, e ordinò al servo: Conducimi, e fa presto; non mi trattener per istrada, e fa quello, ch'io ti comando.And she sadled the asse, and commanded her seruant: driue, and make hast, make no stay in going. And doe that which I command thee.Stravitque asinam, et præcepit puero: Mina, et propera: ne mihi moram facias in eundo: et hoc age quod præcipio tibi. 25So she went forward, and came to the man of God, to mount Carmel: and when the man of God saw her coming towards, he said to Giezi, his servant: Behold that Sunamitess.Ella adunque si partì, e andò dall'uomo di Dio sul monte Carmelo: e avendola l'uomo di Dio veduta venirgli incontro, disse a Giezi suo servo: Ecco quella donna di Sunam.She therfore went forward, and came to the man of God into mount Carmel: and when the man of God saw her ouer against him, he said to Giezi his seruant: Behold that Sunamite.Profecta est igitur, et venit ad virum Dei in montem Carmeli: cumque vidisset eam vir Dei e contra, ait ad Giezi puerum suum: Ecce Sunamitis illa.
26Go, therefore, to meet her, and say to her: Is all well with thee, and with thy husband, and with thy son? And she answered: Well.Va adunque ad incontrarla, e dille: State voi bene tu, e tuo marito, e tuo figliuolo? Ed ella rispose: Bene.Goe therfore to meete her, and say to her: Is al wel about thee, and about thy husband, and about thy sonne? Who answered: Wel.Vade ergo in occursum ejus, et dic ei: Recte ne agitur circa te, et circa virum tuum, et circa filium tuum ? Quæ respondit: Recte. 27And when she came to the man of God, to the mount, she caught hold on his feet: and Giezi came to remove her. And the man of God said: Let her alone for her soul is in anguish, and the Lord hath hid it from me, and hath not told me.Ma allorché fu arrivata presso all'uom di Dio sul monte, se gli gettò a' piedi; e Giezi si appressò, per farnela discostare. Ma l'uomo di Dio gli disse: Lasciala fare; perocché l'anima di lei è in amarezza, e il Signore mi ha nascosa tal cosa, e non me l'ha rivelata.And when she was come to the man of God into the mount, she caught his feet: and Giezi came to remoue her. And the man of God said: Let her alone, for her soule is in anguish, and our Lord hath hid it from me, and hath not told me.Cumque venisset ad virum Dei in montem, apprehendit pedes ejus: et accessit Giezi ut amoveret eam. Et ait homo Dei: Dimitte illam: anima enim ejus in amaritudine est, et Dominus celavit a me, et non indicavit mihi. 28And she said to him: Did I ask a son of my lord? did I not say to thee: Do not deceive me?Or ella disse: Forse che io do mandai al signor mio un figliuolo? Non ti Diss'io: Non mi burlare?Who said to him: Did I aske a sonne of my Lord? Did I not say to thee: Mocke me not?Quæ dixit illi: Numquid petivi filium a domino meo ? numquid non dixi tibi: Ne illudas me ? 29Then he said to Giezi: Gird up thy loins, and take my staff in thy hand, and go. If any man meet thee, salute him not: and if any man salute thee, answer him not: and lay my staff upon the face of the child.Ed egli disse a Giezi: Cingi i tuoi fianchi, e prendi in mano il mio bastone, e va: se ti imbatti in alcun uomo, noi salutare; e se alcun ti saluta, non gli rispondere: e tu porrai il mio bastone sulla faccia del fanciullo.And he said to Giezi: Girde thy loynes, and take my staffe in thy hand, & goe. If a man meete thee, salute him not: and if any man salute thee, answer him not: and thou shalt put my staffe vpon the face of the childe.Et ille ait ad Giezi: Accinge lumbos tuos, et tolle baculum meum in manu tua, et vade. Si occurrerit tibi homo, non salutes eum: et si salutaverit te quispiam, non respondeas illi: et pones baculum meum super faciem pueri.
30But the mother of the child said: As the Lord liveth, and as thy soul liveth, I will not leave thee. He arose, therefore, and followed her.Ma la madre del fanciullo disse: Viva il Signore, e viva l'anima tua; io non partirò da te. Egli adunque si mosse, e le andò appresso.Moreouer the mother of the childe said: Our Lord liueth, and thy soul liueth, I wil not leaue thee. He arose therfore, and folowed her.Porro mater pueri ait: Vivit Dominus, et vivit anima tua, non dimittam te. Surrexit ergo, et secutus est eam. 31But Giezi was gone before them, and laid the staff upon the face of the child, and there was no voice nor sense: and he returned to meet him, and told him, saying: The child is not risen.Or Giezi era andato innanzi a loro, e avea posto il bastone sopra la faccia del fanciullo; ma egli non avea fiato, né senso. E tornò indietro ad incontrar Eliseo, e gli diede la nuova: Il fanciullo non è risuscitato.But Giezi was gone before them, and had put the staffe vpon the face of the childe, & there was not voice, nor sense: and he returned to meete him, and told him, saying: The childe is not risen.Giezi autem præcesserat ante eos, et posuerat baculum super faciem pueri, et non erat vox, neque sensus: reversusque est in occursum ejus, et nuntiavit ei, dicens: Non surrexit puer. 32Eliseus, therefore, went into the house, and behold the child lay dead on his bed:Eliseo adunque entrò in casa, e vide il fanciullo morto giacente sul suo letto:Eliseus therfore went into the house, and behold the childe lay dead on his bed:Ingressus est ergo Eliseus domum, et ecce puer mortuus jacebat in lectulo ejus: 33And going in, he shut the door upon him, and upon the child, and prayed to the Lord.Ed entrò, e si chiuse dentro col fanciullo, e fece orazione al Signore.and going in he shut the doore vpon him, & vpon the childe & prayed to our Lord.ingressusque clausit ostium super se et super puerum, et oravit ad Dominum. 34And he went up, and lay upon the child: and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he bowed himself upon him, and the child’s flesh grew warm.E salì (sul letto), e si distese sopra il fanciullo, e pose la sua bocca sopra la bocca di lui, e i suoi occhi sopra gli occhi di lui, e le sue mani sopra le mani di lui; e s'i incurvò sopra di lui, e le carni del fanciullo si riscaldarono.And he went vp, and lay vpon the childe: and he put his mouth vpon his mouth, & his eies vpon his eies & his handes vpon his handes: and he bowed him self ouer him, and the childes flesh was warmedEt ascendit, et incubuit super puerum: posuitque os suum super os ejus, et oculos suos super oculos ejus, et manus suas super manus ejus: et incurvavit se super eum, et calefacta est caro pueri.
35Then he returned and walked in the house, once to and fro: and he went up, and lay upon him: and the child gaped seven times, and opened his eyes.Ed egli scese; e fece due giri per la stanza, e salì di nuovo, e si distese sopra il fanciullo, e questi sbadigliò sette volte, e aperse gli occhi.But he returning, walked vp and downe in the house, once hither & thither: & he went vp and lay vpon him: and the childe gaped seuen tymes, and opened his eies.At ille reversus, deambulavit in domo, semel huc atque illuc: et ascendit, et incubuit super eum: et oscitavit puer septies, aperuitque oculos. 36And he called Giezi, and said to him: Call this Sunamitess. And she being called, went in to him: and he said: Take up thy son.Ed egli chiamò Giezi, e gli disse: Chiama la donna di Sunam; ed ella venne, e si presentò a lui; ed ei le disse: Prendi il tuo figliuolo.And he called Gierzi, & said to him: Call this Sunamite. Who being called, went in vnto him: Who said: Take thy sonne.At ille vocavit Giezi, et dixit ei: Voca Sunamitidem hanc. Quæ vocata, ingressa est ad eum. Qui ait: Tolle filium tuum. 37She came and fell at his feet, and worshipped upon the ground: and took up her son, and went out.Andò ella a gettarsi a' piedi di lui, inchinandosi fino a terra; e preso il suo figliuolo, se n'andò.She came, and fel at his feete, and adored vpon the ground: and tooke her sonne, and went out,Venit illa, et corruit ad pedes ejus, et adoravit super terram: tulitque filium suum, et egressa est. 38And Eliseus returned to Galgal, and there was a famine in the land, and the sons of the prophets dwelt before him: And he said to one of his servants: Set on the great pot, and boil pottage for the sons of the prophets.Ed Eliseo se ne tornò a Gàlgala. Or il paese era alla fame, e abitavano con lui i figliuoli de' profeti. Ed egli disse a un de' suoi servidori: Prendi una pignatta grande, e cuoci la pietanza pe' figliuoli de' profeti.and Eliseus returned into Galgal And there was a famine in the land, and the children of the prophetes dwelt before him; and he sayd to one of his seruantes: Sette on a greate potte, and seeth broth for the children of the prophetes.Et Eliseus reversus est in Galgala. Erat autem fames in terra, et filii prophetarum habitabant coram eo. Dixitque uni de pueris suis: Pone ollam grandem, et coque pulmentum filiis prophetarum. 39And one went out into the field to gather wild herbs: and he found something like a wild vine, and gathered of it wild gourds of the field, and filled his mantle, and coming back, he shred them into the pot of pottage; for he knew not what it was.E uno di essi andò al campo per cogliere delle erbe salvatiche, e trovò una specie di vite salvatica, e da essa colse dei colochinti salvatici, e ne empì il suo mantello, e tornato che fu, li tagliò in pezzi, e li mise nella pignatta della pietanza, perocché non sapeva quello, ch'ei fossero.And one went out into the field to gather wilde herbes: and he found as it were a wilde vine, and gathered of it the colocynthides of the field, and filled his mantel, and returning cut it into the potte of broth, for he knew not what it was.Et egressus est unus in agrum ut colligeret herbas agrestes: invenitque quasi vitem silvestrem, et collegit ex ea colocynthidas agri, et implevit pallium suum, et reversus concidit in ollam pulmenti: nesciebat enim quid esset.
40And they poured it out for their companions to eat: and when they had tasted of the pottage, they cried out, saying: Death is in the pot, O man of God. And they could not eat thereof.Ne versarono adunque ai compagni, perchè mangiassero: e avendo quelli gustata tal roba cotta, gridarono, e dissero: Uomo di Dio, la morte nella pignatta: e non poterono mangiarne.They therfore powred it to their felowes, to eate: and when they had tasted of the broth, they cried, saying: Death is in the potte, man of God. And they could not eate.Infuderunt ergo sociis ut comederent: cumque gustassent de coctione, clamaverunt, dicentes: Mors in olla, vir Dei. Et non potuerunt comedere. 41But he said: Bring some meal. And when they had brought it, he cast it into the pot, and said: Pour out for the people, that they may eat. And there was now no bitterness in the pot.Ed egli: Portatemi, disse, della farina, e quando la ebbero portata, la gettò nella pignatta, e disse: Versatene alla gente, che mangino. E non rimase nulla di amaro nella pignatta.But he sayd: Bring meale, and when they had brought it, he cast it into the potte, and said: powere in for the multitude, that they may eate. And there was no more anie bitternesse in the potte.At ille: Afferte, inquit, farinam. Cumque tulissent, misit in ollam, et ait: Infunde turbæ, ut comedant. Et non fuit amplius quidquam amaritudinis in olla. 42And a certain man came from Baalsalisa, bringing to the man of God, bread of the firstfruits, twenty loaves of barley, and new corn in his scrip. And he said: Give to the people, that they may eat.Giunse poi un uomo da Baalsalisa, il quale portava all'uomo di Dio dei pani delle primizie, venti pani d'orzo, e del grano nuovo nella sua bisaccia: ed ei gli disse: Danne a tutta la gente, affinchè ne mangi.And a certaine man came from Baa•sah•a bringing to the man of God loaues of the first fruites, twentie barley loaues, and new wheate in his scrippe. But he said: Geue to the people, that they may eate.Vir autem quidam venit de Baalsalisa deferens viro Dei panes primitiarum, viginti panes hordeaceos, et frumentum novum in pera sua. At ille dixit: Da populo, ut comedat. 43And his servant answered him: How much is this, that I should set it before a hundred men? He said again: Give to the people, that they may eat: for thus saith the Lord: They shall eat, and there shall be left.E il suo servo gli rispose: Che è tutto questo per porlo davanti a cento persone? Egli disse di nuovo: Danne alla gente, che mangi; perocché così dice il Signore: Mangeranno, e ne avanzerà.And his seruant answered him: How much is this, that I should sette it before an hundred men? Agayne he said: Geue to the people, that they may eate: for thus saith our Lord: They shal eate, and there shal be leaft.Responditque ei minister ejus: Quantum est hoc, ut apponam centum viris ? Rursum ille ait: Da populo, ut comedat: hæc enim dicit Dominus: Comedent, et supererit.
44So he set it before them: and they ate, and there was left, according to the word of the Lord.Quegli pertanto li pose davanti alla gente, e mangiarono, e ne avanzò secondo la parola del Signore.He therfore sette it before them: who did eate, and there was leaft according to the word of our Lord.Posuit itaque coram eis: qui comederunt, et superfuit juxta verbum Domini.
4:1
Year of the World 3109, Year before Christ 895.
Calmet
Prophets. Josephus ([Antiquities?] 9:4.) intimates that this man was Abdias; (3 Kings 18:13.) and the Rabbins pretend that Joram was the creditor. But these traditions are destitute of proof; and we know not that Abdias was a prophet. (Calmet)
Serve him, not as slaves, for the Hebrews were not thus to be sold, except they had commited some crime. (Salien, the year before Christ 913.) See Leviticus 25:39.
But the condition of mercenaries was perhaps little different; (Haydock) and we find that people were sold for debt, Exodus 21:7., and Isaias 50:1. The same practice seems to have continued till our Saviour's time, Matthew 18:25. Children were regarded as part of a person's property. The Romans, Athenians, and other nations, claimed the same right over them. (Halicar. 2:p. 96.; Plutarch, in Solon et Lucullus.) The custom of selling children continued for a long time in our [British] islands.
4:2
Menochius
Anoint me, for delicacy or health, Matthew 6:17. (Menochius)
Calmet
To abstain from this unction, in the East, was a great mortification, 2 Kings 14:2., and Deuteronomy 28:40. Sanctius supposes, that the woman intended the oil to anoint her body for interment, Matthew 26:12. Hebrew asuc, occurs no where else, and my signify a pot, or "skin of oil." The woman had nothing else. The original does not say what she intended to do with it. (Calmet)
Haydock
She might use it for food: (3 Kings 17:12.) but the Septuagint agree with the Vulgate. (Haydock)
4:6
St. Bernard
Stood. The grace of God ceases to flow, when the soul is full of vanity. (St. Bernard)
St. Augustine
Charity does not increase, when it bestows nothing. (St. Augustine, ser. 206. de Temp.)
4:8
Tirinus
Sunam, the birth-place of the beautiful virgin Abisag, (3 Kings 1:3.) at the foot of Thabor, (Calmet) and not above a mile from Carmel, ver. 23. (Tirinus)
Menochius
Great woman, "renowned for piety" (Arabic) and riches, ver. 13. (Tirinus) (Menochius)
Haydock
"Fearing sins." (Chaldean) This was true greatness! (Haydock)
4:10
Calmet
Chamber. Hebrew adds, "on the wall," (Haydock) or surrounded "with walls," at the top of the house, where strangers usually lodged. (Calmet)
After being entertained the first day with the family, they might retire, and live, as if they were at home; some presents being sent to them daily, at least among the Greeks of rank. (Vitruv. 6:10.)
Vatable
The apartment of Eliseus might be separate from the house, that he might be less distracted in his meditations. (Menochius) (Vatable)
Calmet
Candlestick, on which many lamps, or even wood, might burn, Exodus 25:27. (Calmet)
4:13
Haydock
He said, or "he had said;" (Junius and Piscator) so that we may include this and the following verse within a parenthesis, as alluding to what had passed before; (Calmet) unless the woman, out of modesty, did not come into the chamber of the prophet, who addressed her by an interpreter, (Menochius) or servant. (Haydock)
Calmet
Army. Eliseus had acquired great influence with Joram, in the war with Moab. (Calmet)
Grotius
The ancient canons exhort bishops to present the petitions of the poor to the prince. (Grotius)
Tirinus
People. I have nothing to fear, (Haydock) and am not in want. (Tirinus)
Calmet
I have no quarrel with any person. (Calmet)
Abulensis
I am of too mean a condition to have any thing to do at court. (Abulensis)
4:14
Haydock
No son. The desire of one was very natural, particularly to people in good circumstances (Menochius) and of the Hebrew nation. (Haydock)
4:16
Calmet
Womb. Hebrew, "At this season, according to the time of life, (Haydock; or of a woman with child, Menochius) thou shalt embrace a son" in thy arms. (Haydock) See Genesis 18:10. (Calmet)
Menochius
If is added by St. Jerome, agreeably to an usual form of speaking. (Menochius)
The prophet assures the woman, that she will not only live, but also bear a son, and nurse him.
Menochius
Lie, deceive, (ver. 28; Haydock) or flatter me with vain hopes. (Calmet) She might think that the prophet was not actually inspired. (Menochius)
Haydock
Through joy, she could hardly believe. See Luke 24:41. (Haydock)
4:17
Year of the World 3110.
4:19
Menochius
Carry. This interpretation suits with the occasion, and is conformable to the Septuagint and Chaldean. (Menochius)
Haydock
Literally, "conduct him," but he was sick and little. (Haydock)
4:21
Menochius
Bed, esteeming it as a relic, (Haydock) or wishing to excite the man of God to pray for her child, and to conceal its death from her husband. (Menochius)
4:23
Menochius
Moon, a day of devotion, (Numbers 10:10.; Calmet) or probably of obligation, like the sabbath, on which no long journey could be undertaken, (Tirinus; ver. 8.) unless for the sake of piety, (Exodus 26:8.) as Sunam is a place six or seven leagues, (Calmet) or eight hours' walk from Carmel. (Adrichomius) (Menochius)
Menochius
Piety was not so far decayed in Israel but many fervent souls still went to hear the prophets. (Calmet) It seems this woman had often made such journeys. (Menochius)
Haydock
Go. Hebrew, "peace." Protestants, "it shall be well:" let me depart. She is unwilling to reveal the reason of her journey; but her husband was so well convinced of her virtue, that he placed no obstacle in her way. Perhaps he might partly guess what was the matter, as he had sent the child home sick, and saw his wife so desirous to visit the prophet. (Haydock)
4:24
Vatable
And do. Hebrew, "unless I bid thee." Some translate, "urge me not to get up, unless," etc. (Chaldean; Arabic, etc.) They suppose that she went on foot, and that the ass was designed for Eliseus. (Vatable)
4:26
Menochius
Well. She declines mentioning what she wanted to the servant, in order that she might speak to the prophet in person. (Menochius)
Haydock
She might also rationally hope that the child was well in another world. (Haydock)
4:27
Her. Being aware of the extreme circumspection and modesty of his master.
St. Gregory
Told me. Hence it appears that the prophets were not inspired at all times, 2 Kings 7:3, "that they might be sensible that what they had was a gift of God." (St. Gregory, hom. in Ezech. 11)
4:28
Menochius
A son. Better had it been for me not to have become a mother, than to be so soon delivered of my child. (Menochius)
4:29
Challoner
Salute him not. He that is sent to raise to life the sinner spiritually dead, must not suffer himself to be called off, or diverted from his enterprise, by the salutations or ceremonies of the world. (Challoner)
Calmet
So must the preachers of the gospel diligently fulfil their important office, Luke 10:4. (St. Gregory, hom. 17.) Urbanity is not reprehended; but no human transaction ought to impede what is divine. (St. Ambrose, ibid.[Luke 10:4.?]) In ancient comedies, slaves are always represented in a hurry. The Jews will not salute any person when they are going to their synagogues, for fear of being distracted in their devotions. (Calmet)
Menochius
Eliseus requires the utmost expedition, that the favour might be the greater, Qui cito dat, bis dat. (Menochius)
Tirinus
He would also prevent his servant from telling any one what he was about, that he might not be touched with vanity, and thus hinder the miracle, which some think was nevertheless the case. (R. Salomon) (Theodoret, q. 17.) (Tirinus)
4:31
Challoner
The child is not risen. By the staff of Eliseus is represented the rod of Moses, or the old law, which was incapable of restoring life to mankind, then dead by sin. It was necessary that Christ himself should come in our flesh, to restore us to life again. In this, Eliseus, as a figure of Christ, behoved to go in person to restore the dead child to life. (Challoner)
Worthington
St. Augustine (contra Faust. 12:35.) shews that many like things recorded in the Old Testament are figures of the New. (Worthington)
Calmet
Many of the fathers observe, that this miracle was intended to shew the necessity of the Incarnation to redeem lost man. The staff did not therefore restore life. Some lay the blame on Giezi; others on the woman, who required the prophet to come in person; and others suppose that Eliseus followed herein his own spirit. But all this is destitute of proof. (Calmet)
Haydock
He might alter his mind (Tirinus) at the request of the woman, and to imitate Elias; (3 Kings 17:21.) all by God's direction. (Haydock)
Menochius
He had before trusted that God would perform the miracle by means of the staff, as he did formerly by the rod of Moses, or by the mantle of Elias. (Menochius)
4:34
Theodoret
Warm. Arabic adds, "by his breath," as when God breathed a soul into Adam. (Theodoret, q. 18.)
Some Greek interpreters have, "he breathed upon him," etc.
4:35
Calmet
Upon him. Septuagint, "he breathed," etc. (Calmet)
Other copies, (Alexandrian and Vatican) "he bent down upon the child seven times, and the child opened his eyes."
Calmet
Gaped. Protestants, "sneezed;" (Haydock) in which interpretation, Junius, Montanus, etc., agree. Arabic, "he turned his eyes about seven times." Others, "he trembled," (Calmet) or sighed; (ver. 19.) and sneezing is accounted good for alleviating the pain. Sternutamenta capitis gravedinem emendant. (Pliny, [Natural History?] 28:6.) (Calmet)
4:37
Menochius
Ground. To honour the saint, who had done her such a kindness. (Menochius)
4:38
Galgal, where he had been often before.
Calmet
Dwelt. Hebrew, "sat," like disciples attending to the instructions of their master, Acts 22:3. (Calmet)
Menochius
To one, etc. Hebrew and Septuagint, "to his servant," Giezi. (Menochius)
Haydock
Eliseus provided for the temporal as well as for the spiritual wants of his followers. (Haydock)
Menochius
The famine had been sent by God, to punish the idolatry of the people, 4 Kings 8:1. (Menochius)
4:39
Wild herbs. Hebrew oroth. Septuagint arioth, may denote any thing that could be "gathered."
Tirinus
Gourds: colocynthides. They resembled cucumbers; but were so bitter, that they were styled, "the gall of the earth." Vallesius, (Phil. C. 36.) who observes, that a small quantity may cause death, (c. 37.) and that the remedy used by the prophet was supernatural; though Lemnius (c. 7.) asserts, that the mixture of barley-flour would take away the bitterness. (Tirinus)
Calmet
It has, in effect, that tendency; but the hand of God must still be acknowledged. (Calmet)
4:40
Death, poison, etc. Matthiole accounts this fruit poisonous.
4:42
Calmet
His scrip. Hebrew bctsiklono. Protestants, "in the husk thereof." Carmel, means a greenish ear of corn, (Haydock) which might be rubbed in the hand, and so eaten. (Calmet)
4:43
Menochius
Men. The disciples of Christ found the like difficulty, John 6:9. (Menochius)
Haydock
God multiplied the provisions for these 100 men, (Calmet) living in the community at Galgal. (Haydock)
4:29
Salute him not.... He that is sent to raise to life the sinner spiritually dead, must not suffer himself to be called off, or diverted from his enterprise, by the salutations or ceremonies of the world.
4:31
St. Augustine considers a great mystery in this miracle wrought by the prophet Eliseus, thus: By the staff sent by his servant is figured the rod of Moses, or the Old Law, which was not sufficient to bring mankind to life then dead in sin. It was necessary that Christ himself should come, and by taking on human nature, become flesh of our flesh, and restore us to life. In this Eliseus was a figure of Christ, as it was necessary that he should come himself to bring the dead child to life and restore him to his mother, who is here, in a mystical sense, a figure of the Church.
4:39
Wild gourds of the field.... Colocynthidas. They are extremely bitter, and therefore are called the gall of the earth; and are poisonous if taken in a great quantity.
4:1
In the liturgy The Epistle on Teusday in the third weke of Lent.
4:24
In the liturgy The Epistle on Thursday in the 4. weke of Lent.
4:31
God sent his law by his seruant, and it auailed not to mankinde dead in sinnes. But he coming & accommodating himself to our infirmitie, participating our death we are quicned So S Augusting mystically applieth this figuratiue miracle to Christ and his Church li. 1•. c. •5. cont. Fast. Manich and manielike thinges of the old Testament he sheweth to be figures of the new.
4:8
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.5
… He used to dwell in the upper chamber of the Shunamite, and was ministered to by his disciple. For thus the Shunamite said;— He is a holy Prophet of God and passes by us continually, for thus it becomes his holiness that we should make for him an upper chamber and do for him the service that is (necessary) in it .
4:10
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… and has she not a daily expenditure? “No doubt,” you will say. Why then do you not lend aid to her moderate means? I am ashamed indeed to say these things: however, I compel no man, if any one imagines what I am saying to be for gain. Make for yourself a guest-chamber in your own house: set up a bed there, set up a table there and a candlestick. (comp.
4:13
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.93
… Elijah ran before the chariot of a most wicked king,—not by the king’s command, but from his own loyalty. Elisha thought it good to offer of his own accord to the woman who had sheltered him anything that she might wish to have obtained from the king through his intercession.
4:16
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.1.6
… But Elisha was ever active. In solitude he divided Jordan on passing over it, so that the lower part flowed down, whilst the upper returned to its source. On Carmel he promises the woman, who so far had had no child, that a son now unhoped for should be born to her.
4:17
Origen † AD 254 Origen Against Celsus 8.46
… and through the prayers of Elisha she became a mother.
4:20
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.17
… The servant went before, he laid the staff upon the dead, the dead arose not. “For if there had been given a law which could have made alive, surely out of the law there had been righteousness.” The law sent by the servant made not alive: and yet he sent his staff by the servant, who himself afterwards followed, and made alive.
4:23
Tertullian † AD 220 The Five Books Against Marcion 4.12
… For He furnished to this day divine safeguards, —a course which His adversary would have pursued for some other days, to avoid honouring the Creator’s Sabbath, and restoring to the Sabbath the works which were proper for it. Since, in like manner, the prophet Elisha on this day restored to life the dead son of the Shunammite woman,
4:25
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… And the sevenfold looking for the cloud imposed upon the young servant; and Elissæus stretching himself that number of times upon the child of the Shunammite, by which stretching the breath of life was restored.
4:26
Tertullian † AD 220 The Five Books Against Marcion 4.24
… So also the Lord commands: “Into whatsoever house they enter, let them say, Peace be to it.” Herein He follows the very same example. For Elisha enjoined upon his servant the same salutation when he met the Shunammite; he was to say to her: “Peace to thine husband, peace to thy child.”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.42
… For it was not only that the greatness of the Lord was not discerned by that Pharisee, but he did not even discern the weakness of the prophets. For our Lord, as knowing all things, allowed that sinful woman to come in and receive His peace. But Elisha, as one ignorant, said to the Shunamite;—Peace to thee and peace be to the child .
4:27
St John Chrysostom † AD 407 Homilies on First Thessalonians 4
What then is one to say? That the Saints knew not all things. And this one might learn from many instances, both of the early ones, and of those who came after them, as Elisha knew not concerning the woman (
St Jerome † AD 420 Against the Pelagians 1.28
2 Kings iv. 27 . Elijah seeing the Shunamite’s heart.
Pseudo-Clement The Second Epistle of the Same Clement 15
… but she did not live with him, but the prophet lived in a house apart. And, when her son died, she wanted to throw herself at the feet of the prophet; but his attendant would not allow her, but restrained her. But Elisha said to his servant: “Let her alone, because her soul is distressed.”
4:29
Tertullian † AD 220 The Five Books Against Marcion 4.24
… “No one,” says He, “shall ye salute by the way.” What a destroyer of the prophets, forsooth, is Christ, seeing it is from them that He received his precept also! When Elisha sent on his servant Gehazi before him to raise the Shunammite’s son from death, I rather think he gave him these instructions:
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.11
… grace on the sinner, frightened and turned to the fulfilment of the righteousness of the law through Jesus Christ our Lord, who is that wisdom of God of which it is written, “She carries law and mercy on her tongue,” —law whereby she frightens, mercy by which she may help,—law by His servant, mercy by Himself,—the law, as it were, in the staff which Elisha
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 86.5
… Unhappy men, what can the Law do without grace? What doeth the earth without the spittle of Christ? What doeth the Law without grace, but make them more guilty? Why? Because hearers of the Law and not doers, and hereby sinners, transgressors. The son of the hostess of the man of God was dead, and his staff was sent by his servant, and laid upon his face,
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 1.8
For Elisha, himself one of them, teaches that the same men used to carry a staff; as he says to Gehazi, his servant, when sending him to raise the woman’s son to life: “Take my staff and run and go and place it on the lad’s face that he may live.”
4:34
Origen † AD 254 Origen Against Celsus 2.57
… “But this is the question, whether any one who was really dead ever rose again with a veritable body?” Now a Jew would not have uttered these words, who believed what is recorded in the third and fourth books of Kings regarding little children, of whom the one was raised up by Elijah, and the other by Elisha.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.16
… But specially be it remembered that Christ has been raised from the dead . I speak but in passing of Elias, and the widow’s son whom he raised; of Elisseus also, who raised the dead twice; once in his lifetime, and once after his death. For when alive he wrought the resurrection by means of his own soul
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.1.6
… But Elisha was ever active. In solitude he divided Jordan on passing over it, so that the lower part flowed down, whilst the upper returned to its source. On Carmel he promises the woman, who so far had had no child, that a son now unhoped for should be born to her. He raises the dead to life,
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.83
83. And why should we wonder that the soul is restored at the word of God, that flesh returns to the bones, when we remember the dead raised by the touch of the prophet’s body?
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.4
30. Elijah, then, raised the dead, but he prayed—he did not command. Elisha raised one to life after laying himself upon the dead body, in accordance with its posture;
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 3.7
But what is the meaning of that, which you have thought proper to add to this simile, with regard to the example of the blessed Elisha because he raised the dead by breathing into his face?
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
4:35
St Augustine of Hippo † AD 430 Letters of St. Augustin 137.13
… For among these miracles what is more wonderful than the raising of the dead? Yet both Elijah and Elisha did this.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 91.2
… Of a certainty, among all the works of Christ, none seem to be greater than the raising of the dead; and yet we know that the same was done by the prophets of olden time. For Elias did so; and Elisha also, both when alive in the flesh,
4:38
St Jerome † AD 420 The Letters of St. Jerome 22.9
… When Elisha invited the sons of the prophets to dinner, he only gave them field-herbs to eat; and when all cried out with one voice: “There is death in the pot,” the man of God did not storm at the cooks (for he was not used to very sumptuous fare), but caused meal to be brought, and casting it in, sweetened the bitter mess
St Jerome † AD 420 The Letters of St. Jerome 125.7
… His rough garb, his girdle made of skins, his diet of locusts and wild honey were all alike designed to encourage virtue and continence. The sons of the prophets, who were the monks of the Old Testament, built for themselves huts by the waters of Jordan and forsaking the crowded cities lived in these on pottage and wild herbs.
4:39
St Basil the Great † AD 379 The Hexæmeron 9.1
… In vain he lavishly covers his table with his mean fare; his ambition only shows his folly. It is for you to judge if I have shared the same fate. Yet, whatever my discourse may have been, take care lest you disregard it. No one refused to sit at the table of Elisha; and yet he only gave his friends wild vegetables.
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
30. O foolish Elisha, for feeding the prophets with wild and bitter gourds!
4:41
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.1.6
… In solitude he divided Jordan on passing over it, so that the lower part flowed down, whilst the upper returned to its source. On Carmel he promises the woman, who so far had had no child, that a son now unhoped for should be born to her. He raises the dead to life, he corrects the bitterness of the food, and makes it to be sweet by mixing meal with it.
4:42
Tertullian † AD 220 The Five Books Against Marcion 4.21
… and when his servitor, after contrasting the large number of the persons with the small supply of the food, answered, “What, shall I set this before a hundred men?” he said again, “Give them, and they shall eat: for thus saith the Lord, They shall eat, and shall leave thereof, according to the word of the Lord.”
Tertullian † AD 220 On Prayer 29
… Old-world prayer, indeed, used to free from fires, and from beasts, and from famine; and yet it had not (then) received its form from Christ. But how far more amply operative is Christian prayer! It does not station the angel of dew in mid-fires, nor muzzle lions, nor transfer to the hungry the rustics’ bread;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 49
But John saith also, that they were “barley loaves,” not mentioning it without object, but teaching us to trample under foot the pride of costly living. Such was the diet of the prophets also.
4:43
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 42
Andrew is higher minded than Philip, yet had not he attained to everything. Yet I do not think that he spake without an object, but as having heard of the miracles of the Prophets, and how Elisha wrought a sign with the loaves (
4:44
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.1.6
… On Carmel he promises the woman, who so far had had no child, that a son now unhoped for should be born to her. He raises the dead to life, he corrects the bitterness of the food, and makes it to be sweet by mixing meal with it. Having distributed ten loaves to the people for food, he gathered up the fragments that were left after they had been filled.
4:1
1. NOW A CERTAIN WOMAN. Josephus, book IX, chapter II, whom the Hebrews follow, as do Theodoret, Lyra, Abulensis and others, asserts that this woman was the wife of Obadiah, the steward of Ahab, III Kings chapter XVIII, verse 3, and that she obtained this benefit and miracle of the multiplication of oil from Elisha, on account of the merits and alms of her husband, who in the persecution by Jezebel had hidden and nourished a hundred prophets of the Lord. For God repays liberality with liberality, and is supremely merciful to the merciful, according to that saying: "Blessed are the merciful, for they shall obtain mercy," Matthew chapter V.
4:2
2. AND BEHOLD THE CREDITOR COMES. The Hebrews hand down that this creditor was Joram, king of Israel, who had given money to Obadiah, which he had expended in secretly nourishing a hundred prophets, and therefore the king now demanded it back from his wife. But Abulensis refutes this, Question IV. TO TAKE MY TWO SONS TO SERVE HIM. The Hebrews were accustomed to sell sons or take away servants for the debts of parents, as is evident from Matthew chapter XVIII, verse 25, and Isaiah L, 1. The Romans did the same in former times, as testified by Dionysius of Halicarnassus, book II, and the Athenians, as testified by Plutarch in Solon: indeed even Christians, as is evident from law 2 concerning fathers who sold their sons, book IV of the Code, title 43. Which in his time was done, St. Ambrose gravely complains of and deplores, book On Job chapter VIII. EXCEPT A LITTLE OIL WHEREWITH I MAY ANOINT MYSELF. Thus also the Septuagint. In Hebrew it is, except a cruse of oil. Our version and the Septuagint add: wherewith I may anoint myself, that is, wherewith I may be anointed once only, so that they signify the vessel to be small, and the oil to be small. For the use of oil properly is for anointing, which was customary and frequent among the Hebrews. Others with Sanchez, wherewith I may anoint myself, namely immediately after death, which threatens me on account of hunger. For it was the custom of the Hebrews as well as of the gentiles to anoint the dead before burial.
4:3
3. ASK OF ALL THY NEIGHBOURS EMPTY VESSELS, NOT A FEW. For I will cause all to be filled with oil; and the more empty vessels thou shalt bring, the more full of oil thou shalt receive. Tropologically it signifies that the heart must be emptied of earthly desires, so that God may fill it with the oil of His grace. Hear St. Bernard, sermon 6 On the Ascension: "Whence comes such great poverty of spiritual grace to some, when to others such abundance overflows? Truly the distributor of grace is neither avaricious nor poor; but where empty vessels are lacking, the oil must needs stand still. From all sides the love of the world presses in with its consolations, nay with its desolations, it watches the approaches; it rushes in through the windows, it occupies the mind; but not of him who said: My soul refused to be comforted; I remembered God, and was delighted. For a mind preoccupied with worldly desires is turned away from holy delight: nor could true things be mixed with vain things, eternal with fleeting, spiritual with bodily, the highest with the lowest, so that thou mayest likewise savour the things that are above, and the things that are upon the earth." St. Gregory, however, in homily 3 on Ezekiel, understands by oil the doctrine which is poured forth through teachers into the empty minds of men. "For when, he says, from the mouth of one teacher, a small thing concerning the love of divinity is heard by the empty minds of many, by overflowing grace, they are filled even to the top with the ointment of divine love. Even now the hearts of many, which before were empty vessels, are full of the ointment of the Spirit, which seemed to be infused from the scarcity of oil alone." Whence St. Augustine, sermon 206 On the Seasons, teaches that the Apostolic man must seek "empty vessels," that is, men needing instruction, into whom he may pour the oil of doctrine: for thus it will grow with growing men.
4:4
4. AND SHUT THY DOOR, both that no one coming upon thee may disturb, hinder or stop thy infusion of oil into the vessels; and that this miracle and benefit may be secret, and that thou mayest see God alone working it, and no man cooperating with Him; and that thou mayest enjoy the oil alone, lest anyone demand or take away anything from it. Mystically St. Augustine, sermon 206 On the Seasons: "It is signified, he says, that each one should give alms with closed door, that is, for the love of God alone, not in order to be praised by men, but that he may deserve to find grace with God. For he who gives alms for human praise gives with open door, because it lies open to all. But he who has done good works for eternal life alone, and for the remission of sins, even if he does it publicly, has done it with closed door; because from that alms he seeks not what is seen, but what is not seen: for human praise is seen, eternal reward is not seen."
4:5
5. THEY OFFERED HIM VESSELS, AND SHE POURED OUT: therefore by pouring out the oil was increasing. For the angels continually brought and put other and other oil into the small flask, until all the vessels were filled, which being done the oil stood still, the Angel withdrawing himself. Allegorically St. Augustine, sermon 206 On the Seasons: "In oil," says he, "mercy is understood. Therefore to that widow the debt had grown because she had lost the oil of mercy by sinning. Consider, brethren: The oil failed and the debt grew. The oil grew, and the debt perished. Cupidity had grown, and charity perished; charity returns, and iniquity perished. When Elisha, Christ the Lord, came to the widow, that is the Church, through the increase of oil, that is the gift of grace and mercy, or the richness of charity, she is freed from the debt of sins." Tropologically, the same St. Augustine in the same place understands by oil charity, which by being distributed is not diminished, but by its diffusion always increases. "Consider," says he, "dearest brethren, as long as that widow had oil in her own small vessel, it was not sufficient for her, nor could she pay the debt. It is true, dearest ones. He who loves only himself, neither is it sufficient for him, nor does he pay the debt of his sins. But when he has begun to pour out the oil of charity in the vessels of others, that is in all neighbors and relatives, and in all men whatsoever, then both is he sufficient for himself, and will be able to free himself from all debts. And truly, brethren, such is the nature of holy love, and of true charity, that by being distributed it grows, and the more it is spent on others, the more abundantly is it heaped up in oneself." The same he confirms from the antithesis of food and oil, or charity: "If you wish to give food of the body to the needy, for the present what you have given to him you cannot have. If you give the bread of charity to a hundred men, it remains whole. If you wish to distribute it to the whole world, nothing is lacking to you, nay not only does it not lack, but the gain of all those to whom you have distributed it grows to you manifold. For example: You had one bread of charity; if you had given it to no one, you would have only it itself. You gave it to a thousand men, you have acquired a thousand breads." He adds the reason a priori: "Because the possession of charity is such that it is whole to each one, and can be whole to all. Therefore you have given to others, and you have lost nothing whatsoever; nay not only have you not lost, but as I have already said, whatever has been bestowed by you on others, you have acquired a hundredfold." Whence he adds that men should be sought out who are in need of bodily or spiritual bread, so that by showing them charity, we may make it grow continually both in us and in themselves. The same things Eucherius, Angelomus, Bede, Rupert and others have transcribed from St. Augustine.
4:8
8. ELISHA PASSED THROUGH SHUNEM: AND THERE WAS A GREAT WOMAN THERE, both in riches and fame, namely wealthy, honored, celebrated; both in probity and piety. Whence the Chaldean renders it, there was a woman fearing sins. Rabbi Solomon fables that this Shunamite was the sister of Abishag the Shunamite, who was given to David in his old age as a wife, to warm him, III Kings I: for from the death of David until Elisha, more than 80 years had passed. Wherefore this woman ought to have exceeded the age of one hundred years.
4:9
9. I PERCEIVE THAT THIS IS A HOLY MAN OF GOD. She perceived this from Elisha's modesty, abstinence, gravity, speech, assiduous prayer, and other heroic virtues. Wherefore Rabbi Solomon fables that she knew this from the fact that the table which she had so often spread for Elisha, never had a fly alight on it, or anything unclean adhered to it.
4:10
10. LET US THEREFORE MAKE HIM A LITTLE CHAMBER, the Hebrew and Chaldean, a chamber of a small wall; of a wall, that is made of wall and solid construction, not of light boards: or as Vatablus, of a wall, that is enclosed and shut off by a wall, and separated from the other parts of the house, so that Elisha might dwell there alone in quiet and secrecy, pray and meditate. AND LET US SET FOR HIM THERE A BED AND A TABLE AND A STOOL AND A CANDLESTICK, namely nothing but what is precisely necessary: for she knew that Elisha, being devoted to poverty, would not admit cushions, tapestries, and other ornaments, as if superfluous.
4:13
13. I DWELL IN THE MIDST OF MY PEOPLE, as if to say, I live peacefully among my fellow citizens and neighbors, I love all, and am loved by all: wherefore I have no dispute with anyone, so that I should need to implore the help of the king or prince; nay if I needed it, my fellow citizens would help me, and would intercede with the king for me: for I am known and dear to all.
4:16
16. AT THIS SEASON (that is, the coming year at this same time) THOU SHALT HAVE A SON IN THY WOMB. LIE NOT TO THY HANDMAID. "Lie not," not formally: for she knew that Elisha was a holy man and would not wish to deceive her and speak contrary to his mind, so as to falsely promise her a son; but materially, as if to say, Would that thy word be true, not false in reality! would that thy word be not merely a benevolent prayer, but also an efficacious prophecy, so that truly in the coming year a son may be born to me!
4:17
17. AND THE WOMAN CONCEIVED, AND BORE A SON. Tropologically, hear from the Lives of the Fathers, book VI, chapter I, On Contemplation: "An old man said at some time: The Shunamite received Elisha, because she did not have affection with any man. The Shunamite is said to have the person of the soul, Elisha of the Holy Spirit: therefore, whenever the soul withdraws from worldly confusion and disturbance, the spirit of God will come to her, and then she will be able to bear, since she is barren."
4:23
23. WHY DOST THOU GO TO HIM? TODAY ARE NOT THE CALENDS (namely the New Moon, which was the first day of the moon and of the month, and therefore as it were a feast day for the Hebrews) NOR THE SABBATH. Hence it is clear, says Abulensis, Question XXX, Vatablus, Serarius and others, that the Hebrews were accustomed to visit Elisha and other holy prophets on feast days, so that they might receive his exhortations and pious admonitions, and so that they might seek his prayers and blessing. AND SHE ANSWERED: I WILL GO, that is to say, I entirely desire, wish and intend to go to Elisha. She conceals the reason, lest her husband, hearing that their only son is dead, should be overcome with grief.
4:24
24. SADDLE THE ASS. Lead the ass, and me on the ass to Elisha.
4:26
26. IS IT WELL WITH THEE? etc., AND SHE ANSWERED: IT IS WELL. "It is well," although my son is dead to my great sorrow, yet I know he is dead by the will and decree of God, which is most right and most holy. Or because soon "it will be well" with me: for I am entirely confident that he will be raised up by you. Thus Christ said of the dead girl: "She is not dead, but sleepeth," because namely I will soon raise her from death, so that she may seem not so much to be dead as to sleep, Luke VIII. But the Shunamite concealed this before Gehazi, so that through him the way might be open to her to reach Elisha, who, being a virgin and chaste, avoiding the company of women, if he had heard that her son was already dead, would have sent his servant Gehazi to raise him, as indeed he afterwards did.
4:27
27. SHE CAUGHT HOLD OF HIS FEET, AND GEHAZI CAME NEAR TO REMOVE HER. For Gehazi knew the humility, piety and chastity of Elisha, so that he would not wish to be touched and thus honored by this touching of feet, and as it were adored by a woman.
4:29
29. TAKE MY STAFF. Hence Cassianus teaches that Elisha carried a staff, and therefore the ancient monks carried one, book I of the Institutes, chapter II, and he adds its mystical significance, saying: "The carrying of which spiritually admonishes that they ought never to walk unarmed among so many barking dogs of vices and invisible beasts of spiritual wickedness; concerning which blessed David, seeking to be delivered, says: Deliver not to beasts, O Lord, the souls that confess to thee; but to turn back those that rush upon them with the sign of the cross, and to drive them further away, and to extinguish those raging against them by constant remembrance of the Lord's passion and imitation of that mortification." IF ANY MAN MEET THEE, SALUTE HIM NOT. The first reason was, lest Gehazi, by greeting those he met on the way and conversing with them, should cause delays on the road, but should immediately raise the boy with the staff applied, before the husband should learn that he was dead, as if to say St. Augustine says, sermon 106 On the Temporal: "Walk so quickly that you do not presume to be occupied or delayed by any talk." The second, so that the matter might remain secret. The third, because Gehazi, as Theodoret and Procopius say, was eager for praise, whence he would have said boastfully to those he met: My master Elisha sent me to raise the dead, and therefore I go to do this; wherefore by this boasting he would have offended God, and thus would have hindered the miracle, nor would God have raised the boy through him. The fourth, so that Gehazi might avoid all distraction of eyes and ears, and might dispose himself entirely through prayers for the accomplishment of so great a miracle. Thus Cajetan, Abulensis and St. Ambrose in chapter X of Luke, book VII, at those words: "Salute no man: For he commanded him to hasten," he says, "so that he might pursue the office of celebrating the resurrection, lest, by conversation with some one he met, he should be turned aside from the command to his duty. Therefore here also the office of salutation is not taken away, but the obstacle impeding devotion is removed: so that, when divine things are commanded, human things may for a time be set aside."
4:31
31. HE HAD LAID THE STAFF UPON THE FACE OF THE CHILD, AND THERE WAS NO VOICE NOR SENSE. St. Augustine gives an allegorical reason, Sermon 106 On the Temporal, saying: "This boy (Gehazi) was a type of blessed Moses. For God sent him with a staff into Egypt; but the staff without Christ could scourge Egypt, could free from original or actual sin, or could not raise the dead. For nothing, as the Apostle says, brought the law to perfection. It was necessary that He who had sent the staff should Himself come down. The staff without Elisha was worth nothing, because the cross without Christ could do nothing." St. Peter by a staff sent by himself raised from the dead St. Maternus his disciple, and the first Bishop of Trier, as his Life has it, and St. Macedonius by his staff raised Theodoret nearly lifeless, as he himself relates in the Philotheos, cap. III. THE BOY DID NOT RISE. Why? Rabbi Solomon gives the reason, cited by Lyra: "This," he says, "was on account of the demerit of Gehazi, who did not keep the commandment of Elisha, but boastfully said to men who met him that he had been sent to raise the dead." For he is unworthy to work miracles who glories in doing them. This indeed Elisha both foresaw and guarded against, saying to the boy whom he sent: "If any man meet thee, salute him not; and if any man salute thee, answer him not." For as Theodoret rightly says, Question XVII: "He knew," he says, "him to be desirous of honor and to be about to give a reason; but that vain glory would be an obstacle to his working a miracle." Rabbi Eliezer gives another reason, cap. XXXIII: "Gehazi was laughing," he says, "saying to those who met him: Do you believe this staff can restore life?"
4:34
34. AND HE LAY UPON THE CHILD, AND PUT HIS MOUTH UPON HIS MOUTH, etc. Francis Valesius, Sacred Philosophy, chapter XXXV, If it were permitted to say, he says, that the child was not altogether dead, but suffered a syncope, this cure of Elisha would have been natural: for those seized with syncope, endangered by the extinction of natural heat, are accustomed to be recalled by warmth and heating (especially by human breath; for this heat is congenial and vital). Again, Elisha ran about, so that he might stir up his own heat to be infused into the child: for this heat is especially stirred up by exercise; whence soon, receiving it through him lying upon him, he began to yawn, the heat now beginning to stir and disperse the breath, and with growing vigor and animal spirits to move, his eyes were opened, and then the instruments of the other senses, and the child was recalled to the offices of life. But from the narrative of Holy Scripture it is clearly evident that the child was truly dead, not suffering a syncope: therefore Elisha lay upon the child for the same reasons for which Elijah his master had lain upon a similar dead person, which I have recounted in III Kings XVII, 21. The allegorical and principal cause was that Elisha, just as by name, so also by deed, might represent the incarnation of the Son of God, in which He himself put on our flesh, and as it were fitted mouth to mouth, hands to hands, feet to feet. Thus St. Augustine, sermon 11 On the Words of the Apostle: "What," he says, "did the dead child signify, except Adam (and the sinner, the son of Adam, dead through sins)? He put his staff over the dead man, he did not rise. For if a law had been given which could give life, truly justice would be from the law. Therefore the law could not give life. The great one himself came to the little one, the Savior to save, the living to the dead, he himself came. And what did he do? He contracted youthful limbs, as if emptying himself, so that he might take the form of a servant. Therefore he contracted youthful limbs, he fitted himself small to the small one; so that he might make the body of our humility conformed to the body of his glory. And so in this very type of Christ prophetically expressed, the dead man was raised, as the impious man was justified." Again the same St. Augustine, sermon 106 On the Seasons: "Elisha came," he says, "and went up into the upper room, because Christ was about to come, and was about to ascend the gibbet of the cross. Elisha bent down, so that he might raise up the child; Christ humbled himself, so that he might raise up the world lying in sins. Elisha put his eyes over the eyes, his hands over the hands. See, brothers, how much that man of perfect age contracted himself, so that he might be suited to the small dead and lying child. What Elisha prefigured in the child, this Christ fulfilled in the whole human race. Hear the Apostle saying: He humbled himself, becoming obedient unto death. Because we were small, he made himself small. Because we lay dead, first the physician bent down; for truly no one can raise up a brother lying down, if he is unwilling to bend down. But that the child yawned seven times, is shown by the sevenfold grace of the Holy Spirit, which is given to the human race, so that it may be raised up in the coming of Christ." The same things from St. Augustine are had by Eucherius, Angelomus, Bede, Rupert and others. Hear also St. Ambrose, vol. II in chapter IV of Ecclesiastes, Exhortation to Clerics, who explains these things of Christ on the cross measuring himself to us, heating and vivifying: "Christ died with us, so that he might heat us, who says: I have come to cast fire upon the earth. I was dead; but because in baptism I died with Christ, I received the light of life from Christ. And he who dies in Christ, through Christ heated receives the vapor of life and resurrection. The child was cold; Elisha heats him with his spirit, gave him the heat of life. He slept with him, so that the heat of his rest, which in the symbol had been buried with him, might stir him up. Therefore he is cold, who does not die in Christ. He cannot be heated, to whom the burning fire does not draw near. He cannot grow strong, who does not have Christ with him." Hear finally St. Bernard, sermon 16 in the Song of Songs: "With his eyes he touched mine, adorning the forehead of the inner man with bright lights, faith and understanding. He joined his mouth to mine, and impressed the sign of peace on the dead man; for when we were still sinners, he reconciled us to God, dead in justice. He applied his mouth to mine, breathing again into my face the breath of life; but holier than the first. For at first indeed he created me a living soul; secondly, he reformed me into a life-giving spirit. He placed his hands over mine, providing an example of good works, the form of obedience; or certainly he sent his hands to mighty deeds, so that he might teach my hands to war, and my fingers to battle. And the child yawned seven times, because seven times a day he was accustomed to give praise," Psalm CXVIII. Symbolically, Blessed Peter Damian, in the book On Contempt of the World, chapter XXVIII: "He," he says, "whom the rod of terror could not rouse, returns to life through the spirit of love, and while he accommodated and composed himself to the little one, he easily raised him up and restored him." Again, Elisha here gave a symbol of the Eucharist, in which Christ, as St. Cyril says, mingles himself wholly with us, and as it were applies his eyes to our eyes, his mouth to our mouth, his hands to our hands, his soul to our soul; which was represented in a beautiful manner by a vision to Rupert, Abbot of Tuitium: for when he himself was ordered by his Superior to undertake the priesthood, and thought himself unworthy of so great a rank, he saw in a vision Christ crucified inviting him to an embrace. Wherefore Rupert, having embraced and kissed Christ most closely, relates that Christ, so that he might receive the kisses more deeply, opened his divine mouth and presented it gaping: at the same time it came to pass that, in those embraces, he was inflamed in the greatest measure by divine love, and also felt the desire for the priesthood, which he had previously fled, inspired in him; which, as soon as it dawned upon him, he indicated to his Abbot, and shortly after executed it with the joy of all. He also adds another thing, by which after he had undertaken that order, he was no less confirmed. For as he lay in bed, the form of a man appeared descending from heaven, with head covered, as if unwilling to be recognized, and it so wholly gave itself into him, that head to head, feet to feet, the remaining members with all his members were intimately mingled: nay, even the very substance of the soul itself in a manner which could not be expressed in words, it so pervaded and impressed, and indeed more swiftly and deeply than the softest wax is impressed by a seal. Moreover, he adds what can easily be believed, that there followed such great and incredible joy and sweetness, that unless it had been quickly restrained by God, he would without doubt have been drawn out of his body like a torrent of pleasure; as Rupert himself relates of himself, in book XII on Matthew, page 162, and from him Jerome Platus, in book I On the Good of the Religious State, chapter XXXVII. Tropologically, he who wishes to recall neighbors dead in sin to the life of grace ought to accommodate himself to their infirmity, and through excess of charity apply his mouth to their mouth, his hands to their hands, his tongue to their tongue as it were. Let the religious do the same, so that to both other religious and seculars, as far as is permitted, he accommodates himself in all things, as the Apostle did, saying: "I became all things to all men, that I might gain all." For in religion there is the highest union of all, concord, familiarity, mutual aid, as St. Basil, Chrysostom and others teach through Platus, book I On the Good of the Religious State, chapters XXVII and XXVIII. 34. AND HE BENT HIMSELF UPON HIM, contracting his limbs greatly, so that he might as it were make them equal to the small limbs of the boy. The Septuagint adds, and he breathed upon him, that is, by breathing upon him he warmed the boy. Whence it follows: AND THE FLESH OF THE BOY GREW WARM, so that namely by the heat it might be disposed for animation and life: just as therefore a mother disposes the embryo in the womb, by warming it, for the soul to be infused into it by God, so also did Elisha here. For God willed him to work this miracle in that manner which would be conformable to nature. In a similar manner God, forming Adam into a living man, "breathed into his face the breath of life," Genesis II.
4:35
35. AND HE RETURNED AND WALKED IN THE HOUSE ONCE HERE AND THERE, so that by walking he might stir up both a greater heat, which he would then breathe upon the boy by leaning over him, and a greater fervor of prayer for the boy's resuscitation. Allegorically, Elisha walking represented Christ walking through Judea, and everywhere scattering the seeds of the Gospel. Thus Eucherius. AND THE BOY YAWNED SEVEN TIMES, AND OPENED HIS EYES. Vatablus and others say he sneezed; the Septuagint says he was strengthened. For since the boy had suffered from a head ailment, as was said in verse 19, he appears to have had his head filled with humors which, occupying the passages of vital spirits, suffocated him. Therefore now through Elisha, with heat, life and vigor restored to him, his head strengthened, by sneezing he expelled the humors weighing upon him: thus he purged the brain and restored the boy to perfect health. AND HE GATHERED FROM IT COLOCYNTHS. "Colocynthis" is a wild gourd, which physicians use to purge phlegm very powerfully; and it is most bitter, whence it is called "gall of the earth," says Vallesius, S. Philos. cap. XXXVI, and he adds: it is not only bitter, but also harmful; so much so that if taken even in a dose of more than four obols and even corrected, it can bring about over-purgations and ulcerations of the belly and death, and indeed when applied externally it kills the fetus. From this learn the zeal for poverty. Hear Theodoret: "That the life of the prophets, he says, had no possessions teaches history. For he who was their first (Elisha), now indeed received them at a meal of wild herbs: now however he set before twenty barley loaves for a hundred men, and these brought by others. But he imparted such great blessing to them, that he satisfied even those hundred, and after satiety many remained over." DEATH IN THE POT, that is to say, The pottage of this pot is most bitter and worst, so that it appears to be deadly poison. Tropologically, "death is in the pot" of the delights of the world, which provoke gluttony and lust, and therefore bring on various diseases and present and eternal death; they are therefore bitter, like colocynths. Otherwise St. Bernard, as I shall say presently.
4:41
41. BRING, HE SAID, FLOUR. For flour, because it is glutinous and soothing like starch, says Vallesius, tempers the bitterness and acrimony of colocynths; whence it was prudently applied here by Elisha, although the principal cause of the correction of the pottage was divine and miraculous virtue. In a similar way in curing Naaman's leprosy, the water of the Jordan helped somewhat, cap. V, and in healing Hezekiah's ulcer, the figs of Isaiah helped somewhat, cap. XX, 7; because they cleanse and disperse tumors, if a poultice is made from them and barley or wheat flour. Thus Vallesius and Serarius, although Angelomus and others hold the contrary, namely that these did not help, but rather hindered, so that it might be shown that this cure was effected not by natural force, but by supernatural and divine force. POUR OUT FOR THE MULTITUDE. Theodoret notes, Quaest. XIX, that the sons of the prophets possessed nothing of their own, but lived in common, as religious do now. Tropologically St. Bernard, serm. 63 among the small ones: "The superior from the duty of his office sets before his subjects a large pot containing wild herbs, that is an admonition discoursing on grave matters, filled with harshness, but nevertheless kindled by the fire of the Holy Spirit. The subjects therefore, shuddering at the austerity of the words, cry out: Death in the pot, and cannot taste. The wise dispenser therefore does not bring, but rather orders flour to be brought; for he does not give, but exhorts to have charity, by whose seasoning those things which before appeared bitter are made sweet. For a preacher can indeed sound the warnings of salvation in the ears of those standing around; but no one except God alone is able to pour the taste of charity into the palate of the heart."
4:43
43. THAT I SHOULD SET BEFORE A HUNDRED MEN. Elisha here miraculously multiplying loaves represents Christ, who twice fed many thousands of men with a few loaves. Mystically, adapting all these things to preachers, see Angelomus.
Machine translation from the Latin, not reviewed.
4:1
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).
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 Shunammite woman who had given him hospitality and, when the child died of sunstroke, he raised him to life (ibid., 4, 8-37). He healed a harmful stew (ibid., …
… could not be sold as a slave to foreigners; indeed, he should never have been reduced to such a condition (Lev. 25:42-46). In practice, however, often, for financial reasons or for insolvency toward a creditor, even Israelites were subjected to slavery (II Reg. 4:1; Neh. 5:5, 8). A thief who could not return the stolen goods became the property of the one he had robbed (Ex. 22:3). The poor sometimes found themselves in such conditions that they …
4:8
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) and Jehoash (798-783); …
before the battle against Saul on Mount Gilboa (1 Sam. 28:4). It was the homeland of Abishag (1 Kings 1:3), of the pious woman whose son Elisha raised from the dead (2 Kings 4:8, 12; 8:1), and of the Shulammite (Song 7:1; Gk. Σουνταξίτης). …
4:11
Giezi (Heb. Gēḇāzī; Septuagint = Giezí)
When the latter wishes to reward the generous hospitality of the good Shunammite woman, G. suggests to him that the best gift is to obtain a son for her (2 Kings 4:11-17). When the Shunammite woman runs to the prophet because of the sudden death of her unhoped-for son, Elisha sends the solicitous G. to raise him, placing on the boy's face the staff …
4:18
Giezi (Heb. Gēḇāzī; Septuagint = Giezí)
… to raise him, placing on the boy's face the staff that he entrusts to him. But the resurrection does not take place, and G., disappointed, reports the failure to his master, who was coming with the Shunammite woman and who will accomplish the miracle (2 Kings 4:18-37).
4:23
The God of the Israelites had a permanent cult there: the new moon and the sabbath were celebrated there, and the prophet Elisha dwelt there (II Kings 4:23).
4:25
BAR-JONA (Bariona). - Patronymic surname of the apostle Simon surnamed Peter (Mt. 16:17); it is an Aramaic form (bar Jōnā) to be translated "son of Jonah," jōnā (Heb. jōnāh) being "dove" (or a contraction of Jonathan or Jonadah?), the name of the well-known prophet (Jon. 1:1; II Kings 4:25).
4:27
… The prophetic charism is given to him in a transitory manner; his vision is fragmentary and intermittent, and ceases when the light from on high ceases to illuminate him (cf. the example of Nathan, of Isaiah; Jeremiah [42:7] waits 10 days for Yahweh's answer; Elisha: 2 Kings 4:27). If Am. 3:8 and 2 Pet. 1:21 might suggest a lack of freedom in the prophet, Jer. 20:9 with 1:6; Ezek. 1:3; 3:22; 8:1 with 3:17-21 attest the full consciousness and autonomy of the …
4:28
Gilgal, Gilgala (Heb. Hag-Gilgâl "The Circle")
Other localities with the name of G. are: G. visited by the prophets Elisha and Elijah (II Kings 4:28), today Gilğâlijjeh, 12 km north of Bethel; G. in the plain of Sharon (Josh. 12:23), Gilğâlijjeh 5 km north of Rûa el-'Ajn; G. (Deut. 11:30), Guleğâl, 4 km southeast of Shechem.
Thus, in the Old Testament, Elijah (I Kings 17:17-24) raises the son of the widow of Zarephath; Elisha (II Kings 4:28-37) calls back from death the son of the Shunammite woman; after his death, his bones, by mere contact, restore life to a man being carried to burial (II Kings 13:21). In the New Testament, …
4:33
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 justice …
4:34
… The Apostle, repeating the gesture of Elijah (1 Kings 17:21) and of Elisha (2 Kings 4:34), bent over the dead man and restored him to life.
4:38
Eliseus ('Elīlā' = "God Saves")
… multiplied a widow's oil to free her from an exacting creditor (II Kings 4, 1-7); he obtained a son for the Shunammite woman who had given him hospitality and, when the child died of sunstroke, he raised him to life (ibid., 4, 8-37). He healed a harmful stew (ibid., 4, 38-41); he multiplied 20 loaves for a hundred people (ibid., 4, 42-44). He cured the Syrian Naaman of leprosy, and Naaman became a faithful Yahwist, and he punished the greed of Gehazi, …
4:42
Eliseus ('Elīlā' = "God Saves")
… 4, 1-7); he obtained a son for the Shunammite woman who had given him hospitality and, when the child died of sunstroke, he raised him to life (ibid., 4, 8-37). He healed a harmful stew (ibid., 4, 38-41); he multiplied 20 loaves for a hundred people (ibid., 4, 42-44). He cured the Syrian Naaman of leprosy, and Naaman became a faithful Yahwist, and he punished the greed of Gehazi, transferring to him the former's leprosy (II Kings 5). At the touch …
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.