The third yeare of famine, Elias meeting the chief gouernour of Achabs house, hardly perswadeth him totel Achab, that he is present. 17. Achab blameth Elias; but Elias freely auoucheth that not he, but Achab trubleth Israel. 19. By a miracle foure hundred and fiftie falsprophetes are conuinced, 40 and are slaine. 41. Elias prayeth and it rayneth.
1After many days, the word of the Lord came to Elias, in the third year, saying: Go, and shew thyself to Achab, that I may give rain upon the face of the earth.Molto tempo dopo il Signore parlò ad Elia l'anno terzo, e disselli: Va, e fatti vedere ad Achab, affinchè io faccia cadere la pioggia sopra la terra.AFTER manie daies the word of our Lord came to Elias, the third yeare, saying: Goe, and shew thy self to Achab, that I may geue rayne vpon the face of the earth.Post dies multos factum est verbum Domini ad Eliam, in anno tertio, dicens: Vade, et ostende te Achab, ut dem pluviam super faciem terræ. 2And Elias went to shew himself to Achab, and there was a grievous famine in Samaria.Andò adunque Elia a farsi vedere ad Achab. Or la fame era gagliarda in Samaria.Elias therfore went to shew himself to Achab: and there was sore famine in Samaria.Ivit ergo Elias, ut ostenderet se Achab: erat autem fames vehemens in Samaria. 3And Achab called Abdias the governor of his house: now Abdias feared the Lord very much.E Achab chiamò a se Abdia maggiordomo di sua casa. Or Abdia era molto timorato del Signore.And Achab called Abdias the gouernour of his house: Abdias did feare our Lord very much.Vocavitque Achab Abdiam dispensatorem domus suæ: Abdias autem timebat Dominum valde. 4For when Jezabel killed the prophets of the Lord, he took a hundred prophets, and hid them by fifty and fifty in caves, and fed them with bread and water.Imperocché quando Jezabele facea morire i profeti del Signore, prese egli cento profeti, e li nascose cinquanta in una, e cinquanta in un'altra caverna, e li sostentò con del pane, e dell'acqua.For when Iezabel killed the prophetes of our Lord, he tooke an hundred prohetes, and hid them by fiftie and fiftie in caues, and fed them with bread and water.Nam cum interficeret Jezabel prophetas Domini, tulit ille centum prophetas, et abscondit eos quinquagenos et quinquagenos in speluncis, et pavit eos pane et aqua. 5And Achab said to Abdias: Go into the land unto all fountains of waters, and into all valleys, to see if we can find grass, and save the horses and mules, that the beasts may not utterly perish.Disse adunque Achab ad Abdia: Fa un giro pel paese verso tutte le fontane, e per tutte le valli, se mai potessimo trovar dell'erba, e salvare i cavalli, e i muli, onde non periscano affatto le bestie.Achab therfore sayd to Abdias: Goe into the land to al the fountaynes of waters, and into al valleys, if perhaps we may finde grasse, and saue the horses and mules, and the beastes may not vtterly perish.Dixit ergo Achab ad Abdiam: Vade in terram ad universos fontes aquarum, et in cunctas valles, si forte possimus invenire herbam, et salvare equos et mulos, et non penitus jumenta intereant.
6And they divided the countries between them, that they might go round about them: Achab went one way, and Abdias another way by himself.E si spartirono le regioni, per farne il giro: Achab andava da una parte, e Abdia separatamente dall'altra.And they diuided the countries betwen them, that they might goe circuite about them: Achab went one way, and Abdias an other way seuerally.Diviseruntque sibi regiones ut circuirent eas: Achab ibat per viam unam, et Abdias per viam alteram seorsum. 7And as Abdias was in the way, Elias met him: and he knew him, and fell on his face, and said: Art thou my lord Elias?E mentre era Abdia in viaggio, Elia andogli incontro; e quegli avendolo conosciuto, si prostrò boccone, gli disse: Se' tu, signor mio, Elia?And when Abdias was in the way, Elias mette him: who when he knew him, fel on his face, and sayd: My lord, art not thou Elias?Cumque esset Abdias in via, Elias occurrit ei: qui cum cognovisset eum, cecidit super faciem suam, et ait: Num tu es, domine mi, Elias ? 8And he answered: I am. Go, and tell thy master: Elias is here.E quegli rispose: Son io. Va, e di al tuo Signore: È qua Elia.To whom he answered: I am. Goe, and tel thy lord: Elias is here.Cui ille respondit: Ego. Vade, et dic domino tuo: Adest Elias. 9And he said: What have I sinned, that thou wouldst deliver me, thy servant, into the hand of Achab, that he should kill me?Ma quegli: Che male ho fatt'io, disse, che tu dia me tuo servo nelle mani di Achab, perch'ei mi uccida?And he sayd: What haue I sinned, that thou deliuerest me thy seruant into the hand of Achab, that he may kil me?Et ille: Quid peccavi, inquit, quoniam tradis me servum tuum in manu Achab, ut interficiat me ? 10As the Lord thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when all answered: He is not here: he took an oath of every kingdom and nation, because thou wast not found.Viva il Signore Dio tuo; non havvi nazione, ne regno, dove il signor mio non abbia mandato a cercarti; ed essendogli da tutti risposto: Ei non è qui: egli non trovandoti ha scongiurati i regni ad uno ad uno, e le nazioni;Our Lord thy God liueth, there is no nation or kingdom, whither my lord hath not sent to seeke thee: and al answering: He is not here: he adiured al kingdomes and nations, for that thou wast not found.Vivit Dominus Deus tuus, quia non est gens aut regnum quo non miserit dominus meus te requirens: et respondentibus cunctis: Non est hic: adjuravit regna singula et gentes, eo quod minime reperireris.
11And now thou sayest to me: Go and tell thy master: Elias is here.E ora tu vieni a dirmi: Va, e di al tuo Signore: È qui Elia.And now thou sayest to me: Goe, and tel thy lord, Elias is here.Et nunc tu dicis mihi: Vade, et dic domino tuo: Adest Elias. 12And when I am gone from thee, the Spirit of the Lord will carry thee into a place that I know not: and I shall go in and tell Achab; and he, not finding thee, will kill me: but thy servant feareth the Lord from his infancy.Or quand'io sarò partito da te, lo Spirito del Signore ti trasporterà in luogo ignoto a me, e fatta da me l'ambasciata, Achab non ritrovandoti mi ucciderà: or il tuo servo teme il Signore fin dall'infanzia.And when I am departed from thee, the Spirit of our Lord wil carie thee into a place, that I know not: and I entering in shal tel Achab, and not finding thee, he wil kil me: and thy seruant feareth our Lord from his infancie.Cumque recessero a te, spiritus Domini asportabit te in locum quem ego ignoro: et ingressus nuntiabo Achab, et non inveniens te, interficiet me: servus autem tuus timet Dominum ab infantia sua. 13Hath it not been told thee, my lord, what I did when Jezabel killed the prophets of the Lord; how I hid a hundred men of the prophets of the Lord, by fifty and fifty in caves, and fed them with bread and water?Non è egli stato ridetto a te, signor mio, quel, ch'io feci allorché Jezabele uccideva i profeti del Signore, com'io ascosi cento profeti del Signore, cinquanta in una caverna, e cinquanta in un'altra, e li sostentai con del pane, e dell'acqua?Hath it not beene told thee my lord, what I did when Iezabel killed the prophetes of our Lord, that I hid of the prophetes of our Lord an hundred men, by fiftie and fiftie in caues, and fed them with bread and water?Numquid non indicatum est tibi domino meo quid fecerim cum interficeret Jezabel prophetas Domini, quod absconderim de prophetis Domini centum viros, quinquagenos et quinquagenos, in speluncis, et paverim eos pane et aqua ? 14And now thou sayest: Go and tell thy master: Elias is here: that he may kill me.E ora tu dici: Va a dire al tuo signore: Elia è qui: affinchè egli mi uccida.And now thou sayst: Goe, and tel thy lord: Elias is here: that he may kil me?et nunc tu dicis: Vade, et dic domino tuo: Adest Elias: ut interficiat me ? 15And Elias said: As the Lord of hosts liveth, before whose face I stand, this day I will shew myself unto him.Ma Elia disse: Viva il Signore degli eserciti, di cui io son servo: oggi io mi farò vedere a lui.And Elias sayd: The Lord of hostes liueth, before whose face I stand, this day wil I appeare to him.Et dixit Elias: Vivit Dominus exercituum, ante cujus vultum sto, quia hodie apparebo ei.
16Abdias therefore went to meet Achab, and told him: and Achab came to meet Elias.Andò pertanto Abdia a trovar Achab, e fecegli l'imbasciata: e Achab andò incontro ad Elia.Abdias therfore went to meete Achab, and told him: and Achab came to meete Elias.Abiit ergo Abdias in occursum Achab, et indicavit ei: venitque Achab in occursum Eliæ. 17And when he had seen him, he said: Art thou he that troublest Israel?E avendolo veduto, disse: Non se' tu colui, che mette sossopra Israele?And when he had seene him, he sayd: Art thou he that doest truble Israel?Et cum vidisset eum, ait: Tune es ille, qui conturbas Israël ? 18And he said: I have not troubled Israel, but thou and thy father’s house, who have forsaken the commandments of the Lord, and have followed Baalim.E quegli rispose: Non io ho messo sossopra Israele, ma tu, e la casa del padre tuo, perchè avete negletti i comandamenti del Signore, e siete andati dietro a Baal.And he sayd: not I haue trubled Israel, but thou, and the house of thy father, who haue forsaken the commandmentes of our Lord, and haue folowed Baalim.Et ille ait: Non ego turbavi Israël, sed tu, et domus patris tui, qui dereliquistis mandata Domini, et secuti estis Baalim. 19Nevertheless send now, and gather unto me all Israel, unto Mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, who eat at Jezabel’s table.Contuttociò manda adesso a far raunare tutto Israele dinanzi a me sul monte del Carmelo, e i quattrocento cinquanta profeti di Baal, e i quattro cento profeti dei boschetti, i quali sono pasciuti da Jezabele.Neuerthelesse send now, and gather vnto me al Israel in the mount of Carmel, and the prophetes of Baal foure hundred fiftie, and the prophetes of the groues foure hundred, which eate of Iezabels table.Verumtamen nunc mitte, et congrega ad me universum Israël in monte Carmeli, et prophetas Baal quadringentos quinquaginta, prophetasque lucorum quadringentos, qui comedunt de mensa Jezabel. 20Achab sent to all the children of Israel, and gathered together the prophets unto mount Carmel.Mandò Achab a chiamare tutti i figliuoli d'Israele, e raunò i profeti sul monte del Carmelo.Achab sent to al the children of Israel, and gathered together the prophetes in the mount of Carmel.Misit Achab ad omnes filios Israël, et congregavit prophetas in monte Carmeli. 21And Elias coming to all the people, said: How long do you halt between two sides? If the Lord be God, follow him: but if Baal, then follow him. And the people did not answer him a word.Ed Elia appressatosi a tutto il popolo, disse: Fino a quando zoppicate voi da due lati? Se il Signore è Dio, tenete da lui: se poi lo è Baal, seguite lui. Ma il popolo non gli rispose parola.And Elias coming to al the people, sayd: How long halt you on two sides? If our Lord be God, folow him: but if Baal, folow him. And the people did not answer him a word.Accedens autem Elias ad omnem populum, ait: Usquequo claudicatis in duas partes ? si Dominus est Deus, sequimini eum: si autem Baal, sequimini illum. Et non respondit ei populus verbum.
22And Elias said again to the people: I only remain a prophet of the Lord: but the prophets of Baal are four hundred and fifty men.E di nuovo disse Elia al popolo: Son rimaso io solo de' profeti del Signore: e i profeti di Baal sono quattro cento cinquanta uomini.And Elias sayd agayne to the people: I onlie remayne a prophete of our Lord: and the prophetes of Baal are foure hundred and fiftie men.Et ait rursus Elias ad populum: Ego remansi propheta Domini solus: prophetæ autem Baal quadringenti et quinquaginta viri sunt. 23Let two bullocks be given us, and let them choose one bullock for themselves, and cut it in pieces, and lay it upon wood, but put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under it.Siano dati a noi due bovi, e quelli scelgano un bue per loro, e fattolo in pezzi lo mettano sopra la legna, ma senza appiccarvi il fuoco: e io sagrificherò altro bue, e porrollo sopra le legna, ma non vi appiccherò il fuoco.Let two oxen be geuen vs, and let them choose to them selues one oxe, and cutting it into peeces let them lay it vpon wood, but put no fyre vnder: and I wil dresse the other oxe, and wil lay it vpon wood, and put no fire vnder.Dentur nobis duo boves, et illi eligant sibi bovem unum, et in frustra cædentes ponant super ligna, ignem autem non supponant: et ego faciam bovem alterum, et imponam super ligna, ignem autem non supponam. 24Call ye on the names of your gods, and I will call on the name of my Lord: and the God that shall answer by fire, let him be God. And all the people answering, said: A very good proposal.Invocate voi i nomi de' vostri dei, e io invocherò il nome del Signor mio? e quel Dio, che esaudirà mandando il fuoco, egli sia Dio. E tutto il popolo rispose, e disse: Ottima proposizione.Inuocate ye the names of your goddes, & I wil inuocate the name of my Lord: and the God that shal heare by fyre, let the same be God. And al the people answering sayd: A very good proposition.Invocate nomina deorum vestrorum, et ego invocabo nomen Domini mei: et Deus qui exaudierit per ignem, ipse sit Deus. Respondens omnis populus ait: Optima propositio. 25Then Elias said to the prophets of Baal: Choose you one bullock and dress it first, because you are many: and call on the names of your gods; but put no fire under.Disse adunque Elia ai profeti di Baal: Sceglietevi il bue, e fate voi i primi, perchè voi siete in maggior numero; e invocate i nomi de' vostri dei, senza appiccare il fuoco.Elias therfore sayd to the prophetes of Baal: Choose you one oxe, and make it first, because you are manie: & inuocate the names of your goddes, and put no fire vnder.Dixit ergo Elias prophetis Baal: Eligite vobis bovem unum, et facite primi, quia vos plures estis: et invocate nomina deorum vestrorum, ignemque non supponatis.
26And they took the bullock, which he gave them, and dressed it: and they called on the name of Baal from morning even until noon, saying: O Baal, hear us. But there was no voice, nor any that answered: and they leaped over the altar that they had made.E quelli, preso il bue, che egli avea dato loro, lo immolarono, e invocavano il nome di Baal dalla mattina sino al mezzodì, dicendo: Baal ascoltaci. E non si sentiva alito, né chi rispondesse: e saltavan di là dall'altare, che avean fatto.Who when they had taken the oxe, which he gaue them, they dressed it: and they inuocated the name of Baal from morning vntil midday, saying: Baal heare vs. And there was no voice, nor any that answered: and they leaped ouer the altar, that they had made.Qui cum tulissent bovem quem dederat eis, fecerunt: et invocabant nomen Baal de mane usque ad meridiem, dicentes: Baal, exaudi nos. Et non erat vox, nec qui responderet: transiliebantque altare quod fecerant. 27And when it was now noon, Elias jested at them, saying: Cry with a louder voice: for he is a god; and perhaps he is talking, or is in an inn, or on a journey; or perhaps he is asleep, and must be awaked.Ed essendo già mezzodì, Elia si burlava di loro, dicendo: Gridate con voce più sonora: perocché egli è un dio, e forse è in qualche ragionamento, od è all'osteria, o per viaggio, o almeno dorme, fatelo svegliare.And when it was now midday. Elias iested at them, saying: Crie with a lowder voice: for he is God, and perhaps he speaketh, or is in his inne, or in the way, or at the least he slepeth, that he must be waked.Cumque esset jam meridies, illudebat illis Elias, dicens: Clamate voce majore: deus enim est, et forsitan loquitur, aut in diversorio est, aut in itinere, aut certe dormit, ut excitetur. 28So they cried with a loud voice, and cut themselves after their manner with knives and lancets, till they were all covered with blood.Eglino adunque gridavano ad alta voce, e si facevano delle incisioni secondo il rito loro con coltelli, e lancette sino a bagnarsi tutti di sangue.They cried therfore with a lowd voice, and cut them selues after their rite with kniues and lancers, til they were al embrewed with bloud.Clamabant ergo voce magna, et incidebant se juxta ritum suum cultris et lanceolis, donec perfunderentur sanguine. 29And after midday was past, and while they were prophesying, the time was come of offering sacrifice, and there was no voice heard, nor did any one answer, nor regard them as they prayed.Ma passato che fu il mezzodì, mentre quelli profetavano, e venuto il tempo, in cui suole offerirsi il sagrifizio, senza che si sentisse nissuna voce, né anima che rispondesse, o desse retta a quei, che predavano,And after the midday was past, and whiles they prophecied, the time was come, when they vsed to offer sacrifice, neither voice was heard, nor any did answer, nor attend them praying:Postquam autem transiit meridies, et illis prophetantibus venerat tempus quo sacrificium offerri solet, nec audiebatur vox, nec aliquis respondebat, nec attendebat orantes,
30Elias said to all the people: Come ye unto me. And the people coming near unto him, he repaired the altar of the Lord, that was broken down:Disse Elia a tutto il popolo: Accostatevi a me. E appressato che fu a lui il popolo, egli ristaurò l'altare del Signore, che era stato rovesciato.Elias sayd to al the people: Come vnto me. And the people coming to him, he repayred the altar of our Lord, that was destroyed.dixit Elias omni populo: Venite ad me. Et accedente ad se populo, curavit altare Domini quod destructum fuerat. 31And he took twelve stones, according to the number of the tribes of the sons of Jacob to whom the word of the Lord came, saying: Israel shall be thy name.E prese dodici pietre secondo il numero delle tribù de' figliuoli di Giacobbe, a cui il Signore parlò, e disse: Il nome tuo sarà Israele.And he tooke twelue stones according to the number of the tribes of the children of Iacob, to whom the word of our Lord came, saying: Israel shal be thy name.Et tulit duodecim lapides juxta numerum tribuum filiorum Jacob, ad quem factus est sermo Domini, dicens: Israël erit nomen tuum. 32And he built with the stones an altar to the name of the Lord: and he made a trench for water, of the breadth of two furrows, round about the altar.E con quelle pietre edificò l'altare nel nome del Signore, e vi fece una fossa come due piccoli solchi attorno all'altare,And he built of the stones an altar in the name of our Lord: and he made a water gutter, as it were by two furrowes round about the altar,Et ædificavit de lapidibus altare in nomine Domini: fecitque aquæductum, quasi per duas aratiunculas in circuitu altaris, 33And he laid the wood in order, and cut the bullock in pieces, and laid it upon the wood.E aggiustovvi le legna, è spezzò il bue membro per membro, e lo pose sopra le legna,and he layed the wood in order, and diuided the oxe in iointes, and layd it vpon the wood,et composuit ligna: divisitque per membra bovem, et posuit super ligna, 34And he said: Fill four buckets with water, and pour it upon the burnt offering, and upon the wood. And again he said: Do the same the second time. And when they had done it the second time, he said: Do the same also the third time. And they did so the third time.E disse: Empiete quattro idrie d'acqua, e gettatela sopra l'olocausto, e sopra le legna: e di nuovo disse: Fatelo anche un'altra volta. E avendo quelli ciò fatto per due volte, disse: Fate lo stesso ancora per la terza volta: e lo fecero per la terza volta:and said: Fil foure buckettes with water, and powre vpon the holocauste, and vpon the wood. And againe he sayd: Doe it also the second time. Who hauing donne it the second time, he said: The third time also doe the same. And they did so the third time,et ait: Implete quatuor hydrias aqua, et fundite super holocaustum et super ligna. Rursumque dixit: Etiam secundo hoc facite. Qui cum fecissent secundo, ait: Etiam tertio idipsum facite. Feceruntque tertio,
35And the water run round about the altar, and the trench was filled with water.E correva l'acqua attorno all'altare, e la fossa restò piena.and the warers ranne about the altar, and the trough of the conduite was filled.et currebant aquæ circum altare, et fossa aquæductus repleta est. 36And when it was now time to offer the holocaust, Elias, the prophet, came near and said: O Lord God of Abraham, and Isaac, and Israel, shew this day that thou art the God of Israel, and I thy servant, and that according to thy commandment I have done all these things.Ed essendo già tempo di offerir l'olocausto, si appressò il profeta Elia, e disse: Signore Dio d'Abramo, e d'Isacco, e d'Israele, fa oggi conoscere, come tu se' il Dio d'Israele, e io son tuo servo, e tutte queste cose ho fatte per ordine tuo.And when it was now time that the holocauste should be offered, Elias the prophete coming said: Lord God of Abraham, and Isaac, & Israel, shew this day that thou art the God of Israel, and I thy seruant, & that according to thy commandment I haue done al these thinges.Cumque jam tempus esset ut offerretur holocaustum, accedens Elias propheta ait: Domine Deus Abraham, et Isaac, et Israël, ostende hodie quia tu es Deus Israël, et ego servus tuus, et juxta præceptum tuum feci omnia verba hæc. 37Hear me, O Lord, hear me: that this people may learn that thou art the Lord God, and that thou hast turned their heart again.Esaudiscimi, o Signore, esaudiscimi; affinchè questo popolo impari, che tu se' il Signore Dio, e tu hai convertiti di bel nuovo i loro cuori.Heare me Lord, heare me: that this people may learne, that thou art our Lord God, & thou hast conuerted their hart againe.Exaudi me, Domine, exaudi me: ut discat populus iste quia tu es Dominus Deus, et tu convertisti cor eorum iterum. 38Then the fire of the Lord fell, and consumed the holocaust, and the wood, and the stones, and the dust, and licked up the water that was in the trench.E scese il fuoco del Signore, e divorò l'olocausto, e le legna, e le pietre, e la polvere ancora, e bevve l'acqua, che era nella fossa.And the fire of our Lord fel, & deuoured the holocauste, & the wood, and the stones, licking also the dust, and the water, that was in the water gutter.Cecidit autem ignis Domini, et voravit holocaustum, et ligna, et lapides, pulverem quoque, et aquam quæ erat in aquæductu lambens. 39And when all the people saw this, they fell on their faces, and they said: The Lord, he is God; the Lord, he is God.La qual cosa avendo veduta tutto il popolo, si prostrò boccone, e disse: Il Signore egli e Dio, il Signore egli è Dio.Which when al the people had seene, they fel on their face, and said: Our Lord he is God, our Lord he is God.Quod cum vidisset omnis populus, cecidit in faciem suam, et ait: Dominus ipse est Deus, Dominus ipse est Deus.
40And Elias said to them: Take the prophets of Baal, and let not one of them escape. And when they had taken them, Elias brought them down to the torrent Cison, and killed them there.Ed Elia disse loro: Mettete le mani addosso ai profeti di Baal, e nemmen uno di essi abbia scampo. E presi che furono, Elia li condusse al torrente di Cison, e ivi li fece morire.And Elias said to them: Apprehend the prophetes of Baal, and let not one escape of them. Whom when they had taken, Elias brought them to the Torrent cison, and killed them there.Dixitque Elias ad eos: Apprehendite prophetas Baal, et ne unus quidem effugiat ex eis. Quos cum apprehendissent, duxit eos Elias ad torrentem Cison, et interfecit eos ibi. 41And Elias said to Achab: Go up, eat and drink: for there is a sound of abundance of rain.Ed Elia disse ad Achab: Va, mangia, e bevi; perocché fischia il rumor di gran pioggia.And Elias sayd to Achab: Goe vp, eate, and drinke: because there is sound of much raine.Et ait Elias ad Achab: Ascende, comede, et bibe, quia sonus multæ pluviæ est. 42Achab went up to eat and drink: and Elias went up to the top of Carmel, and casting himself down upon the earth, put his face between his knees,Achab pertanto andò a mangiare, e bere: ed Elia salì sulla cima del Carmelo, e inginocchiatosi pose la sua faccia tralle sue ginocchia.Achab went vp to eate and drinke: and Elias went vp into the toppe of Carmel, and flatte on the earth put his face betwen his knees,Ascendit Achab ut comederet et biberet: Elias autem ascendit in verticem Carmeli, et pronus in terram posuit faciem suam inter genua sua, 43And he said to his servant: Go up, and look towards the sea. And he went up, and looked, and said: There is nothing. And again he said to him: Return seven times.E disse al suo servo: Va, e guarda dalla parte del mare. E quegli essendo andato, e avendo osservato, disse: Non vi è nulla. E quegli di nuovo gli disse: Tornavi fino a sette volte.and he said to his seruant: Goe vp, and looke toward the sea. Who when he was gone vp, and had looked, he said: There is nothing. And againe he said to him: Returne seuen tymes.et dixit ad puerum suum: Ascende, et prospice contra mare. Qui cum ascendisset, et contemplatus esset, ait: Non est quidquam. Et rursum ait illi: Revertere septem vicibus. 44And at the seventh time: Behold a little cloud arose out of the sea like a man’s foot. And he said: Go up, and say to Achab: Prepare thy chariot, and go down, lest the rain prevent thee.E la settima volta comparve una piccola nuvoletta come un piede di uomo, che saliva dal mare. Ed (Elia) disselli: Va, e dì ad Achab: Attacca i cavalli al tuo cocchio, e vattene, affin chè non sii sorpreso dalla pioggiaAnd in the seuenth time: Behold a litle cloud as it were a mans foote, came vp from the sea. Who said: Goe vp and say to Achab: Yoke thy chariote and goe downe, lest the raine preuent thee.In septima autem vice, ecce nubecula parva quasi vestigium hominis ascendebat de mari. Qui ait: Ascende, et dic Achab: Junge currum tuum et descende, ne occupet te pluvia.
45And while he turned himself this way and that way, behold the heavens grew dark, with clouds and wind, and there fell a great rain. And Achab getting up, went away to Jezrahel:E mentre quegli si volgeva da un lato all'altro, ecco, che subitamente si oscurarono i cieli, e cadde una gran pioggia; e Achab salito (sul cocchio) se v'andò a Jezrael.And when he turned him felfe hither and thither, behold the heauens were darkened, and cloudes, and winde, and there fel great raine. Achab therfore going vp went into Iezrahel:Cumque se verteret huc atque illuc, ecce cæli contenebrati sunt, et nubes, et ventus, et facta est pluvia grandis. Ascendens itaque Achab, abiit in Jezrahel: 46And the hand of the Lord was upon Elias, and he girded up his loins, and ran before Achab, till he came to Jezrahel.E la mano del Signore fu sopra Elia, il quale cintosi i fianchi correva innanzi ad Achab, fino che arrivò a Jezrael.and the hand of our Lord was made vpon Elias, and his loynes girded he ranne before Achab, vntil he came into Iezrahel.et manus Domini facta est super Eliam, accinctisque lumbis currebat ante Achab, donec veniret in Jezrahel.
18:1
Year of the World 3096, Year before Christ 908.
Calmet
Year of his sojourning at Sarephta. As other six months elapsed before the drought was removed, it is probable that Elias had spent them at Carith, James 5:17. (Calmet)
Salien
Earth. God is pleased to withdraw his chastisement, though the guilty were not yet reclaimed. (Salien)
18:2
Samaria, and the vicinity. The people could procure corn from a distance. But Achab is solicitous to find grass, ver. 5.
18:3
Tirinus
Abdias. Some suppose that he was the fourth of the minor prophets, or the husband of the Sunamitess, (4 Kings iv.) or the third of the captains, who were ordered by Ochozias to seize Elias, 4 Kings 1:13. (Tirinus)
Calmet
But this is uncertain. He took care of the persecuted prophets, (ver. 4, 13.) judging it better to obey God than man. (Calmet)
18:6
Haydock
Himself. So Providence ordered it, that the prophet might declare his sentiments to him freely. (Haydock)
Menochius
Achab would go in person, another way, that he might not be imposed upon. He was more solicitous for his cattle than for his subjects. (Menochius)
18:7
Worthington
Face, to shew him a religious veneration, due to the servant of God. (Worthington)
18:9
Calmet
Kill me, as an impostor, or an accomplice of thy escape, if afterwards thou shouldst disappear, ver. 12. (Calmet)
18:10
Haydock
An oath of every kingdom, adjuring all his neighbours to tell if they knew any thing about Elias. (Haydock)
Calmet
Achab wished to make him restore rain, or to punish him for the refusal. (Calmet)
Haydock
How stupid he must have been, not to perceive that God was punishing him! (Haydock)
Haydock
Elias must have kept himself very retired, not to be discovered at Sarephta, which was so near, (Calmet) and where Jezabel's father reigned. But God could render him invisible, even upon the high road, when he went thither. (Haydock)
18:12
Haydock
Spirit. Abdias supposed that the prophet had been transported to some unknown country, (Calmet) as he was afterwards to paradise. His disciples imagined, by a violent wind, 4 Kings 2:16. (Haydock)
Calmet
Thus the spirit of the Lord took away Philip, (Acts 8:39,) and conducted Jesus into the desert, Matthew 4:1., and Mark 1:12. (Calmet)
Menochius
Infancy. This he mentions, that the prophet might take pity on him. (Menochius)
18:13
Calmet
A hundred. Hence we may judge how numerous they were. These prophets were not perhaps all inspired: but they had such at their head; and spent their time in working and in the divine praises. They were the salt and light of the earth, the pillars of the true religion, against whom Jezabel bent all her fury, during the first years of the drought. (Calmet)
18:14
Haydock
Kill me. He had expressed this fear twice before. Elias perceiving how much he was agitated, confirmed him with an oath. (Haydock)
18:16
Meet Elias, out of respect, (Abulensis) or rather to upbraid him.
18:17
Calmet
Troublest Israel? Thus the wicked esteem those disturbers of the public repose, who will not suffer them to go on in their wickedness unmolested. Thus the Jews complain of Jesus Christ, Luke 23:5. Such a war is better than a false peace: and Achab, in fact, proclaims the praise of Elias, who strove by easy means to make the people open their eyes and return to their God. (Calmet)
18:18
Salien
House. Your impiety has brought on this scourge. I only denounced it. (Salien)
18:19
Fifty, attached to Baal, and fed by the king; while the prophets of the groves, or of Astarte, lived at the queen's expense. They imitated the lives of the true prophets, to delude the people.
Calmet
Carmel was long after famous fo the worship of Apollo, who was the same with Baal, or the sun, Josue 19:26. (Calmet)
Menochius
No mention is made of rain: but it was understood that it would be given, when the people should assemble to hear God's determination. (Menochius)
Haydock
Achab durst not therefore refuse to convoke them. (Haydock)
18:21
Calmet
Sides: sometimes adoring God; at other times the devil. (Calmet)
Worthington
Such an expostulation ought to be made to those who are indifferent about religion. (Worthington)
Calmet
You cannot serve two masters. (Calmet)
Haydock
They wished to unite the service of both, foolishly supposing that there might be many gods; as some, at present assert that many religions may be pleasing to heaven. (Haydock)
Salien
A word, not knowing the drift of his proposal. But, as they might perhaps rely that they considered Baal also as a god, Elias puts this to the test of a miracle; being convinced that God would never suffer the devils to prevail on this occasion. (Salien)
Menochius
They might otherwise have brought down fire, as they will do in the days of Antichrist, Apocalypse 13:13. (Menochius)
18:22
Haydock
1:Hebrew repeats "I," to make the contrast more striking. Elias alone was present, in this assembly, as the prophet of the Lord. (Haydock)
He knew that Abdias had preserved 100: but they were concealed.
Men. The other 400 of Jezabel did not appear.
18:24
Call ye. He does not order them to invoke idols; but challenges them to prove their divinity, if they can.
Worthington
By fire. On such trying occasions, it is not tempting God to ask for a miracle. God had given this proof of fire repeatedly, Genesis 15:17., Leviticus 9:24., and 2 Paralipomenon 7:1. He will restrain the devil's power, to confirm the truth, Mark 16:20. (Worthington)
18:26
Haydock
That they. Hebrew, "which he (Achaz) had made;" (Calmet) or, "which was made." (Haydock)
Haydock
The altar of Elias was erected afterwards, ver. 30. The prophets of Baal acted in a foolish manner, (Calmet) as if in jest, but really despairing of success. (Haydock)
The pagans were accustomed to dance around their altars:
Virgil
Pingues spatiatur ad aras. (Virgil, Aeneid iv.)
and some would translate, "near the altar." We might apply to these prophets, the verses of Horace: Dedit risusque jocosque, Dum, flammà sine, thura liquescere limine sacro Persuadere cupit: credat Judaeus Apella Non ego. (Sat. 1:5.)
18:27
Montanus
Talking to some of his prophets, (Calmet) or in deep contemplation. (Montanus)
Pagnin
An inn. Septuagint, "giving oracles;" or, "he is pursuing." (Pagnin)
18:28
Calmet
Blood. Strange infatuation! which has nevertheless prevailed in many pagan mysteries and countries. Thus were Bellona, Cybele, the Syrian goddess, etc., honoured and appeased. (Calmet)
Tebullus
God prohibits this fury, Deuteronomy 14:1. The devil always endeavours to destroy or to injure man. (Menochius) "Ipsa bipenne suos caedit violenta lacertos, Sanguineque effuso spargit inepta deam." (Tebullus)
18:29
Calmet
Prophesying, "acting like fools;" (Chaldean) performing their superstitious rites, and singing the praises of their god, etc. (Calmet)
18:30
Tirinus
Down, by the false prophets, whose fury the people now repressed. (Tirinus)
Calmet
The altar might have been erected, under the judges, lawfully. (Calmet)
18:31
Haydock
Twelve stones, (as [in] Exodus xxiv., etc.) intimating that he acted in the name of all; (Menochius) and in order that all Israel might return with one heart to the service of God. (Haydock)
Calmet
The prophet did not follow his own spirit in erecting this altar. (Calmet)
18:32
Furrows. Hebrew, "of two (sathayim) measures of seed." These furrows Elias filled with water, to impede the natural activity of fire, and to shew the miracle in a more striking light; (Haydock) as also to convince all that there was no deceit. An author quoted, under the name of St. Chrysostom, says that the pagans had sometimes subterraneous passages, by which they kindled the wood on the altar, as if by miracle, ita ut multi decepti ignem illum coelestem esse existiment. (ap. Surium iv.)
18:34
Menochius
Time. So that the wood was less disposed to catch fire. (Menochius)
18:37
Again. This effect he hoped for from the miracle.
18:38
Trench, as if it had been of an inflammable nature. Julian himself was forced to acknowledge this miracle. "This, says he, once happened under Moses, and, a long while after, again under Elias, the Thesbite."
18:40
Adrichomius
Cison, at the foot of Carmel. (Adrichomius)
Haydock
Achab durst not protect his prophets, being confounded by the evidence of the miracle, (Menochius) and the unanimity of the people's cry. (Haydock)
Killed them, by God's inspiration, (Calmet) as impostors, who had deluded the people, and were worthy of death.
18:41
Haydock
Sound. It will as surely come, as if you heard it falling. (Haydock)
18:42
Menochius
Knees, in fervent and humble prayer. God made his servant wait some time before he granted his request, that he might not give way to vanity. The people were not present, so that there was no danger of their being scandalized. (Menochius)
18:44
Haydock
Sea, the Mediterranean, which could be seen from Carmel. (Haydock)
Hence the rain commonly came in that country, Luke 12:54.
18:45
Calmet
Jezrahel, where Achab had a palace, 3 Kings 21:1. (Calmet)
Menochius
He stopped for shelter, as he had not time to reach Samaria. (Menochius)
18:46
Menochius
Before Achab, notwithstanding the king was drawn by horses, (Calmet) and Elias was advanced in years, 3 Kings 19:4. (Menochius)
Calmet
The invigorating spirit gave him such strength and agility, (Haydock) as Jezrahel was 12 or 15 leagues, (Calmet) or about 36 miles, from Carmel. In the Levant, impostors still run very swiftly before the chariots of princes, to imitate Elias. (Calmet)
18:7
Abdias adored Elias as the prophete of God, and a holie man not with ciuil honour, for in the world Abdias was the greater person nor with diuine honour, for that had benne idolatrie. It was therfore religious honour, called dulia, due to spiritual excellencie of Gods seruantes.
18:21
Such zelous expostulation is necessarie to al Nentrals in religion who are neither hoto nor cold, but luke vvarme. such as Angels detest Apoc. 3.
18:37
VVhen miracles are attempted for trial of the truth, the diuels powre is restrayned, & only the truth is testified: Our Lord vvorking vvithal, & confirming the doctrin vvith sig••• folovving. 〈◊〉. vlt.
18:3
san Girolamo † 420 d.C. The Letters of St. Jerome 46.13
… We shall see the fountain in which the eunuch was immersed by Philip. We shall make a pilgrimage to Samaria, and side by side venerate the ashes of John the Baptist, of Elisha, and of Obadiah. We shall enter the very caves where in the time of persecution and famine the companies of the prophets were fed.
18:4
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 2.13
13. Thou seest that it is good to make confession. Thou seest that there is salvation for them that repent. Solomon also fell but what saith he? Afterwards I repented . Ahab, too, the King of Samaria, became a most wicked idolater, an outrageous man, the murderer of the Prophets
san Girolamo † 420 d.C. The Letters of St. Jerome 108.13
… women too were suspended head downward and their clothes did not fall off. Paula pitied them all, and shedding tears over them prayed Christ to have mercy on them. And weak as she was she climbed the mountain on foot; for in two of its caves Obadiah in a time of persecution and famine had fed a hundred prophets with bread and water.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.6
… Moses afflicted the same people by severe correction when they were guilty of impiety: their actions were alike; but they were not alike in the motive of regard to the people’s welfare,—the one being inflated by the lust of power, the other inflamed by love. Jezebel slew prophets, Elijah slew false prophets;
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 3.8
… At which time the sons of the prophets also, being sought for in order to be slain, withdrew, and were concealed in caves by Obadiah;
18:8
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 4
… Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God’s servant Moses. Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul king of Israel.
18:15
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 7
… ‘Forgetting the things which are behind and stretching forward to the things which are before.’ He was also mindful of the words spoken by the prophet Elias
sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 10
… What will they say, they who are ready to say anything, when they see the great Elijah, after calling upon God and raising the dead, hiding himself for fear of Ahab, and fleeing from the threats of Jezebel? At which time also the sons of the prophets, when they were sought after, hid themselves with the assistance of Obadiah, and lay concealed in caves
18:17
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 8
… But not such is the righteous man. Of what nature then is he? Hear: “The righteous is bold as a lion!” Such a man was Elias. He saw, for instance, the king coming towards him, and when he said, “Why is it that thou pervertest Israel?” he answered, “I pervert not Israel, but thou and thy father’s house.”
18:18
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 55
… who said to Ahab, “I do not trouble Israel, but thou, and thy father’s house;”
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 5
… but this is not courage, but audacity, and insolence, and an unbridled tongue. Jezebel too reproached Jehu, when she said, “The slayer of his master” ( 2 Kings ix. 31 .), but this was audacity, not boldness. Elias too reproached, but this was boldness and courage; “I do not trouble Israel, but thou and thy father’s house.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
… ( Gen. xxviii. 20 .) Were Elijah and John then wanting in boldness? Did not the one reprove Ahab, and the other Herod? The latter said, “It is not lawful for thee to have thy brother Philip’s wife.” ( Mark vi. 18 .) And Elias said to Ahab with boldness, “It is not I that trouble Israel, but thou and thy father’s house.” (
18:21
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.6.3
… Elias, too, when all Israel was assembled at Mount Carmel, wishing to turn them from idolatry, says to them, “How long halt ye between two opinions? If the Lord be God, follow Him.”
Origene † 254 d.C. Origen's Commentary on Matthew 12.22
… but it is the opposite when any one casts the words of God behind him, or when he transgresses the commandment which says, “Do not walk behind thy lusts.” And Elijah also, in the third Book of Kings, says to the people, “How long halt ye on both your knees? If God is the Lord, go behind Him, but if Baal is the Lord, go behind him.”
san Tascio Cecilio Cipriano † 258 d.C. The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics 1
Pelagianus of Luperciana said: It is written, “Either the Lord is God, or Baal is God.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 24
Such an one was Elias too: wherefore also with the same freedom did he discourse to the people. For as the former said, “Ye generation of vipers;” so this latter, “How long will ye halt upon both your hips?”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… Seest thou not that even these (common) wars are regulated by definite law, and order, and times? For wrath is nothing but an irrational impulse: and an irrational creature cannot possibly perform aught rational. For instance, the man here spoke such words, and did it without passion. And Elias said,” How long will ye halt on both your knees?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 17
… So also Stephen, when he saw the same people again, not honoring him, but mad upon him, and gnashing their teeth, being lifted above their wrath, said, “Ye stiff-necked and uncircumcised in heart.” ( Acts vii. 51 .) Thus also Elias, when those armies were present, and the king, and all the people, said, “How long halt ye upon both your hips?” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 5
… 31 .), but this was audacity, not boldness. Elias too reproached, but this was boldness and courage; “I do not trouble Israel, but thou and thy father’s house.” ( 1 Kings xviii. 18 .) Again, Elias spake with boldness to the whole people, saying, “How long will ye go lame on both your thighs?” (
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 8
Cease, then, from this madness, I beseech you, if at least you believe in Christ; and if you believe not, why do you expose yourselves? Why do you deceive? “How long will ye halt on both your hips?” (
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 7.8
Chapter 8.— 14. Pelagianus of Luperciana said: "It is written, ‘Either the Lord is God, or Baal is God.’
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sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.3
12. “But when ye pray,” says He, “do not speak much,
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sant'Ireneo di Lione † 202 d.C. Against Heresies 1.11.4
… Along with this Cucumber exists a power of the same essence, which again I call a Melon . These powers, the Gourd, Utter-Emptiness, the Cucumber, and the Melon, brought forth the remaining multitude of the delirious melons of Valentinus.
Arnobio † 327 d.C. The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) 4.4
… and where, I pray you, was this goddess Pellonia long ago, when the national honour was brought under the yoke at the Caudine Forks? when at the Trasimene lake the streams ran with blood? when the plains of Diomede were heaped up with dead Romans when a thousand other blows were sustained in countless disastrous battles? Was she snoring and sleeping;
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 12
… So great is the absurdity, and yet look again at another absurdity. Why extinguish the object of thy worship? Why destroy, why annihilate thy god? Wherefore dost thou not suffer thy house to be filled with him? For if the fire be god, let him feed upon thy body. Put not thy god under the bottom of thy kettle, or thy cauldron.
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.18
106. In the time of Elijah, also, fire came down when he challenged the prophets of the heathen to light up the altar without fire. When they could not do so, he poured water thrice over his victim, so that the water ran round about the altar; then he cried out and the fire fell from the Lord from heaven and consumed the burnt-offering.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 1.18.4
… which bore twelve precious stones and twelve little bells, —the twelve stones which were placed by Moses at the foot of the mountain, —the same number which was placed by Joshua in the river, and again, on the other side, the bearers of the ark of the covenant, —those stones which were set up by Elijah when the heifer was offered as a burnt-offering;
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.13
… The mysteries which belong to this point are all hidden to you; for Jesus being, whether you will or not, the Christ, did not Himself baptize but His disciples, He who was Himself the prophet. And how have you come to believe that Elijah who is to come will baptize?” He did not baptize the logs upon the altar in the times of Ahab,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… but join with your defender in prayer, and give me your hand by the Faith. I have three stones which I will sling at the Philistine; I have three inspirations against the son of the Sareptan, with which I will quicken the slain; I have three floods against the faggots with which I will consecrate the Sacrifice with water, raising the most unexpected fire;
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 41
… And so too the seven compassings of the City; in the same way as there is a mystery in the threefold breathings of Elias, the Prophet, by which he breathed life into the son of the Sareptan widow, and the same number of his floodings of the wood,
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san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 1.8
… For I would not call Phinees a murderer, although he slew two human beings with one stroke: nor yet Elias after the slaughter of the 100 soldiers, and the captain, and the torrents of blood which he caused to be shed by the destruction of those who sacrificed to devils.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 3.6.3
… He directed them to that God upon whom he believed, and who was truly God; whom invoking, he exclaimed, “ Lord God of Abraham, God of Isaac, and God of Jacob, hear me to-day, and let all this people know that Thou art the God of Israel.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.11.4
… [that God] who also had promised by the prophets that He would send His messenger before the face of His Son, who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of Elias. But, again, of what God was Elias the servant and the prophet? Of Him who made heaven and earth,
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sant'Ambrogio † 397 d.C. On the Mysteries 5
… When David, too, speaks: “The voice of the Lord is above the waters, the God of glory thundered, the Lord above many waters”? When Scripture testifies that at the prayer of Jerubbaal, fire came down from heaven, and again, when Elijah prayed, fire was sent forth and consecrated the sacrifice.
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san Girolamo † 420 d.C. The Letters of St. Jerome 109.3
3. You may perhaps in your secret thoughts find fault with me for thus assailing a man behind his back. I will frankly admit that my indignation overpowers me; I cannot listen with patience to such sacrilegious opinions. I have read of the javelin of Phinehas, of the harshness of Elijah,
sant'Agostino d'Ippona † 430 d.C. The Confessions 3.7
12. For I was ignorant as to that which really is, and was, as it were, violently moved to give my support to foolish deceivers, when they asked me, “Whence is evil?” —and, “Is God limited by a bodily shape, and has He hairs and nails?”—and, “Are they to be esteemed righteous who had many wives at once and did kill men, and sacrificed living creatures?”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 44.9
… Nevertheless, in order to show him what was the true question before us, I answered by inquiring whether Elijah seemed to him to be a righteous man; to which he could not but assent. Thereupon I reminded him how many false prophets Elijah slew with his own hand.
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.20
… They did not judge rashly on whom God had bestowed such a power of judging. Hence it is that Elijah inflicted death on many, both with his own hand
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.5
5. But since God, Who maketh poor and maketh rich, Who killeth and maketh alive; Who maketh and transformeth all things; Who turneth night into day, winter into spring, storm into calm, drought into abundance of rain; and often for the sake of the prayers
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
… and He who cannot lie is not forgetful of His own covenant);…nor yet restraineth it entirely that we should not again stand in need of an Elias
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.93
… The daughter of a king adopted Moses. David took refuge with a king of another race, compelled thereto by the unrighteousness of the king of Israel. Elijah ran before the chariot of a most wicked king,—not by the king’s command, but from his own loyalty.
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sant'Ambrogio † 397 d.C. On the Holy Spirit 2.7
63. In like manner the Lord Himself also testifies that we are born again of the Spirit according to grace, saying: “That which is born of the flesh is flesh, because it is born of flesh; and that which is born of the Spirit is spirit, because God is Spirit. Marvel not that I said unto you, Ye must be born again. The Spirit breatheth
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 3.5
… and because at that very hour, in which the servant of God prayed, the air itself had not, by any moist aspect, put forth signs of the coming rain; the divine power was apparent in the great and rapid showers that followed, and by which that miracle was granted and dispensed.
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vidisset eum, ait: Tune es ille qui conturbas Israel? 18. Et ille ait: Non ego turbavi Israel, sed tu, et domus patris tui, qui dereliquistis mandata Domini, et secuti estis Baalim. 19. Verumtamen nunc mitte, et congrega ad me universum Israel in monte Carmeli, et prophetas Baal quadringentos quinquaginta, prophetasque lucorum quadringentos, qui comedunt de mensa Jezabel. 20. Misit Achab ad omnes filios Israel, et congregavit prophetas in monte Carmeli. 21. Accedens autem Elias ad omnem populum, ait: Usquequo claudicatis in duas partes? si Dominus est Deus, sequimini eum: si autem Baal, sequimini illum. Et non respondit ei populus verbum. 22. Et ait rursus Elias ad populum: Ego remansi propheta Domini solus: prophetae autem Baal quadringenti et quinquaginta viri sunt. 23. Dentur nobis duo boves et illi eligant sibi bovem unum, et in frusta caedentes, ponant super ligna, ignem autem non supponant: et ego faciam bovem alterum, et imponam super ligna, ignem autem non supponam. 24. Invocate nomina deorum vestrorum, et ego invocabo nomen Domini mei: et Deus qui exaudierit per ignem, ipse sit Deus. Respondens omnis populus ait: Optima propositio. 25. Dixit ergo Elias prophetis Baal: Eligite vobis bovem unum, et facite primi, quia vos plures estis: et invocate nomina deorum vestrorum, ignemque non supponatis. 26. Qui cum tulissent bovem, quem dederat eis, fecerunt: et invocabant nomen Baal de mane usque ad meridiem, dicentes: Baal, exaudi nos. Et non erat vox, nec qui responderet: transiliebantque altare quod fecerant. 27. Cumque esset jam meridies, illudebat illis Elias, dicens: Clamate voce majore: Deus enim est, et forsitan loquitur, aut in diversorio est, aut in itinere, aut certe dormit, ut excitetur. 28. Clamabant ergo voce magna, et incidebant se juxta ritum suum cultris et lanceolis donec perfunderentur sanguine. 29. Postquam autem transiit meridies, et illis prophetantibus venerat tempus quo sacrificium offerri solet, nec audiebatur vox, nec aliquis respondebat, nec attendebat orantes; 30. dixit Elias omni populo: Venite ad me. Et accedente ad se populo, curavit altare Domini quod destructum fuerat. 31. Et tulit duodecim lapides juxta numerum tribuum filiorum Jacob, ad quem factus est sermo Domini, dicens: Israel erit nomen tuum. 32. Et aedificavit de lapidibus altare in nomine Domini: fecitque aquaeductum, quasi per duas aratiunculas, in circuitu altaris, 33. et composuit ligna: divisitque per membra bovem, et posuit super ligna. 34. Et ait: Implete quatuor hydrias aqua et fundite super holocaustum et super ligna. Rursumque dixit: Etiam secundo hoc facite. Qui cum fecissent secundo, ait: Etiam tertio idipsum facite. Feceruntque tertio. 35. Et currebant aquae circum altare, et fossa aquaeductus repleta est. 36. Cumque jam tempus esset ut offerretur holocaustum, accedens Elias propheta, ait: Domine Deus Abraham, et Isaac, et Israel, ostende hodie quia tu es Deus Israel, et ego servus tuus, et juxta praeceptum tuum feci omnia verba haec. 37. Exaudi me, Domine, exaudi me: ut discat populus iste, quia tu es Dominus Deus, et tu convertisti cor eorum iterum. 38. Cecidit autem ignis Domini, et voravit holocaustum, et ligna, et lapides, pulverem quoque, et aquam quae erat in aquaeductu lambens. 39. Quod cum vidisset omnis populus, cecidit in faciem suam, et ait: Dominus ipse est Deus, Dominus ipse est Deus. 40. Dixitque Elias ad eos: Apprehendite prophetas Baal, et ne unus quidem effugiat ex eis. Quos cum apprehendissent, duxit eos Elias ad torrentem Cison, et interfecit eos ibi. 41. Et ait Elias ad Achab: Ascende, comede, et bibe: quia sonus multae pluviae est. 42. Ascendit Achab, ut comederet et biberet: Elias autem ascendit in verticem Carmeli, et pronus in terram posuit faciem suam inter genua sua, 43. et dixit ad puerum suum: Ascende, et prospice contra mare. Qui cum ascendisset, et contemplatus esset, ait: Non est quidquam. Et rursum ait illi: Revertere septem vicibus. 44. In septima autem vice, ecce nubecula parva quasi vestigium hominis ascendebat de mari. Qui ait: Ascende, et dic Achab: Junge currum tuum et descende, ne occupet te pluvia. 45. Cumque se verteret huc atque illuc, ecce coeli contenebrati sunt, et nubes,
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et ventus, et facta est pluvia grandis. Ascendens itaque Achab abiit in Jezrahel: 46. et manus Domini facta est super Eliam, accinctisque lumbis currebat ante Achab, donec veniret in Jezrahel.
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1. In anno tertio, — siccitatis et famis ab Elia inductae Israeli.
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3. ABDIAS AUTEM TIMEBAT DOMINUM VALDE. — Hebraei, Lyranus et Rupertus putant hunc « Abdiam » esse Abdiam prophetam, qui inter minores prophetas ordine est quartus. Addit Lyranus Abdiam merito hujus beneficentiae in prophetas a Deo in praemium accepisse donum prophetiae: S. Epiphanius vero, lib. De Prophetis, censet Abdiam hunc fuisse quinquagenarium illum qui libro IV, cap. 1, Elisae supplex mortem effugit. Sed hunc Abdiam ab utroque esse diversum, ostendi prooemio in Abdiam.
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4. TULIT ILLE CENTUM PROPHETAS, ET ABSCONDIT EOS. — Abulensis putat prophetas hosce fuisse prophetas proprie dictos. Planius Lyranus et Cajetanus censent, eos fuisse viros religiosos, qui, abdicatis curis terrenis seorsim simul habitantes divinis laudibus insistebant, uti faciunt jam Coenobitae. Simili modo legimus, I Regum cap. XIX, vers. 20, chorum prophetarum non tantum vocali cantu, sed et musicis instrumentis una cum Samuele et Saule laudasse Deum. Sic Heman et Idithun cantores dicuntur « prophetasse, » id est cecinisse psalmos in citharis et psalteriis, I Paralip. cap. XXV.
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18. Non ego turbavi Israel, sed tu, et domus PATRIS TUI, QUI DERELIQUISTIS MANDATA DOMINI, ET SECUTI ESTIS BAALIM, — puta idola, et deos gentium. Vide hic libertatem Eliae qua Achab regi culpam, causamque siccitatis et famis a se inductae in faciem objectat. Idem fecere Lucifer Calaritanus, S. Athanasius et S. Hieronymus in epistolis et libris scriptis ad Constantium Imperatorem Arianum. 19. CONGREGA AD ME UNIVERSUM ISRAEL IN MONTE CARMELI, ET PROPHETAS BAAL QUADRINGENTOS QUINQUAGINTA, PROPHETASQUE LUCORUM QUADRINGENTOS. — Petiit hoc Elias, ut omnes occideret; ac iis occisis excideret pariter idola Baal, et « lucorum, » id est aliorum deorum, qui in sylvis et lucis colebantur. Fuere ergo universim pseudoprophetae, sive pseudodoctores haeresis et idololatriae 850; quos omnes Elias partim per se, partim per populum interemit. Esto enim soli subinde Baalitae quasi praecipui nominentur, tamen caeteros quoque fuisse interemptos patet cap. XIX, vers. 1.
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23. Et ego faciam alterum bovem, — « faciam, » id est sacrificabo. Summum enim et nobilissimum opus, quod facit homo, est sacrificium. Sic Virgilius: Cum faciam (id est, sacrificabo) vitulo pro frugibus, ipse venito. 24. DEUS, QUI EXAUDIERIT PER IGNEM IPSE SIT DEUS, — qui scilicet ignem in hostiam sibi oblatam e coelo demiserit. Hic enim hoc ipso ostendet se ignis reque ac coeli esse Dominum, ac sacrificium illud esse suum, id est verum et divinum. Solebat enim Deus in igne apparere, ac per ignem e coelo missum absumere sacrificia sibi oblata, uti fecit in sacrificio Abelis, Genes. IV, 4; Aaronis, Levit. IX, 24; Salomonis, II Paralip. VII, 1; Davidis, I Paralip. XXI, 20; Gedeonis, Judic. VI, 21; Manue, Judic. XIII, 20, et aliorum. Ignis enim repraesentat majestatem Dei. Unde Deuter. IV, 24, Moyses ait Hebraeis: « Dominus Deus tuus ignis consumens est. » Ignis enim symbolum est castitatis et puritatis, aeque ac efficacitatis divinae, uti per 17 analogias ostendi Levit. IX, 23. Hinc et Spiritus Sanctus in specie ignis descendit in Apostolos die Pentecostes, Actor. II. Vide ibi dicta.
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Et haec populus sciebat, atque illa tum ex Scripturis, tum ex Levitis audierat; unde statim succlamavit, dixitque: « Optima propositio. » Miraculo enim hac lis de Deo vero decidenda erat, uti hic Eliae suggessit Deus, eo quod Achab, Jezabel et Baalitae in cultu Baal essent obstinati, nec ullas rationes in contrarium ad aures admitterent. 26. QUI CUM TULISSENT BOVEM, QUEM DEDERAT EIS, FECERUNT, — id est immolarunt Baal. Tradunt, vel potius more suo fabulantur (teste Lyrano et Abulensi) Rabbini, bovem hunc fugisse a Baalitis ad Eliam, quasi qui dedignaretur immolari Baal, velletque ab Elia immolari Deo vero, ut hoc prodigio adverteret populus Baal non esse Deum, et ad Deum verum, quem colebat Elias, rediret. TRANSILIEBANT ALTARE QUOD FECERANT. — Sic et Septuaginta; sed Hebraeus et Chaldaeus habent, quod fecerat, scilicet Elias, ait Serarius et Sanchez, qui censent Baalitas insultasse hic altari Eliae, illudque saltando diruisse, ideoque paulo post Eliam vers. 30 illud restaurasse. Favet Chaldaeus qui vertit: Insaniebant super aram, quam fecerat, scilicet Elias. Verum vers. 30, contrarium potius significat, scilicet Eliam necdum erexisse suum altare. Quare Vatablus, Hebraeum quod fecerat, exponit subaudiendo unus eorum, scilicet Baalitarum, vel eorum dux, rex Achab. Saltabant ergo Baalitae inconditi quasi amentes, ut vertit Chaldaeus, cum viderent Baal a se invocatum non respondere; tum ex pudore et anxietate, ne ab Elia male mulctarentur, uti reipsa eis mox contigit; tum ut Baalem anxio hoc suo transultu placarent, commoverent et quasi cogerent ad respondendum: hoc enim gestu significabant suum erga Baalem ejusque altare studium et devotionem, quasi qui cuperent ipsimet fieri victimae, et in altari immolare se Baali, ideoque lanceolis se incidentes, sanguine suo altare cruentabant, ut
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sequitur. Similes saltus et gestus inconditos more bacchantium edebant Corybantes, Luperci et Salii apud Romanos. Ita Salianus, Vatablus et alii.
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27. ET FORSITAN LOQUITUR, — colloquitur cum aliquo, ut ad vestras preces attendere nequeat. AUT IN DIVERSORIO EST, — ut comedat, bibat et epuletur. Putabant enim Gentiles deos instar hominum manducare et potare, ac vesci nectare et ambrosia. Unde Homerus, Iliad. II, inducit Jovem apud Aegyptios et Aethiopes, epulantem cum aliis diis. 28. INCIDEBANT SE JUXTA RITUM SUUM CULTRIS ET LANCEOLIS, — ut Baali se suumque sanguinem litarent et offerrent, itaque eum flecterent ad respondendum. Idem fecere Syri, Graeci et Romani, teste Apuleio, lib. VIII, Luciano in Dea Syria, Plutarcho, lib. De Superstitione. Audi Lactantium, lib. I De falsa religione, cap. XXI: « Alia virtutis (sacrificia) quam eamdem Bellonam vocant, in quibus ipsi sacerdotes non alieno, sed suo cruore sacrificant. Sectis namque humeris, et utraque manu districtos gladios exerentes current, efferuntur, insaniunt. » De hac Tibullus, ubi feminam sacrificantem induxit: Ipsa bipenne suos caedit violenta lacertos, Sanguineque effuso spargit inepta Deam. Statque latus praefixa veru, stat saucia pectus, Et canit eventus quos Dea magna movet. Nimirum daemon aemulus Dei, et invidus homini, divinis honoribus gaudet, ideoque humano sanguine sibi quasi Deo litari vult; itaque simul homines sibi exosos excruciat, vulnerat et saepe necat.
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29. ET ILLIS (Baalitis) PROPHETANTIBUS, — id est Baalem laudantibus et invocantibus, Chaldaice, insanientibus.
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30. CURAVIT (Elias) ALTARE (Domini) QUOD DESTRUCTUM FUERAT. Abulensis, Quaest. XXVII, putat hoc altare primitus erectum a Saule, I Reg. XV, 12, sed Saul ibi erexit fornicem triumphalem, non altare. Dico ergo Eliam, ut populum avocaret ab altari, et cultu Baal, jam ante instinctu Dei erexisse altare in monte Carmelo, et ad illud populum convocasse, ut in eo Deo vero sacrificaret: quare Jezabelem et Baalitas Eliae indignantes hoc ejus altare destruxisse; Eliam vero illud hic rursum erexisse et instaurasse.
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31. ET TULIT DUODECIM LAPIDES JUXTA NUMERUM TRIBUUM FILIORUM JACOB. — Duodecim enim filii Jacob per suos filios, nepotes et abnepotes constituerunt 12 tribus Israel. Fecit hoc Elias, ut ostenderet se Deum verum colere, illique sacrificare, quem coluerat Jacob caeterique Patriarchae, et prisci Israelitae, ac proinde praesentes quoque Israelitas, utpote eorum posteros, debere iisdem vestigiis insistere, ac eumdem Deum colere. Unde subditur: AD QUEM FACTUS EST SERMO DOMINI DICENS: ISRAEL ERIT NOMEN TUUM. — Apposite, q. d. Sicut Jacob luctans cum Deo (id est Angelo Dei vicario) eumque volentem vincens, vocatus est Israel, id est dominans Deo, Genes. XXXII, sic pariter vos, si Patriarchae vestri Jacobi fidem et cultum veri Dei imitari fueritis, fietis veri Israelitae, id est dominantes Deo, ac omnia, quae ab eo postulaveritis, impetrabitis: quod ut faciatis, ecce ישראל Israel, id est dominabitur Deus in hoc meo sacrificio, per ignem e coelo in illud missum, ac Baalitas prosternat: licet enim et ipsi ope sui Baal, id est daemonis potuissent ignem e coelo in bovem suum demittere (hoc enim faciet Antichristus ope daemonis, Apocalypsis XIII, 13), tamen sciebat Elias ex Dei revelatione, Deum id non permissurum, ut Baalem confunderet, et se solum Deum verum ostenderet.
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32. FECITQUE AQUAEDUCTUM QUASI PER DUAS ARATIUNCULAS, IN CIRCUITU ALTARIS, — scilicet quasi per duos sulcos, sive per duo spatia, quae arari poterant. In Hebraeo significatur aquaeductus fuisse tantus, ut caperet duo sata. Habet enim juxta domum: id est saccum vel mensuram duorum satorum seminis, q. d. Fecit alveum vel areolam excavatam circum altare tantam, ut caperet saccum continentem duo sata, id est duos modios seminis. Ita Vatablus. Male ergo quidam sic exponit, q. d. Fecit tantum alveum, quantus est in quo seminantur duo sata. Sic enim alveus hic fuisset major alveo Tiberis vel Rheni. Satum enim est mensura Hebraea capiens tantum, quantum modius apud Romanos. Jam modius, dum seminatur, integrum agrum implet. Porro Hebraei domum vocant saccum vel vas quodlibet, quod semen aliamve rem continet. Fecit hoc Elias, tantumque aquae circa altare effudit, ne quis putaret eum sub altari abscondisse ignem, ac proinde ignem ab eo e coelo evocatum, non e coelo descendisse, sed in terra ab eo absconditum, inde in altare more suo ascendisse. Audi S. Chrysostomum, homil. De Petro et Elia, quam ex Metaphraste recitat Surius, die 1 augusti: « Attende quid dicturus sum, vidi enim ipse quod dicam. In idolorum altaribus foramina quaedam sunt ex inferiore parte altaris, et fovea quaedam obscura; descendunt autem erroris artifices in foveam illam, et ex foraminibus ignem sufflant ad sacrificium conficiendum, ita ut multi decepti ignem illum coelestem existiment esse. Ne igitur et Elias in suspicionem veniret, quod et ipse aliquid tale machinatus esset, aquam effudit, ut aqua illa, nulla esse infra altare foramina ostenderet; ubi enim aqua foramen invenerit, illic aqua non consistit, sed per foramina ipsa defluat, necesse est. » Fabulatur R. Salomon Eliam, cum tantum alveum aqua in hydria allata implere non posset, fecisse ut pars aquae ex hydria a se effusae manus suas attingeret, itaque novo miraculo ex Eliae manibus, quasi e duobus fontibus aquas largissimas emanasse, quae totum alveum implerent, ideo- que IV Reg. I, 41, dici ab Eliseo in Elisei manus aquam effusam.
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38. CECIDIT AUTEM IGNIS DOMINI, ET VORAVIT HOLOCAUSTUM, — quasi cibum Dei. Victimae enim sunt quasi cibus Dei. Scribit Josephus, lib. VIII Antiq. cap. XIII, locum hunc igne Dei consumptum usque ad sua tempora perdurasse. Vide dicta Isaiae LXIV, 2, ad illa: « Aquae arderent igni. »
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39. QUOD CUM VIDISSET OMNIS POPULUS, CECIDIT IN FACIEM SUAM, ET AIT: DOMINUS IPSE EST DEUS, DOMINUS IPSE EST DEUS. — Hebraice, Jehova ipse est Elohim, Jehova ipse est Elohim, q. d. יהוה Jehova qui primus hoc nomen suum indicavit Moysi, Exodi VI, 3, ac hoc nomine ab eo et ceteris Israelitis invocatus est, ipse est solus verusque Elohim, id est Deus, et Numen omnia gubernans, coelum et terram moderans, a quo proinde nos ceterique homines omnem alimoniam omneque bonum exspectare et postulare debemus; אלהים Elohim enim significat Deum, quatenus habet providentiam rerum omnium, omniaque regit, judicat et vindicat. Hinc Hebraei dicunt sumptum nomen Eliae, sive, ut Hebraice vocatur, אליהו Eliahu qui prius vocabatur Jaberscuah. Eliahu enim idem est quod אל יה וה El Ia hu, id est fortis Deus ipse. Jam El est abbreviatum Elohim, Ia est contractum Jehova, hu est ipse. Sic מכבי Machabi, id est Machabaei nomen a Juda et fratribus sumptum est ex illo Exodi XV, מי כמוך נאלים Mi camocha Baelim Jehova, id est, Quis similis tui in fortibus, Domine? Hoc enim velut insigne et emblema suae pugnae et victoriae praeferebant Machabaei, nullam in sua fortitudine spem, sed totam in Deo collocantes. Elias enim Dei ope fortior evasit Achabo, Jezabele et Baalitis, non tantum passive, eorum persecutiones fortiter sustinendo, sed active, omnes mactando, sic S. Liduina, quae in morbis plurimis et acerbissimis per annos 30, et amplius admirabile fuit patientiae speculum, hoc nomen quasi omen futurae sapientiae accepit. Liduina enim Belgice idem est quod lata patientia, uti habet ejus Vita in initio apud Surium, tom. VII, die 4 aprilis. Sic Mars Graece dictus est Ares, quod naturam habeat arrheton, id est infractam, invictam et immutabilem, ait Plato in Cratylo. Unde ad hoc etymon alludens Virgilius: Infractos adverso Marte Latinos, nuncupat. Sic Agamemnon, ait Plato, hoc nomen accepit ob laborum, quos perpessurus erat, tolerantiam; decem enim annis obsidens Trojam multa perpessus est. Unde ἀγαμέμνων dictus quasi ἀγαμένος, id est valde manens in obsidione Trojae. Sic Elias athleta divinus idem est quod fortis Domini, vel fortis Dominus, in eo ejusque operibus. Notat Benjamin in Itinerario, in Carmelo antrum Eliae adhuc visi, altarisque diruti vestigia; cujus locus circularis fuerit, diametro fere cubitorum quatuor. 40. Apprehendite prophetas Baal, — puta universim 850, ut dixi vers. 19, quos omnes Elias jussu Dei, ut ipse ait vers. 36, praecepit occidi; quia ipsi erant antistites, doctores et auctores idololatriae, ideoque blasphemi in Deum, quos Deus per Moysen jusserat occidi: ita Abulensis et alii. Audi Auctorem De Mirabilibus S. Scripturae, lib. II: « Quippe quia Elias erat in ea lege, quae dicit Levit. cap. XXIV, blasphemum non patieris vivere. Nullus hominum idolum colit, nisi Dei blasphemas exstiterit. Ac per hoc qui idololatriae cultores mactaverat, blasphemos et sacrilegos de terra purgabat. » Et S. Basilius, hom. 20 De Ira: « Illum, qui tanquam pharmaco, ad ea quae oportet, ira utitur, Dominus minime condemnat. Moyses omnium hominum mansuetissimus, vituli idololatriam damnans, Levitarum manus in caedem fratrum armavit. Phinees justa contra publice fornicantes ira, ut oportebat, usus, protinus utrumque trucidavit. Samuel regem Amalec justa ira in medium trahens occidit. Sic itaque fit ira saepenumero bonarum actionum ministra. Elias vero zelotes quinquaginta supra quadringentos turpitudinis sacerdotes, et quadringentos sacrorum nemorum comedentes de mensa Jezabel, justa sapientique indignatione in totius Israel utilitatem, ut morte mulctarentur, effecit. » DUXIT EOS AD TORRENTEM CISON (ubi Barac cecidit Sisaram cum suis copiis Judic. IV, vers. 7), ET INTERFECIT EOS IBI, — ne terra sancta eorum scelesto sanguine pollueretur, neve eorum cadavera aerem inficerent, idcirco ea devolvit in torrentem Cison, nec in terra, sed in aquis decurrentibus sepelivit.
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41. ET AIT ELIAS AD ACHAB: ASCENDE, COMEDE ET BIBE, QUIA SONUS MULTAE PLUVIAE EST, — q. d. Jam peracta est justa vindicta de impiis idololatris Deo injuriis: quare Deus jam quasi placatus reconciliari cupit Israeli, ac pluviam et fecunditatem illi denegatam restituere. Quocirca nunc mihi Deus revelavit pluviam mox venturam, imo ego eam video quasi venientem, ac sonitum venti vel tonitrui, qui ingentem pluviam praeire solet, videor mihi audire: nullum enim adhuc signum pluviae in aere apparebat, ut patet ex sequentibus: « Ascende » ergo, o Achab, « comede, bibe, » et exsulta ob tam laetum pluviae et fertilitatis nuntium, quod tibi affero. 42. ELIAS AUTEM ASCENDIT IN VERTICEM CARMELI, ET PRONUS IN TERRAM POSUIT FACIEM SUAM INTER GENUA SUA, — ut attentius et ardentius oraret Deum pro pluvia ab eo promissa, ut eam statim exhiberet. Hic enim gestus significabat humilitatem et attentionem orantis Eliae, et Dei misericordiam, toto affectu implorantis: hoc enim situ est embryo in ventre matris, eoque quasi tacite suam miseriam ostendens, implorat Dei misericordiam, ut se in lucem educat. Audi S. Isidorum, lib. XI Orig. cap. 1: « Genua sunt commissiones femorum et crurarum, et dicta genua, eo quod sint in utero genis opposita; cohaerent enim sibi, et cognata sunt oculis lacrymarum indicibus et misericordiae; nam a genis genua dicuntur. Denique complicatum gigni formarique hominem dicunt, ita ut genua sursum sint, quibus oculi formentur, ut cavi et reconditi fiant. Ejus genua comprimit arcta gena: inde est quod homines, dum ad genua se prosternunt, statim lacrymantur. Voluit enim eos natura uteri materni remorari, ubi, quasi in tenebris considebant, antequam ad lucem pervenirent. » Hoc ipsum dixit Aristoteles, lib. VII De Historia Animalium, cap. VIII: « Homo in semet conglobatus sic gestatur, ut nasus inter genua, aures extra genua habeat. »
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Porro Abulensis hinc colligit Eliam, ab hoc tempore quo in monte Carmelo coelitus ignem devoravit, eoque Baalitas prostravit, habitationem suam in eodem ad memoriam tanti beneficii et miraculi deinceps fixisse, atque eodem confluxisse ad ipsum plures viros religiosos, qui se totos Deo, orationi, et divinis rebus laudibusque tradebant. Quos post Christum imitati sunt, qui in eodem monte religiose Deum coluerunt; indeque orta est antiqua, et sancta Carmelitarum religio et familia. Unde septem Summi Pontifices Sixtus IV, Joannes XXII, Julius III, Pius V, Gregorius XIII, Sixtus V et Clemens VIII, in Bullis huic Ordini concessis, de professoribus hujus sacri instituti ita loquuntur: « Tanquam religionis speculum, et exemplar claritate fulgentes, sanctorumque prophetarum Eliae et Elisei, et aliorum patrum, qui montem sanctum Carmeli juxta Eliae fontem habitarunt, successionem haereditariam tenentes. » Unde et Sixtus huic Religioni concessit, ut Eliam et Eliseum tanquam suae institutionis patronos coleret, dies festos in eorum honorem celebrando, propriaque officia in eorum memoriam recitando, quod et ipsa Religio studiose servat, et in ipso officio nomen et solemnitatem patroni Eliae tribuunt.
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Hinc et Nicephorus, libro VIII, cap. III, asserit Helenam, Magni Constantini matrem, in Carmelo templum aedificasse Eliae prophetae. Sane tempore Eliae et Elisei in Carmelo fuisse oratorium, vel synagogam, ad quam festis diebus populus conveniret tum orationis causa, tum ut Eliam, Eliseum et similes concionatores audiret, satis significatur lib. IV Reg. IV, 23; idque ibidem docent Lyranus, Abulensis et alii. Porro etiamnum Carmelitae Eliae festum solemne celebrant die 20 julii, quo die Elias Martyrologio Romano ascriptus est. Vide Suarez, lib. II De Religione, cap. X. Exstat in Bibliotheca Patrum, tom. IV editionis tertiae Coloniensis, pag. 725, liber Joannis XLIV, Jerosolymorum Episcopi ad Caprasium, de institutione monachi, in quo Carmelitarum institutum per omnia ab Elia derivatum ostenditur, quem librum nonnulli recentiores vetustum esse autumant, auctoremque faciunt Joannem Jerosolymitarum Episcopum, qui vixit tempore S. Hieronymi, et ab eo velut Origenista notatus est: sed id multis refutant Doctores Colonienses in praefatione libri: ac Baronius tom. V, anno Christi 444, et Bellarminus, De Script. Eccles. pag. 95, qui censent, stylum esse hominis Latini, et posteriorum temporum. Denique Salomon montis hujus meminit Cantic. cap. VII, 5, dicens: « Caput tuum ut Carmelus. » Vide ibi dicta. Porro Carmeli nomen apte repraesentat statum Religionis, tum quia hic piis institutis et meritis abundat, sicut Carmelus frugibus et fructibus; tum quia Carmel Hebraice idem est quod scientia circumcisionis, scilicet mortificationis, passionum, cupiditatum et affectuum terrenorum, quae dicitur in Religione, quasi in propria hujus rei schola. Quamobrem jure S. Hieronymus hos omnes quos diximus, veteris Testamenti « monachos » vocat, idemque alio loco seipsum monachis annumerans: « Noster, inquit, princeps Elias, noster Eliseus, nostri duces filii prophetarum; » quod iisdem pene verbis dicit Isidorus, lib. II, cap. XV, qui in libro De Ecclesiasticis officiis, hunc utrumque et caeteros prophetas « monachorum » appellat « principes. » Ad quos etiam accedit aperte Cassianus, lib. I, cap. II, qui ab iis ait monasticae professionis primordia esse fundata. Elias enim sine uxore, sine liberis, sine familia castam caelibemque semper egit vitam: in tanta insuper paupertate, ut vestium loco, zona pellicea amictus describatur; victum autem modo a vidua, modo a corvo quasi mendicatum acciperet. Hinc et S. Chrysostomus ait, hom. 2 ad Populum: « Quid, dic mihi, Elia pauperius? sed propterea omnes divites vincebat, quoniam pauper erat; ipsam vero paupertatem ex mentis opulentia elegit, etc., rex pauperis indigebat, et verbis nihil plus quam meloten habentis inhiabat. » Addit Adrichomius in Carmelo: In hoc monte spelunca est et fons, ubi habitabant Elias et Eliseus, et filii prophetarum: postea habitaverunt (et etiamnum habitant) ibi Fratres Carmelitae; unde et originem et nomen habent. 43. PROSPICE CONTRA MARE — Mediterraneum: inde enim in terra sancta nubes et pluviae ex maris vaporibus exoriri solent. Sciebat Elias ex Dei revelatione, mox venturam pluviam; sed ut regem et populum eam avidissime exspectantem solaretur, et in pluviae spe confortet, utque appareret a Deo per preces Eliae hanc pluviam singulari dono dari; hinc mittit puerum septies, ut in mare signum pluviae, puta nubes prospectet, illudque cum apparuerit, sibi populoque renuntiet. 44. Ecce nubecula parva quasi vestigium (pedis) HOMINIS ASCENDEBAT DE MARI. — Hebraeus, parvula quasi vola hominis; Vatablus, ad magnitudinem volae hominis; Chaldaeus, nubes parva sicut vola manus hominis ascendit de Occidente, id est de mari Mediterraneo, hoc enim est ad Occidentem Judaeae.
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Nota: vola tam de pedibus quam de manibus dicitur: Hebraice enim כף caph, id est vola, proprie est curvitas, sive concavitas tam pedum,
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quam manuum, imo et cochlearium aliarumque rerum curvarum; Chaldaeus hic accipit volam manus: Noster vero « volam pedum. » Unde vertit, « vestigium hominis; » idque congruentius: videbatur enim Deus hic in nube, quasi pedibus descendere ad dandam Israeli pluviam et terram fecundandam. Allegorice S. Augustinus, serm. 201 De Tempore: « Elias, inquit, figuram habuit Domini Salvatoris. Elias oravit et sacrificium obtulit, et Christus pro universo mundo seipsum immaculatum sacrificium tradidit. Elias oravit in monte Carmeli et Christus in monte Oliveti. Elias oravit, ut pluvia in terram veniret, et Christus, ut in cordibus humanis gratia divina descenderet. Quod autem Elias dixit ad puerum suum: Vade, et considera septies, septiformem Sancti Spiritus gratiam quae danda erat Ecclesiae, designabat. Et quia ipse dixit se vidisse nubeculam parvulam ascendentem de mari, carnem Christi figurabat, quae in mari mundi istius nascitura erat. » Probat idipsum ex Evangelio, dum subdit: « Quamobrem ne forte aliquis dubitet, nubem illam vestigium hominis habuisse dixit, illius utique hominis, qui dixit: Quem dicunt homines esse filium hominis? sicut ergo orante Elia, post tres annos et sex menses pluvia de coelo descendit: ita et in adventu Salvatoris tribus annis et sex mensibus, quibus praedicare dignatus est, pluvia verbi Dei totum mundum feliciter irrigavit. Et sicut tunc in adventu Eliae omnes sacerdotes idolorum interfecti sunt et deleti, ita in adventu veri Eliae, id est Domini nostri Jesu Christi observatio sacrilega Paganorum destructa est. » Eadem ex S. Augustino transcripsere Beda, Angelomus, Eucherius. Simile et quasi parallelum Eliae fuit Aniani Episcopi factum. Cum enim Attila rex Hunnorum obsideret Aureliam ad Ligerim, Anianus cives hortatus est, ut sperarent in Deum, ejusque opem implorarent, quod cum illi humi prostrati fecissent, tum ad eos conversus dixit: « Prospicite de muris num subsidium adveniat. » Putabat enim Aetium adventurum. Prospicientes autem, neminem viderunt. At ille: « Orate iterum cum fide: vos enim hodie Dominus liberabit. » Et cum fecissent: « Prospicite iterum, » inquit. Nemine autem apparente dixit illis: « Si cum fide orabitis, Dominus sine dubio nobis aderit. » Illi vero cum fletu magno misericordiam Dei invocare coeperunt. Inde ex sancti Episcopi praecepto de integro prospicientes, nebulam quasi de terra surgentem viderant; quod renuntiantibus dixit: « Atqui hoc Domini auxilium est. » Hunnis proinde id oppidum invadentibus, tanta vis aquae de coelo decidit, ut coacti sint in castra reverti. Sequenti die trementibus et fatiscentibus assiduis jam ictibus arietum muris, ecce Aetius Valentiniani III dux, et Theodoricus Gothorum rex, ac Thorismundus filius ejus cum suis quisque exercitibus prodierunt, commissoque certamine Attilam ab urbe propulerant. Haec ita acta Gregorius Turonensis refert, libro II, cap. VII. 46. ET MANUS DOMINI FACTA EST SUPER ELIAM, ACCINCTISQUE LUMBIS CURREBAT ANTE ACHAB. — « Manus, » id est vis, virtus, alacritas, agilitas ad currendum, q. d. Deus dedit robur, vires et alacritatem Eliae, ut licet ipse esset jejunus, fessus et debilis ex longa concertatione cum Baalitis, item ex prolixa oratione, sacrificio et impetratione pluviae, tamen curreret, imo praecurreret currum Achab, qui concitatis equis procurrebat, ut pluviam evaderet. « Currebat » ergo Elias, ut Achab et Israelitae agnoscerent auctore Deo datam esse pluviam per preces Eliae; item ut officium honorarium praestaret regi suo Achab, eum stipando, praecundo et praecurrendo. Simile et quasi parallelum Eliae fuit Aniani Episcopi factum. Cum enim Attila rex Hunnorum obsideret Aureliam ad Ligerim, Anianus cives hortatus est, ut sperarent in Deum, ejusque opem implorarent, quod cum illi humi prostrati fecissent, tum ad eos conversus dixit: « Prospicite de muris num subsidium adveniat. » Putabat enim Aetium adventurum. Prospicientes autem, neminem viderunt. At ille: « Orate iterum cum fide: vos enim hodie Dominus liberabit. » Et cum fecissent: « Prospicite iterum, » inquit. Nemine autem apparente dixit illis: « Si cum fide orabitis, Dominus sine dubio nobis aderit. » Illi vero cum fletu magno misericordiam Dei invocare coeperunt. Inde ex sancti Episcopi praecepto de integro prospicientes, nebulam quasi de terra surgentem viderant; quod renuntiantibus dixit: « Atqui hoc Domini auxilium est. » Hunnis proinde id oppidum invadentibus, tanta vis aquae de coelo decidit, ut coacti sint in castra reverti. Sequenti die trementibus et fatiscentibus assiduis jam ictibus arietum muris, ecce Aetius Valentiniani III dux, et Theodoricus Gothorum rex, ac Thorismundus filius ejus cum suis quisque exercitibus prodierunt, commissoque certamine Attilam ab urbe propulerant. Haec ita acta Gregorius Turonensis refert, libro II, cap. VII.
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46. ET MANUS DOMINI FACTA EST SUPER ELIAM, ACCINCTISQUE LUMBIS CURREBAT ANTE ACHAB. — « Manus, » id est vis, virtus, alacritas, agilitas ad currendum, q. d. Deus dedit robur, vires et alacritatem Eliae, ut licet ipse esset jejunus, fessus et debilis ex longa concertatione cum Baalitis, item ex prolixa oratione, sacrificio et impetratione pluviae, tamen curreret, imo praecurreret currum Achab, qui concitatis equis procurrebat, ut pluviam evaderet. « Currebat » ergo Elias, ut Achab et Israelitae agnoscerent auctore Deo datam esse pluviam per preces Eliae; item ut officium honorarium praestaret regi suo Achab, eum stipando, praecundo et praecurrendo.
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… La persecuzione infierì soprattutto contro i più genuini esponenti della tradizione religiosa, «i profeti di Jahweh», molti dei quali furono vittime dell'odio della crudele fenicia, e solo un centinaio poterono essere messi in salvo da un pio israelita, Abdia, che li tenne nascosti nelle grotte (I Reg. 18, 4).
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… VIII) smantella le città di Geth e di Iabne e costruisce piazzforti nella regione filistea (II Par. 26, 6 sg.; cf. Am. 6, 2), ed Erechia percuote i F. fino a Gaza e in tutto il loro confine (I Reg. 18, 8). Dagli Assiri anche i F. vengono fatti tributari; le loro città cadono nelle mani degli invasori, Gaza sotto Theglathphalasar III (735), Accaron sotto Sennacherib. …
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feti delle divinità fenice (I Reg. 16, 23-34; 18, 13-19;
… Molti di essi furono uccisi da Iezabel (I Reg. 18,13). I grandi p. se ne servono anche per missioni ricevute da Dio (cf. I Reg. 20, 35-43; II Reg. 9, 14-11); presenziano talvolta alle loro manifestazioni estatiche, ma mai vi prendono …
18:19
… il re Asa (I Reg. 15, 12-13), il culto di A. si sviluppò nel regno settentrionale d'Israele, poiché il re Acab sposò Jezabel, figlia di Etbaal, re dei Sidoni, la quale introdusse nella sua nuova patria il culto di Baal e di A. (I Reg. 16, 31-33; 18, 19). La figlia di Jezabel, Atalia, andata sposa a Joram, re di Giuda, introdusse di nuovo in Gerusalemme il culto della dea (II Reg. 8, 18; II Par. 24, 7, 18), dove rimase poi fino …
BAAL (BA'AL = «SIGNORE, PADRONE, POSSESSORE»)
… Tali riti, crudeli e impudicissimi, sono esecrati dalla Bibbia (I Reg. 18,19-25; II Reg. 10,19; Ier. 19,5; 32,35).
… Su una delle sue cime pianeggianti (el-Muḥraqah, 514) restò immortalato il sacrificio del profeta Elia (I Reg. 18, 19-46). Invano i sacerdoti di Baal invocarono il fuoco dall'alto per abbruciare la vittima posta sull'altare; mentre alla preghiera di Elia l'olocausto fu completo sull'altare eretto su 12 pietre.
Baal fu eretto nella capitale, mentre a spese della regina si mantenevano centinaia di sacerdoti di Baal e di Astarte penetrati dalla Fenicia (I Reg. 18, 19). Né il favore per i culti pagani si mantenne nei limiti d'una politica sincretistica, ma sfociò in violenta persecuzione del jahwismo, già parzialmente scosso in Israele per le pratiche …
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BAAL (BA'AL = «SIGNORE, PADRONE, POSSESSORE»)
B. era venerato sui terrazzi delle case (Ier. 32, 29; II Reg. 23,12), nei templi (I Reg. 16,32; II Reg. 10, 21-27; 11,18) e specialmente sui bāmōth (v. BĀMĀH); cf. Ier. 19,5; 32,35; I Reg. 18,20. Intorno alle are si erigevano gli ḥammānīm e si offrivano a B. anche vittime umane. …
M. fu introdotto in Samaria e nel Regno di Israel, con il nome hal-Ba'al, sotto Achab e Iezabel; ma fu combattuto dal profeta Elia, nell'adunanza maestosa sul Monte Carmelo (I Reg. 18, 20-38). Questo racconto, per ironia, allude a talune delle sue proprietà, come dio del fulmine, dio del « risveglio » e dio dell'acqua.
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I falsi p. di Baal (profetismo propriamente siro-fenicio) sono descritti nella sfida di Elia sul Carmelo (I Reg. 18, 26-29); concordano il racconto egiziano di Wenamon (ca. 1100 a. C.; papiro Golénischeff) e lo scrittore Eliodoro, di origine sira. …
18:29
… costruito il Tempio in Gerusalemme, esso fu riconosciuto come l'unico luogo legittimo per sacrificare (salvo casi eccezionali di s. offerti dai profeti o in luoghi consacrati da una speciale visione divina: cf. Iud. 6, 20-28; 13, 8-23; II Sam. 24, 16-25; I Reg. 18, 29-38; altri casi sono da ritenersi abusivi). …
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CISON (EBR. QĪŠŌN, « TORTUOSO »)
… Qīšōn, « tortuoso »). - Nome biblico del torrente che rotolò nei suoi vortici torbidi i cadaveri dell'esercito di Sisara sconfitto dalle truppe di Debora (Indc. 4, 7, 13; Ps. 83, 9) e quelli dei sacerdoti di Baal uccisi per ordine del profeta Elia nelle vicinanze del torrente (I Reg. 18, 40).
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aduso alla dura vita del deserto (I Reg. 17, 5; 18, 46;
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.