Eliseus maketh iron to swim upon the water: he leadeth the Syrians that were sent to apprehend him into Samaria, where there eyes being opened, they are courteously entertained. The Syrians besiege Samaria: the famine there causeth a woman to eat her own child. Upon this the king commandeth Eliseus to be put to death.
Eliseus maketh iron to swimme vpon the water: 8. leadeth the king of Syria his men (sent to apprehend him) blindly into Samaria. 20. vvhere their eyes being opened, they are curtously intertained, and freely dismissed. 24. The Syrians besiege Samaria. 26. For extreme famine a mother eateth her child. 31. And the king commandeth to kil Eliseus.
1And the sons of the prophets said to Eliseus: Behold, the place where we dwell with thee is too strait for us.Or i figliuoli de' profeti dissero ad Eliseo: Tu sai, come il luogo, dove noi abitiamo presso di te, è angusto per noi.AND the children of the prophetes sayd to Eliseus: Behold the place, wherin we dwel before thee is streite for vs.Dixerunt autem filii prophetarum ad Eliseum: Ecce locus in quo habitamus coram te, angustus est nobis. 2Let us go as far as the Jordan, and take out of the wood every man a piece of timber, that we may build us there a place to dwell in. And he said: Go.Andiamo presso al Giordano, e ciascun di noi si prenda dal bosco la sua porzione di legname, onde ci fabbrichiamo un luogo da abitare. Ed egli disse: Andate.Let vs goe as far as Iotdan, and take out of the wood euerie man some timber, that we may build there a place to dwel in. Who said: Goe.Eamus usque ad Jordanem, et tollant singuli de silva materias singulas, ut ædificemus nobis ibi locum ad habitandum. Qui dixit: Ite. 3And one of them said: But come thou also with thy servants. He answered: I will come.Ma disse un di loro: Vieni adunque anche tu co' tuoi servi. Rispose: Verrò.And one of them sayd: Come therfore thou also with thy seruantes. He answered: I wil come.Et ait unus ex illis: Veni ergo et tu cum servis tuis. Respondit: Ego veniam. 4So he went with them. And when they were come to the Jordan, they cut down wood.E andò con loro, e giunti che furono al Giordano, tagliavano del legname.And he went with them. And when they were come to Iordan they cut wood.Et abiit cum eis. Cumque venissent ad Jordanem, cædebant ligna. 5And it happened, as one was felling some timber, that the head of the ax fell into the water: and he cried out, and said: Alas, alas, alas, my lord, for this same was borrowed.Or egli avvenne, che mentre uno troncava una pianta, il ferro della scure cadde nell'acqua: e quegli sclamò, e disse: Ahi, ahi, ahi, signor mio! Questa me l'era io fatta imprestare.And it chanced, that when one had cut downe timber, the head of the axe fel into the water: and he cried out, and said: Alas alas alas my lord, this same also I did borow.Accidit autem ut cum unus materiam succidisset, caderet ferrum securis in aquam: exclamavitque ille, et ait: Heu ! heu ! heu ! domine mi: et hoc ipsum mutuo acceperam. 6And the man of God said: Where did it fall? and he shewed him the place: Then he cut off a piece of wood, and cast it in thither: and the iron swam.E l'uomo di Dio disse: Dov'è ella caduta? E quegli additò a lui il luogo. Egli allora tagliò un pezzo di legno, e gettollo colà; e il ferro venne a galla,And the man of God sayd: where •el it? and he shewed him the place: he therfore cut of a pece of wood, and cast it thither: and the yron did swimme,Dixit autem homo Dei: Ubi cecidit ? At ille monstravit ei locum. Præcidit ergo lignum, et misit illuc: natavitque ferrum,
7And he said: Take it up. And he put out his hand, and took it.Ed egli disse: Prendilo: e quegli stese la mano, e lo prese.and he said: Take it vp. Who stretched forth his hand, and tooke it.et ait: Tolle. Qui extendit manum, et tulit illud. 8And the king of Syria warred against Israel, and took counsel with his servants, saying: In such and such a place, let us lay an ambush.Or il re di Siria faceva guerra contro Israele, e tenne consiglio co' suoi servi, e disse: Mettiamo un'imboscata nel tale, e nel tal luogo.And the king of Syria fought against Israel, and tooke counsel with his seruantes, saying: In that and that place let vs lay embushementes.Rex autem Syriæ pugnabat contra Israël, consiliumque iniit cum servis suis, dicens: In loco illo et illo ponamus insidias. 9And the man of God sent to the king of Israel, saying: Beware that thou pass not to such a place: for the Syrians are there in ambush.Ma l'uomo di Dio mandò a dire al re d'Israele: Guardati dal passare pel tal luogo; perocché vi sono i Siri in aguato.Therfore the man of God sent to the king of Israel, saying: Beware thou passe not into such a place: because the Syrians are there in embushementes.Misit itaque vir Dei ad regem Israël, dicens: Cave ne transeas in locum illum: quia ibi Syri in insidiis sunt. 10And the king of Israel, sent to the place which the man of God had told him, and prevented him, and looked well to himself there not once nor twice.Per la qual cosa il re d'Israele mandò preventivamente ad occupare il luogo indicatogli dall'uom di Dio; ed ivi si premunì non una volta, né due.The king of Israel therfore sent to the place, which the man of God had told him, and preuented him, and looked wel to himself there not once or twise.Misit itaque rex Israël ad locum quem dixerat ei vir Dei, et præoccupavit eum, et observavit se ibi non semel neque bis. 11And the heart of the king of Syria, was troubled for this thing. And calling together his servants, he said: Why do you not tell me who it is that betrays me to the king of Israel?E questa cosa turbò lo spirito del re della Siria, e raunati i suoi servi, disse: Perchè non mi fate voi sapere chi sia, che mi tradisce presso il re d'Israele.And the hart of the king of Syria was trubled for this thing. And calling together his seruantes, he sayd: Why doe you not tel me who is the betraier of me to the king of Israel?Conturbatumque est cor regis Syriæ pro hac re: et convocatis servis suis, ait: Quare non indicatis mihi quis proditor mei sit apud regem Israël ?
12And one of his servants said: No one, my lord, O king: but Eliseus, the prophet, that is in Israel, telleth the king of Israel all the words, that thou speakest in thy privy chamber.E uno de' suoi servi disse: Non è così, o re mio signore, ma il profeta Eliseo, che si trova in Israele, fa sapere al re d'Israele tutte le parole, che tu dirai nella tua camera.And one of his seruantes sayd: Not so my lord king, but Eliseus the prophet, which is in Israel, telleth the king of Israel al wordes, whatsoeuer thou shalt speake in thy priuy chamber.Dixitque unus servorum ejus: Nequaquam, domine mi rex, sed Eliseus propheta qui est in Israël, indicat regi Israël omnia verba quæcumque locutus fueris in conclavi tuo. 13And he said to them: Go, and see where he is: that I may send and take him. And they told him: saying: Behold he is in Dothan.Ed egli disse loro: Andate, e informatevi dov' egli sia, affinchè io mandi a pigliarlo. E quelli gli diedero avviso, com' egli era in Dothan.And he sayd to them: Goe, and see where he is: that I may send, and take him. And they told him, saying: Behold in Dothan.Dixitque eis: Ite, et videte ubi sit, ut mittam, et capiam eum. Annuntiaveruntque ei, dicentes: Ecce in Dothan. 14Therefore, he sent thither horses, and chariots, and the strength of an army: and they came by night, and beset the city.Egli adunque vi mandò cavalli, e cocchi, e il meglio dell'esercito; i quali arrivaron di notte tempo, e circondarono la città.He therfore sent thither horses and chariotes, and the force of his armie: who when they were come in the night, they besette the citie.Misit ergo illuc equos et currus, et robur exercitus: qui cum venissent nocte, circumdederunt civitatem. 15And the servant of the man of God, rising early went out, and saw an army round about the city, and horses and chariots: and he told him, saying: Alas, alas, alas, my lord, what shall we do?E il servo dell'uomo di Dio alzatosi alla punta del di, uscendo fuora, vide l'esercito attorno alla città, e i cavalli, e i cocchi; e portonne a lui la nuova, dicendo: Ahi, ahi, ahi, signor mio, che farem noi?And the seruant of the man of God rising early, went out, and saw an armie round about the citie, and horses and chariotes: and he told him, saying: Alas alas alas my lord, what shal we doe.Consurgens autem diluculo minister viri Dei, egressus vidit exercitum in circuitu civitatis, et equos et currus: nuntiavitque ei, dicens: Heu ! heu ! heu ! domine mi: quid faciemus ? 16But he answered: Fear not: for there are more with us than with them.E quegli rispose: Non temere: perocché abbiam più gente con noi, che non ne han quelli.But he answered: Feare not: for there are more with vs then with them.At ille respondit: Noli timere: plures enim nobiscum sunt, quam cum illis.
17And Eliseus prayed, and said: Lord, open his eyes, that he may see. And the Lord opened the eyes of the servant, and he saw: and behold, the mountain was full of horses, and chariots of fire round about Eliseus.E dopo aver fatta orazione, Eliseo disse: Signore, apri gli occhi a lui, affinchè egli vegga. E il Signore aperse gli occhi del servo, e vide a un tratto pieno il monte di cavalli, e di cocchi di fuoco intorno ad Eliseo.And when Eliseus had prayed, he sayd: Lord open the eies of this man, that he may see. And our Lord opened the eies of the seruant, and he behold: and loe the mountaine ful of horses, and of firie chariotes round about Eliseus.Cumque orasset Eliseus, ait: Domine, aperi oculos hujus, ut videat. Et aperuit Dominus oculos pueri, et vidit: et ecce mons plenus equorum et curruum igneorum in circuitu Elisei. 18And the enemies came down to him: but Eliseus prayed to the Lord, saying: Strike, I beseech thee, this people with blindness: and the Lord struck them with blindness, according to the word of Eliseus.Or i nemici andavano verso di lui, ed Eliseo fece orazione al Signore, e disse: Signore acceca questa gente. E il Signore li punì togliendo loro il vedere, secondo la preghiera di Eliseo.But the enemies went downe to him: moreouer Eliseus prayed to our Lord, saying: Strike, I besech thee, this people with blindenesse. And our Lord smote them, that they saw not, according to the word of Eliseus.Hostes vero descenderunt ad eum: porro Eliseus oravit ad Dominum, dicens: Percute, obsecro, gentem hanc cæcitate. Percussitque eos Dominus ne viderent, juxta verbum Elisei. 19And Eliseus said to them: This is not the way, neither is this the city: follow me, and I will shew you the man whom you seek. So he led them into Samaria.E disse loro Eliseo: Non è questa la strada, e non è questa la città: venitemi appresso, e mostrerovvi colui, che voi cercate. Li menò adunque a Samaria:And Eliseus sayd to them: This is not the way neither is this the citie: folow me, & I wil shew you the man, whom you seeke. He therfore led them into Samaria:Dixit autem ad eos Eliseus: Non est hæc via, neque ista est civitas: sequimini me, et ostendam vobis virum quem quæritis. Duxit ergo eos in Samariam: 20And when they were come into Samaria, Eliseus said: Lord, open the eyes of these men, that they may see. And the Lord opened their eyes, and they saw themselves to be in the midst of Samaria.Ed entrati che furono in Samaria, disse Eliseo: Signore, apri gli occhi loro, affinchè veggano. E il Signore aperse gli occhi loro, e videro come erano nel mezzo di Samaria.and when they were entered into Samaria, Eliseus said: Lord open the eies of these men, that they may see. And our Lord opened their eies, and they saw them selues to be in the middes of Samaria.cumque ingressi fuissent in Samariam, dixit Eliseus: Domine, aperi oculos istorum, ut videant. Aperuitque Dominus oculos eorum, et viderunt se esse in medio Samariæ.
21And the king of Israel said to Eliseus, when he saw them: My father, shall I kill them?E il re d'Israele avendoli veduti, disse ad Eliseo: Padre mio, li farò io morire?And the king of Israel said to Eliseus, when he had sene them: Shal I strike them, my father?Dixitque rex Israël ad Eliseum, cum vidisset eos: Numquid percutiam eos, pater mi ? 22And he said: Thou shalt not kill them: for thou didst not take them with thy sword, or thy bow, that thou mayst kill them: but set bread and water before them, that they may eat and drink, and go to their master.Ma quegli disse: Tu non gli ucciderai: perocché non gli hai superati colla spada, e coll'arco tuo, onde tu abbi a ucciderli; ma fa loro portare del pane, e dell'acqua, affinchè mangino, e bevano, e se ne tornino al loro signore.And he said: Thou shalt not strike them: for thou didst not take them with thy sword, and thy bow, that thou mayst strike them: but set bread and water before them, that they may eate and drinke, and goe to their maister.At ille ait: Non percuties: neque enim cepisti eos gladio et arcu tuo, ut percutias: sed pone panem et aquam coram eis, ut comedant et bibant, et vadant ad dominum suum. 23And a great provision of meats was set before them, and they ate and drank; and he let them go: and they went away to their master: and the robbers of Syria came no more into the land of Israel.E fu portata loro gran copia di cibi, e mangiarono, e bevvero, ed ei e li licenziò, e se n'andarono al loro signore; e i ladroni di Siria non entraron più sulle terre d'Israele.And a great preparation of meates was sette before them, and they did eate and drinke, and he dismissed them, and they went away to their maister, and the robbers of Syria came no more into the Land of Israel.Appositaque est eis ciborum magna præparatio, et comederunt et biberunt, et dimisit eos, abieruntque ad dominum suum, et ultra non venerunt latrones Syriæ in terram Israël. 24And it came to pass, after these things, that Benadad, king of Syria, gathered together all his army, and went up and besieged Samaria.Or dopo queste cose egli avvenne, che Benadad re di Siria raunò tutto il suo esercito, e andò ad assediare Samaria.And it came to passe after these thinges, Benadad the king of Syria gathered together al his armie, and went vp, and besieged Samaria.Factum est autem post hæc, congregavit Benadad rex Syriæ universum exercitum suum, et ascendit, et obsidebat Samariam. 25And there was a great famine in Samaria: and so long did the siege continue, till the head of an ass was sold for fourscore pieces of silver, and the fourth part of a cabe of pigeons’ dung, for five pieces of silver.E fu gran fame in Samaria, e continuò tanto l'assedio, che arrivò a vendersi la testa di un asino ottanta monete d'argento, e la quarta parte di un cabo di sterco di colombi, cinque monete d'argento.And there was a great famine in Samaria: and so long it was besieged, til the head of an asse was sold for foure score siluer peeces, & the fourth part of a cabe of pigeons dung, for fiue siluer peeces.Factaque est fames magna in Samaria: et tamdiu obsessa est, donec venundaretur caput asini octoginta argenteis, et quarta pars cabi stercoris columbarum quinque argenteis.
26And as the king of Israel was passing by the wall, a certain woman cried out to him, saying: Save me, my lord, O king.E passando il re d'Israele sopra le mura, una donna esclamò, e disse a lui: Salvami, o re signor mio.And when the king of Israel passed by the wall, a certayne woman cried out to him, saying: Saue me my lord king.Cumque rex Israël transiret per murum, mulier quædam exclamavit ad eum, dicens: Salva me, domine mi rex. 27And he said: If the Lord doth not save thee, how can I save thee? out of the barnfloor, or out of the winepress? And the king said to her: What aileth thee? And she answered:Ed egli disse: Non ti salva il Signore; come poss'io salvarti? forse con quel, che si cava dall'aia, o dallo strettoio? E soggiunse il re: Che vuoi tu? Ed ella rispose:Who sayd: No, our Lord saue thee: how can I saue thee? of the floore, or of the presse? And the king sayd to her: What ayleth thee? Who answered:Qui ait: Non te salvat Dominus: unde te possum salvare ? de area, vel de torculari ? Dixitque ad eam rex: Quid tibi vis ? Quæ respondit: 28This woman said to me: Give thy son, that we may eat him today, and we will eat my son tomorrow.Questa donna mi disse: Dà il tuo figliuolo, che lo mangiamo oggi, e do mani mangeremo il mio figliuolo.This woman sayd to me: Geue thy sonne, that we may eate him to day, & my sonne we wil eate to morrow.Mulier ista dixit mihi: Da filium tuum, ut comedamus eum hodie, et filium meum comedemus cras. 29So we boiled my son, and ate him. And I said to her on the next day: Give thy son, that we may eat him. And she hath hid her son.Noi adunque cuocemmo il mio figliuolo, e lo mangiammo; e il dì seguente io le dissi: Dà il tuo figliuolo, che lo mangiamo, ed ella ha nascosto il suo figliuolo.We therfore boyled my sonne, and did eate him. And I sayd to her the next day: Geue thy sonne, that we may eate him. Who hath hid her sonne.Coximus ergo filium meum, et comedimus. Dixique ei die altera: Da filium tuum, ut comedamus eum. Quæ abscondit filium suum. 30When the king heard this, he rent his garments, and passed by upon the wall. And all the people saw the haircloth which he wore within next to his flesh.Udita tal cosa il re, stracciò le sue vesti; e in andando per le mura, tutto il popolo vide il cilicio, di cui era interiormente vestito sopra la carne.Which when the king had heard, he rent his garmentes, and passed by the wal. And al the people saw the hearecloth, which he ware next vpon his flesh.Quod cum audisset rex, scidit vestimenta sua, et transibat per murum. Viditque omnis populus cilicium quo vestitus erat ad carnem intrinsecus.
31And the king said: May God do so and so to me, and may he add more, if the head of Eliseus, the son of Saphat, shall stand on him this day.Ma il re disse: Dio mi faccia questo, e peggio, se oggi la testa di Eliseo figliuolo di Saphat rimane sul suo busto.And the king sayd: These thinges doe God to me, and these adde he, if the head of Eliseus the sonne of Saphat shal stand vpon him this day.Et ait rex: Hæc mihi faciat Deus, et hæc addat, si steterit caput Elisei filii Saphat super ipsum hodie. 32But Eliseus sat in his house, and the ancients sat with him. So he sent a man before: and before that messenger came, he said to the ancients: Do you know that this son of a murderer hath sent to cut off my head? Look then when the messenger shall come, shut the door, and suffer him not to come in: for behold the sound of his master’s feet is behind him.Or Eliseo stava sedendo a sua casa, e stavano a sedere con lui i seniori. (il re) adunque mandò innanzi un uomo, e prima che questo messo giungesse, disse (Eliseo) a que' seniori: Non sapete voi, che questo figliuolo di un omicida manda a farmi tagliare il capo? Badate adunque all'arrivo del messo di tener chiusa la porta, e di non lasciarlo entrare; perocché io sento il calpestio de' piedi del suo signore, che viene dietro a lui.But Eliseus sate in his house, and the ancientes sate with him. He therfore sent a man before: and before that messenger came, he sayd to the ancientes: Doe you know that this murderers sonne hath sent to cut of my head? See therfore, when the messenger shal come, shut the doore, and suffer him not to enter in: for behold the sound of his maisters feete is behinde him.Eliseus autem sedebat in domo sua, et senes sedebant cum eo. Præmisit itaque virum: et antequam veniret nuntius ille, dixit ad senes: Numquid scitis quod miserit filius homicidæ hic, ut præcidatur caput meum ? videte ergo: cum venerit nuntius, claudite ostium, et non sinatis eum introire: ecce enim sonitus pedum domini ejus post eum est. 33While he was yet speaking to them, the messenger appeared, who was coming to him. And he said: Behold, so great an evil is from the Lord: what shall I look for more from the Lord?Mentr'ei parlava tutt'ora comparve il messo spedito a lui, e quegli disse: Tu vedi quanto male ci viene dal Signore: che più aspetterò io dal Signore?Whiles he was yet speaking to them, the messenger appeared, which came to him. And he sayd: Behold, this so great euil is of our Lord: what shal I looke for more of our Lord?Adhuc illo loquente eis, apparuit nuntius qui veniebat ad eum. Et ait: Ecce, tantum malum a Domino est: quid amplius expectabo a Domino ?
6:1
Year of the World 3115.
6:2
Menochius
Timber. Hebrew and Septuagint, "a beam." Salien supposes that these prophets resided at Galgal. (Menochius)
6:5
Worthington
Borrowed. He was grieved because he could not repair the loss. (Worthington)
6:6
Calmet
Swam. So; Demersam fluvio relevavit virga securim. (Tertullian, contra Marc.) The Fathers here remark a figure of the cross of Jesus Christ; the virtue of which, in baptism, reclaims the hardened sinner from the ways of vanity. (Tertullian, contra Judaeos xiii.) (Calmet)
Those who would explain the reason of every miracle, may here inform the infidel why recourse was had to a supernatural interference, in a matter apparently of such a trifling nature. They ask why God should cause the eyes of various pictures in Italy to move on a late occasion; and because they cannot assign a satisfactory reason, they boldly assert that all was an imposture. But this mode of argumentation is very delusive, if not impious. "Who hath been his (God's) counsellor?" (Romans 11:34.) All that we have to do is to believe, when the proofs are of such a nature as to require our rational assent.
6:8
Menochius
And such, which the king would mention. (Menochius)
Calmet
The causes of this war are not known; but an ambitious prince always finds pretexts to cover his injustice. (Calmet)
6:10
Haydock
Twice, but very frequently: so that the Syrian feared some treachery. (Haydock)
6:12
Haydock
Chamber. Is it difficult therefore for the saints in heaven to hear our prayers? though they have not such long ears as Calvin ridicules. (Haydock)
6:13
Salien
Take him. Foolish attempt! as if the prophet could not foresee his own danger. (Salien)
Menochius
Dothan or Dothain, (Genesis 37:17.) twelve miles north of Samaria. (Eusebius; Calmet) Adrichomius says, in the tribe of Zabulon. (Menochius)
6:14
Year of the World 3116.
Haydock
Of an, or, "of the army." To take one man was judged of such consequence; and Benadad feared lest the Israelites should rise up in his defence. (Haydock)
6:15
6:17
Calmet
Of fire. The angels assumed such a glorious and terrible appearance. One of them would have sufficed to destroy all the army of Syria; and thus the servant might be convinced how vain were all attempts against God's servants, Psalm 144:19. (Salien, the year before Christ 907.) Jacob beheld such camps of angels, (Genesis 32:1, 2.) and our Saviour speaks of the legions which he could have brought forward, Matthew 26:53. (Calmet)
6:18
Challoner
Blindness. The blindness here spoken of was of a particular kind, which hindered them from seeing the objects that were really before them; and represented other different objects to their imagination; so that they no longer perceived the city of Dothan, nor were able to know the person of Eliseus; but were easily led by him, whom they took to be another man, to Samaria. So that he truly told them; this is not the way, neither is this the city, etc., because he spoke with relation to the way, and to the city which was represented to them. (Challoner)
Stratagems in war are lawful. (St. Chrysostom, etc.) (Grotius, Jur. 3:1, 17.) The words of the prophet might be merely ironical.
Haydock
Blindness, Septuagint aorasia, "not seeing" certain objects, while they could perceive others; as was the case of the men who sought Lot's door at Sodom; (Genesis 19:11.; Calmet) and the eyes of the disciples were held, that they might not know our Saviour. Eliseus had left his house, going towards Samaria to meet the soldiers; and when they asked him where the prophet dwelt, he answered truly, This, etc. For he was then near the royal city, and his abode was at Dothan. (Salien) (Haydock)
The reprobate will thus acknowledge their error, when it is too late, at the last day.
6:22
Calmet
For thou. Hebrew, "Dost thou kill, etc.?" If those who have surrendered themselves in battle be often spared, though they might be slain by the strict laws of war, how much less ought these men to be treated with such severity? (Calmet)
Grotius
Sicut bellanti et resistenti violentia redditur: ita victo vel capto misericorida jam debetur. (St. Augustine, ep. 1. ad Bonif.) (Grotius)
Worthington
And water, all necessary provisions. (Worthington)
Theodoret
These men were suffered to live that they might relate the wonders of God. (Theodoret, q. 20.)
6:23
Meats. So the apostle orders us to treat our enemies, Romans 12:20.
Haydock
The robbers, these soldiers, who were dismissed. (Haydock)
Tirinus
No more, (ultra) or, "no farther," (Haydock) during this war, or in small troops; but, a little later, Benadad came with all his forces to besiege Samaria. (Tirinus)
Salien
He was enraged at Eliseus and Joram, as if they despised his power. (Salien)
6:24
Year of the World 3117.
6:25
In Samaria. It had raged in all the country above three years, (Salien) and continued other four, 4 Kings 8:1. The continuance of the siege added fresh horrors.
Haydock
Pieces is not expressed in Hebrew: a sicle is understood. (Haydock)
Lyranus supposes that the whole ass was sold for about 38 crowns, (Haydock) or 130 livres; as we say commonly, "so much a head." But interpreters generally assert that the price of the head alone is given; which shews more forcibly the greatness of the famine. On other occasions the animal could not be eaten by the Jews. Artaxerxes was forced to kill his beasts of burden; and an ass's head was then sold for 60 drachms, or 25 livres. When Hannibal besieged Casilinum, a mouse (or rat) was sold for above 70, or for 200 denarii. (Pliny, [Natural History?] 8:57.) (V. Max. 7:6, 3.)
Menochius
Cabe. Sufficient measure of corn for a man's daily sustenance. (Menochius)
Haydock
The fourth part would be about a gill. (Haydock)
Dung. Bochart maintains that "chick-peas" are designated. The Arabic usnen and kali, "pigeon or sparrows' dung," are real eatables. Those who suppose that the Samaritans bought the dung of pigeons to use as salt or for food, or to burn, or to manure the earth, etc., produce not satisfactory reasons; no more than the Rabbins, who pretend that the corn which they had picked up was taken from their crop. (Tr. Megil. 3., and the Scholastic History.) Junius and Fuller would translate "belly," which is refuted by Bochart. (Anim. T. ii. B. 1:7.) Very disgusting things have often been used through extreme hunger, (Grotius) and some sort of birds' dung is said to fatten oxen and swine. (Varro 38.; Pliny 17:9.)
Calmet
But what nutriment can there be in that of pigeons, that people should go to buy it? (Calmet)
Haydock
Houbigant understands a sort of peas to be meant. (Haydock)
Calmet
The Hebrews called them kali when they were parched; and such food was very common, 2 Kings 17:28. (Bellon. 2:53, and 99.) (Calmet)
6:27
Calmet
Save (salvat.) Many ancient manuscripts read salvet, conformably to the Hebrew and Septuagint, as if the king cursed the woman: "Let not the Lord save thee," Josephus [Antiquities?] 9:4. Others place the stops differently: "He said, no: the Lord save thee." (Calmet)
Menochius
He is the author of life. (Menochius)
6:29
Eat him. Strange cruelty! foretold [in] Deuteronomy 28:53, and again verified at Jerusalem, Ezechiel 5:10.
6:30
Menochius
Passed by, without punishing such a horrid crime, as he esteemed his own sins the occasion of it. (Menochius)
Calmet
Flesh. Behold the advantage to be derived from afflictions! They make the most hardened enter into sentiments of humility and penance. (Calmet)
Salien
Abulensis thinks that God was pleased to cause the siege to be raised, to reward this act; as a similar one of Joram's father had merited a delay and mitigation of punishment, (Haydock) 3 Kings 21:27. (Salien)
6:31
Haydock
Day. This was said in a fit of sudden passion, which may give us reason to conclude that the repentance was insincere, or of short duration. (Haydock)
Calmet
The king supposed that Eliseus could remedy the evil: but God was not moved by his prayers to grant such a favour, till all were convinced that human aid was fruitless. (Calmet)
Menochius
The prophet might have answered Joram in the words of Elias, 3 Kings 18:18. (Menochius)
Tirinus
Probably he had dissuaded the king from making peace. (Tirinus)
6:32
Calmet
Murderer. Achab had slain Naboth, and Jezabel had destroyed the prophets. (Calmet)
6:33
Piscator
And he, Joram, (Menochius, etc.) after (Haydock) his messenger. (Estius) (Piscator)
Menochius
What, etc. All is desperate; (Calmet) our miseries cannot increase. (Menochius)
Salien
I have nothing now to fear or to hope for. (Salien)
6:18
Blindness.... The blindness here spoken of was of a particular kind, which hindered them from seeing the objects that were really before them; and represented other different objects to their imagination: so that they no longer perceived the city of Dothan, nor were able to know the person of Eliseus; but were easily led by him, whom they took to be another man, to Samaria. So that he truly told them, this is not the way, neither is this the city, etc., because he spoke with relation to the way and to the city, which was represented to them.
6:5
His grief was g•• it, because he ha• not meanes to recompence the losse to the owner.
6:17
A husband. man, in yorkshire called Ketle had the gift to see euil spirites, wherby he often detected & 〈…〉red their •ad purposes. •••. brig. li. •. c. 〈◊〉. Rer. Anglic.
6:22
By bread and water is vnderstood ordinarie meate and drinck. v. 2•.
6:1
Tertullian † AD 220 An Answer to the Jews 13
… and so, on Elisha the prophet’s coming up, the sons of the prophets beg of him to extract from the stream the iron which had sunk. And accordingly Elisha, having taken “wood,” and cast it into that place where the iron had been submerged, forthwith it rose and swam on the surface, and the “wood” sank, which the sons of the prophets recovered.
St Jerome † AD 420 The Letters of St. Jerome 58.5
… And to go back to the authority of scripture, we have our masters in Elijah and Elisha, and our leaders in the sons of the prophets; who lived in fields and solitary places and made themselves tents by the waters of Jordan.
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St Hippolytus † AD 235 The Refutation of All Heresies 9.7
… But Carpophorus, as a devout man, said he was indifferent regarding his own property , but that he felt a concern for the deposits; for many shed tears as they remarked to him, that they had committed what they had entrusted to Callistus, under the ostensive cause of lodging the money with himself.
St John Chrysostom † AD 407 Homilies on First Corinthians 4
… With sand, for instance, He walled in the sea, having made the weak a bridle to the strong. He placed the earth upon water, having taken order that the heavy and the dense should be borne on the soft and fluid. By means of the prophets again with a small piece of wood He raised up iron from the bottom. (
St Jerome † AD 420 The Letters of St. Jerome 125.10
10. Quite recently we have seen to our sorrow a fortune worthy of Crœsus brought to light by a monk’s death, and a city’s alms, collected for the poor, left by will to his sons and successors. After sinking to the bottom the iron has once more floated upon the surface,
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St Irenaeus of Lyons † AD 202 Against Heresies 5.17.4
… Then, when he had done this, the iron part of the axe floated up, and they took up from the surface of the water what they had previously lost.
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XXVIII 1
“And the man of God said, Where did it fall? And he showed him the place. And he cut down a tree, and cast it in there, and the iron floated.”
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.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.29
… As they came down to him the prophet says: “Smite, O God, the army of Syria with blindness.” And this prayer being granted, he says to the Syrians: “Follow me, and I will bring you to the man whom ye seek.” Then saw they Elisha, whom they were endeavouring to lay hold of, and seeing him they could not hold him fast.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.1.5
… And when this was known to the king of Syria, he sent an army and shut in the prophet. Elisha prayed and caused all of them to be struck with blindness, and made those who had come to besiege him enter Samaria as captives.
St John Chrysostom † AD 407 Homilies on Ephesians 9
Elisha the prophet, (perhaps ye know the man,) at the time (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… For although the place was unfrequented by man and desolate, yet, through the gracious gift of the law, and through converse with angels, it was no longer desert, but far more than an inhabited country. As also Elisha
St John Chrysostom † AD 407 Homilies on Ephesians 9
Now Elisha had a disciple as yet only on the threshold of prophecy, (
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St Athanasius of Alexandria † AD 373 Persecution and Lapse of Liberius 1
… He knew not that however each one may remain apart from the rest, he has nevertheless with him that Lord, whom they confessed in one body together, who will also provide (as he did in the case of the Prophet Elisha
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.29
… And Gehazi the prophet’s servant, seeing the army, began to fear that his life was in danger. But the prophet said to him: “Fear not, for they that be with us are more than they that be with them.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.11
… Eliseus was sought by the king of Syria; an army had been sent to capture him; and he was surrounded on all sides. His servant began to fear, for he was a servant, that is, he had not a free mind, nor had he free powers of action. The holy prophet sought to open his eyes, and said: “Look and see how many more are on our side than there are against us.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 22.11
11. The course of divine Scripture relates that Elisha, when surrounded by the army of the Syrians, told his servant, who was afraid, not to fear; “for,” said he, “they that be for us are more than those against us;”
St John Chrysostom † AD 407 Homilies on Ephesians 9
… The disciple, however, being as yet imperfect, did not listen to him, but being still amazed at the sight, remained in fear. Upon this, what did the prophet do? “Lord,” said he, “open the eyes of this young man, and let him see that they which are with us, are more than they which are with them;” (
St Jerome † AD 420 The Letters of St. Jerome 22.3
… but it shall not come nigh thee.” When the hosts of the enemy distress you, when your frame is fevered and your passions roused, when you say in your heart, “What shall I do?” Elisha’s words shall give you your answer, “Fear not, for they that be with us are more than they that be with them.”
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St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
… And if even once we have a desire to know the future, let us be pure in mind, for I believe that if a soul is perfectly pure and in its natural state, it is able , being clear-sighted, to see more and further than the demons—for it has the Lord who reveals to it—like the soul of Elisha, which saw what was done by Gehazi, and beheld the hosts
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 12
But what means “the glory as of the Only-Begotten of the Father”? Since many of the Prophets too were glorified, as this Moses himself, Elijah, and Elisha, the one encircled by the fiery chariot (
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St Jerome † AD 420 The Letters of St. Jerome 22.9
… Again, when men were sent to arrest the prophet, and were smitten with physical and mental blindness, that he might bring them without their own knowledge to Samaria, notice the food with which Elisha ordered them to be refreshed. “Set bread and water,” he said, “before them, that they may eat and drink and go to their master.”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.14
86. What did Elisha follow but virtue, when he brought the army of Syria who had come to take him as captive into Samaria, after having covered their eyes with blindness? Then he said: “O Lord, open their eyes that they may see.”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.29
… For he said: “Thou shalt not smite those whom thou hast not taken captive with thy spear and with thy sword. Set before them bread and water, that they may eat and drink and return and go to their own home.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.20
… and being moved by an example of such awful misery, threatened the prophet Elisha with death. For he believed it was in his power to break up the siege and to avert the famine; or else he was angry because the prophet had not allowed the king to smite the Syrians whom he had struck with blindness.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.29
… Set before them bread and water, that they may eat and drink and return and go to their own home.” Incited by their kind treatment they should show forth to the world the kindness they had received. “Thus” (we read) “there came no more the bands of Syria into the land of Israel.”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.20
118. There was a great famine in Samaria,
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St John Chrysostom † AD 407 Homilies on First Thessalonians 8
… nay, do not run away! Or rather I will tell thee another thing before it. There was once a famine, it says, and the king was walking upon the wall; then a woman came to him and uttered these words: “O king, this woman said to me, Let us roast thy son to-day, and eat him—to-morrow mine. And we roasted and ate, and now she does not give me hers.” (From
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John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 1.2
… Nor, indeed, ought this to influence us as a precedent for our daily life, that Joram, the wicked king of Israel, when surrounded by bands of his foes, rent his clothes, and is said to have had sackcloth inside them;
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.16
… And also when the Shunamite came to him because of her son that was dead, he said thus to her:— The Lord hid it from me and did cause me not to know it . Yet, when the King of Israel sent against him to slay him, the Spirit informed him before the messenger came upon him, and he said:— Lo! this son of iniquity has sent to take away my head .
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.20
… “If the Lord would rain abundance of corn from heaven, not even so would that come about,” Elisha said to him: “Because thou hast not believed, thou shalt see it with thine eyes, but shall not eat of it.”
6:1
for they had houses, but they used huts. Wherefore they humbly petitioned that great prophet, that he would go with them to those cutting wood to construct them. But they used such poverty, that they could not even sustain possessing an axe." And St. Jerome, epistle 4 to Rusticus: "The sons of the prophets," he says, "whom we read of as monks in the Old Testament, built themselves little huts near the streams of the Jordan, and abandoning the crowds of cities, lived on barley and wild herbs." The monks and hermits did exactly the same after Christ, in the time of St. Anthony, St. Basil, St. Jerome: whence near the Jordan they built themselves huts and cottages, as is evident from the Lives of the Fathers. Hence St. Jerome himself through St. Paula built five monasteries, to which he invited Roman nobility, and he himself presided over one of them. Wherefore Francis Suarez, volume III On Religion, book III, chapter 1, number 6 and following, from St. Ignatius, Jerome, Ambrose and Damascene, teaches that these sons, that is disciples of the prophets, were a type and prelude of the Religious of the New Testament, and like them cultivated chastity, poverty and obedience, but without vow.
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5. ALAS, ALAS, ALAS, O MY LORD. Tropologically, Eucherius: "Rightly," he says, "he who had lost the iron cried out: Alas, alas, alas, O my Lord, and I had borrowed this very thing. For the elect have this as their own, if ever in them their knowledge is stolen away by the fault of vain glory, they return swiftly to their heart, and whatever they find in themselves damnable before the eyes of the strict judge, they pursue with tears. Those weeping not only carefully inspect what they have done badly, but from the gift received, what they also ought to have returned as good."
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6. AND THE MAN OF GOD (Eliseus, the servant of God) SAID: WHERE DID IT FALL (the iron)? AND HE SHOWED HIM THE PLACE; THEREFORE HE CUT DOWN A TREE AND CAST IT IN THITHER, AND THE IRON DID SWIM. The same thing exactly St. Benedict wrought for a certain poor Goth, who, as St. Gregory says, II Dialog. cap. VI, "came to the place (to the lake into which the iron had fallen from the axe), took the handle from the hand of the Goth, and cast it into the lake: and immediately the iron came up from the depths, and entered into the handle. And he straightway gave back the tool to the Goth, saying: Behold, labour, and be not sorrowful." You may ask whether a true miracle occurred here. Vallesius asserts, S. Phil. cap. XXXVII, saying that God took away the heaviness from the iron and gave it lightness, so that it might be borne swimming from the bottom upward. But I say that this was not properly called a miracle, for a miracle must exceed all the power of nature and natural causes, so that it can be wrought by God alone. For all these things were done through an Angel, who took the wood cut by Eliseus and fitted to the handle, brought it to the bottom of the water, inserted it into the iron, lifted it on high, and sustained the axe floating there, until the woodcutter should seize it. Thus Abulensis. Allegorically, Tertullian, in the book Against the Jews, cap. XIII, understands by the waters of the Jordan baptism: by the wood, the cross of Christ; by the iron, the hard hearts of sinners. "What, he says, is more manifest of the sacrament of this wood? For the hardness of this age, sunk in the depths of error, and by the wood of Christ, that is by his passion in baptism, is set free; so that what was lost of old through wood in Adam, is restored through the wood of Christ." So also St. Ambrose, lib. II De Sacrament. cap. II: "Behold, he says, another kind of baptism. Why? Because every man before baptism is as it were pressed down and submerged like iron. When he has been baptized, not as iron, but as now lighter, he is lifted up as a fruitful wood." And soon after: "You see therefore that in the cross of Christ the weakness of all men is lifted up." And Theodoret, Quæst. XIX: "This, he says, prefigured the dispensation of our Saviour; for how indeed the wood, which is very light, was submerged, while that which is very heavy, namely iron, floated on the surface; so the descent of the divine nature caused the human nature to ascend." But St. Augustine, serm. 210 De Tempore, understands by the river the flowing pleasures and concupiscences, from which Eliseus, that is Christ, frees us through the wood of the cross. "That axe, he says, lay in the depths, because the human race had fallen into the abyss of all crimes by an unhappy ruin, as it is written: I am stuck fast in the mire of the deep. And again: I am come into the depth of the sea, and a tempest hath overwhelmed me. For that river, where the axe fell, signifies the fleeting and fugitive pleasure, and that which descends into the abyss, or the luxury of this world. For the river took its name from flowing. And because all sinners, clinging to transitory desires, are said to flow, therefore that axe lay in the river and in the mire oppressed." He proceeds then to Eliseus, that is Christ the Saviour: "But Eliseus came and cast in the wood, and the iron did swim. What is it to cast in the wood and to bring forth the iron into the midst, but to ascend the gibbet of the cross, and to raise up the human race from the depths of hell, and to free it from the mire of all sins through the mystery of the cross? And after the iron had swum, the Prophet put forth his hand, and took it, and it returned to the useful service of his master. So also has it been done for us, most beloved brethren, who had fallen from the hand of the Lord through pride, through the wood of the cross we have deserved to return again to the hand or to the power of the Lord. And therefore, as much as we can, with his help, let us labour, lest again through pride we fall from the hand of the Lord." But St. Irenaeus, lib. V, cap. XVII, understands by the iron the firm word of God, which through wood (by eating of the tree of the knowledge of good and evil forbidden by God, Gen. III) we negligently lost, and could not find, but through the wood of the cross of Christ we received. "That the axe is like the word of God, he says, John the Baptist teaches, saying: And now the axe is laid to the root of the trees," Matt. III. Tropologically, Angelomus: "The iron in the handle, he says, is the gift of understanding in the heart; but to cut wood through this is to reprove those acting wickedly; which sometimes, while it is done carelessly, while the lapse of vain glory in the knowledge received is not avoided, the iron is lost in the water, because from a dissolute work understanding becomes foolish. Which understanding we know is given for this reason, that it should be restored before the eyes of the giver from a good action. Whence rightly he who had lost the iron cried out: Alas, alas, alas, my Lord, and I had borrowed this very thing." The same thing Eucherius has in the same words and almost Rupertus. Anagogically Bede: As Eliseus brought back the iron submerged in the waters to the handle, so Christ brought back his body submerged in the waters of passion and death to life. He will do the same for us in the common resurrection of all. For our body is like iron, hard, heavy, cold, rusty, and prone to fall into the abyss; but Christ will insert into this iron the contrary qualities of a glorious body, and will as it were ignite it, so that it may be bright, agile, light, subtle, impassible, glorious.
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12. And one of his servants said. Abulensis thinks this was Naaman, whom Eliseus had cured of leprosy; but it seems incredible that he himself would have betrayed Eliseus, who was so beneficial to him, to the king, as Abulensis himself admits at the beginning of chapter VIII. ELISEUS THE PROPHET WHO IS IN ISRAEL, DECLARETH TO THE KING OF ISRAEL ALL THE WORDS WHATSOEVER THOU SPEAKEST IN THY CHAMBER. For the spirit of prophecy is to know both secrets, things absent and remote, and to foretell future things. For both require the same power, namely the aid and revelation of God.
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16. FEAR NOT: FOR THERE ARE MORE WITH US THAN WITH THEM. "More," namely Angels, who for God and His saints, as it were innumerable and most mighty heavenly armies, fight, on account of which He Himself is called "God of Sabaoth, that is of armies," according to that Psalm XXXIII: "The Angel of the Lord shall encamp (in Hebrew חנה chone, that is shall pitch camp) round about them that fear him." Thus of Jacob fleeing from Esau it is said, Genesis XXXII, 1: "And the Angels of God met him, and when he saw them, he said: These are the camps of God." Thus the Angels fought for Moses and the Hebrews against the camps of Pharao in the Red Sea, Exodus XIV. Whence St. Ambrose, in sermon 4 On Eliseus: "Divine fear," he says, "expels hostile terror from us. But these are our weapons, with which our Saviour has equipped us: prayer, mercy and fasting. For fasting protects better than a wall; mercy frees more easily than plunder, prayer wounds farther than an arrow. For an arrow strikes the adversary only when he is near at hand, but prayer wounds even an enemy placed at a distance." And a little later: "A wonderful thing! holiness merits more defenders from heaven than wickedness brings oppressors on earth." He adds the reason: "For you ought to know that adversaries are overcome more by merits than by strength, and are conquered not so much by strength as by holiness; just as Eliseus overcame his enemies not by arms, but conquered them by prayer."
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17. AND THE LORD OPENED THE EYES OF THE BOY. "It is no wonder," says St. Ambrose, in sermon On Eliseus, "if prayer opened the eyes, that he might see the army, it is no wonder, I say, if he inserts new eyes, who merits new aids. Or why should he not bring the sight of the army to bear, he who had arrayed the army of Angels? Why, I say, should he not by his prayer wipe away the dimness of the pupils, he who by his merits penetrated the darkness of the clouds? Necessarily therefore St. Eliseus by this deed afforded security to his fearful servant, to whom he had already restored brightness." AND BEHOLD THE MOUNTAIN WAS FULL OF HORSES AND CHARIOTS OF FIRE ROUND ABOUT ELISEUS. The Angels formed these horses and chariots in the appearance of fire from the air and clouds and rays of the sun, fitly to display the colour of fire through them shining through, that they might represent to Eliseus their heavenly nature and fiery swiftness, strength, power and efficacy, as they had represented to Elias in his rapture. For Eliseus was the successor and heir of the spirit of Elias; in him therefore was fulfilled that promise of God: "I will be to him," says the Lord, "a wall of fire round about, and I will be glory in the midst of him," Zacharias II, 5. See the things said there. St. Ambrose gives the reason, in sermon 2 On Eliseus: "What wonder is it," he says, "if he merits aids from heaven whose mind is always in heaven, as the Apostle says: But our conversation is in heaven. Therefore if our conversation is in heaven, and the conversation of heavenly beings can be with us, that is, so that we who live by life may rightly merit the fellowship of Angels. There is therefore for those living holily a certain kinship, union and society among themselves, nor does it matter whether they remain in the heavens or on the earth; whether they have the appearance of Angels or of men, provided there be in them the same life or holiness. Conversation connects those whom an element separates, and though divided by different bodies, they are joined by the same actions. And therefore it comes to pass that the saints, held together by a certain fellowship, do not depart from one another, and now Angels come to the earth, now men are transferred to the heavens, and by better progress those to whom life is common, begin to have the elements of living also in common."
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18. SMITE, I BESEECH THEE, THIS NATION WITH BLINDNESS. The Septuagint has ἀορασίᾳ, that is with lack of sight, so that seeing they might not see, nor take notice. Hence the Syrians here struck by this blindness saw Eliseus indeed and the city, but did not recognize nor take notice. By a similar blindness and lack of sight the citizens of Sodom were struck, invading the house of Lot, Genesis XIX. Hear St. Ambrose, in sermon On Eliseus: "Then therefore Eliseus prayed, and smote the whole hostile army with blindness. It is no wonder if he brought blindness upon adversaries, he who bestowed brightness upon his servant; and if he takes away sight from enemies, he who grants vision to his minister. Where are those who say that the arms of men can do more than the prayers of the saints? Behold one prayer of Eliseus wounded the whole army, and by the merits of the prophet the entire number of enemies was captured." by the merits of the prophet the entire number of enemies was captured. What companies of kings, what multitude of soldiers accomplished such a victory, that they thus prostrated enemies, so that none of them fell? This is true, this is bloodless victory, where the adversary is thus conquered, that none of the conquerors is harmed."
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19. AND ELISEUS SAID TO THEM: THIS IS NOT THE WAY, NEITHER IS THIS THE CITY. Abulensis thinks that Eliseus here told an official lie. For the Syrians saw the city of Dothan in which, or near which, Eliseus whom they were seeking then dwelt: but this Eliseus seems to deny, saying: "Neither is this the city" which you seek. Lyranus excuses Eliseus, saying that he spoke not of the city of Dothan, in which he then dwelt, but of Samaria where he had a house and had fixed his seat, as is evident from verse 32. For Eliseus does not here answer the questions of the Syrians, as if they had asked anything, but their intention, as if to say: You seek Eliseus, O Syrians! come with me, I will show you the way into Samaria, in which he himself dwells, and there I will show him to you and will cause you to know him whom you now have present indeed, but yet, smitten with blindness, you do not know. For he did not wish to be known by them in Dothan, but in Samaria, so that he might lead them to the king and receive them at a banquet. But in these words there was no lie, but only a concealment of truth, which is lawful and often necessary; for if he had opened the truth and said: "I am Eliseus whom you seek," he could not have delivered them to the king of Israel, nor have shown his power and benevolence toward them equally. But if the Syrians asked Eliseus: What is the way to Dothan, where is Eliseus? as some think, and this the response of Eliseus suggests, Eliseus was not bound to answer to their, namely the enemies', intention, but to his own, namely that this was not Samaria his native land, where Eliseus, whom they sought, they were about to know, as I have said.
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22. THOU SHALT NOT SMITE, that is, thou shalt not kill the Syrians whom I have brought to thee: "For if they are killed," says Theodoretus, "the greatness of the miracle will not be known; but if they return to him who sent them, he also will learn the power of our God." BUT SET BREAD AND WATER BEFORE THEM, THAT THEY MAY EAT AND DRINK. Eliseus did not wish the Syrians, although enemies, to be killed by the king of Israel, but to be treated kindly and generously, so that he might overcome them by charity and make friends out of enemies, so that henceforth they would not invade the land of Israel nor plunder it; which they also did, conquered by Eliseus, both by his power and rather by his love. See St. Chrysostom (or whoever is the author: for the elegance of style shows it to have been a Latin, not a Greek), homily On Eliseus and the Detected Snares of the Syrians, volume I, where among other things he says of the Syrians: "They marvel and are amazed that instead of death, food is prepared for them, instead of destruction, nourishment, a banquet instead of punishment." And further down: "Then the most holy prophet becomes glorious in his own, more glorious in strangers. He exhibits signs of virtues to his own, and to strangers he exhibits causes of glories. He first taught that enemies should be cherished, he first taught that enemies should be spared, he taught that adversaries should be given feasts instead of punishment." Then he teaches that Eliseus was a type of Christ; whence he adds: "O Lord Christ, both new in the old, and in new examples the old figured! The most holy Eliseus closes sight and opens it; he makes the blind, and illuminates; he takes away sight and pardons; he takes away from those pursuing, and gives to those following: he makes the foreign blind, and makes those seeing shut up in the city. Those who came to capture the prophet are blinded; and those who had already been captive are given sight. The truth of both is fulfilled, so that both the figure of Christ and the example of the future people might be shown; so that already they might become their own from strangers, friends from enemies, and their own from enemies. Eliseus sends these armies to their own: he sends, I say, as many preachers as he had enemies, as many relators of virtues as men of the enemy." Finally he concludes, saying that what was lacking at that time was afterwards fulfilled through the Apostles at Pentecost and thereafter, Scripture saying, Psalm XVIII: "Their sound hath gone forth into all the earth, and their words unto the ends of the whole world."
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23. AND THE ROBBERS OF SYRIA CAME NO MORE INTO ISRAEL, namely while Eliseus lived, or for a long time; for that they came again afterwards is clear from what follows. This was the fruit of the benevolence of Eliseus toward the Syrian robbers, as I have already said. Thus St. Chrysostom, homily 1 On Eliseus.
6:25
25. UNTIL THE HEAD OF AN ASS WAS SOLD FOR EIGHTY PIECES OF SILVER, that is 80 shekels, namely 80 Brabantine florins, or 80 French coins. For the shekel was a silver coin, although some think it was only half a shekel, and thus 80 silver pieces would be 40 French coins. Some by "head of an ass" understand the whole ass, so that it is a synecdoche, by which the head signifies the whole body or animal, as when we say: What does this head of a man mean, or this mad head? that is, this man. Others more simply understand only the head of the ass; for this indicates that there was a great famine, and the ass has a very large head compared to other animals, if the proportion to the rest of the body is considered. Thus when Hannibal besieged Casilinum, a single mouse was sold for two hundred denarii, according to Valerius Maximus, book VII, chapter VI. AND A FOURTH PART OF A CAB OF DOVE'S DUNG FOR FIVE PIECES OF SILVER. A cab or choenix was a measure of daily food, containing four pounds and five ounces, as I said at the end of the Pentateuch: a fourth part of a cab therefore was a pound with an ounce, namely thirteen ounces. Lyran, Hugo and Dionysius understand by dung the grains of wheat which are found in the gullet or stomach of doves. But others simply take dung as it sounds. Whence Josephus and Theodoret think this dove dung was used for salt; for it has an acrid and caustic power, according to Galen. Others more plainly think dove dung was used for food, both because it is made from grains and other purer foods, and because it is more moist and consists of more wholesome things; whence it is food for man. Pliny adds, book XXIX, chapter VI, that dove dung with vinegar is effective for curing aegilops, white spots and scars, and book XXX, chapter IV, for soothing roughness of the throat and defluxions. Moreover, it makes pearls, which are celebrated against cardiac and melancholic affections, and whose innate dryness consumes the redundancies of bodies, more pure. For thus writes Francis Ruaeus in his book On Gems, chapter XIII. There is among the Vosges in Lotharingia a mountain, fertile in pearls; but they are not so splendid: yet it is wonderful that what is desired in them through the generation of grace is repaired through doves; which namely, when devoured, finally render them purer with the dregs, and restore them, says Serarius and he himself a Lotharingian.
6:27
27. WHO SAYS: THE LORD DOES NOT SAVE YOU; WHENCE CAN I SAVE YOU? FROM THE BARN OR FROM THE WINEPRESS? that is, as Vatable translates: Since the Lord does not bring you aid; whence would I bring you aid? from the granary or from the winepress? as if to say: When the Lord has sent this famine upon the whole city, unless he himself succors you in it, I cannot succor you: because I have no grain in the granary, nor wine in the winepress, as if to say: I myself lack bread and wine for sustenance. Whence the Chaldean translates: If the Lord does not save you, whence shall I save you? Hence also the Royal edition in the Vulgate reads thus: Let not the Lord save you, as if to say: Not I, but let the Lord save and feed you, because I have no food which I can give you. Otherwise Josephus, Abulensis and Sanchez: The King, he says, angered by the famine and by the importunate entreaty of the woman, answered indignantly: "May God not save you," as if to say: May God afflict you. Thus the Gentiles when angry, imprecating evils, would say: "May the gods destroy you! May the gods do you harm!" Whence Vatable also translates thus: Perish, why do you ask me for food, when you know me to be destitute of all food?
6:29
29. WE COOKED THEREFORE MY SON, AND WE ATE HIM. Barbarous was this feast which extreme famine wrung from the mother, so that the mother, forgetting herself, became the slayer and devourer of her son. Something similar happened in the siege of Jerusalem under Titus, according to Josephus; and in these recent years, when the Swede laid waste Germany, many driven by famine devoured human flesh. God permitted the Samaritans to be driven to these extremes, first, to punish their schism and idolatry; secondly, so that their deliverance might be more illustrious, and the prophecy of Elisha promising it. Thus God permits men sometimes to reach the very threshold of death, so that they might invoke God more fervently, and God hearing them might receive greater thanksgiving and praise from them. Wherefore in matters naturally desperate, one must especially hope in God, who is accustomed to succor them according to that saying: "God from the machine." Hear St. Augustine, sermon 211 On the Seasons: "He turned the born into food, which God created for consolation. But after it came to fatal feasts, one woman exhorts another: Receive, she says, receive, wretched mother, into your womb the son recently created in your womb; be the tomb of your born, be the lodging of his body; be his, so to speak, monument; let the little child eaten within you shortly return, who by famine could no longer live; let the womb now receive the eaten one, which childbirth had brought forth alive; let the dead one seek his dwelling, whence recently he came forth alive."
6:30
30. AND ALL THE PEOPLE SAW THE SACKCLOTH WHEREWITH HE WAS CLOTHED (the king) NEXT TO HIS FLESH. This king, although impious and an idolater, thought that God should be appeased by penance and sackcloth: he was therefore more pious than our heretics, who, caring for the skin, reject sackcloth, and attribute it to superstition. See here how ancient is the use of sackcloth in penance. Thus the king of Nineveh with all his people clothed himself in sackcloth and sat in ashes, Jonah III, 6. And so he escaped the destruction threatened to him by God through Jonah by doing penance. Thus king Arius put on sackcloth, and by it and by prayers appeased God, as Salvian testifies, lib. VII. Moreover, the use of sackcloth is far more ancient: for Jacob the Patriarch is first read to have used it, hearing that his son Joseph was devoured by a beast, Genesis cap. XXXVII, vers. 34, where I have said much about the use of sackcloth.
6:31
31. AND THE KING SAID: THUS SHALL GOD DO TO ME, AND THUS SHALL HE ADD: IF THE HEAD OF ELISEUS THE SON OF SAPHAT SHALL STAND UPON HIM THIS DAY, that is to say, This day I will cut off the head of Eliseus, because he himself persuaded us to endure this siege in Samaria, promising God's help in raising it, when we suffer extreme famine therein, and are in despair: for without him we would have speedily made terms with the king of Syria besieging us, and thus we would have escaped this famine, which Eliseus sees and dissembles, and does not strive to avert by his prayers. Thus Theodoret.
6:32
32. DO YOU KNOW THAT THE SON OF A MURDERER (namely Joram king of Israel, who is the "son" of Achab the "murderer," for Achab killed Naboth) HATH SENT HITHER TO CUT OFF MY HEAD, that is to say, Joram follows in his father's footsteps and imitates his father; for as Achab his father killed Naboth, so he wishes to kill me, just as he also killed six of his brothers, as is said in II Paralipomenon XXI, 3 and seq. SEE THEREFORE WHEN THE MESSENGER COMETH, SHUT THE DOOR, AND SUFFER HIM NOT TO ENTER. FOR BEHOLD THE SOUND OF HIS LORD'S FEET IS BEHIND HIM, that is to say, The king himself, repenting of the messenger he sent to kill me, immediately follows him and revokes that command. Thus Josephus, that is to say, Do not fear to resist the king's messenger, because the king will immediately recall him; so hastily does he follow him that the sound of his feet hastening can be heard. Hence it is clear that Eliseus persuaded the king not to surrender Samaria to the Syrians, but to hope for help and aid from the Lord. This king Joram was the son of Achab, who succeeded him; for his deeds are described here up to cap. VIII, vers. 24, where his death is narrated. Therefore Joram hastily in his anger sent a messenger to kill Eliseus; but soon, his anger subsiding and returning to himself, he repented; wherefore fearing that the messenger would kill Eliseus as he had commanded, he immediately pursued the messenger and ran to prevent the slaughter. For he knew Eliseus to be a prophet, a holy and beneficent man of Samaria, and had often experienced his oracles to be faithful and most true: so that concerning this also, concerning the raising of the siege, he could scarcely doubt. Thus expressly Josephus, Theodoret and Abulensis.
Machine translation from the Latin, not reviewed.
6:1
Eliseus ('Elīlā' = "God Saves")
… ff. Heb.), that is, the portion that in an inheritance belonged to the firstborn (Deut. 21:17). As heir and successor of Elijah he was immediately recognized by the so-called "disciples of the prophets," who had him as their head (2 Kings 2:12-15; cf. 6:1-7).
6:8
Benadad (Hebrew Ben-Hâdhad "Son of Hadad"; Septuagint ΥἹῸΣ ἈΔΈΡ)
… B. again besieged Samaria, under Jehoram (853-842), without being able to take it, however, because of divine intervention (II Kings 6:8-7:20). Shortly afterward, B. was smothered by Hazael, his officer, while he lay ill (II Kings 8:15).
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 …
6:12
Ark (of the Covenant), Ark of the Testimony
… The Ark was therefore felt not as a representation of God, but as his throne, the place of his presence, "the footstool of his feet" (Ps. 98:5); which explains how, since Yahweh was certainly quite distinct from the Ark (II Kings 6:12; I Kings 8:10, etc.), in its presence Yahweh was acclaimed (Num. 10:35 ff.; I Sam. 4:7; 6:20, etc.). …
6:13
DOTHAIN. - A city north of Shechem (Gen. 37:12-17) and Samaria (II Kings 6:13), on a plain facing Esdrelon (Judg. 4:6; 7:3) and near the pass that led to the country of Judah. …
6:15
Amos (Hebrew 'Āmōs «Who Bears a Burden», distinct from the name of Isaiah’s father 'Āmōs «Robust»)
… That the Israelites glory in the consolidation of their kingdom (6:14; allusions 4:14 ff.; 5:2; cf. II Kings 14:24-28; 6:15) seems to presuppose that the kingdom extended as far as the entrance of Hamath (as in II Kings 14:25). From the great political and economic prosperity there derived a soft and …
6:21
… Creator (Iob 38, 28; cf. Jer. 2, 27), hence God (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefactor (Iob 29, 16), one who takes care of others (Is. 9, 5; 22, 21). 5) Teacher ('a. is an honorary title, given to priests and prophets even by kings: II Reg. 6, 21; 8, 9; 13, 14; Iudc. 17, 10; 18, 19), as in the title of the treatise Aboth (v.); whence the teacher often calls the disciple "son" (Prov. 4, 10, 20; 5, 1, 20; 6, 1, 3; 7, 1, 24; Ps. …
6:24
Eliseus ('Elīlā' = "God Saves")
… 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, through the intervention of Yahweh (2 Kings 6:24; 7:20).
To the years of I. must be assigned a great part of the prophetic activity of Elisha (II Kings 2-9). Under the same king occurred the terrible siege of Samaria by the Syrians commanded by Ben-hadad II: the famine was frightful and gave rise to terrifying scenes (cf. II Kings 6:24-33). But one night suddenly, according to the prediction of Elisha, the Syrians raised the siege and took to flight. …
6:25
Illumination in Ancient Churches
… Its root is sought in the Hebrew word gab or in the Greek χάβος, a measure of capacity for grain (II Kings 6:25; Lk. 16:6), also in γαβαδόν = τρόβλιον (Hesychius) in the sense of "dish, basin," or finally in the Latin verb cavare, cavatus, "to hollow out," "to pierce through," in …
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.