Ioram king of Israel accompianed with the kinges of Iuda & Edom, fighteth against the king of Moab, for not paying tribute according to their league. 9. wanting waters. 16. Eliseus procureth sufficient without raine: and prophecieth victorie. 21. The king of Moab deceiued by a vision is ouerthrowne in the fielde. 26. then being besiged immolateth his first begotten sonne: and the Israelites leaue the siege.
1And Joram the son of Achab, reigned over Israel, in Samaria, in the eighteenth year of Josaphat, king of Juda. And he reigned twelve years.Ioram figliuolo di Achab cominciò a regnare sopra Israele in Samaria l'anno decimo ottavo di Josaphat re di Giuda, ed ei regnò dodici anni.AND Ioram the sonne of Achab reigned ouer Israel in Samaria the eightenth yeare of Iosaphat the king of Iuda. And he reigned twelue yeares.Joram vero filius Achab regnavit super Israël in Samaria anno decimooctavo Josaphat regis Judæ: regnavitque duodecim annis. 2And he did evil before the Lord, but not like his father and his mother: for he took away the statues of Baal, which his father had made.E fece il male nel cospetto del Signore, ma non quanto suo padre, e sua madre: perocché egli tolse via le statue di Baal, fatte dal padre suo.And he did euil before our Lord, but not as his father and mother: for he tooke away the statues of Baal, which his father had made.Et fecit malum coram Domino, sed non sicut pater suus et mater: tulit enim statuas Baal quas fecerat pater ejus. 3Nevertheless, he stuck to the sins of Jeroboam, the son of Nabat, who made Israel to sin, nor did he depart from them.Con tutto ciò egli stette fisso ne' peccati di Jeroboam figliuolo di Nabat, il quale indusse Israele a peccare, e non se ne distaccò.Neuertheles in the sinnes of Ieroboam the sonne of Nabat, who made Israel to sinne, he stucke fast, and departed not from them.Verumtamen in peccatis Jeroboam filii Nabat, qui peccare fecit Israël, adhæsit, nec recessit ab eis. 4Now Mesa, king of Moab, nourished many sheep, and he paid to the king of Israel a hundred thousand lambs, and a hundred thousand rams, with their fleeces.Or Mesa re di Moab teneva quantità grande di bestiami, e pagava al re d'Israele cento mila agnelli, e cento mila arieti colle loro lane.Moreouer Mesa the king of Moab, nourished manie sheepe, and he payed to the king of Israel an hundred thousand lambes, and a hundred thousand rammes with their fleeces.Porro Mesa rex Moab nutriebat pecora multa, et solvebat regi Israël centum millia agnorum, et centum millia arietum cum velleribus suis. 5And when Achab was dead, he broke the league which he had made with the king of Israel.Ed egli, morto che fu Achab, ruppe i patti, che avea col re d'Israele.And when Achab was dead, he brake the league, which he had made with the king of Israel.Cumque mortuus fuisset Achab, prævaricatus est fœdus quod habebat cum rege Israël. 6And king Joram went out that day from Samaria, and mustered all Israel.E il re Joram allora partì da Samaria, e fece rassegna di tutto Israele.Therfore king Ioram went forth that day out of Samaria, and mustered al Israel.Egressus est igitur rex Joram in die illa de Samaria, et recensuit universum Israël.
7And he sent to Josaphat; king of Juda, saying: The king of Moab is revolted from me: come with me against him to battle. And he answered: I will come up: he that is mine, is thine: my people are thy people: and my horses, thy horses.E mandò a dire a Josaphat re di Giuda: Il re di Moab si è ribellato da me, vieni meco a fargli guerra. E quegli rispose: Verrò: chi è con te, è con me: il popol mio è tuo popolo, e i miei cavalli sono tuoi cavalli.And he sent to Iosaphat the king of Iuda, saying: The king of Moab is reuolted from me, come with me against him to battel. Who answered: I wil come vp: he that is mine, is thine: my people, thy people: & my horses thy horses.Misitque ad Josaphat regem Juda, dicens: Rex Moab recessit a me: veni mecum contra eum ad prælium. Qui respondit: Ascendam: qui meus est, tuus est: populus meus, populus tuus, et equi mei, equi tui. 8And he said: Which way shall we go up? But he answered: By the desert of Edom.E soggiunse: Da qual parte aneleremo noi? E quegli rispose: Pel deserto dell'Idumea.And he said: What way shal we goe vp? but he answered: By the desert of Idumea.Dixitque: Per quam viam ascendemus ? At ille respondit: Per desertum Idumææ. 9So the king of Israel, and the king of Juda, and the king of Edom, went, and they fetched a compass of seven days journey, and there was no water for the army, and for the beasts, that followed them.Si mossero adunque il re d'Israele, il re di Giuda, e il re di Edom, e fecero un giro di sette giorni di strada, e mancava l'acqua all'esercito, e alle bestie, che gli andavan dietro.Therfore the king of Israel, and the king of Iuda, and the king of Edom went forward, and compassed seuen daies iourney, neither was there water for the armie, and the beastes, that folowed them.Perrexerunt igitur rex Israël, et rex Juda, et rex Edom, et circuierunt per viam septem dierum, nec erat aqua exercitui et jumentis quæ sequebantur eos. 10And the king of Israel said: Alas, alas, alas, the Lord hath gathered us three kings together, to deliver us into the hands of Moab.E il re d'Israele disse: Ahi, ahi, ahi; il Signore ha riuniti insieme noi tre regi, per darci in potere di Moab.And the king of Israel said: Alas alas alas, our Lord hath gathered vs three kinges together, that he might deliuer vs into the handes of Moab.Dixitque rex Israël: Heu ! heu ! heu ! congregavit nos Dominus tres reges ut traderet in manus Moab. 11And Josaphat said: Is there not here a prophet of the Lord, that we may beseech the Lord by him? And one of the servants of the king of Israel answered: Here is Eliseus, the son of Saphat, who poured water on the hands of Elias.Ma Josaphat disse: V'ha egli qui un profeta del Signore, affine d'implorare per mezzo di lui l'aiuto del Signore? E uno dei servi del re d'Israele gli rispose: Havvi Eliseo figliuolo di Saphath, il quale dava l'acqua alle mani ai Elia.And Iosaphat said: Is there not here a prophet of our Lord, that we may besech our Lord by him? And one of the seruantes of the king of Israel answered: Here is Eliseus the sonne of Saphat, which powred water vpon the handes of Elias.Et ait Josaphat: Estne hic propheta Domini, ut deprecemur Dominum per eum ? Et respondit unus de servis regis Israël: Est hic Eliseus filius Saphat, qui fundebat aquam super manus Eliæ.
12And Josaphat said: The word of the Lord is with him. And the king of Israel, and Josaphat, king of Juda, and the king of Edom, went down to him.E Josaphat disse: Il Signore parla per sua bocca. E andarono a trovarlo il re d'Israele, e Josaphat re di Giuda, e il re di Edom.And Iosaphat sayd: The word of our Lord is with him. And the king of Israel went downe to him, and Iosaphat the king of Iuda, and the king of Edom.Et ait Josaphat: Est apud eum sermo Domini. Descenditque ad eum rex Israël, et Josaphat rex Juda, et rex Edom. 13And Eliseus said to the king of Israel: What have I to do with thee? go to the prophets of thy father, and thy mother. And the king of Israel said to him: Why hath the Lord gathered together these three kings, to deliver them into the hands of Moab?Or Eliseo disse al re d'Israele: Che ho io da far con te? Vattene da' profeti del padre tuo, e della tua madre. E il re d'Israele gli disse: Per qual motivo il Signore ha uniti insieme tre regi, per darli nelle mani di Moab?And Eliseus said to the king of Israel: What is to me and thee? goe to the prophetes of thy father, and thy mother. And the king of Israel said to him: Why hath our Lord gathered together these three kinges, that he might deliuer them into the handes of Moab?Dixit autem Eliseus ad regem Israël: Quid mihi et tibi est ? vade ad prophetas patris tui et matris tuæ. Et ait illi rex Israël: Quare congregavit Dominus tres reges hos ut traderet eos in manus Moab ? 14And Eliseus said to him: As the Lord of hosts liveth, in whose sight I stand, if I did not reverence the face of Josaphat, king of Juda, I would not have hearkened to thee, nor looked on thee.Ed Eliseo gli disse: Viva il Signore degli eserciti, al cospetto del quale io sto: se io non avessi rispetto a Josaphat re di Giuda, io non ti avrei dato retta, né ti avrei guardato in faccia.And Eliseus said to him: The Lord of hostes liueth, in whose sight I stand, If I did not reuerence the face of Iosaphat the king of Iuda, I would not certes haue harkened to thee, nor looked on thee.Dixitque ad eum Eliseus: Vivit Dominus exercituum, in cujus conspectu sto, quod si non vultum Josaphat regis Judæ erubescerem, non attendissem quidem te, nec respexissem. 15But now bring me hither a minstrel. And when the minstrel played, the hand of the Lord came upon him, and he said:Ora voi conducetemi un sonatore di arpa: e mentre il sonatore arpeggiava cantando, la mano del Signore fu sopra di lui, ed egli disse:But now bring me hither a plaier on instrumentes. And when the player sang, the hand of our Lord came vpon him, and he said:Nunc autem adducite mihi psaltem. Cumque caneret psaltes, facta est super eum manus Domini, et ait:
16Thus saith the Lord: Make the channel of this torrent full of ditches.Il Signore dice così: Fate nel letto di questo torrente delle fosse, e delle fosse.Thus saith our Lord: Make the chanel of this torrent diches and diches.Hæc dicit Dominus: Facite alveum torrentis hujus fossas et fossas. 17For thus saith the Lord: You shall not see wind, nor rain: and yet this channel shall be filled with waters, and you shall drink, you and your families, and your beasts.Imperocché il Signore dice: Voi non vedrete vento, né pioggia, e questo letto sarà ripieno di acque, e berete voi, e la vostra gente, e le vostre bestie.For thus saith our Lord: You shal not see winde, nor raine: and this chanel shal be filled with waters, & you shal drinke, and your families, & your beastes.Hæc enim dicit Dominus: Non videbitis ventum, neque pluviam: et alveus iste replebitur aquis, et bibetis vos, et familiæ vestræ, et jumenta vestra. 18And this is a small thing in the sight of the Lord: moreover, he will deliver, also, Moab into your hands.E questo è poco pel Signore: egli di più darà anche Moab nelle vostre mani.And this is a smal thing in the sight of our Lord: moreouer he wil deliuer also Moab into your handes.Parumque est hoc in conspectu Domini: insuper tradet etiam Moab in manus vestras. 19And you shall destroy every fenced city, and every choice city, and shall cut down every fruitful tree, and shall stop up all the springs of waters, and every goodly field you shall cover with stones.Ed espugnerete tutte le città forti, e tutte le città ragguardevoli, e troncherete tutti gli alberi da frutto, e turerete tutte le sorgive delle acque, e tutte le più grasse campagne ricoprirete di sassi.And you shal strike euerie fensed citie, and euerie principal citie, and shal cut downe al fruiteful trees, and shal stoppe vp al fountaines of waters, and euerie goodlie field you shal couer with stones.Et percutietis omnem civitatem munitam, et omnem urbem electam, et universum lignum fructiferum succidetis, cunctosque fontes aquarum obturabitis, et omnem agrum egregium operietis lapidibus. 20And it came to pass, in the morning, when the sacrifices used to be offered, that behold, water came by the way of Edom, and the country was filled with water.La mattina adunque in quell'ora, in cui suole offerirsi il sagrifizio, subitamente le acque principiarono a scorrere per la strada di Edom, e la terra fu inondata dalle acque.It came to passe therfore in the morning, when they vsed to offer the sacrifice, and behold, water came by the way of Edom, and the ground was filled with waters.Factum est igitur mane, quando sacrificium offerri solet, et ecce aquæ veniebant per viam Edom, et repleta est terra aquis.
21And all the Moabites hearing that the kings were come up to fight against them, gathered together all that were girded with a belt upon them, and stood in the borders.Or tutti i Moabiti avendo udito, come quei re si eran mossi per combatterli, raunarono tutti quelli, che portavano balteo, e all'insù, e si fermarono ai confini.But al the Moabites hearing that the kinges were come vp to fight against them, they called together al that were girded with a belt vpon them, and they stoode in the borders.Universi autem Moabitæ audientes quod ascendissent reges ut pugnarent adversum eos, convocaverunt omnes qui accincti erant balteo desuper, et steterunt in terminis. 22And they rose early in the morning, and the sun being now up, and shining upon the waters, the Moabites saw the waters over against them red, like blood,Ed essendosi alzati alla punta del dì, allorché venne a spuntare il sole dirimpetto alle acque, i Moabiti videro di contro le acque rosse come sangue.And rysing early in the morning, and the sunne being now risen ouer against the waters, the Moabites saw the waters ouer against them red, as it were bloud,Primoque mane surgentes, et orto jam sole ex adverso aquarum, viderunt Moabitæ e contra aquas rubras quasi sanguinem, 23And they said: It is the blood of the sword: the kings have fought among themselves, and they have killed one another: go now, Moab, to the spoils.E dissero: Egli è sangue di uccisi: i re son venuti tra di loro a battaglia, e si son trucidati gli uni gli altri. Va ora, o Moab, a raccoglier la preda.and said: It is the bloud of the sword: the kinges haue fought among them selues, and are slaine one of an other: now goe on forward to the pray, Moab.dixeruntque: Sanguis gladii est: pugnaverunt reges contra se, et cæsi sunt mutuo: nunc perge ad prædam, Moab. 24And they went into the camp of Israel: but Israel rising up, defeated Moab, who fled before them. And they being conquerors, went and smote Moab.E si avanzarono verso gli alloggiamenti d'Israele; ma gl'Israeliti si mossero, e sbaragliarono i Moabiti, i quali voltaron loro le spalle. I vincitori pertanto inseguirono, e trucidarono i Moabiti,And they went forward into the campe of Israel: Moreouer Israel rysing vp, stroke Moab: but they fled before them. They therfore that had ouercome, came and stroke Moab,Perrexeruntque in castra Israël: porro consurgens Israël, percussit Moab: at illi fugerunt coram eis. Venerunt igitur qui vicerant, et percusserunt Moab, 25And they destroyed the cities: and they filled every goodly field, every man casting his stone: and they stopt up all the springs of waters: and cut down all the trees that bore fruit, so that brick walls only remained: and the city was beset by the slingers, and a great part thereof destroyed.E distrussero le loro città, e gettando ognuno una pietra ne' campi migliori, li riempirono, e turarono tutte le sorgive delle acque, e tagliarono tutte le piante da frutto: non vi restarono se non le mura di mattone: ma la città fu circondata da' frombolieri, e atterrata in gran parte.and destroyed the cities: & euerie principal field they filled euerie man casting stones: and they stopt vp al the fountaines of waters: and cut downe al trees that bare fruite, so that there remained onlie brike walles: and the citie was besette of the slingers, and for a great part therof was strooken.et civitates destruxerunt: et omnem agrum optimum, mittentes singuli lapides, repleverunt: et universos fontes aquarum obturaverunt: et omnia ligna fructifera succiderunt, ita ut muri tantum fictiles remanerent: et circumdata est civitas a fundibulariis, et magna ex parte percussa.
26And when the king of Moab saw this, to wit, that the enemies had prevailed, he took with him seven hundred men that drew the sword, to break in upon the king of Edom: but they could not.Avendo adunque veduto il re di Moab, come i nemici erano i più forti, prese seco settecento uomini valorosi di mano, affine di sforzare il campo del re di Edom; ma non ottener l'intento.Which when the king of Moab had seene, to witte, that the enemies had preuayled, he tooke with him seuen hundred men that drew sword, to breake in vpon the king of Edom: and they could not.Quod cum vidisset rex Moab, prævaluisse scilicet hostes, tulit secum septingentos viros educentes gladium, ut irrumperent ad regem Edom: et non potuerunt. 27Then he took his eldest son, that should have reigned in his stead, and offered him for a burnt offering upon the wall: and there was great indignation in Israel, and presently they departed from him, and returned into their own country.E preso il suo figliuolo primogenito, che dovea succedergli nel regno, lo offerse in olocausto sopra le mura, la qual cosa fece gran commozione negl'Israeliti, e subito si ritiraron da lui, e se ne tornarono alle case loro.And taking his first begotten sonne, that should haue reigned for him, he offered him an holocaust vpon the wal: and there was great indignation in Israel, and forthwith they retyred from him, and returned into their countrie.Arripiensque filium suum primogenitum, qui regnaturus erat pro eo, obtulit holocaustum super murum: et facta est indignatio magna in Israël, statimque recesserunt ab eo, et reversi sunt in terram suam.
3:1
Year of the World 3108, Year before Christ 896.
Achab. Joram succeeded his brother, 4 Kings 1:17.
3:2
Menochius
Salien thinks rather that Josaphat refused to assist him, except he would destroy what had been lately introduced by his parents, as the league with Achab had been blamed. See 2 Paralipomenon 19:2. The golden calves were of an older standing, and could not be so easily taken from the people. (Menochius)
Calmet
Joram was not so wicked as might have been expected. (Calmet)
3:4
Nourished. Hebrew noked, a term which the Septuagint leave untranslated, means literally, "marked" with some colour by the master. Aut pecori signum, aut numeros impressit acervo. (Georg. i.) Sheep, Symmachus, "large cattle."
Fleeces; is it commonly supposed every year. This mode of tribute was more usual than paying money. The Moabites were chiefly employed in feeding sheep and cattle; so that it is not wonderful that they should have such great numbers. Dejotarus is represented not only as "a noble Tetrarch, but also as a diligent husbandman and herdsman," pecuarius: (Cicero) which last is the idea which some attach to Mesa.
3:7
Menochius
He entered cordially into this war, as he perceived that if Moab succeeded, Edom would follow the same plan. (Menochius)
3:8
3:9
Year of the World 3109, Year before Christ 895.
3:11
Calmet
Elias, a proverbial expression to denote that he waited upon him, though the prophet's rough manner of living would require but little attendance. So John the Baptist speaks of untying our Saviour's shoes, Matthew 3:(Calmet)
Calmet
Providence had sent Eliseus to attend the army (Haydock) contrary to his custom. (Calmet)
3:12
Haydock
With him. I am content. (Haydock)
Menochius
Others read with an interrogation, as if the reputation of Eliseus was not yet established. (Menochius)
Calmet
Him: they go to his tent. No one ever supported the character of God's envoy, or shewed his authority over the most haughty, better than Eliseus. (Calmet)
3:13
Calmet
Mother, whom thou supportest. This is not an order, but a sarcasm (Haydock) which the king deserved. (Calmet)
Haydock
Christ said to Judas, what thou dost, do quickly, John 13:27. (Haydock)
With what liberty does the prophet speak to an impious king! shewing himself worthy to succeed Elias, and actuated by the like zeal for God.
3:14
Haydock
Reverence, (erubescerem) "blush at," may imply a degree of censure at Josaphat's being again found in such bad company, ver. 2. (Haydock)
Haydock
Hebrew, "If I did not receive (Calmet) or regard the face." (Haydock)
3:15
Menochius
Minstrel. The priests and Levites, who officiated in the temple, accompanied the army. Eliseus wants no profane music, (Calmet) but, by this request, shews his respect for the true religion, (Haydock) and by sounding forth the divine praises, in some of David's psalms, wishes to obtain of God the favour which was desired. (Theodoret) (Menochius)
Calmet
He had felt some emotion at the sight of Joram, and was sensible that God required a calm. (Calmet)
Haydock
He dwells not in a violent wind, etc., 3 Kings 19:11. (Haydock)
The surprising effects of ancient music to calm the passions are well attested, 1 Kings 16:17. By this means St. Francis was raised to the contemplation of heavenly things; and St. Augustine says of himself: "How I wept when I heard thy hymns and canticles, being greatly moved at the delightful harmony of thy church:" suavesonantis Ecclesiae tuae vocibus commotus acriter. (Conf. 9:6. de C. 14:24.)
Calmet
Upon him, so that he experienced that enthusiasm which shewed that he was actuated by the divine spirit, to speak with all the authority requisite. The pagans strove to imitate the true prophets, but the difference was very evident; no less than the spirit with which they were filled; the former were agitated in a furious manner; the latter were composed and majestic. (Calmet)
3:16
Ditches. It was then quite dry; the water which should come in the night, would both refresh the army, and bring on the ruin of the Moabites.
3:19
Worthington
Tree. This was an exception from the general law; (Deuteronomy 20:19.; Calmet) or it might only regard the land of Chanaan, which the Hebrews should occupy. (Menochius) (Worthington)
Haydock
Stones, which had been gathered off into heaps, Isaias 5:1. Persius calls a field thus cleared, Exossatus ager; (Calmet) as if the bones were taken out. (Haydock)
3:20
Offered, at sun-rise, Exodus 29:38.
3:21
Upon them. Hebrew, "and upward," both soldiers and those who were usually exempt from service.
3:22
Calmet
Blood. The clouds have frequently a reddish colour at sun-rise, which would be reflected in the waters: the sand might also be red. As the Moabites knew that no water could be expected there at that season of the year, and as some examples had occurred of people turning their arms one against another in the night, (Judges 7:11., and 1 Kings 14:20.) they concluded that what they saw was blood. (Calmet)
Haydock
God had also destined them for slaughter, (Abulensis, q. 21.) and suffered their imagination and judgment to be deluded. (Haydock)
3:24
Moab. Hebrew adds, "even in the country."
3:25
Challoner
Brick walls. It was the proper name of the city of the Moabites. In Hebrew, Kir-Charaseth. (Challoner)
Isaias xv., and 16:7. It was also called Ar, or Arcopolis.
Haydock
Remained. Hebrew adds, "with the stones unmolested." They laid siege to it. (Haydock)
Calmet
Slingers. Grotius would understand those who attended the machines designed to throw stones, etc. But the slingers kept off the enemy, while others undermined the walls. (Calmet)
3:26
Edom, hoping that he would favour their escape, or because that part seemed the weakest.
3:27
Philo Biblius
Wall, to Chamos, the idol of Moab; (Menochius) or to Moloc, to appease the wrath of the gods. Horrible blindness! The pagans believed, that the most precious thing ought to be sacrificed in very imminent dangers. (Philo Biblius, following Eusebius, praep. 4:16.)
Seutonius xiv
The Phoenicians offered such victims to Saturn. Many devoted themselves to death for the safety of the Roman republic; and some were ready to do so, to preserve the lives of Caligula and Nero, before they had given proof of their evil dispositions. (Seutonius xiv.)
Abulensis
It is thought that Sennacherib intended to treat his two sons in this manner, if they had not prevented him. (Abulensis, in 4 Kings 19:37.)
Kimchi
Some imagine that Mesa sacrificed his son to the God of Israel, in imitation of Abraham; (Josephus; Grotius) others, that he slew the son of the king of Edom, out of revenge. (Kimchi, in Amos 2:1.)
Amama
The Hebrew is ambiguous. (Amama)
Haydock
But interpreters generally believe, that the heir of Mesa fell a victim (Calmet) to his father's mistaken zeal, or to his desire to make the enemy retire, when they saw him reduced to such a state of desperation. It had, at least, this effect. (Haydock)
Menochius
Indignation, at such a cruel action. (Menochius)
Calmet
Septuagint, "there was great repentance" and sorrow. The text may also imply, that God was displeased at Israel for pushing the king to such an extremity; or, they became an object of horror to the surrounding nations. (Calmet)
Haydock
The first explanation seems the best; as the Israelites thought the king had been sufficiently punished, and therefore retired. They had no reason to suspect that he would have given way to such madness, nor were they to blame for it. (Haydock)
3:25
Brick walls only remained.... It was the proper name of the capital city of the Moabites. In Hebrew, Kir-Haraseth.
3:19
It was forbid. Deut. 20. to cut downe fruict trees in the land of Chanaan, which the Israelite should possesse, but the land of Moab perteyned not to them and •o• was •ot prohibited to an•y that countrie vpon iust offence.
3:11
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) pref-2
… But since the season for sailing was coming to an end and the letter-carrier urgent, I hastened to write to your piety what I myself know, having seen him many times, and what I was able to learn from him, for I was his attendant for a long time, and poured water on his hands
3:15
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.16
… Also concerning Elisha it is thus written, that, while he played upon his harp, then the spirit came to him and he prophesied and said :— Thus saith the Lord, ye shall not see wind nor rain, yet this valley shall be made many pits .
3:17
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.1.6
… Having distributed ten loaves to the people for food, he gathered up the fragments that were left after they had been filled. He makes the iron head of the axe, which had fallen off and was sunk deep in the river Jordan, to swim by putting the wooden handle in the water. He changes leprosy for cleanness, drought for rain,
3:1
1. JORAM VERO FILIUS ACHAB REGNAVIT SUPER ISRAEL IN SAMARIA ANNO DECIMO OCTAVO JOSAPHAT REGIS JUDAE. Dices: Hic versus pugnare videtur cum versu 17, cap. I, ubi dicitur Joram rex Israel coepisse regnare anno secundo Joram filii Josaphat, qui utique post patrem Josaphat regnavit: quomodo ergo hic dicitur coepisse regnare anno 18 Josaphat? Respondeo, Joram in Juda regnare coepisse cum patre Josaphat anno 17 regni ejus: quare annus 18 Josaphat fuit annus secundus regni Joram filii ejus, quo Joram filius Achab coepit regnare in Israel. Josaphat enim pergens ad bellum cum Achab contra Syros, ac detenti ante caput ultimum, lib. III, surrogavit sibi filium Joram, cumque constituit regem in Juda, tum ne se absente regnum destitueretur rege, tum ne careret successore, si contigisset ipsum in bello mori, uti saepe fit. Ita Abulensis, Cajetanus, Salianus et alii. Disputat hic Abulensis, Quaest. XXI, an deceat religiosos, qualis erat Eliseus, in aulis Principum versari, ac respondet decere, si sint magnae solidaeque prudentiae et virtutis, uti erant Elias et Eliseus quos Deus ad reges mittebat, ut eos in Dei cultu erudirent, vitia castigarent, sana consilia suggererent. Sic Plutarchus scripsit libellum hoc titulo: «Maxime cum principibus viris philosopho esse disputandum.» Unde Pericles usus est Anaxagora, Dionysius Tyrannus Siciliae Platone, Pythagora Principes Italiae, Cato Athenodoro, Scipio Panetio. Caeterum ad castra magis religiosos probatae virtutis mitti expedit, ut milites instruant, coerceant, sacramenta ministrent; unde multi militum per eos salvantur, qui sine eis damnarentur, ut patet ex missionibus castrensibus in Belgio, Germania, Italia, Gallia, etc. Adde religiosorum exempla sanctitatis, preces et sacrificia multum prodesse exercitibus, uti profuit hic Eliseus. Caeterum Religiosi, qui honoris, libertatis aut vanitatis causa aulas ambiant, tam aulas quam seipsos perdunt, ac religionum Superioribus magnas creant molestias, ut satius esset eos esse saeculares, quam religiosos, ut experientia docet.
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2. TULIT ENIM STATUAS BAAL, scilicet abstulit et amovit e Samaria et regno Israel idola et cultum Baal; quia viderat patrem suum Achab ob ejus cultum in praelio caesum.
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3. VERUMTAMEN IN PECCATIS JEROBOAM, etc., ADHAESIT, colendo vitulos aureos a Jeroboam erectos, et populum ad eorum cultum impellendo, ne a se deficeret ad Josaphat regem Juda, si Jerosolymam ejus metropolim ad colendum verum Deum in templo adiret. Magna fuit regum Israel judicii perversitas, caecitas et obstinatio in sustentandis hisce vitulorum idolis, ideoque omnes perierunt et excisi sunt.
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5. CUMQUE MORTUUS FUISSET ACHAB, PRAEVARICATUS EST FOEDUS, hoc est, rex Moab rebellavit, ut vertit Chaldaeus, Joramo regi Israel, eique solitum tributum negavit; quia eum ob juventutem, et ob casum in praelio Achab patrem contempsit.
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8. PER DESERTUM IDUMAEAE. Imprudens fuit hoc responsum et consilium. «Desertum» enim est locus aridus, ubi desunt aquae pro tantis copiis, quantae erant in tribus exercitibus, scilicet regis Juda, regis Israel, et regis Edom: unde milites mox siti laborarunt et defecerunt, ut sequitur. Permisit id Deus, ut puniret Joram regem Israel idololatram, utque viam sterneret ad miraculum abundantiae aquarum dandae per se et Eliseum; ut ex eo rex agnosceret se esse verum Deum, ac idola vitulorum abdicaret.
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11. EST HIC ELISEUS, etc., QUI FUNDEBAT AQUAM SUPER MANUS ELIAE, id est qui Eliae quasi minister serviebat: ministrorum enim est fundere aquas super manus dominorum, cum eas mane vel ante prandium abluunt.
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14. VIVIT DOMINUS (id est juro per Dominum) IN CUJUS CONSPECTU STO (quem ut mihi praesentem semper in mente habeo, revereor, colo et amo, aeque ac magister meus Elias, a quo hoc didici) QUOD SI NON VULTUM JOSAPHAT REGIS JUDA (qui mecum Deum verum colit) ERUBESCEREM, NON ATTENDISSEM QUIDEM TE, NEC RESPEXISSEM, sed despexissem, nec te dignatus essem responso, multo minus oraculo, quia tu Deum meum negligis et despicis. Qui enim Deum habet praesentem nullius praesentiam timet aut curat. Quocirca Sextus Philosophus in Sententiis, (quae falso Sixti Pontificis nomine impressae exstant) num. 293: «Ad omnia quae agis, inquit, Deum invoca testem.» Et numer. 278: «Exordium in agendo a Deo sume. Ore autem prius Deum habeto et mente quam respires.» Et num. 277: «Sapientum animae insatiabiles sunt in amore Dei.» Et num. 304: «Particeps Dei est vir sapiens.» Et num. 430: «Sapiens mens speculum est Dei.» Et numer. 368: «Optime honorat Deum, qui mentem quoad potest, similem Deo facit.»
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15. NUNC AUTEM (in honorem et auxilium fidelis piique regis Josaphat) ADDUCITE MIHI PSALTEM, qui instrumentum musicum manu pulset (hunc enim significat Hebraice מנגן menaggen); unde Chaldaeus vertit, adducite mihi virum, qui norit psallere cithara. Jussit Eliseus psaltem psallere, ut sono suavi et harmonia musices, animum nonnihil indignatione in regem Israel commotum colligeret, sedaret, eumque in Deum orando sustolleret, et ad recipiendam a Deo prophetiam disponeret. Fuit enim hic psaltes Levita, ait Theodoretus, qui Psalmos pios a Davide compositos psallere solebat. Ita Rupertus, Abulensis et alii. Audi S. Gregorium, hom. 1 in Ezech.: «Cum eum (Eliseum) Josaphat de futuris requireret, et prophetiae ei spiritus deesset, psaltem fecit applicari, ut prophetiae ad hunc spiritus per laudem psalmodiae descenderet, atque ejus animum de venturis repleret. Vox enim psalmodiae, cum per intentionem cordis agitur, per hanc omnipotenti Domino ad cor iter paratur, ut intente menti, vel prophetiae mysteria, vel compunctionis gratiam infundat.» Sic S. Franciscus audiens harmoniam lyrae, mente in Deum sustollebatur. Idem de se fatetur S. Augustinus in Confession. dum audiret psalmodiam. CUMQUE CANERET PSALTES, FACTA EST SUPER EUM MANUS (id est operatio et illustratio) DOMINI, q. d. Canente et personante psalte, Deus Elisei mentem illustravit, eique futura revelavit, ac aquam victoriamque promisit. Sic saepe de Ezechiel et aliis prophetis, dum prophetant, dicitur: «Facta est super eum manus Domini,» hoc est Deus ei lumen propheticum indidit.
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16. FACITE ALVEUM TORRENTIS HUJUS FOSSAS ET FOSSAS, quasi dicat: Facite multas et profundas fossas in alveo hujus torrentis, ut iis excipiatis copiam aquarum, quam Deus mox daturus est vobis.
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20. FACTUM EST IGITUR MANE, QUANDO SACRIFICIUM OFFERRI SOLET, ut intelligamus, ait Cajetanus, virtutem sacrificii matutini, quod jugiter ex lege mane Deo offerebat Josaphat in templo, cooperatam esse ad hoc miraculum. ET ECCE AQUAE (adductae per Angelos) VENIEBANT PER VIAM EDOM, in castra Josaphat et regum sociorum, ut ex iis sitim restinguerent.
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22. PRIMOQUE MANE SURGENTES, ET ORTO JAM SOLE EX ADVERSO AQUARUM, VIDERUNT MOABITAE ECONTRA AQUAS RUBRAS, QUASI SANGUINEM, ex reflexione radiorum solis matutini, qui ob vapores nocturnos, per quos transparebant, rubri videbantur, sicut quidem rubri videntur, cum transeunt per vitrum rubrum; rubri quoque nobis apparent, cum e nube vel terra ad oculum repercutiuntur. Haec enim est ratio optica, ut patet ex perspectiva et ex quotidiana experientia. Unde Hebraice est, sol illuminavit super aquas et viderunt aquas rubras. Et Josephus, «aquae, inquit, videbantur rubrae, eo quod illo tempore (mane) maxime aqua radiis solis icta rutilat.» Non ergo vere rubrae erant aquae, sed ob radiorum reflexionem rubrae apparebant. Ita Abulensis et alii. Porro hac aquarum rubedine decepti Moabitae, putarunt illas sanguine hostium inter se dimicantium rubricari, ideoque in eos irruentes ab eis caesi sunt ad internecionem.
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25. ITA UT MURI TANTUM FICTILES REMANERENT. Hebraice est, donec dimitterent lateres ejus in pariete Chareseth, id est fictili, sive lateritio, scilicet ex lateribus fabricato. Ita Septuaginta, Pagninus et alii. Secundo, Rabbini et Vatablus vertunt, duntaxat in Kir Haresch reliquos fecerunt lapides ejus, quasi Kir Haresch fuerit primaria civitas Moab, quaeque lateritios habebat muros, ad quam proinde caeteris omnibus ab Hebraeis vastatis, rex Moab cum suis profugerat; unde de ea mox subdit: «Et circumdata est civitas a fundibulariis;» utraque ergo versio consonat, utraque vera est, ut dixi Isaiae XVI, 7, et Jerem. XLVIII, 31.
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27. ARRIPIENSQUE FILIUM SUUM PRIMOGENITUM, etc., OBTULIT HOLOCAUSTUM SUPER MURUM, tum ut Dii placati hoc tam dilecto et insigni holocausto tutarentur murum, tum ut Israelitis murum obsidentibus commiserationem moveret, dum viderent regem, ad tantas angustias redactum, ut filium suum primogenitum immolaret, itaque eum obsidere, et persequi desinerent, eoque relicto domum redirent, uti et fecerunt. Hoc etiam in extremis angustiis facere solitos reges Phoenicum, ut rem dilectissimam, scilicet filium, Deo suo sacrificarent, tradit Porphyrius apud Eusebium, libro IV De Praepar. cap. VII: «Phoenices, inquit, ubi gravius sive bello, sive fame, sive etiam aestu laborarent, necessariorum suorum aliquem Saturno communibus addictum suffragiis immolabant: cujusmodi exemplorum plena est Phoenicum historia, quam Phoenicia lingua Sanchoniatho conscripsit,» etc. Ita Josephus, Theodoretus, Procopius, Abulensis et alii. Porro R. Salomon et cum eo alii nonnulli בנו beno, id est filium suum, vertentes: filium ejus, regis Edom scilicet, fabulantur regem Moab erumpentem ex urbe cum 700 viris filium ejus Edom cepisse, eumque in urbem captivum duxisse; quare regem Edom, ut filium liberaret, obsidionem deseruisse, ac indignatum regi Israel obsidionem pertinacius urgenti ab eo recessisse; eo vero abeunte, regem Moab filium ejus captivum super murum mactasse et immolasse. Verum hoc non habet speciem verisimilitudinis. ET FACTA EST INDIGNATIO MAGNA IN ISRAEL, STATIMQUE RECESSERUNT AB EO, q. d. Israelitae indignati sunt ob tam crudele et indignum facinus, quod scilicet rex Moab filium suum immolasset. Ideoque miserti sunt ejus, cum viderent eum ad tantam necessitatem et miseriam redactum, ut filium suum immolaret. Ita Josephus: «Reges vero, inquit, hoc viso, tantam necessitatem miserati, et humanarum vicissitudinum memores, soluta obsidione, domum quisque suam reversi sunt.» Eum secutus Theodoretus: «Cum Moabitae, inquit, funditus de medio tollerentur, tentavit quidem fugere rex eorum. Postquam autem valida et strenua cohors ei non permisit, filium primogenitum et regni successorem, in quadam turre obtulit in holocaustum. Haec cum conspexisset multitudo hostium, miserata est casum illum, et solvit obsidionem.» Ita quoque Abulensis, Serarius, Vatablus, Salianus et alii. Quocirca Moabitae postmodum ossa regis Idumaeae exhumarunt et incenderunt (eo quod ipse regem eorum ad immolandum filium suum compulisset), ut ait Amos, cap. II, vers. 1. Vide ibi dicta. Audi nunc aliorum sententias. Primo, R. Salomon et ex eo Lyranus censent regem Moab Deum verum in tanta necessitate invocasse eique sacrificasse, eo quod nec homines nec Dii eum ex illa eripere possent, ad illudque impulsum fuisse exemplo Abrahae, qui immolare volens Isaac filium Deo, mire illi placuit magnaque ab eo dona recepit. Verum Abraham id fecit jussu Dei, sine quo id fuisset illicitum, imo homicidium et parricidium. Ita Abulensis et Burgensis. Adde: rex Moab non colebat Deum verum, sed idola, id est daemonem qui eum impellebat ad hoc scelus; daemon enim humano sanguine sibi litato delectatur, eumque a suis cultoribus exigit, ideoque eis persuadet se, cum offensus est, talibus hostiis placari, et inductas calamitates avertere, ac optata bona largiri. Secundo, Burgensis ait regem Moab consuluisse suos sacerdotes, cur Hebraei adeo fortes forent et felices, illosque respondisse, eo quod ipsi colerent Deum Moloch, illique suos filios immolarent et concremarent; regem ergo voluisse eos imitari, et Deum simili filii victima in tantis angustiis sibi conciliare. Verum Moloch erat Deus Ammonitarum, Moabitarum vero erat Chamos, quem sacerdotes regi Moab, ut proprium et domesticum commendasse, non est dubium. Addit Burgensis indignationem magnam, cujus hic fit mentio, non fuisse hominum, puta Israelitarum, sed Dei: Deus enim, inquit, indignabatur Israelitis, quod ipsi immolando filios idolo Moloch, Moabitis dedissent exemplum idem faciendi. Sic et Lyranus indignationem Dei accipit, non Israelitarum. Ait enim Deum indignatum Hebraeis, eo quod Angelus ei repraesentaret peccata Hebraeorum, eaque graviora esse ostenderet sceleribus Moabitarum; idcirco Deum immisisse pestem in castra Hebraeorum, ut coacti fuerint deserere obsidionem urbis Moab. Tertio, Cajetanus et ex eo Pererius in cap. XXII Genes. num. 105, indignationem Israelitarum contra se invicem intelligit, et ejus causam et modum sic explicat: Quia, inquit, causa irae narratur holocaustum primogeniti regis, et effectus illius, narratur recessus ab oppugnatione regis Moab; intelligere licet Israelitas idololatras, viso illo holocausto, cooperante diabolo, magni pendisse illud, et desperasse de victoria adversus regem, munitum praesidio tanti holocausti. Quocirca commoti sunt ad iram contra Israelitas volentes persistere in bello: denique magnitudo irae vicit, et fecit recessum a bello. Intellige tamen recessum hunc esse factum, renovato foedere cum rege Moab de tributo dando regi Israel; ita ut finem suscepti belli recessus non abstulerit. Haec sententia duabus prioribus est verisimilior; sed prima, quam initio assignavi, est verisimillima. Denique sacrilegum et execrabilem hunc filios in gravi calamitate immolandi ritum imitati sunt Carthaginenses, utpote a Phoenicibus (quorum hic ritus fuit proprius, ut paulo ante dixi) oriundi. Carthago enim fuit Tyriorum colonia. Audi Q. Curtium, lib. IV: «Sacrum multis saeculis intermissum repetendi auctores quidam erant, ut ingenuus puer Saturno immolaretur: quod sacrilegium verius quam sacrum Carthaginenses a conditoribus traditum, usque ad excidium urbis suae fecisse dicuntur.» Et Diodorus, lib. XX Historiae, de Carthaginensibus loquens, sic ait: «Dicebant autem Saturnum illis iratum fuisse, quoniam prius ipsi excellentiores ex filiis suis sacrificabant. Postea vero clam emptis infantibus, atque educatis, liberorum loco immolabant.» Unde Imilce Annibalis uxor, cum Aspar filius ejus esset mactandus, apud Silium Italicum in calce lib. IV Punicorum, sic lamentatur: Si satis ante aras caesos vidisse juvencos; Aut si velle nefas superis fixumque sedetque; Me me, quae genui vestris absumite votis, Cur spoliare juvat Libyicas hac indole gentes? Porro in sacrilegum et parricidale hoc sacrificium detonant Patres, ut Tertullianus, Apolog. cap. IX, Cyrillus, lib. IV Contra Julian., Lactantius, lib. I De falsa religione, cap. I, S. Augustinus, lib. VII De Civitat. cap. XIX, Theodoretus, lib. VII De Providentia.
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RE, I E II (III E IV) LIBRO DEI
IORAM (12 anni: 853-842), combatté contro Mesa di Moab e contro Benadad di Damasco, Attività di Eliseo (II Reg. 3, 1-27; 4, 1-8, 15).
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BAAL (BA'AL = «SIGNORE, PADRONE, POSSESSORE»)
… L'energica reazione di Elia culminò con la sfida del Carmelo (I Reg. 16; 18,16-40). Promosso di nuovo da Ochozia, fu osteggiato da Ioram e sradicato da Iehu (I Reg. 22,54; II Reg. 3,2; 10, 18-28). Atalia l'introdusse anche in Gerusalemme, ma l'abolì Ioas (II Reg. 11, 18; II Par. 23,17). Rimesso in onore da Achaz e Manasse, fu combattuto da Ezechia e Giosia (II Reg. …
… Dal lato religioso seguì la linea segnata da Ieroboam I (v.), ma a differenza di suo padre Achab, che aveva apertamente osteggiato il culto di Jahweh e dato libero corso all'idolatria, I. restaurò in parte il jahwismo, abbattendo il cippo (maṣṣābḥāh) di Baal, che suo padre aveva eretto (II Reg. 3, 2-3, cf. I Reg. 16, 32): successo da ascriversi all'azione dei profeti Elia ed Eliseo. …
… La Legge pertanto le proibiva (Lev. 26, 1; Deut. 16, 22). Si trovano tuttavia nelle bānāth o santuari in onore di Jahweh (I Reg. 14, 23; II Reg. 17, 10; 18, 4; 23, 14; II Par. 14, 2; 31, 1; Os. 3, 4; 10, 1 sg.; Mi. 5, 12); e anche in onore di Baal (II Reg. 3, 2; 10, 26 sg.). …
… Iehu reagì violentemente, fece uccidere i sacerdoti, bruciò la maṣṣēbhāh di Baal, e, demolito il tempio, lo trasformò in luogo immondo ed impuro; forse per questo non ne è stata ritrovata traccia (I Reg. 16,23; II Reg. 3,2; 10,18-27). Neppure il sito della necropoli reale (I Reg. 16, 28; 22,37; II Reg. 13,9; 14,16) è stato finora rintracciato; però gli scavi furono praticati principalmente alla cittadella.
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… Kar è l'agnello maschio alquanto sviluppato, non ancora ariete, considerato come cibo prelibato (Deut. 32, 14; Am. 6, 4), bottino agognato (I Sam. 15, 9), ed è il tributo corrisposto da Moab (Is. 16, 1; II Reg. 3, 4: Meša). …
AMRI (EBR. 'OMRI'; SETTANTA 'ΑΜΒΡΊ')
Dalla stele di Meša sappiamo che dominò Moab, occupandone il distretto di Madaba (linee 7-8). Al re moabita impose un tributo (II Reg. 3, 4). Meno felicemente A. combatté contro gli Aramei; dovette infatti dar loro alcune città e concedere ai loro commercianti delle vie nella stessa capitale (I Reg. 20, 34). Con Ethbaal, …
Mesa, re di Moab, la liberò nel sec. IX dal giogo dei re d'Israele (II Reg. 3, 4) e i profeti Isaia (15, 2) e Geremia (48, 18-22) la trattano infatti come città moabita. …
Ioram, spiriti dall'esempio del re Mesa (II Reg. 3, 4-27
Di questa campagna, oltre il dettagliato racconto biblico (II Reg. 3, 4-27), si ha un riscontro nella celebre stele di Mesa, ritrovata a Dībān nel 1868 e conservata nel Museo del Louvre a Parigi (per il testo cf. H. Gressmann, Altorient. …
MESA (EBR. MĚŠA', II REG. 3; STELE: MEŠA')
… Suo padre, sottomesso da Amri (v.), pagava ad Israele l'annuo tributo di 100.000 agnelli e altrettanti montoni da lana (II Reg. 3, 4; cf. stele, linn. 4 sg., 7 sg.). …
RE, I E II (III E IV) LIBRO DEI
… Jojachin, König von Juda, in babylonischen Keilschrifttexten, in Mélanges syriens offerts à R. Dussand, II, Parigi 1939, pp. 923-35; A. Bea, König Jojachin in Keilschrifttexten, in Biblica, 23 [1942], pp. 78-82). L'iscrizione di Mesa, re di Mosb, conferma II Reg. 3, 4-27. Molta luce, inoltre, è venuta ai libri dei R. dagli scavi di Samaria, di Lachis (lettere di Lachis = Tell ed-Duweir) e di Megiddo (Mageddo = Tell-el-Mutesellim). …
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20, 14 sgg.; Iude. 5, 4; 11, 17 sg.; II Sam. 8, 14; I Reg. 9, 26; 11, 14 sgg.; II Reg. 3, 8 sg.; 8, 20-22, ecc.). …
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… Così fu sempre praticato nella Chiesa: questa è la dottrina unanimemente professata da tutti coloro che nel corso dei secoli rifusero per scienza e santità » (cf. G. B. Scaramelli, Direttorio ascetico, I, trattato I, a. III, c. 1; oltre Act. 9, 6, 17, allega II Reg. 3, 9).
ELISEO ('ELĪLĀ' = « DIO SALVA »)
… Con l'esercito muove contro Maab; lo salva dallo scoraggiamento per la mancanza d'acqua e gli prodice la vittoria (II Reg. 3, 9-25). Svela a Ioram la imboscate di Bonadad e gli conduce a Samaria i soldati siri mandati a catturarlo (II Reg. 6, 8-12); annunzia le fine del terribile assedio di Samaria, per intervento …
… Colui che, per vocazione divina, parla in luogo e in nome di Dio (Deut. 18, 18 sg.; II Reg. 3, 9; Ier. 1, 6, 9 sg.; Is. 52, 6, ecc.; cf. Ex. 7, 1 sg.), comunicando agli uomini, cui è mandato, quanto il Signore, con azione soprannaturale, gli ordina e gli svela (Ier. 1, …
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ELISEO ('ELĪLĀ' = « DIO SALVA »)
… Era figlio di Saphat, originario di Abelmeula, a sud-est di Bejsān (I Reg. 19, 16). Ricco possidente (I Reg. 19, 19), rispose con gioia al gesto simbolico 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 …
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… Furono battuti dai Moabiti, a cui la vista del terribile sacrificio aveva infuso il coraggio della disperazione (G. Ricciotti, [v. bibl.], I, p. 408). Il successo è magnificato dal re Mesa nella sua iscrizione, ove però si passa sotto silenzio la parte spiacevole, che è supplita da II Reg. 3, 18-25.
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… II Reg. 23, 13), chiamati perciò « popolo di C. » (Num. 21, 29; Ier. 48, 46). Il re Mesa si chiama « figlio di C. », e a lui, come a dio della guerra, per essere liberato dalla stretta dei nemici, offre sulle mura della città il proprio figlio (II Reg. 3, 27). Il suo culto fu introdotto in Gerusalemme da Salomone (I Reg. 11, 7, 33), che gli innalzò un altare sul monte degli Ulivi e sul monte dello Scandalo, e durò probabilmente, salvo …
… Fede rudimentale però, con la macchia del sacrificio umano, fatto da I. nella sua ignoranza della legge del Sinai, e ad imitazione dei Cananei (così fece anche il re moabita Mesa: II Reg. 3, 27). Incomincia la flessione dal puro jahwismo, caratteristica di quel periodo di frazionamento, sotto l'influsso deleterio della cultura cananea.
… Dopo questo fatto «si scatenò una grande collera contro gl'Israeliti, che si allontanarono da lui e fecero ritorno nella loro terra» (II Reg. 3, 27). Da queste parole si deduce che l'impresa felicemente intrapresa si risolve in un insuccesso per gli Israeliti. …
… I p. erano oggetto del più grande affetto (cf. Gen. 22, 2. 12. 16; Ios. 6, 26; II Reg. 3, 27; Zach. 12, 10). Dio pertanto chiama Israele «suo p.» (Ex. 4, 22 sg.; Eccli. 36, 14; cf. Ier. 31, 9). E «figlio prediletto» (Lc. 20, 13: ἀγαπητός) equivale a figlio unico (Mc. 12, 6: cf. M.-J. …
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.