Eliseus wil not part from Elias. 7. Fiftie disciples folow them to Iordan. 8. The water is diuided by Elias cloke, and they two passe the drie chanel, 9. Elias is assumpted in a firie chariote, and his duble spirite is geuen to Eliseus, 13. Who returning by like miraculous meanes ouer Iordan, the disciples receiue and honour him as their religious Superiour. 16. They seeke Elias, but find him not. 19. Eliseus amendeth the waters by casting in salt. 23. Boyes are torne by beares for mocking Eliseus.
1And it came to pass, when the Lord would take up Elias, into heaven, by a whirlwind, that Elias and Eliseus were going from Galgal.Or egli avvenne, che volendo il Signore rapire al cielo Elia in un turbine, si partirono Elia, ed Eliseo da Gàlgala.AND it came to passe, when our Lord would take vp Elias by a hurle winde into heauen, Elias and Eliseus went from Galgal.Factum est autem cum levare vellet Dominus Eliam per turbinem in cælum, ibant Elias et Eliseus de Galgalis. 2And Elias said to Eliseus: Stay thou here, because the Lord hath sent me as far as Bethel. And Eliseus said to him: As the Lord liveth, and as thy soul liveth, I will not leave thee. And when they were come down to Bethel,Ed Elia disse ad Eliseo: Fermati qui; perocché il Signore mi manda Bethel. Ed Eliseo a lui disse: Viva il Signore, e viva l'anima tua: io non ti lascerò. E quando furono giunti a Bethel,And Elias sayd to Eliseus: Sitte here, because our Lord hath sent me as far as Bethel. To whom Eliseus sayd: Our Lord liueth, and thy soule liueth, I wil not leaue thee. And when he was come downe to Bethel,Dixitque Elias ad Eliseum: Sede hic, quia Dominus misit me usque in Bethel. Cui ait Eliseus: Vivit Dominus, et vivit anima tua, quia non derelinquam te. Cumque descendissent Bethel, 3The sons of the prophets, that were at Bethel, came forth to Eliseus, and said to him: Dost thou know that, this day, the Lord will take away thy master from thee? And he answered: I also know it: hold your peace.Andarono a trovar Eliseo i figliuoli de' profeti, che erano a Bethel, e gli dissero: Non sai tu come oggi il Signore ti torrà il tuo padrone? Ed ei rispose: Io pur lo so: non parlatethe children of the prophetes, that were in Bethel, went forth to Eliseus, and sayd to him: Doest thou know, that this day our Lord wil take thy maister from thee? Who answered: I also know it: hold your peace.egressi sunt filii prophetarum qui erant in Bethel, ad Eliseum, et dixerunt ei: Numquid nosti quia hodie Dominus tollet dominum tuum a te ? Qui respondit: Et ego novi: silete. 4And Elias said to Eliseus: Stay here, because the Lord hath sent me to Jericho. And he said: As the Lord liveth, and as thy soul liveth, I will not leave thee. And when they were come to Jericho,Or Elia disse ad Eliseo: Fermati qui; perocché il Signore mi manda a Gerico. E quegli disse: Viva il Signore, e viva l'anima tua; io non ti lascerò. E giunti che furono a Gerico,And Elias sayd to Eliseus: Sitte here, because our Lord hath sent me into Iericho. And he sayd: Our Lord liueth, & thy soule liueth, I wil not leaue thee. And when they were come to Iericho,Dixit autem Elias ad Eliseum: Sede hic, quia Dominus misit me in Jericho. Et ille ait: Vivit Dominus, et vivit anima tua, quia non derelinquam te. Cumque venissent Jericho, 5The sons of the prophets, that were at Jericho, came to Eliseus, and said to him: Dost thou know that, this day, the Lord will take away thy master from thee? And he said: I also know it: hold your peace.I figliuoli de' profeti, che erano a Gerico, si accostarono ad Eliseo, e gli dissero: Non sai tu, che oggi il Signore ti torrà il tuo padrone? Ed egli disse: Io pur lo so: non parlate.the children of the prophetes, that were in Iericho, came to Eliseus, and sayd to him: Doest thou know that this day our Lord wil take away thy maister from thee? And he sayd: I also know it, hold your peace.accesserunt filii prophetarum qui erant in Jericho, ad Eliseum, et dixerunt ei: Numquid nosti quia Dominus hodie tollet dominum tuum a te ? Et ait: Ego novi: silete.
6And Elias said to him: Stay here, because the Lord hath sent me as far as the Jordan. And he said: as the Lord liveth, and as thy soul liveth, I will not leave thee. And they two went on together.Or Elia disse a lui: Fermati qui: perocché il Signore mi manda sino al Giordano. Ed ei rispose: Viva il Signore, e viva l'anima tua; io non ti lascerò. Andarono adunque ambedue insieme.And Elias sayd to him: Sitte here, because our Lord hath sent me as farre as Iordan. Who sayd: Our Lord liueth, and thy soule liueth, I wil not leaue thee: They went therfore both together,Dixit autem ei Elias: Sede hic, quia Dominus misit me usque ad Jordanem. Qui ait: Vivit Dominus, et vivit anima tua, quia non derelinquam te. Ierunt igitur ambo pariter, 7And fifty men, of the sons of the prophets, followed them, and stood in sight, at a distance: but they two stood by the Jordan.E andaron dietro a loro cinquanta uomini de' figliuoli dei profeti, i quali si fermarono in vista di essi da lontano: e quelli stavano ambedue sulla riva del Giordano.& fiftie men of the children of the prophetes folowed them, who also stood ouer agaynst them, farre of: but they two stood vpon Iordan.et quinquaginta viri de filiis prophetarum secuti sunt eos, qui et steterunt e contra, longe: illi autem ambo stabant super Jordanem. 8And Elias took his mantle, and folded it together, and struck the waters, and they were divided hither and thither, and they both passed over on dry ground.Ed Elia prese il suo pallio, e lo ripiegò, e percosse le acque, le quali si divisero in due parti, e passarono ambedue a piedi asciutti.And Elias tooke his mantel, and folded it together, and smote the waters, which were diuided into two partes, and they both passed ouer by the drie land.Tulitque Elias pallium suum, et involvit illud, et percussit aquas: quæ divisæ sunt in utramque partem, et transierunt ambo per siccum. 9And when they were gone over, Elias said to Eliseus: Ask what thou wilt have me to do for thee, before I be taken away from thee. And Eliseus said: I beseech thee, that in me may be thy double spirit.E passati che furono, disse Elia ad Eliseo: Chiedi quello, che vuoi, ch'io faccia per te, prima ch'io ti sia tolto. E disse Eliseo: Prego, che sia in me il doppio tuo spirito.And when they were ouer, Elias sayd to Eliseus: Aske what thou wilt haue me to doe for thee, before I be taken from thee. And Eliseus sayd: I besech thee that in me may be thy duble spirit.Cumque transissent, Elias dixit ad Eliseum: Postula quod vis ut faciam tibi, antequam tollar a te. Dixitque Eliseus: Obsecro ut fiat in me duplex spiritus tuus.
10And he answered: Thou hast asked a hard thing; nevertheless, if thou see me when I am taken from thee, thou shalt have what thou hast asked: but if thou see me not, thou shalt not have it.E quegli rispose a lui: Hai domandata una cosa difficile: con tutto ciò se tu mi vedrai, quand'io sarò rapito a te, ti sarà dato quello, che chiedi: se poi non mi vedrai, non l'avrai.who answered: Thou hast asked a hard thing: Neuerthelesse if thou see me, when I shal be taken from thee, thou shalt haue that thou hast asked: but if thou see me not, thou shalt not haue it.Qui respondit: Rem difficilem postulasti: attamen si videris me quando tollar a te, erit tibi quod petisti: si autem non videris, non erit. 11And as they went on, walking and talking together, behold, a fiery chariot and fiery horses parted them both asunder: and Elias went up by a whirlwind into heaven.E mentre andavano innanzi, e camminando discorrevano insieme, subitamente un cocchio di fuoco con cavalli di fuoco separarono l'uno dall'altro; ed Elia salì al cielo in un turbine.And when they went forward, and going talked together, behold a fyrie chariote, and fyrie horses parted them two asunder: and Elias ascended by a hurle winde into heauen.Cumque pergerent, et incedentes sermocinarentur, ecce currus igneus, et equi ignei diviserunt utrumque: et ascendit Elias per turbinem in cælum. 12And Eliseus saw him, and cried: My father, my father, the chariot of Israel, and the driver thereof. And he saw him no more: and he took hold of his own garments, and rent them in two pieces.Ed Eliseo vedeva, e gridava: Padre mio, padre mio: cocchio d'Israele, e suo cocchiere. E più noi vide; e, prese le sue vesti, le spezzò in due parti.And Eliseus saw him, and cried: My father, my father, the chariote of Israel, and the guider therof. And he saw him no more: and he tooke his garmentes, and rent them in two peeces.Eliseus autem videbat, et clamabat: Pater mi, pater mi, currus Israël, et auriga ejus. Et non vidit eum amplius: apprehenditque vestimenta sua, et scidit illa in duas partes. 13And he took up the mantle of Elias, that fell from him: and going back, he stood on the bank of the Jordan;E raccolse il pallio di Elia, che gli era caduto; e tornato indietro si fermò sulla riva del Giordano,And he tooke vp the mantel of Elias, that was fallen to him: and returning he stood vpon the banke of Iordan,Et levavit pallium Eliæ, quod ceciderat ei: reversusque stetit super ripam Jordanis, 14And he struck the waters with the mantle of Elias, that had fallen from him, and they were not divided. And he said: Where is now the God of Elias? And he struck the waters, and they were divided hither and thither, and Eliseus passed over.E col pallio, che era caduto ad Elia, percosse le acque, le quali non si divisero, ed egli disse: Dov' è anche adesso il Dio di Elia? E percosse le acque, e si spartirono di qua, e di là, ed Eliseo passò.and with the mantel of Elias, that fel downe to him, he smote the waters, and they were not diuided. And he sayd: Where is the God of Elias, now also? and he smote the waters, and they were diuided this way and that way, and Eliseus passed ouer.et pallio Eliæ, quod ceciderat ei, percussit aquas, et non sunt divisæ: et dixit: Ubi est Deus Eliæ etiam nunc ? Percussitque aquas, et divisæ sunt huc atque illuc, et transiit Eliseus.
15And the sons of the prophets, at Jericho, who were over against him, seeing it, said: The spirit of Elias hath rested upon Eliseus. And coming to meet him, they worshipped him, falling to the ground.E avendo ciò veduto i figliuoli de' profeti venuti da Gerico, che stavano dirimpetto, dissero: Lo spirito di Elia si è posato sopra Eliseo. E andatigli incontro, se gli inchinarono fino a terra,And the children of the prophetes, that were in Iericho, ouer agaynst him seing him, sayd: The spirit of Elias hath rested vpon Eliseus. And coming to meete him, adored him flatte to the ground,Videntes autem filii prophetarum qui erant in Jericho e contra, dixerunt: Requievit spiritus Eliæ super Eliseum. Et venientes in occursum ejus, adoraverunt eum proni in terram, 16And they said to him: Behold, there are with thy servants, fifty strong men, that can go, and seek thy master, lest, perhaps, the spirit of the Lord, hath taken him up and cast him upon some mountain, or into some valley. And he said: Do not send.E gli dissero: Ecco qui tra' tuoi servi cinquanta uomini robusti, i quali potranno andar in cerca del tuo padrone, se mai lo Spirito del Signore lo avesse preso, e gettatolo su qualche monte, o in qualche valle. Ed egli disse: Non li mandate.and they sayd to him: Behold, there are with thy seruantes fiftie strong men, that can goe, and seeke thy maister, lest perhaps the spirit of our Lord hath taken him, and cast him vpon one of the mountaines, or into one of the valleis. Who sayd: Send not.dixeruntque illi: Ecce cum servis tuis sunt quinquaginta viri fortes qui possunt ire, et quærere dominum tuum, ne forte tulerit eum spiritus Domini, et projecerit eum in unum montium, aut in unam vallium. Qui ait: Nolite mittere. 17But they pressed him, till he consented, and said: Send. And they sent fifty men: and they sought three days, but found him not.E lo pressarono fino a tanto che si arrendette, e disse: Mandate. E mandarono i cinquanta uomini, i quali avendolo cercato per tre giorni, noi trovarono.And they forced him, til he agreed, and sayd: Send. And they sent fiftie men Who when they had sought three daies, found not.Coëgeruntque eum donec acquiesceret, et diceret: Mittite. Et miserunt quinquaginta viros: qui cum quæsissent tribus diebus, non invenerunt. 18And they came back to him: for he abode at Jericho, and he said to them: Did I not say to you? Do not send.E quelli tornarono a lui: ed egli si stava in Gerico, e disse loro: Non vi diss'io: Non mandate?And they returned to him: but he dwelt in Iericho, and he sayd to them: Did I not say to you: Send not?Et reversi sunt ad eum: at ille habitabat in Jericho, et dixit eis: Numquid non dixi vobis: Nolite mittere ?
19And the men of the city, said to Eliseus: Behold the situation of this city is very good, as thou, my lord, seest: but the waters are very bad, and the ground barren.Or gli uomini di quella città dissero ad Eliseo: Tu vedi come il soggiorno di questa città è buonissimo, come tu stesso il conosci, o signore; ma le acque son cattivissime, e la terra è sterile.The men also of the citie sayd to Eliseus: Behold the habitation of this citie is verie good, as thy selfe my lord perceiuest: but the waters are very il, and the ground barren.Dixerunt quoque viri civitatis ad Eliseum: Ecce habitatio civitatis hujus optima est, sicut tu ipse, domine, perspicis: sed aquæ pessimæ sunt, et terra sterilis. 20And he said: Bring me a new vessel, and put salt into it. And when they had brought it,E quegli disse: Portatemi un vaso nuovo, e mettetevi del sale. E quando gli l'ebbero portato,But he sayd: Fetch me a new vessel, and put salt into it. Which when they had brought,At ille ait: Afferte mihi vas novum, et mittite in illud sal. Quod cum attulissent, 21He went out to the spring of the waters, and cast the salt into it, and said: Thus saith the Lord: I have healed these waters, and there shall be no more in them death or barrenness.Andò egli alla sorgiva delle acque, e gettovvi il sale, e disse: Queste cose dice il Signore: Io ho sanate queste acque, ed esse non saran più causa di morte, né di sterilità.going out to the fountayne of the waters, he cast salt into it, and sayd: Thus sayth our Lord: I haue amended these waters, and death shal no more be in them, nor barrennesse.egressus ad fontem aquarum misit in illum sal, et ait: Hæc dicit Dominus: Sanavi aquas has, et non erit ultra in eis mors, neque sterilitas. 22And the waters were healed unto this day, according to the word of Eliseus, which he spoke.Restarono adunque sane quelle acque per sino al dì d'oggi, secondo la parola detta da Eliseo.The waters therfore were amended vntil this day, according to the word of Eliseus, which he spake.Sanatæ sunt ergo aquæ usque in diem hanc, juxta verbum Elisei quod locutus est. 23And he went up from thence to Bethel: and as he was going up by the way, little boys came out of the city and mocked him, saying: Go up, thou bald head, go up, thou bald head.Ed egli di là andò a Bethel; e mentre egli era per istrada, uscirono dalla città dei piccoli ragazzi, i quali lo beffeggiavano, dicendo: Vien su, o calvo, vien su, o calvo.And from thence he went vp into Bethel: & when he went vp by the way, little laddes came forth out of the citie, and mocked him, saying: Come vp baldhead, come vp baldhead.Ascendit autem inde in Bethel: cumque ascenderet per viam, pueri parvi egressi sunt de civitate, et illudebant ei, dicentes: Ascende calve, ascende calve.
24And looking back, he saw them, and cursed them in the name of the Lord: and there came forth two bears out of the forest, and tore of them, two and forty boys.Ed egli voltati gli occhi li vide, e li maledisse nel nome del Signore; e usciron due orsi dalla boscaglia, i quali sbranarono quarantadue di que' ragazzi.Who when he had looked backe, he saw them, & cursed them in the name of our Lord: and two beares came forth out of the forest, & tore of them two and fourtie boyes.Qui cum respexisset, vidit eos, et maledixit eis in nomine Domini: egressique sunt duo ursi de saltu, et laceraverunt ex eis quadraginta duos pueros. 25And from thence he went to mount Carmel, and from thence he returned to Samaria.Ed egli di là andò sul monte Carmelo, e indi tornossene a Samaria.and from thence he went into the mount of Carmel, and from thence he turned into Samaria.Abiit autem inde in montem Carmeli, et inde reversus est in Samariam.
2:1
Year of the World 3108.
Heaven. By heaven here is meant, the air, the lowest of the heavenly regions, (Challoner) through which he was carried by the ministry of angels, who directed the storm, (Haydock ) to the place designed for him.
Haydock
It is generally supposed to be Paradise, (Calmet) whither Henoch had been translated. (Haydock)
Haydock
They are still living, (Calmet) and must come again, to invite all to repent. After which they will die martyrs, in the persecution of Antichrist. (Haydock)
Worthington
See St. Augustine, de Gen. ad lit. 9:6., and Apocalypse xi. (Worthington)
Menochius
Ecclesiasticus 48:10. (Menochius)
Calmet
They are a proof of a future resurrection. (Calmet)
Calmet
To decide where the paradise which they inhabit, (Haydock) is situated, would be rash. (St. Chrysostom, hom. 21. in Gen. etc.) Some suppose it is still in some unknown region of the earth: others place it above the sky, (Menochius) or in the bosom of Abraham. (Calmet)
Vatable
The Jews (following Munster) assert that Elias penetrated the sphere of fire, where his body was consumed. (Vatable)
Haydock
The earthly paradise is very probably no longer existing, in its ancient luxuriant state. (Haydock)
Worthington
It may now be covered with the waters of the Persian Gulf. (Worthington)
2:3
Challoner
The sons of the prophets. That is, the disciples of the prophets; who seem to have had their schools, like colleges or communities, in Bethel, Jericho, and other places, in the days of Elias and Eliseus. (Challoner)
Calmet
Many of these disciples might be also their children. Elias collected some fervent souls together even at Bethel, to preserve the true religion, as much as possible. He visited them before his departure. (Calmet)
Peace: let not Elias hear us.
2:5
Calmet
From thee. Hebrew, "from thy head," thy superior, and raise him into the air, ver. 3. (Calmet)
2:6
Haydock
Thee. Elias had tried the constancy of his disciple three times, as Christ required of St. Peter a triple confession of love, John 21:17. (Haydock)
Salien
Humility might also prompt the prophet to desire to be alone. (Salien)
2:8
Martial xiv
Mantle. Septuagint meloten, "sheep skin," (Menochius) such as the prophets wore. The Syriac explains it of an ornament or bandage of the head; others, of a leathren mantle to keep off rain. Ad subitas nunquam scortea desit aquas. (Martial xiv.)
2:9
Worthington
Double spirit. A double portion of thy spirit, as thy eldest son and heir: or thy spirit, which is double, in comparison of that which God usually imparteth to his prophets; (Challoner) or the power of working miracles, as well as of prophesying. (Worthington)
Calmet
Double often means, great and perfect, Jeremias 17:18. If Eliseus even begged that he might perform more and greater wonders than his master, (as Christ enabled his disciples to surpass himself, in this particular, John 14:12.; Haydock) he might do it without pride, purely for the glory of God. He certainly shone forth with peculiar splendour; and some have enumerated sixteen or twenty-four of his miracles, while they can only find eight (Lyranus) or twelve recorded of Elias. See Cornelius a Lapide, in Ecclesiasticus 48:13. (Calmet)
Haydock
We read a similar expression in Pindar, (Olym. vi.) where Neptune gave his son Jamus (Thesauron didumon mantosunas) "the double treasure of divination," p. 50. Ed. Step. (Haydock)
2:10
Haydock
Hard thing. Hebrew literally, "thou art hardened to ask" a thing so difficult, and which I have not the power to grant. But I will pray that thou mayst receive it; (Calmet) and I feel confident that thou wilt, if God shall grant thee the power to see me, at my departure. (Haydock)
Menochius
This he did, ver. 12. (Menochius)
Calmet
Elias had perhaps imagined that his disciple would have desired some of his clothes, or some advice. (Calmet)
Calmet
He left him his mantle, (ver. 13.; Haydock) and by prayer was enabled to communicate his spirit to him; as Moses and the apostles did to their assistants in the ministry. (Calmet)
2:11
Salien
Horses. Angels assumed these forms, (Grotius) or a cloud, resembling a fiery chariot and horses, was impelled by a strong wind, under their guidance. (Tostat) (Menochius) (Salien, the year before Christ 914.)
Calmet
As the name of Elias is very like Helios, "the sun," some have supposed that they have the same meaning: (Sedulius, pasc. 1.) but the Hebrew term signifies, "He is my God." The pagans have taken occasion from this history to represent the sun drawn in a fiery chariot, by horses composed of the same element. Animosos ignibus illis, Quos in pectore habent, quos ore et naribus efflant. (Ovid, Metam. xii.) (Calmet)
Tirinus
Heaven; (see ver. 1.) where he lives free from all disturbance. (Tirinus)
It is a constant belief, that he will come again before the last judgment; as his representative, John the Baptist, announced the first appearance of our Redeemer. (St. Gregory, hom. 7. in Ev.) Of this the Jews were convinced. (St. Justin Martyr, Dialogue with Trypho) See Malachias 4:5.
2:12
Calmet
Thereof. Thou alone wast equal to an army, in our defence. Chariots were then very common. (Calmet)
Tirinus
Chaldean and Vatable, "Thou wast, by thy prayer, better to Israel than chariots and horses." So we should call a person, a pillar of the state, etc. (Tirinus)
Calmet
In giving the character of Elias, the Holy Ghost dwells in a particular manner on his burning zeal. (Calmet)
Haydock
Elias stood up as a fire, and his word burnt like a torch...he brought down fire from heaven thrice, on the holocaust, and on the captains. (Haydock)
Calmet
Who can glory like to thee? Ecclesiasticus 48:1, 4. See Sts. Ambrose and Chrysostom on Elias. His resemblance with Christ is very striking. His name puts us in mind of Christ's divinity; who burnt with zeal for God's house, (John 2:17.) was persecuted, (Calmet) raised the dead to life, rose again and ascended triumphant into heaven, having imparted his blessing (Haydock) and his sacraments to his disciples. (Calmet)
Haydock
No more, as he was taken from the company of men. (Haydock)
Menochius
Pieces, to express his grief, at being deprived of so excellent a master. (Menochius)
2:13
Mantle, as an earnest of his affection. By the imposition of this mantle, he had been called to be a prophet, 3 Kings 19:19.
2:14
Haydock
Not divided. God thus prevented him from giving way to vanity, (Abulensis, q. 28.) or thinking that he could do any thing of himself. (Haydock)
Calmet
Elias. Hebrew, "where is he?" (Calmet)
Haydock
The original and Septuagint (Alexandrian and Vatican) do not specify that he struck the waters twice, or that they did not divide at first. (Haydock)
Amama
This is taken from other copies of the Septuagint. (Amama)
Sanctius
The exclamation contains a most fervent prayer. Hebrew, "he smote the waters, and said: Where is the Lord God of Elias? and when he had stricken the," etc., which removes the idea of presumption, which (Haydock) some discover in the words of Eliseus. (Tirinus) (Sanctius)
Haydock
Now. Hebrew aph hu. Septuagint aphpho, retaining the words which Theodotion renders "the hidden" god. (Haydock)
Calmet
"Even he himself." (Aquila) (Calmet)
Haydock
When I stand so much in need of his assistance, (Menochius) having to perform his important functions, which cannot be done without his spirit, nor without the confirmation of miracles, before an unbelieving people. (Haydock)
2:15
Worthington
They worshipped him; viz., with an inferior, yet religious veneration, not for any temporal, but spiritual excellency. (Challoner) (Worthington)
Haydock
They had stopped on a hill, (Menochius) to see the event, ver. 7. (Haydock)
Adrichomius
Jericho itself is two hours' journey from the Jordan. (Adrichomius)
Calmet
The sons of the prophets had seen what had happened at the translation of Elias, and perceiving that Eliseus was invested with his mantle, and with the power of working miracles, they did not hesitate to acknowledge him for their superior, during the absence of Elias, who they expected would return. (Calmet)
2:16
Calmet
Valley. It seems such translations were not uncommon, 3 Kings 18:12. (Calmet)
2:17
Menochius
Send. He acquiesces, lest they might think that he was afraid of losing his superiority. (Menochius)
2:19
Calmet
Barren, owing to the salt or bituminous waters. Some think that they were muddy and of a loathsome smell. The fountain is still to be seen very abundant and excellent, watering the plain on the west of the city. Its source is about two miles distant on the road to Jerusalem. (Maundrell, p. 134.) (Calmet)
Menochius
Other parts of the environs were very fertile. (Menochius)
2:20
Haydock
Put salt. He removes every suspicion of imposture: if the waters were already saline, the remedy would seem contrary to his design, but it would display the miracle in a stronger light; and if they were only fetid and muddy, (Calmet) though (Haydock) salt might rectify a small quantity, (Palladius tit. 9. Vales, etc.) it could never correct the bad qualities of such a fountain for a length of time, by the mere force of nature. (Haydock)
Calmet
Josephus (Jewish Wars 4:8.) represents Eliseus acting like a magician, being desirous to please the pagan readers with various embellishments. (Calmet)
2:21
Haydock
Barrenness. By the divine power they are become salubrious. (Haydock)
2:23
Calmet
Bald-head. It is not known whether Eliseus was really bald, or only wore his hair short, like the priests of the Lord, and the monks at present. It may also be a term of reproach, of which the emperors Julius Caesar, Domitian, and Otho, were very sensible. Caesar wore a crown of laurel, and Otho a sort of false hair, to hide this deformity. (Suetonius) Quod summum formae decus est, periere capilli. (Petronius) (Calmet)
2:24
Challoner
Cursed them. This curse, which was followed by so visible a judgment of God, was not the effect of passion, or of a desire of revenging himself; but of zeal for religion, which was insulted by these boys, in the person of the prophet, and of a divine inspiration; God being determined to punish in this manner the inhabitants of Bethel, (the chief seat of the calf-worship) who had trained up their children in a prejudice against the true religion and its ministers. (Challoner)
Calmet
The boys themselves were not so little as not to be aware of the insult they were offering to a minister of the God of Juda; and probably they acted thus out of hatred to him, at the instigation of their idolatrous parents. (Sanctius) (Calmet)
Du Hamel
Lord. He called on him (Menochius) to revenge his own cause, (Haydock) "that the people might learn to take care of their souls, by the fear of death." (St. Augustine) (Du Hamel)
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Carmel. To avoid the indignation of the populace, and to instruct his disciples.
Menochius
Samaria. That he might be ready to give advice to the two kings, who were meditating an expedition against Moab. (Menochius)
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Heaven.... By heaven here is meant the air, the lowest of the heavenly regions.
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Double spirit.... A double portion of thy spirit, as the eldest son and heir: or thy spirit which is double in comparison of that which God usually imparteth to his prophets.
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They worshipped him.... viz., with an inferior, yet religious veneration, not for any temporal, but spiritual excellency.
2:24
Cursed them.... This curse, which was followed by so visible a judgment of God, was not the effect of passion, or of a desire of revenging himself; but of zeal for religion, which was insulted by these boys, in the person of the prophet; and of a divine inspiration: God punishing in this manner the inhabitants of Bethel, (the chief seat of the calf worship,) who had trained up their children in a prejudice against the true religion and its ministers.
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ayre or lovver heauen.
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VVhither Elias was carried being taken vp into the ayre, is vncertain: but certaine that he yet liueth, and must dye As S. Augustin teacheth. li. 9. c. 6. de Gen. ad lit. See Annot. in Gen. 6 & Apocalip. 11.
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He desired not duble spirite to his master, but the duble spirite of prophecying, and of working miracles, which Elias had. v. •5.
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They adored him for his ho lines, and because God had geuen him the spirit of so great a prophete, not for wordlie, but spiritual excel lencie, & therfore not with ciuil but religious honour.
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.27
Another point which we must not fail to notice is that when Elijah was about to be taken up in a whirlwind, as if to heaven,
Afraate † 346 d.C. Aphrahat: Select Demonstrations 1.16
… For the word of the Book makes known that over against this passage of Jericho, there Elijah was taken up to heaven; for when Elisha turned back from following him and divided the Jordan and passed over, the children of the Prophets of Jericho came out to meet Elisha and said:— The spirit of Elijah rests upon Elisha .
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sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 74.2
… For it is made to him who has not, in order that he may have; and to him who has, that he may have more abundantly. For were it not that He was possessed by some in smaller measure than by others, St. Elisha would not have said to St. Elijah, “Let the spirit that is in thee be in a twofold measure in me.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.24
… Who closed the heavens? Who raised the dead ? Who divided Jordan ? Was it not the virginal Elias? And did not Elisha, his disciple, after he had given proof of equal virtue, ask and obtain as an inheritance a double portion of the grace of the Spirit
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
For it cannot, it cannot be, that a man should enjoy the benefit of grace except he watch. Seest thou not what Elias saith to his disciple? “If thou see me when I am taken up” (
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Tertulliano † 220 d.C. A Treatise on the Soul 50
… No one will ascribe to magic such influence as shall exempt from death, or which shall refresh and vivify life, like the vine by the renewal of its condition. Such power was not accorded to the great Medea herself—over a human being at any rate, if allowed her over a silly sheep. Enoch no doubt was translated, and so was Elijah;
Tertulliano † 220 d.C. The Five Books Against Marcion 5.12
… And yet of the removal of a man from earth to heaven we have an instance afforded us by the Creator in Elijah.
Origene † 254 d.C. Origen's Commentary on Matthew 13.2
… even so the things of God none knoweth save the Spirit of God.” But do not marvel in regard to what is said about Elijah, if, just as something strange happened to him different from all the saints who are recorded, in respect of his having been caught up by a whirlwind into heaven,
san Metodio d'Olimpo † 311 d.C. Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… On thy account, and the undefiled Incarnation of God, the Word, which by thee had place for the sake of that flesh which immutably and indivisibly remains with Him for ever. The golden pot also, as a most certain type, preserved the manna contained in it, which in other cases was changed day by day, unchanged, and keeping fresh for ages. The prophet Elijah
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.5
… and because his heart was in heaven, the bird of heaven used to bring sustenance to him; and because he took upon him the likeness of the angels of heaven, those very angels brought him bread and water when he was fleeing from before Jezebel. And because he set all his thought in heaven, he was caught up in the chariot of fire to heaven,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… Wonders like this thou mayest call to mind, but reserve the preeminence for the Lord, the Worker of wonders; for the others were borne up, but He bears up all things. Remember that Enoch was translated ; but Jesus ascended: remember what was said yesterday concerning Elias, that Elias was taken up in a chariot of fire
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… And, to mention more Lights—it was Light that appeared out of Fire to Moses, when it burned the bush indeed, but did not consume it, to shew its nature and to declare the power that was in it. And it was Light that was in the pillar of fire that led Israel and tamed the wilderness. It was Light that carried up Elias in the car of fire,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 41
… and, There shall rest upon Him Seven Spirits; and The Spirit of the Lord descended and led them; and The spirit of Knowledge filling Bezaleel, the Master-builder of the Tabernacle; and, The Spirit provoking to anger; and the Spirit carrying away Elias in a chariot,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.74
74. Do you praise the courage of Elijah in the presence of tyrants, and his fiery translation?
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.94
94. Paul certainly is dead, and by his honourable passion exchanged the life of the body for everlasting glory; did he then deceive himself when he wrote that he should be caught up alive in the clouds to meet Christ? We read the same too of Enoch and of Elijah,
sant'Ambrogio † 397 d.C. Concerning Virgins 1.3
12. But some one will say: “But Elijah is seen to have had nothing to do with the embraces of bodily love.” And therefore was he carried by a chariot into heaven,
san Girolamo † 420 d.C. The Letters of St. Jerome 22.3
… when you say in your heart, “What shall I do?” Elisha’s words shall give you your answer, “Fear not, for they that be with us are more than they that be with them.” He shall pray, “Lord, open the eyes of thine handmaid that she may see.” And then when your eyes have been opened you shall see a fiery chariot like Elijah’s waiting to carry you to heaven,
san Girolamo † 420 d.C. The Letters of St. Jerome 51.7
… just as also in another place we read the words “from glory to glory,” of which glory the saints have even in this world received an earnest and a small portion. At their head stands Moses, whose face shone exceedingly, and was bright with the brightness of the sun. Next to him comes Elijah, who was caught up into heaven in a chariot of fire,
san Girolamo † 420 d.C. The Letters of St. Jerome 71.3
… Yet to escape the Egyptian woman Joseph had to leave his garment with her. And the young man who followed Jesus having a linen cloth cast about him, when he was assailed by the servants had to throw away his earthly covering and to flee naked. Elijah also when he was carried up in a chariot of fire to heaven left his mantle of sheepskin on earth.
san Girolamo † 420 d.C. The Letters of St. Jerome 118.4
… when once you stand on the housetop you must think no more of your clothes within; to escape your Egyptian mistress you must abandon the cloak that belongs to this world. Even Elijah, in his quick translation to heaven could not take his mantle with him, but left in the world the garments of the world.
sant'Agostino d'Ippona † 430 d.C. City of God 20.29
… For not without reason do we hope that before the coming of our Judge and Saviour Elias shall come, because we have good reason to believe that he is now alive; for, as Scripture most distinctly informs us,
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 26.6
… To give you in a word, without argument, the true reason of our faith, as regards Elias having been caught up to heaven from the earth, though only a man, and as regards Christ being truly born of a virgin, and truly dying on the cross, our belief in both cases is grounded on the declaration of Holy Scripture,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 91.2
… Who else save Joshua the son of Nun divided the stream of the Jordan for the people to pass over, and by the utterance of a prayer to God bridled and stopped the revolving sun? Who save Samson ever quenched his thirst with water flowing forth from the jawbone of a dead ass? Who save Elias was carried aloft in a chariot of fire?
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 124.2
… For we cannot fail to have some who so believe, if there is no want of those also who affirm that Moses is alive; because it is written that his sepulchre could not be found, and that he appeared with the Lord on the mountain along with Elias, of whom we read that he did not die, but was translated.
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.24
… Lo, again, marriage is granted for the sake of the multiplication of the race. Next, Elias, the fire-breathing charioteer and sojourner in heaven did not embrace celibacy, and yet was not his virtue attested by his super-human ascension
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 2
… xviii. 9 ; xcvii. 2 ) saith the Scripture: for this is declared by the expression, “And a cloud received Him:” the Lord of heaven, it means. For as a king is shown by the royal chariot, so was the royal chariot sent for Him. [“Behold, two men, etc.] That they may vent no sorrowful exclamations, and that it might not be with them as it was with Elisha, (
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.74
74. Do you praise the courage of Elijah in the presence of tyrants, and his fiery translation? Or the fair inheritance of Elisha, the sheepskin mantle, accompanied by the spirit of Elijah?
san Girolamo † 420 d.C. The Letters of St. Jerome 22.18
… ashes like bread and mingled my drink with weeping?” Yet, should we not weep and groan when the serpent invites us, as he invited our first parents, to eat forbidden fruit, and when after expelling us from the paradise of virginity he desires to clothe us with mantles of skins such as that which Elijah, on his return to paradise, left behind him on earth?
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.16
… He is said to be the God of Abraham and of Isaac and of Jacob. He, then, who infers from the saying, “The life was the light of men,” that the light is for no other than for men, ought also to conclude that the God of Abraham and the God of Isaac and the God of Jacob is the God of no one else but these three patriarchs. But He is also the God of Elijah,
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.24
… Lo, again, marriage is granted for the sake of the multiplication of the race. Next, Elias, the fire-breathing charioteer and sojourner in heaven did not embrace celibacy, and yet was not his virtue attested by his super-human ascension ? Who closed the heavens? Who raised the dead ? Who divided Jordan
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.7
… enough to cite the text, “The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee.” As for the spirits of the prophets, these are given to them by God, and are spoken of as being in a manner their property (slaves), as “The spirits of the prophets are subject to the prophets,” and “The spirit of Elijah rested upon Elisha.”
Origene † 254 d.C. Origen's Commentary on Matthew 13.2
… and “the spirits of the prophets are subject to the prophets,” but the souls of the prophets are not subject to the prophets, and “the spirit of Elijah rested on Elisha.”
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Tertulliano † 220 d.C. An Answer to the Jews 13
… And accordingly Elisha, having taken “wood,” and cast it into that place where the iron had been submerged, forthwith it rose and swam on the surface, and the “wood” sank, which the sons of the prophets recovered. Whence they understood that Elijah’s spirit was presently conferred upon him.
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 8
For Elijah they went and searched the mountains:
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san Girolamo † 420 d.C. The Letters of St. Jerome 108.12
… and she gazed at the twelve stones brought thither out of the bed of Jordan to be symbols of those twelve foundations on which are written the names of the twelve apostles. She saw also that fountain of the Law most bitter and barren which the true Elisha healed by his wisdom changing it into a well sweet and fertilising.
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san Metodio d'Olimpo † 311 d.C. Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Thee also, prefiguring his successor Elisha, having been instructed by a wise master, and anticipating thy presence who wast not yet born, by certain sure indications of the things that would have place hereafter,
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 1
… hallowed the musing of the heart! the speaking of the mouth be cleared. Mary hid in us to-day leaven that came from Abraham. Let us then so pity beggars as did Abraham the needy. To-day the rennet fell on us from the gentle David’s house. Let a man show mercy to his persecutors, as did Jesse’s son to Saul. The prophets’ sweet salt
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sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.6
… For it is only one who is undermost that can be trodden under foot; but he is not undermost, who, however many things he may suffer in his body on the earth, yet has his heart fixed in heaven.
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Tertulliano † 220 d.C. The Five Books Against Marcion 2.14
… Even His own people did God visit in their ingratitude. Against young lads, too, did He send forth bears, for their irreverence to the prophet.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.23
… The Creator, on the contrary, let loose bears against children, in order to avenge His prophet Elisha, who had been mocked by them.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 47.1
… Furthermore, they who deride His Cross, by devils, as by beasts, are devoured. For this also a certain Scripture signified. When God’s Prophet Elisha was going up, children called after him mocking, “Go up thou bald head, Go up thou bald head:” but he, not so much in cruelty as in mystery, made those children to be devoured by bears out of the wood.
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papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 7.7
… For ye neither go in yourselves, neither suffer ye them that are entering to go in ( Matth. xxiii. 13 ). And that the fault of peoples does much harm to the life of pastors we perceive in what David did (
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2. SEDE HIC. Elias ex modestia et humilitate voluit occultare suum raptum, ideoque Eliseum a se dimittere. Dona enim Dei, quae pertinent ad aliqualem, inquit Abulensis, personae excellentiam, occultari debent, ne homines videantur in eis gloriari; quia Dei est ea manifestare, uti hic manifestavit raptum Eliae per filios prophetarum. Quocirca Elias non tam praecipit, quam hortatur Eliseum, dicens «sede,» id est mane «hic;» non est necesse ut me comiteris. Verum Eliseus sapienter ab Eliae latere discedere noluit, ut ejus benedictionis fieret particeps et zeli spiritusque haeres; unde ait: VIVIT DOMINUS, ET VIVIT ANIMA TUA (id est juro per vitam Dei et animae tuae), QUIA (quod) NON DERELINQUAM TE. Hinc liquet Deum Eliseo revelasse Eliam propediem rapiendum fore, illique suggessisse ut caveret, ne eum desereret.
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3. EGRESSI SUNT FILII PROPHETARUM. Erant hi discipuli Eliae, Elisei, aliorumque prophetarum, qui quasi viri religiosi totos se dabant Deo: quorum multa jam erant collegia in Galgalis, Bethel, Jericho, Carmelo, etc., ab Elia et aliis instituta, ideoque Elias ante raptum ea hic visitavit, ut suos alumnos in vera fide, et aspero vitae eremiticae instituto confirmaret, ultimaque salutis et perfectionis monita eis daret, et Eliseum successorem suum promulgaret. Exhortationem Eliae ad eos graphice hic repraesentat Salianus. Porro inter eos erant aliqui veri prophetae, qui hic raptus Eliae revelationem a Deo acceperunt, eamque Eliseo et aliis revelarunt, ut patet ex sequenti.
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7. ILLI AUTEM (Elias et Eliseus) STABANT SUPER (id est juxta) JORDANEM, ut eum Elias divideret, et sicco pede transiret.
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9. OBSECRO UT FIAT IN ME DUPLEX SPIRITUS TUUS. «Duplex,» id est duplo major, aiunt nonnulli cum Theodoreto, Quaest. VII, et Graecis. Accedit B. Petrus Damiani, serm. 2 De Nativit. S. Joannis Baptistae: «In Eliseo, ait, fuit duplex Eliae spiritus, non meritorum cumulo, sed exhibitione miraculorum, quia 24 miracula fecit, cum Elias fecerit 12 duntaxat,» licet alii pauciora numerent. Unde Anastasius Nicaenus, Quaest. LV, numerat Eliae signa septem, Elisei vero 14. Accedit et S. Ambrosius, serm. 2 De Eliseo, qui exclamat: «O haereditas pretiosa, in qua plus haeredi relinquitur quam habetur: plus consequitur qui accipit, quam possideret qui largitur! Pretiosa plane haereditas, quae, dum a patre transfertur ad filium, meritorum quodam faenore duplicatur! Igitur Elias, cum simplicem sanctitatis ipse haberet spiritum, Eliseo duplicem dereliquit. Mirum ergo in modum plus Elias gratiae dimisit in terris, quam secum portavit ad coelos: et licet ipse ad altiora totus transfertur corpore, apud filium tamen majore manet sanctitate.» Alii: «duplex,» inquiunt, respectu tertiae partis residuae; ita ut si spiritus Eliae in tres divideretur partes, Eliseus postularet sibi duas, idque videtur innuere: os duorum, quod est in Hebraeo. Unde Pagninus vertit: Fiat mensura duarum partium de spiritu tuo super me. Melius alii to duplex tribuunt Eliseo, q. d. Oro, o Elia, ut tuus spiritus duplex, id est multiplex, validus et eximius, in me derivetur, ut, te abeunte, ego quasi filius tibi in spiritu tuo eximio, quasi in haereditate spirituali succedam, eodemque zelo, quo tu, cultum veri Dei contra Baalitas propugnem. Unde Angelomus: «Spiritus duplex, inquit, est spiritus prophetiae et miraculorum.» Probatur id primo ex Hebraeo qui habet: Os duorum in spiritu tuo fiat mihi; primogenitus enim duplicem habebat portionem haereditatis paternae, caeteri vero filii simplicem et unam duntaxat, q. d. Peto ut ego quasi primogenitus tuus, o Elia, tibi in utroque tuo spiritu succedam. Secundo, quia Eccli. XLVIII, 4, dicitur de Elia: «Quis poterit gloriari ut Elias?» Ergo ille majori fuit spiritu, quam Eliseus; tertio, quia ibidem vers. 13, dicitur: «Et in Eliseo completus est spiritus ejus.» Vide ibi dicta.
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10. SI VIDERIS ME, QUANDO TOLLAR A TE, ERIT TIBI QUOD PETISTI: SI AUTEM NON VIDERIS, NON ERIT. Ratio hujus conditionis a Deo et Elia propositae Eliseo fuit, ut magis accenderet Elisei desiderium et studium, itaque eum praepararet ad tantum spiritus Eliae duplicis donum, utque ipsius Eliae preces crescerent pro Eliseo, proque hoc spiritu ei impetrando, ad ipsius et totius Israelis bonum. Erat enim uterque incertus an Eliseo praesente raperetur Elias, ut ejusdem spiritus haeres et successor fieret. Ita S. Chrysostomus, hom. 1 in Acta; qui et addit Eliam hic praefigurasse Christum, qui non statim post resurrectionem misit Spiritum in Apostolos, sed voluit prius eos videre suam ascensionem in coelum, indeque decimo die, puta in festo Pentecostes, misit in eos Spiritum Sanctum, ut ad eum per plures dies se compararent.
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11. ECCE CURRUS IGNEUS, ET EQUI IGNEI DIVISERUNT UTRUMQUE. Non erat hic currus vere igneus, sic enim adussisset Eliam; sed habebat formam et speciem ignis, sicut habent meteora in aere formata. Erant enim revera Angeli, qui assumentes formam ignis, sursum vectabant Eliam, juxta illud: «Qui facis Angelos tuos spiritus, et ministros tuos ignem urentem,» Psal. CIV, 4. Fuit ergo hic ignis aer crassior, splendens, rubensque ut ignis, ait Abulensis, Quaest. XVII, Serarius et alii. Hic ergo currus igneus ab Angelis ex nubibus fuit formatus, quo Elias, quasi triumphator et civis coeli, raptus est in altum. «Igneus enim currus congruebat igneo Eliae animo, ad eum vehendum in coelum,» ait S. Chrysostomus, hom. 1 De Elia. Rem officio ad quod Elias reservatur, videlicet ad praeveniendum secundum Christi ad judicium adventum. Plures alias hujus currus raptusque causas litterales, allegoricas, tropologicas et anagogicas recensui Eccli. XLVIII, 9, ad illa: «Qui receptus es in turbine ignis, in curru equorum igneorum.» Porro Elias hoc curru igneo non tantum de Achab, Jezabele et idololatris, sed et de morte, ipsoque igne triumphavit: fuit enim hic currus triumphi, uti fuit currus Cherubim Ezechielis I. Ait noster Prado ibidem, q. d. Par est ut tu, o Elia, qui in vita imperaveras igni in coelo, jam ab igne quasi ejus imperator et triumphator, veharis in coelum: unde patet quam inepte dicat R. Kimchi, Eliam in sphaera ignea ab igne fuisse consumptum. Audi S. Ambrosium, serm. 2 De Eliseo: «Elias magister Elisei nonne Angelis docentibus raptus ad coelum est, et quadriga ignea impositus quasi in quodam triumpho victor ascendit? Victor enim existerat non gentium barbararum, sed saecularium voluptatum. Siquidem graviores inimici sunt pravi mores, quam hostes infesti: ut facilius intelligamus hoc tempore magnitudinem hostium vinci posse, quam morum.» ET ASCENDIT ELIAS PER TURBINEM IN COELUM. Septuaginta, et assumptus est Elias in commotione usque ad coelum. Chaldaeus, ad summitatem coelorum. Eccli. cap. XLVIII, 9, habetur: «Qui receptus es in turbine ignis.» Graece ἐν κατιλάπῃ, id est procella ignea. Videtur ergo Deus emisisse fulgura, coruscationes et fulgura, similesque igneas procellas, quae Eliam raperent et veherent in coelum. Unde Vatablus ibidem vertit: Qui procella ignea sublatus es in curru equorum ardentium. Sic ergo Elias turbine sive vento impellente, curru igneo vehente, et Angelo auriga utrumque moderante, vectus est in coelum, ait Abulensis, Vatablus, Serarius, Salianus et alii. Audi S. Ambrosium in Symb. Apost. sub finem: «Enoch translatus est, inquit, ne videret mortem: similiter et Elias in corpore isto positus, curru igneo, id est Angelorum subvectione, qui sunt spiritus et flamma ignis, qui faciunt voluntatem Dei, in illa commotione usque ad coelum assumptus est.» Auctor mirabilium Scripturae, lib. II, cap. XXII: «Jam jamque Elias igneo curru receptus velut ad coelum, considerante Eliseo, rapitur.» Rursum Ambrosius, lib. De Nabuthe, cap. XIV: «Cum reciperetur Elias, et curru quasi ad coelum ferretur, clamavit ad eum Eliseus: Pater, pater, agitator Israel, et eques ejus, hoc est, qui populum Domini bono ductu regebas, constantiae merito hos accepisti currus, hos equos ad divina currentes, quia moderatorem te humanarum mentium Dominus comprobavit. Ideo tanquam boni auriga certaminis, victor aeterno praemio coronaris.» IN COELUM. Septuaginta, vers. 1, vertunt quasi in coelum. Hinc primo nonnulli censent Eliam vere raptum in coelum, non aereum, sed aethereum, ibique quasi coelilem degere. Ita Dorotheus in synopsi, cap. De vita Eliae; S. Hieronymus in cap. IX Amos; S. Ambrosius, lib. De Paradiso, cap. III; Alcimus, lib. IV, et Serarius. Secundo alii censent Eliam raptum «in coelum,» id est in aerem, indeque traductum in paradisum terrestrem; in illum enim raptus fuit Enoch, Eccli. XLVIII, 7. Ita Irenaeus, lib. V, cap. V, S. Justinus, Quaest. LXXXV, Isidorus, lib. De ortu et obitu Sanctorum, cap. V, S. Thomas, I part. Quaest. CII, art. 2. Tertio alii censent Eliam ductum in secretam aliquam terrae regionem. Ita S. Gregorius, hom. 29 in Evang. et Rupertus, lib. III De Trinit. cap. XXXIII. Quarto, certius alii dicunt incertum esse Eliae et Enoch locum. Ita S. Chrysostomus, hom. 22 in epist. ad Hebr., ibique Theophylactus et Oecumenius, S. Augustinus, De gratia Christi, cap. II et III, S. Cyprianus, De montibus Sion et Sina, Theodoretus, Quaest. XLV in Genes. Sive ergo in terra, sive in aere sit Elias, vitam agit quietam et sanctam, in jugi Dei contemplatione, uti ex S. Augustino ostendi Genes. V, 22. S. Gregorius, hom. 29 in Evang. quem audi: «In coelum aereum Elias sublevatus est, ut in secretam quamdam terrae regionem repente duceretur, ubi in magna jam carnis et spiritus quiete viveret, quousque ad finem mundi redeat, et mortis debitum solvat. Ille etenim mortem distulit, non evasit. Redemptor autem noster, quia non distulit, superavit: eamque resurgendo consumpsit, et resurrectionis suae gloriam ascendendo declaravit.» Deinde Christi ascensum praefert raptui Eliae, subjiciens: «Notandum quoque est quod Elias in curru legitur ascendisse; ut videlicet aperte demonstraretur, quia homo purus adjutorio indigebat alieno. Per Angelos quippe facta illa et ostensa sunt adjumenta: quia nec in coelum quidem aereum per se ascendere poterat, quem naturae suae infirmitas gravabat. Redemptor autem noster non curru, non Angelis sublevatus legitur: quia is qui fecerat omnia, nimirum super omnia sua virtute ferebatur. Illo etenim revertebatur ubi erat: et inde redibat ubi remanebat; quia cum per humanitatem ascenderet in coelum, per divinitatem suam et terram pariter continebat et coelum.» Et nonnullis interjectis: «Nam Enoch translatus, Elias vero ad coelum subvectus esse memoratur; ut veniret postmodum, qui nec translatus, nec subvectus coelum aethereum sua virtute penetraret.» Addit deinde in hisce tribus sensim crevisse castitatem et sanctimoniam usque ad summum: «Translatus namque est Enoch, inquit, et per coitum genitus, et per coitum generans. Raptus est Elias per coitum genitus, sed non per coitum generans. Assumptus vero est Dominus, neque per coitum generans, neque per coitum generatus.» Denique Elias et Enoch jam sunt aeternitatis candidati, et paradisi (sive illius primi, de quo Genes. II, sive alterius similis aut melioris) coloni, confirmati in gratia, ait Franciscus Suarez: ac licet non videant Deum, nec sint Beati, multa tamen a Deo lumina et solatia hauriunt; versantur enim quasi «in atrio domus Domini.» Unde crebrius ab Angelis, quam caeteri mortales visitantur, cum eisque colloquuntur. Hinc et vivunt ex verbo Dei, sine cibo et potu corporeo. Deus enim eos conservat incorruptos (aeque ac vestes eorum, uti servavit vestes Hebraeorum per 40 annos in deserto) sanos, vegetos, alacres, et de suo gradu, statu et officio gaudentes et exultantes. Juges enim agunt gratias Deo, quod soli ipsi duo ex tot millibus hominum electi sint, qui in fine mundi pro Christo contra Antichristum certaturi sint, ac gentes et Judaeos conversuri, tandemque martyrio glorioso coronandi, quique fidem et spem resurrectionis sua translatione, incorruptione et longaevitate hominibus persuadeant, et reipsa repraesentent. An sint in statu merendi necne, problema est. Affirmant Abulensis, Quaest. XXIV, Viegas in cap. XI Apoc. com. 3, Malvenda, lib. IX De Antichristo, cap. V. Henriquez, lib. ult. De fine hominis, cap. XXIII, et alii. Ratio est, quia adhuc sunt viatores, ac cum differatur eorum beatitudo, quae aliis eorum coaevis jam pridem data est, videtur hujus dilationis vice eis concessa facultas augendi sua merita. Negant Franciscus Suarez, tom. II in III part. disp. LV, sect. 1, Pererius, lib. VII in Genes., disp. De Enoch, Quaest. V, Gabriel Vasquez, I II, disp. CCXVI, cap. I, et alii. Ratio est, quod raptus eis reputetur quasi mors, in qua cessat omne meritum: et quia alioqui ipsi continue augendo sua merita per tot annorum millia, omnes sanctos gratia et gloria superarent, excepta B. Virgine.
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12. ELISEUS AUTEM VIDEBAT ET CLAMABAT: PATER MI, PATER MI! CURRUS ISRAEL ET AURIGA EJUS. Hebraice, currus Israel et equites ejus; Septuaginta, et eques ejus, q. d. Vale, o Elia, pater mi, qui eras totum robur Israelis, ac magis Israelem juvabas tuo zelo et oratione, quam magna curruum et equitum multitudo. Ita Procopius, Vatablus, Cajetanus et alii. Unde Chaldaeus vertit: Magister mi, magister mi, qui melior eras Israeli oratione tua curribus et equitibus. Sic et Joas rex, visitans Eliseum morientem, ei succlamavit cap. XIII, 14: «Pater mi! currus Israel et auriga ejus.» Talis enim post Eliam fuit Eliseus. Tropologice, Elias, id est doctor et praedicator mores populi corrigens, currus est: quia eum tolerando portat: auriga, quia eum exhortando agitat. Audi S. Gregorium, lib. II in Ezech. hom. 21: «Quid est, quod Elias currus Israel et auriga dicitur, nisi quia auriga agitat, currus portat? Doctor ergo qui mores populi et per patientiam sustinet, et sacri eloquii verbis docet, et currus dicitur et auriga. Currus, quia tolerando portat; auriga, quia exhortando agitat. Currus, quia mala sustinet; auriga, quia populum bonis admonitionibus exercet.» Hinc et S. Cyrillus in Collectan.: «Currus, inquit, significat excelsum et illuminatum vitae rationem Eliae.» Rursum S. Ambrosius, lib. De Isaac, cap. VIII: «Currus, inquit, est anima sancta, auriga et agitator est Christus; equi sunt quatuor, prudentia, temperantia, fortitudo, justitia; hi animam ad coelum evehunt. Velociores, inquit, prudentia tardat, justitia admonet flagello proprio segniores; temperantia mansuetiores, fortitudo duriores reddit: novit copulare discordes, ne forte currum suum dissipent. Itaque licet intelligibili spectaculo videre unamquamque animam cum summo certamine ad coelum rapi, festinantes equos, qui priores perveniant ad bravium Christi, quorum prius imponatur palma cervicibus. Isti sunt equi subjecti fidei jugo, adstricti vinculo charitatis, justitiae frenis, retinaculis sobrietatis.» Politice: «currus Israel et auriga ejus,» est princeps, qui sustinet quasi currus onera Reipublicae et populi, ac dirigit, ut auriga, jugales: aurigatur, et praesidet, et simul bajulat et portat. Princeps et praelatus ergo sit ut mater, quae regit et portat infantem. Hinc princeps Hebraice dicitur: נשיא nasha, q. d. portitor, bajulus, qui populi onera levat. Sic Isaiae IX, de Christo dicitur: «Cujus imperium super humerum ejus.» Moraliter hic significat quod, si te totum divino imperio subdideris, facile a tuis subditis debita obsequia impetrabis. Elia per turbinem in coelum abeunte, exclamat de terra Eliseus: «Pater mi, pater mi! currus Israel et auriga ejus.» Currum appellat simul et aurigam; currum, qui regitur; et aurigam, qui regit: ut ostenderet eum optimi principis munia explevisse, quod non solum alios prudenter regeret, sed etiam seipsum ab ipso Deo regi facile pateretur. Unde Lyranus in Commentario morali ad I lib. Reg. cap. IX: «Currus, inquit, qui ducitur, hic ponitur primo; et auriga, qui ducit, secundo: ad ostendendum quod ille bene ducit regendo, qui primo fuit ductilis in obediendo.» Quaeres quo anno, mense et die Elias sit raptus in coelum. Respondeo, raptus est ante finem regni Josaphat: nam ejus gesta hucusque audivimus et audiemus cap. seq., ubi post Eliae raptum, coram eo prophetavit Eliseus. Videtur ergo raptus paulo post mortem Ochoziae regis Israel, quam ipse ei praedixerat cap. I: post illam enim statim ejus raptus hoc cap. II, subjungitur. Mortuus est autem Ochozias anno regni sui secundo, qui fuit regni Josaphat annus 18, et filii ejus Joram cum patre regnantis secundus, ut patet hoc libro, cap. III, vers. 17, et lib. III, cap. ult. vers. 52. Unde Salianus, Genebrardus et alii asserunt Eliam raptum sub annum 19 regni Josaphat, qui fuit a creato mundo, ait Salianus, annus 3139, post raptum Enoch 2162, ante Christi ortum 914. Hisce fere consentiunt Hebraei in Seder Olam, Josephus, Abulensis, Torniellus, Serarius et alii. Hoc ergo anno Christi 1638, Elias a raptu suo agit annum 2552. Inde Syri, cum longam et felicem alicui vitam precantur, optant ei Eliae annos et vitam. Vivit enim adhuc Elias et vivet usque ad finem mundi, quando pro Christo certans contra Antichristum ab eo martyrio laureabitur. Raptus est Elias mense Julio, ac die ejus vigesima: illa enim die raptus ejus consignatur in Martyrologio Romano et Menologio Graecorum: quin et Graeci in honorem Eliae templa erexerunt, ut docet Baronius in Martyrol. ad diem 20 julii. Quoto anno vitae suae raptus sit Elias praecise definiri nequit. Coepit ipse prophetare paulo post initum regni Josaphat, ait Salianus, anno ejus tertio, vel quarto, ut vult Torniellus: raptus est anno ejus 19, quare per sedecim annos prophetavit. Adde his triginta annos, et plures quos habebat cum coepit prophetare (nemini enim ante annum aetatis trigesimum apud Hebraeos prophetare licebat), habebis ut minimum annos Eliae ante raptum 46. Denique Elias in multis fuit typus Christi, ut ostendunt Patres, praesertim S. Cyprianus, lib. De Spiritu Sancto, et S. Augustinus, serm. 201 De Temp., atque ex iis exacte noster Salianus, anno mundi 3139, num. 33 et seq. Successit Eliae Eliseus dignus tanto magistro discipulus, annos natus 40, qui sub sex regibus Juda scilicet sub Josaphat, Joram, Ochozia, Athalia, Joas et Amasia (quibus synchroni et coaevi fuerunt Jehu, Joachas et Joas regnantes in Israel) prophetavit per annos 66, mortuusque est anno aetatis 106, qui fuit annus Amasiae regis octavus, mundi 3204, ante Christum 849, uti ex S. Cyrillo, lib. Contra Julian. et Clemente Alexandrino, lib. I Strom. docet Salianus anno mundi jam dicto, scholio 1. Porro S. Epiphanius in Vita Elisei, ait, eo die quo natus est Eliseus, vitulum aureum a Jeroboam conflatum, vocem edidisse tam sonoram, ut audiretur Jerosolymis, qua significabatur illo die natum esse infantem, qui vitulos aureos caeteraque idola everteret. APPREHENDITQUE (Eliseus) VESTIMENTA SUA, ET SCIDIT ILLA IN DUAS PARTES, in signum luctus, quod tanto magistro, scilicet Elia, per ejus raptum foret orbatus. Hic enim raptus erat instar mortis Eliseo: privabat enim eum solita instructione, colloquio et consolatione Eliae. Vestis scissione ergo Eliseus luxit Eliae abitum, indeque suam orbitatem et solitudinem.
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13. ET LEVAVIT PALLIUM ELIAE, QUOD CECIDERAT EI, quod scilicet Elias ascendens dimittebat Eliseo, ad sui memoriam, ac ad Elisei solatium et auxilium. Abulensis censet hoc pallium fuisse cilicinum ex pilis camelorum, uti fuit vestis S. Joannis Baptistae. Verisimilius Serarius et alii censent fuisse meloten, id est vestem factam ex pelle ovina. Nam Septuaginta vertunt, et tulit melotem Eliae, quae ceciderat super eum. ET NON SUNT DIVISAE. Sic et Septuaginta. Haec tamen verba desunt in Hebraeo et Chaldaeo, sed subintelliguntur: ideo enim Eliseus secundo percussit aquas, quia prima percussione non fuerant divisae. Noluit enim Deus in prima aquas dividi, ne novus propheta Eliseus ex patrato miraculo superbiret de novo suo spiritu, sed per preces ad Deum recurreret. Rursus ut sciret se hanc aquarum divisionem, caeteraque miracula secutura, non suis, sed Eliae meritis obtinere. Ita Abulensis et Cajetanus.
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14. UBI EST DEUS ELIAE ETIAM NUNC? Hebraea et Septuaginta, etiam ipse, qui scilicet semper idem est, fidelis, omnipotens, et servos suos se invocantes exaudiens: «Non quod Deum putaret absentem, sed quia praesentiam ejus in beneficiis requirebat,» ait S. Ambrosius in Psal. XXXVII. Unde Chaldaeus vertit: Suscipe petitionem meam, Domine Deus Eliae etiam ipse. Hoc est primum Elisei miraculum, scilicet quod pallio Eliae percutiens Jordanem, eum diviserit et sicco pede transierit. Nota: pro etiam ipse, Hebraeum est אף הוא aph hu, quam vocem Hebraeam retinent Septuaginta vertuntque ἄρω (quam proinde perperam Theodoretus accipit ut Graecam vertitque occultum), quasi illud sit nomen proprium Dei. Dei enim nomen est illud: «Ipse est qui fecit nos, ipse fecit coelum et terram, ipse est Dominus Deus noster,» אף הוא licet hu enim derivatur ab היה haia: quare idem est qui est, quod Jehova, sive יהוה, id est qui est, Exodi III, 6.
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19. AQUAE PESSIMAE SUNT ET TERRA STERILIS, quia scilicet terra haec juxta aquas pessimas est sita; unde in Hebraeo et Chaldaeo est, terra orbatrix, sive terra orbat, vel perimit, scilicet semina in se jacta, per suam amaritiem vel putredinem. Quocirca sanatis ab Elisaeo aquis, sanata et fecundata pariter fuit terra: alioqui enim ager Jerichuntis erat fertilis et dives; tantum ergo aqua salsuginosa terrae sibi vicinae nocebat, eamque sterilem reddebat. Porro Aristoteles in Polit., docet in fundandis urbibus et domibus duo maxime esse spectanda, scilicet an aer sit bonus, et aquae salubres; aqua enim in potu, et aer in respiratione penetrant intima hominis, itaque ea bene vel male afficiunt, ac sanitatem vel morbum mortemque conciliant.
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20. AFFERTE MIHI VAS NOVUM, ET MITTITE IN ILLUD SAL. Vasis novitas significabat per preces et merita Elisei deinceps fore novitatem aquarum et terrae, ut ex sterili fieret fertilis. Quare videtur Eliseus vas totum cum sale in fontem immersisse, ut asserit Josephus, S. Ambrosius, Beda, Angelomus et Eucherius.
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21. EGRESSUS AD FONTEM AQUARUM, MISIT IN ILLUM SAL, ET AIT: HAEC DICIT DOMINUS: SANAVI AQUAS ISTAS. Videntur enim aquae istae, si non salsae, certe putres et olidae fuisse, ideoque convenienter salem adhibuit, licet miraculo, aquarum tantum perpurgarit, et perpurgatas tam diu conservarit, ut ait cap. XXXIV Sacrae Philos. Franciscus Vallesius. Imitatur hoc Ecclesia in benedictione salis et aquae, cum benedicitur aqua lustralis, dum orat ut aqua sic benedicta sit salus mentis et corporis. Ita Abulensis. FONTEM. Hinc patet non omnes aquas Jerichuntis fuisse pravas, sed hujus fontis duntaxat quem fuse describit Josephus multaque addit more suo amplificando et Romanorum auribus accommodando. Audi eum, lib. V De bello, IV: «Hunc fontem aliquando ferunt non solum terrae atque lignorum fructus, sed etiam feminarum partum, obtundere solitum, cunctaque pariter morbo ac peste corrumpere; postea vero mansuevisse; contraque saluberrimum ac feracissimum esse factum ab Eliseo quondam propheta, qui Eliae notus fuerat atque successerat, deceptus enim hospitio ab Hierichuntinis habitatoribus, quod humaniores eos expertus erat, ipsos et omnem illam regionem perpetua gratia remuneratus est: progressusque ad fontem, lagenam fictilem salis plenam in profluentem aquam misit. Juxta deinde ad coelum dextram tendens, fontique invergens blanda libamina, ipsum quidem precabatur ut fluenta leniret, ac dulciores aquarum venas aperiret. Deum vero, ut fecundioribus auris flumina temperaret, orabat; tamque ubertatem fructuum quam successionem prolis daret indigenis, nec eos genitrix filiorum aqua deficeret, quoad justi manerent. Ad has preces ex disciplina manibus quoque multa operatus, fontem immutavit: et qui antea causa erat his orbitatis ac famis, idem victus ac fecunditatis auctor est effectus.» Et nonnullis interjectis: «Optimos autem in ea paradisos ac densissimos educat, palmarumque irriguarum genera, tam sapore quam nominibus varia; quarum pinguissimae calcibus pressae plurimum mellis emittunt, non multum alio melle deterius: quanquam et mellis altrix est illa regio, et opobalsami ferax, qui omnium carissimus est fructus ibi nascentium; itemque cyprum et mirobalanum gignit: ut qui divinum esse illum tractum dixerit, non erraverit, ubi et larga et optima generantur, quae sunt carissima. Sed nec in aliis ei fructibus aliqua facile toto orbe regio certaverit: adeo multiplicatum quod satum est, reddit. Cujus rei causa mihi videtur esse aquarum vis nota et aeris calor.» Ubi ridicule, si non impie, Josephus asserit Eliseum precatum esse fontem et coelum ut mansuesceret et dulcesceret; nimirum voluit se accommodare Romanis Gentilibus, qui superstitiose fontes et coelum precabantur, imo subinde ut numina adorabant. Porro quod ait aquas has steriles fecisse feminas, colligit ex textu Hebraeo hic, qui habet terram fuisse משכלרת mescakeleth, id est orbatricem, quod directe de terrae fructibus dicitur. Josephus autem idipsum extendit ad feminas; hae enim proprie dicuntur orbae, dum filiis orbantur. Josephum secutus S. Ambrosius, serm. 2 De Eliseo: «Videte, ait, quanta Elisei sint merita, cujus prima in civitate hospitalitas, magna est filiorum fecunditas. Dum enim sterilitatem avertit aquarum, successionem largitur haeredum.» Censet ergo ipse cum Josepho Eliseum non tantum terrae, sed et feminis sterilibus fecunditatem dedisse. Pergit Ambrosius: «Non enim hoc facto unum Eliseus sanavit hominem, aut unius domus praestitit medicinam, sed totius civitatis populum reparavit. Si enim tardius hoc fecisset, interveniente sterilitate, senescentibus cunctis civitas sine habitatore remansisset. Igitur Eliseus, dum curavit aquam, curavit et plebem: et dum fontem benedixit undarum, fontem quemdam indulsit animarum. Nam sicut sanctificatione ejus de occultis terrae venis aqua sana prodivit, ita de occultis vulvae visceribus soboles sana processit. Non enim sola tantum fluenta benedixit Eliseus, quae fontium jam gremio tenebantur, sed et illa quae humido terrae solo adhuc indiscreta, paulatim erant in posterum defluxura.» Tropologice S. Ambrosius, serm. 87, qui est De Eliseo, per sal accipit Christum et Apostolos, qui suo sapientiae sale condierunt et fecundum effecerunt totum orbem: «Sterilis civitas, ait, fuit Ecclesiae ante Christi adventum; at ubi venit Christus velut vas fictile assumens corpus humanum, sanavit aquarum vitia, id est resecavit sacrilegia populorum; et statim Ecclesia, quae erat sterilis, coepit esse fecunda insperso sale, id est Apostolis de quibus dicitur: Vos estis sal terrae.» Sic et Beda in Quaest. qui per sal accipit sapientiam Christi: Eliseus enim fuit typus Christi tam factis quam nomine proprio; Eliseus enim Hebraice idem est quod salus Dei, vel Deus Salvator. Ita ex Beda Eucherius et Angelomus. Eliseus, inquiunt, vasi indidit sal, illudque in aquam immittens; itaque eam sanans et fecundans significabat quod omnes aquae, id est, omnes populi, antea virtutibus steriles, per Christi incarnationem, fecunditatem et benedictionem accepturi essent. Hinc in nomine Elisae, id est Eliseus continetur nomen Jesu: Elisa enim idem est quod El Jesua, id est Deus, vel potens (omnipotens) Jesus. Paulo aliter S. Augustinus, lib. Contra Fulgentium Donatistam, non longe ante finem, per fontem Elisei accipit Jordanem, in quo baptizatus Christus aquas baptismi salutares effecit: «Eliseus, ait, est Christus Salvator, qui aquarum sterilitatem, id est gentium infecunditatem discussa morte sanavit. Accepit vas fictile, hoc est corpus fragilitatis humanae: sal misit, id est sapientia divina replevit. In aquam projecit, hoc est, in Jordanem descendit: aquas suo descensu sanavit, id est gentes suo adventu redemit, et maritante sermone, Ecclesiam ex gentibus congregavit, et in foetus uberes longe lateque diffudit.»
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23. ASCENDIT AUTEM INDE ELISEUS IN BETHEL, ubi Jeroboam rex alterum ex vitulis suis aureis quasi idolum constituerat, ut contra illud depugnaret. PUERI PARVI EGRESSI SUNT DE CIVITATE, ET ILLUDEBANT EI DICENTES: ASCENDE, CALVE. Calvities est capitis depilatio, ideoque deformitas, sicut ejus pulchritudo et quasi corona est caesaries et coma; praesertim apud Syros et Palaestinos, ubi, utpote in regione calida et sicca, plerique omnes comam sunt, densosque et duros habent capillos. Unde Ovidius: Turpe pecus mutilum, turpis sine gramine campus Et sine fronde frutex, et sine crine caput. Et Aristoteles, lib. V De gener. animal., asserit in homine idem esse calvescere, quod in avibus deplumari, aut in arboribus frondes defluere. Hinc olim Romani servis caput radebant; et Caligula Imperator, ait Suetonius in ejus Vita, cap. XXXV, adolescentulos pulchros et comatos, quoties sibi occurrerent, occipitio raso deturpabat ad ludibrium. Ex adverso quantus capitis decor sit coma ostendit S. Ambrosius, lib. VI Hexam. cap. IX: «Ipse autem vertex, ait, capitis quam suavis et gratus! quam speciosa caesaries, quam reverenda in senibus, quam veneranda in sacerdotibus, quam terribilis in bellatoribus, quam decora in adolescentibus, quam compta in mulieribus, quam dulcis in pueris!» Deinde addit quod proxime Aristoteles: «Ex arboribus licet quae humani sit gratia capitis aestimare. In capite arboris omnis est fructus; ibi omnis est pulchritudo: tolle arbori comam, tota arbor ingrata est.» Hoc ergo puerorum in Eliseum probrum et convicium «Ascende, calve,» partim physicum est, partim ethicum. Physicum, quia exprobrant ei vitium naturae, puta calvitiem; ethicum, quia tacite exprobrant ei libidinem. Calvi enim a multis habentur luxuriosi. Unde illud Juvenalis, Satyra IV de Domitiano Imperatore luxurioso et crudeli: Cum jam semianimum laceraret Flavius orbem Ultimus, et calvo serviret Roma Neroni. Et illud Suetonii de Julio Caesare: «Urbani, servate uxores, moechum calvum deducimus.» Imo Plinius et Aristoteles propriam calvitiei causam assignant libidinem: Plinius enim, libro XI, cap. XXXVII, sic ait: «Defluvium eorum (pilorum) in muliere rarum, in spadonibus non visum, nec in ullo ante Veneris usum.» Idem tamen ibidem ait: «Quaedam animalia naturaliter calvent, sicut struthio, cameli, et servi aquatici.» Aristoteles, lib. V De gener. anim. cap. III: «Nemo, inquit, antequam coire incipiat, calvescit; sed a venereo coitu potius evenit, scilicet iis qui sua natura sunt eo propensiores.» Causam subdit: «Cum enim cerebrum frigidissimum omnium corporis partium sit, tam rei venereae usus refrigerat, quo fit ut calor cerebro ad producendos in capite pilos deficiat, itaque fiat calvities.» Et mox: «Qui semen ferunt, ea ipsa aetate calvescunt, qua semen emittunt.» Verum hi auctores sic explicandi sunt, quod velint calvitiem in multis oriri ex nimia venere, non tamen in omnibus; rursus, quod proni in venerem citius calvescant quam alii; insuper quod nemo calvescat, antequam potens sit semen emittere, hoc est ante pubertatem. Sic Aristotelem explicat Cardanus, libro IV De sanitate tuenda, cap. XV. Nam etiam castos calvescere patet experientia, ut Eliseus fuit calvus, quem tamen S. Ignatius, epist. ad Philadelph. Virginibus annumerat. Alloquens enim virgines, sic ait: «Virgines, solum Christum prae oculis habete, et ejus Patrem in animabus vestris, illuminatae a Spiritu Sancto. Memor sum sanctitatis vestrae sicut Eliae, sicut Jesu Nave, sicut Melchizedech, sicut Elisei, sicut Jeremiae, sicut Joannis Baptistae, sicut dilectissimi discipuli (S. Joannis), sicut Timothei, sicut Titi, sicut Evodii, sicut Clementis, et eorum qui in castitate de vita exierunt; non detraho autem caeteris beatis qui nuptiis copulati fuerunt, quorum nunc non memini.» Avicenna docet calvitiem in nonnullis esse hereditariam affectionem, ideoque calvescere, quia a calvis progeniti sunt, sicut vice versa Aethiopes et ab eis progeniti ob magnum calorem vix calvescunt. Sic constat alios senio, alios morbo, alios continuo intensoque studio, alios profunda meditatione, etc., haec enim cerebrum desiccant et debilitant, calvescere. Variis enim ex causis potest caput infrigidari, cerebrum debilitari et contrahi, ac cranium capitis siccitate durari, quae tres sunt calvitiei causae, ut docet Aristoteles, Galenus, XIV Meth. cap. XVIII, caeterique medici. Unde S. Thomas Aquinas ex parte fuit calvus ob continuum contentumque studium, qui tamen perpetim fuit virgo, imo virginitatis zona ab Angelis cinctus, ut habet ejus Vita. Porro alii prisci et moderni calvitiem aeque ac canitiem non probrum, sed decus senectatis aestimant, imo calvos olim habitos fuisse pulchros, quasi lunae splendenti similes, ideoque eos a luna adamari docet vetus ille versus: Mavors imberbes et calvos, luna, adamasti. Idem docet Lucianus cujus verba recitat Robertus Titius lib. III Controvers. capite XVII. Lucianus enim agens de hominibus, qui fabulose in luna habitare dicuntur: «Pulcher, inquit, apud illos habetur calvus, et sine coma: comatos autem abominantur. Apud eos vero, qui cometas inhabitant stellas, comati contra formosi habentur.» Unde etiam factum puto, ut calvi a Synesio lunulae nuncupentur, nisi quis malit hujus appellationis causam ad splendorem cranii depilis referre, quod lucet instar lunae: certe de Isocrate dicterium commemoratur, quod per calvam ejus cerebrum eluceret. Valerius quidem Maximus, de Aeschylo poeta loquens, ait: «In Sicilia moenibus urbis, in qua morabatur egressus, aprico in loco resedit; super quem aquila testudinem ferens, elusa splendore capitis (erat enim capillis vacuum), perinde atque lapidi eam illisit.» Itaque Petronius arbiter epigrammate quodam calvariam ridere dixit, id est splendescere; id enim interdum significat vox illa, sicut apud Horatium: «Ridet argento domus.» Denique Nicetas Choniates agens de Duca: «Caeterum Ducas, inquit, cujus ante meminimus, illi adstans, detracto capite pileo, orabat ut sibi diadema imponeretur, calvitio ostenso, quod instar plenae lunae relucebat.» Denique nonnulli putant Eliseum non natura vel aetate et senio, sed pro religiosorum et Nazaraeorum ritu caput rasisse, ideoque fuisse calvum, id est rasum. Sicut illius illorumque veterum exemplo in nova lege Pontifices, Sacerdotes et Monachi per tonsuram Ecclesiasticam orbiculariter raso, et quasi calvo sunt capite, tum ut Christi coronam spineam repraesentent, tum ut mundo valedicentes, totos se Deo dedicent, uti olim fecere Nazaraei: ab eis enim tonsuram hanc acceptam esse tradit S. Isidorus, lib. De divinis officiis in Conc. Aquisgran. cap. I, quem audi: «Tonsurae Ecclesiasticae usus a Nazaraeis, ni fallor, exortus est; qui prius crine servato, deinde post vitae magnam continentiam, devotione completa, caput radebant, et capillos in ignem sacrificii po- nere jubebantur; scilicet ut perfectionem devotionis suae Domino consecrarent. Hujus ergo exempli usus ab Apostolis introductus est, ut qui divinis cultibus mancipati, Domino consecrantur, quasi Nazaraei, id est Sancti Dei, crine praeciso innoventur. Hoc quoque et Ezechieli prophetae jubetur, dicente Domino: Tu, fili hominis, sume tibi gladium acutum, et duces super caput tuum et barbam. Videlicet quia ipse Sacerdotali genere Deo in ministerio sacrificationis serviebat. Hoc et Nazaraeos Priscillam et Aquilam in actis Apostolorum primos fecisse legimus; Paulum quoque Apostolum, et quosdam discipulorum Christi, qui hujusmodi cultu imitandi exstiterunt. Est autem clericis tonsura signum quoddam quod in corpore figuratur, et in anima agitur: scilicet ut hoc signo et religione vitia resecentur, et criminibus carnis nostrae quasi crinibus exuamur, utque inde innovatis sensibus, ut comis rudibus, enitescamus; exspoliantes nos, juxta Apostolum, veterem hominem cum actis suis, induentes novum, qui renovatur in agnitione Dei; quam renovationem in mente oportet fieri, sed in capite demonstrari, ubi ipsa mens noscitur habitare. Quod vero detonso capite superius, inferius circuli corona relinquitur, sacerdotium regnumque Ecclesiae in eis figurari.» Quare sicut haeretici jam Sacerdotes et Monachos irrident, vocantque rasos et calvos, juxta illud unius ex ipsis: «Turba Sacerdotum vertice rasa caput;» sic quoque hi pueri, a parentibus haereticis et idololatris instructi, videntur Eliseum ejusque discipulos Nazaraeos, indeque eremitas, ideoque capite tonsos et rasos, per ludibrium vocasse calvos. Hi enim pueri erant Bethelitarum idololatrarum, vitulum aureum colentium filii; teste S. Augustino cujus verba mox citabo. Eliseo ergo quasi viro religioso illudentes succlamarunt: «Ascende, calve,» scilicet in montem nostrae urbis Bethel, aut etiam, ascende in aerem, uti ascendit magister tuus Elias, q. d. Rapiat et auferat te malus aliquis genius in auras, uti abstulit Eliam magistrum tuum: sequere discipulus magistrum, ut nobis desinas esse molestus, nec amplius nos ob cultum vituli aurei castiges et objurges. Ita S. Justinus in Quaest. 80 ad Orthodoxos: «Proscindendae, inquit, per detractionem Eliae assumptionis gratia proferebant, perinde ac si dicerent: Abripiat te quoque spiritus, et in juga montium invia inaccessa abjiciat, quemadmodum illum adjecit, ut itidem a te liberemur, sicut ab illo liberati sumus.» Porro vocantur hi pueri parvi, quia non erant adolescentes, sed pueri novem vel decem annorum, ideoque doli et culpae capaces, ut patet tum ex ipsa petulanti et maledica irrisione, tum ex ejus acerrima punitione.
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24. QUI CUM RESPEXISSET, VIDIT EOS, ET MALEDIXIT EIS IN NOMINE DOMINI, id est imprecatus est eis a Deo justam punitionem et vindictam. Fecit hoc Eliseus ex justo religionis zelo: primo, quia dum servi et prophetae Dei irridentur, Deus ipse irridetur. Ita S. Thomas, II, II Quaest. CVIII, art. 1, ad 4. Secundo, magis parentes quam pueros punire voluit; parentes enim idololatrae pueris instillabant suam idololatriam, et contemptum veri Dei, ejusque prophetarum. Nam ut ait S. Augustinus, serm. 204 De Tempor.: «Rem parentibus instigantibus fecisse pueri contumeliosi credendi sunt. Neque enim illi clamarent, si parentibus displiceret.» Et S. Justinus, Quaest. LXXX citata: «Deus, ait, puerorum clade parentes flagellavit, ac simul posteros monuit ut in vero Dei cultu, modestia et probitate filios suos educent, ne similiter castigentur.» Unde S. Gregorius, lib. IV Dial. cap. XVIII, narrat parvulum quemdam blasphemare solitum e sinu patris a daemonibus abreptum. «Quatenus, inquit, reatum suum pater ejus agnosceret, qui parvuli filii animam negligens, non parvulum peccatorem gehennae ignibus nutrivisset.» Addit Auctor Mirabil. S. Script. lib. II, cap. XXII, forte pueros istos a parentibus vitulo aureo et idolis fuisse consecratos. Tertio, Eliseus bene consuluit pueris; effecit enim ne impunitate deteriores fierent, ait Theodoretus, Quaest. XIII. Si enim diutius vixissent, sceleratiores et idololatrae parentum doctrina et exemplo evasissent, ideoque gravius damnandi. EGRESSIQUE SUNT DUO URSI DE SALTU, ET LACERAVERUNT EX EIS QUADRAGINTA DUOS PUEROS. Apposite ursos immisit Deus ad devorandos pueros ante ora patrum, ut quos ad informandos pueros imitari neglexerant, eosdem experirentur in illorum internecione lictores. Ostendit enim hosce parentes, qui in formandis filiis fuerant socordes, imo impii, ursis esse pejores. Ursi enim informes foetus suos lambendo formant et figurant, teste Plinio, lib. VIII, cap. XXXVI, et lib. X, cap. LXIII. Unde S. Ambrosius: «Ursa, ait, partus suos (lambendo) ad sui effingit similitudinem, tu filios tuos instruere similes tui non potes?» Allegorice, Abulensis, Serarius et alii passim: Eliseus, inquiunt, ascendens in montem, est Christus montem Calvariae ascendens, ibique crucifixus; illuserunt ei 42 pueri, id est Judaei dicentes: «Si tu es Christus Dei Filius, descende de cruce.» Maledixit eis Christus ordinando eis in poenam, excidium Jerusalem, ut scilicet post quadraginta annos ab ascensu suo in «Bethel,» id est «in domum Dei,» puta in coelum, de sylva gentium venirent duo ursi, scilicet Titus et Vespasianus, qui eos lacerarent et perderent. Ita Angelomus, Eucherius, Beda, Rupertus, et S. Hieronymus in tit. Psalm. XLVI: «Eliseus, ait, figuram Christi tenet; pueri, Judaeorum qui dixerunt: Ave, rex Judaeorum: ursi proprie daemones intelliguntur; quia devoraverunt corda illorum, ideoque Psalmus ille inscribitur pro filiis Core, qui sunt filii Calvi.» Et S. Augustinus, lib. XII Contra Faustum, cap. XXXV: «Eliseo, ait, pueros insultantes et clamantes: Calve, calve, bestiae comedunt; pueruli, stultitia deridentes Christum in loco Calvariae crucifixum, invasi a daemonibus pereunt.» Tropologice Origenes, homil. 4 in Ezech., per duos ursos accipit daemones et bestias vitiorum, quae in animam peccatricem immittuntur. Denique Marcion haesiarcha, ut probaret Moysen Christo, et vetus Testamentum novo contrarium, illudque a malo et crudeli Deo, hoc a bono et benigno editum: Christus, inquit, jubet vos esse ut parvulos; at vero Deus ille vetus immisit ursos in parvulos Eliseum irridentes: hic ergo illi est contrarius. Respondet Tertullianus, lib. IV Contra Marc. cap. XXIII: «Satis impudens antithesis, cum tam diversa committit, parvulos et pueros; innocentem adhuc aetatem, et judicii jam capacem, quae conviciari poterat, ne dicam blasphemare. Quia ergo justus Deus, nec pueris impiis pepercit, exigens majori aetati honorem, et utique magis a minore. Quia vero bonus, adeo diligit parvulos, ut apud Aegyptum bene fecerit obstetricibus protegentibus partus Hebraeos, periclitantes edicto Pharaonis. Ita et haec affectio Christi cum Creatore est.»
2:1
GERICO (EBR. JĒRIKŌ, AR. ERIKAH)
… Ca. l'800 a. C. un certo Hiel di Bethel riedificò le mura dell'antica città, attirando sopra i suoi due figli la maledizione predetta da Giosuè (I Reg. 16, 34). Nella città israelitica fiorì una scuola di profeti spesso visitata da Elia ed Eliseo (II Reg. 2, 1-22). Deportata la popolazione e saccheggiata la città al tempo dell'invasione assira (II Reg. 25, 5; Ier. 39, 5; 52, 8), tornò a prosperare dopo l'esilio e i suoi abitanti contribuirono …
GIORDANO (EBR. JARDĒN, ARABO EL-URDUNN)
… Nei riguardi del Vecchio Testamento, la personificazione dei G. è sull'affresco della lunetta di un arcosolio nel cimitero di Domitilla (seconda metà del sec. iv) con la scena dell'assunzione di Elia al cielo (II Reg. 2, 1 sg.; Eccl. 48, 1-13): appare inoltre nel cofanetto di Werden e nel «rotolo di Giosuè», conservato nella Biblioteca Vaticana, e precisamente nell'episodio del passaggio del fiume da parte …
… Nei commenti si richiama a Maimonide (v.) e interpreta taluni racconti di prodigi nella Bibbia come visioni profetiche; nega l'assunzione corporea del profeta Elia (II Reg. 2,1); Adamo (nel Genesi) significa la specie umana; la visione di Ezechiele viene interpretata filosoficamente. …
2:3
… Lo stesso verbo lagh «prendere» (II Reg. 2, 3 sgg.) esprime altrove l'intervento di Dio nella morte serena del giusto: Gen. 5, 24; Ps. 47 (ebr. 49), 16; Is. 53, 8. Gli altri elementi sono simbolici. …
opera di Mosè, variata in più forme, è di tutta la tradizione biblica: «Libro della Legge di Mosè» (Ios. 8, 31; 23, 6; II Reg. 14, 6); «Libro di Mosè» (II Reg. 2, 3; II Par. 35, 12; Eid. 6, 18; Neh. 13, 1); ad essa equivalgono praticamente quelle di «Libro della Legge del Signore data per mezzo di Mosè» (II Par. 34, 14), «Legge di Mosè» (II Par. …
Elia-Eliseo (I Reg. 17 sgg.; II Reg. 1 sgg.) questi p. («figli dei profeti» = membri di siffatte associazioni: I Reg. 20,35; II Reg. 2,3; ecc.), in diverse località (Galgala, Bethel, Gerico), formano colonie, dove, in certa misura, menano vita comune (II Reg. 2; 4,38 sgg.; 6,1-5); i seguaci di questo profetismo professionale …
I. VERITÀ DELLA R. DEI M. - I. Scrittura. - Nel Vecchio Testamento la rivelazione di questa verità fu progressiva, in armonia con lente preparazioni divine (Jahweh, Dio della vita: Gen. 5, 24; Deut. 32, 39; I Reg. 17; II Reg. 2, 3, 11-12; 4, 33-36; 13, 21; Ps. 9, 2; Sap. 2, 24; 16, 13) e con profonde aspirazioni del cuore umano (permanente familiarità con Dio: Gen. 3, 8; Is. 38, 18; Ps. 6, 5-6; 73, …
2:9
ELISEO ('ELĪLĀ' = « DIO SALVA »)
… di Elia che lo consacrava profeta e suo successore da parte di Jahweh (I Reg. 19, 19-21). Discepolo affezionato di Elia (II Reg. 3, 11; cf. cap. 2) per ca. 6 anni (II Reg. 1, 17), alla morte ne ereditò il mantello e due terzi della virtù carismatica (II Reg. 2, 9 sgs. ebr.), la porzione cioè che nell'eredità spettava al primogenito (Deut. 21, 17). Come erede a successore di Elia fu subito riconosciuto dai cosiddetti « discepoli dei profeti …
2:10
usato per il rapimento di Elia al cielo (II Reg. 2, 10). Si può interpretare: «da una delle sue comunicazioni con Dio H. non tornò più».
2:12
ELISEO ('ELĪLĀ' = « DIO SALVA »)
… terzi della virtù carismatica (II Reg. 2, 9 sgs. ebr.), la porzione cioè che nell'eredità spettava al primogenito (Deut. 21, 17). Come erede a successore di Elia fu subito riconosciuto dai cosiddetti « discepoli dei profeti », che lo ebbero loro capo (II Reg. 2, 12-15; cf. 6, 1-7).
2:14
ELISEO ('ELĪLĀ' = « DIO SALVA »)
… Divise le acque del Giordano con il mantello di Elia (II Reg. 2, 14 sgs.); con del sale rese salubre la fonte di Gerico (ibid., 2, 19-22). Moltiplicò l'olio di una vedova per liberarla da un esoso creditore (II Reg. 4, 1-7); impetrò un figlio alla …
2:19
ELISEO ('ELĪLĀ' = « DIO SALVA »)
A differenza di Elia, E. conserva le sue abitudini di agiato borghese: veste regolarmente (cf. II Reg. 2, 12), vive nelle città, ha una casa a Samaria (II Reg. 2, 19-23 sg.; 6, 8-20, 32; cf. 4, 8-10) ed un servo Giezi che sempre l'accompagna. …
2:30
Nella S. Scrittura il c. o sacco (ebr. laq, gr. ἀσπύς) designa generalmente una veste di tal panno, che s'indossava in segno di lutto o di penitenza (cf. Gen. 37, 34; I Reg. 21, 27; II Reg. 2, 30; Ier. 4, 8; 6, 26 ecc.). …
2:37
… Questa nella S. Scrittura non è mai chiamata « v. di I. », ma valle o torrente del Cedron (II Sam. 15, 23; II Reg. 2, 37; Ier. 31, 40; Io. 18, 1): essa è poco più che il letto d'un torrente, e male si accorda con il testo di Gioele che suppone ('ēmeq, « valle ampia ») una valle spaziosa, per accogliervi i popoli. …
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.