Eliseus so multiplieth a poore widowes oyle, that she payeth her debtes, and liueth of the rest. 8. By his prayers a Sunamite Woman hath a sonne. 18. which dying he rayseth to life. 38. He taketh away the bitternes of coloquintida, which by chance was put in the potte, 42. and feedeth manie with few loaues.
1Now a certain woman of the wives of the prophets, cried to Eliseus, saying: Thy servant, my husband, is dead, and thou knowest that thy servant was one that feared God, and behold the creditor is come to take away my two sons to serve him.Or una donna moglie di uno de' profeti sclamò, e disse ad Eliseo: Il mio marito tuo servo è morto, e tu sai, che il tuo servo era timorato del Signore: or ecco, che il suo creditore è venuto per prendere i due miei figliuoli, e farli suoi servi.AND a certayne woman of the wiues of the prophetes cried to Eliseus, saying: Thy seruant my husband is dead, and thou knowest that thy seruant was one that feared God, & behold the creditour is come to take away my two sonnes to serue him.Mulier autem quædam de uxoribus prophetarum clamabat ad Eliseum, dicens: Servus tuus vir meus mortuus est, et tu nosti quia servus tuus fuit timens Dominum: et ecce creditor venit ut tollat duos filios meos ad serviendum sibi. 2And Eliseus said to her: What wilt thou have me do for thee? Tell me, what hast thou in thy house? And she answered: I, thy handmaid, have nothing in my house but a little oil, to anoint me.Dissele Eliseo: Che vuoi, ch'io ti faccia? Dimmi, che hai in tua casa? Ed ella rispose: Io tua serva non no nulla in mia casa, eccetto un po' d'olio, per ungermi.To whom Eliseus sayd: What wilt thou that I doe for thee? Tel me, what hast thou in thy house? But she answered: I thy handmaid haue nothing in my house, but a litle oyle, to anoynt me withal.Cui dixit Eliseus: Quid vis ut faciam tibi ? dic mihi, quid habes in domo tua ? At illa respondit: Non habeo ancilla tua quidquam in domo mea, nisi parum olei quo ungar. 3And he said to her: Go, borrow of all thy neighbours empty vessels, not a few.Dissele egli: Va: chiedi in prestito da tutti i tuoi vicini de' vasi vuoti non pochi.To whom he sayd: Goe, borrow of al thy neighbours emptie vessels not a few.Cui ait: Vade, pete mutuo ab omnibus vicinis tuis vasa vacua non pauca, 4And go in, and shut thy door, when thou art within, and thy sons: and pour out thereof into all those vessels: and when they are full, take them away.E va, e chiudi la tua porta quando sarai dentro tu, e i tuoi figliuoli, e versa dell'olio in tutti que' vasi, e quando saran pieni, li porrai a parte.And goe in, and shut thy doore, when thou art within, thou and thy sonnes: and powre therof into al these vessels: and when they shal be ful, thou shalt take them away.et ingredere, et claude ostium tuum cum intrinsecus fueris tu, et filii tui: et mitte inde in omnia vasa hæc, et cum plena fuerint, tolles.
5So the woman went, and shut the door upon her, and upon her sons: they brought her the vessels, and she poured in.Andò pertanto la donna, e si chiuse in casa co' suoi figliuoli: quelli le presentavano i vasi, ed ella gli empiva.The woman therfore went, and shut the doore vpon her, and vpon her sonnes: they brought her vessels, and she powred in.Ivit itaque mulier, et clausit ostium super se, et super filios suos: illi offerebant vasa, et illa infundebat. 6And when the vessels were full, she said to her son: Bring me yet a vessel. And he answered: I have no more. And the oil stood.E quando tutti i vasi furon pieni, disse ella ad un de' figliuoli: Portami ancora un vaso. E quegli rispose: Non ne ho: e l'olio si fermò.And when the vessels were ful, she sayd to her sonne: Bring me yet a vessel. And he answered: I haue none. And the oile stood.Cumque plena fuissent vasa, dixit ad filium suum: Affer mihi adhuc vas. Et ille respondit: Non habeo. Stetitque oleum. 7And she came, and told the man of God. And he said: Go, sell the oil, and pay thy creditor: and thou and thy sons live of the rest.Ed ella andò, e riferì il tutto all'uomo di Dio, e quegli disse: Va, vendi l'olio, e paga il creditore, e del restante sostentati tu, e i tuoi figliuoli.And she came, and told the man of God. And he sayde, Goe, sel the oyle, and pay thy creditour: and thou and thy sonnes liue of the rest:Venit autem illa, et indicavit homini Dei. Et ille: Vade, inquit, vende oleum, et redde creditori tuo: tu autem, et filii tui vivite de reliquo. 8And there was a day when Eliseus passed by Sunam: now there was a great woman there, who detained him to eat bread: and as he passed often that way, he turned into her house to eat bread.Or un dì passava Eliseo per Sunam, dove era una donna grande, la quale lo trattenne, per dargli da mangiare; e siccome egli vi passava sovente, si fermava in casa di lei a mangiare.And there came a certayne day, and Eliseus passed by Sunam: and there was there a great woman, which held him to eate bread: and when he passed often that way, he turned in to her to eate bread.Facta est autem quædam dies, et transibat Eliseus per Sunam: erat autem ibi mulier magna, quæ tenuit eum ut comederet panem: cumque frequenter inde transiret, divertebat ad eam ut comederet panem. 9And she said to her husband: I perceive that this is a holy man of God, who often passeth by us.Ed ella disse a suo marito: Ho riconosciuto, che uomo santo di Dio egli è questi, che passa sovente di qua.Who sayd to her husband: I perceiue that this is a holie man of God, which passeth by vs often.Quæ dixit ad virum suum: Animadverto quod vir Dei sanctus est iste, qui transit per nos frequenter.
10Let us, therefore, make him a little chamber, and put a little bed in it for him, and a table, and a stool, and a candlestick, that when he cometh to us he may abide there.Facciamgli pertanto una piccola stanza, e mettiamovi un letto per lui e una mensa, e una sedia, e un candeliere, affinchè quando verrà da noi, egli vi alberghi.bet vs therfore make him a litle chamber, and sette him a litle bed in it, and a table, and a stoole, and a candlesticke, that when he cometh to vs he may tarie there.Faciamus ergo ei cœnaculum parvum, et ponamus ei in eo lectulum, et mensam, et sellam, et candelabrum, ut cum venerit ad nos, maneat ibi. 11Now, there was a certain day, when he came, and turned into the chamber, and rested there.Or un dato giorno egli arrivò, e andò nella stanza, e ivi si riposò.There came therfore a certayne day, and coming he turned in to the chamber, and rested there.Facta est ergo dies quædam, et veniens divertit in cœnaculum, et requievit ibi. 12And he said to Giezi, his servant: Call this Sunamitess. And when he had called her, and she stood before him,E disse a Giezi suo servo: Chiama questa donna di Sunam. E quegli la chiamò: ed ella si presentò a lui.And he sayd to Giezi his seruant: Call this Sunamite. Who when he had called her, and she stoode before him,Dixitque ad Giezi puerum suum: Voca Sunamitidem istam. Qui cum vocasset eam, et illa stetisset coram eo, 13He said to his servant: Say to her: Behold, thou hast diligently served us in all things; what wilt thou have me to do for thee? Hast thou any business, and wilt thou, that I speak to the king, or to the general of the army? And she answered: I dwell in the midst of my own people.Ed egli disse al suo servo: Dille tu: Ecco, che tu ci hai assistiti amorevolmente in tutto; che vuoi ch'io ti faccia? Hai tu qualche negozio, per cui desideri ch'io parli al re, o al capitano delle milizie? Ed ella rispose: Io vivo in mezzo al mio popolo.he sayd to his seruant: Speake to her: Behold thou hast diligently ministred to vs in al thinges, what wilt thou that I doe for thee? hast thou any busines, and wilt thou that I speake to the king, or the general of the warrefare? Who answered: I dwel in the middes of myne owne people.dixit ad puerum suum: Loquere ad eam: Ecce, sedule in omnibus ministrasti nobis: quid vis ut faciam tibi ? numquid habes negotium, et vis ut loquar regi, sive principi militiæ ? Quæ respondit: In medio populi mei habito.
14And he said: What will she then that I do for her? And Giezi said: Do not ask, for she hath no son, and her husband is old.Ed (Eliseo) disse: Che vuol ella adunque ch'io faccia per lei? E Giezi disse: Non cercar più oltre: perocché ella è senza figliuoli, e il suo marito è vecchio.And he sayd: What wil she then that I doe for her? And Giezi sayd: Aske not: for she hath no sonne, and her husband is old.Et ait: Quid ergo vult ut faciam ei ? Dixitque Giezi: Ne quæras: filium enim non habet, et vir ejus senex est. 15Then he bid him call her. And when she was called, and stood before the door,Egli adunque gli ordinò di chiamarla, e venuta che fu, standosi ella dinanzi alla porta,He therfore cōmanded him to cal her: who when she was called, and stoode before the doore,Præcepit itaque ut vocaret eam: quæ cum vocata fuisset, et stetisset ante ostium, 16He said to her: At this time, and this same hour, if life be in company, thou shalt have a son in thy womb. But she answered: Do not, I beseech thee, my lord, thou man of God, do not lie to thy handmaid.Egli le disse: In questo tempo, e in questa stess'ora, vivendo tu, porterai nel seno un figliuolo. Ed ella rispose: Non volere di grazia, o signor mio, o uomo di Dio, ingannar la tua serva.he sayd to her: At this tyme, this self same houre, if life accompanie, thou shalt haue a sonne in thy wombe. But she answered: Doe not I besech thee my lord, man of God, doe not lie to thy handmayd.dixit ad eam: In tempore isto, et in hac eadem hora, si vita comes fuerit, habebis in utero filium. At illa respondit: Noli quæso, domine mi vir Dei, noli mentiri ancillæ tuæ. 17And the woman conceived, and brought forth a son in the time, and at the same hour that Eliseus had said.Ma la donna concepì, e partorì un figliuolo nel tempo, e nell'ora predettale da Eliseo.And the woman conceiued, and brought forth a sonne in that time, and in the self same houre, that Eliseus had sayd.Et concepit mulier, et peperit filium in tempore, et in hora eadem, qua dixerat Eliseus. 18And the child grew. And on a certain day, when he went out to his father to the reapers,E il fanciullo ingrandì; e un giorno essendo egli uscito per andar a trovar suo padre da quei, che mietevano,And the childe grewe. And vpon a certaine day, when going forth he went to his father, vnto the reapers,Crevit autem puer: et cum esset quædam dies, et egressus isset ad patrem suum, ad messores, 19He said to his father: My head acheth, my head acheth. But he said to his servant. Take him, and carry him to his mother.Diss'egli a suo padre: Mi duole il capo, il capo mi duole. Ed egli disse ad un servo: Prendilo, e portalo a sua madre.he sayd to his father: My head aketh, my head aketh. But he said to his seruant, take him, and bring him to his mother,ait patri suo: Caput meum doleo, caput meum doleo. At ille dixit puero: Tolle, et duc eum ad matrem suam.
20And when he had taken him, and brought him to his mother, she sat him on her knees, until noon, and then he died.E quegli avendolo portato, e rimesso a sua madre, se lo tenne ella sulle sue ginocchia sino a mezzodì, ed ei si morì.who when he had taken him, and brought him to his mother, she sette him vpon her knees vntil noone, and he dyed.Qui cum tulisset, et duxisset eum ad matrem suam, posuit eum illa super genua sua usque ad meridiem, et mortuus est. 21And she went up, and laid him upon the bed of the man of God, and shut the door: and going out,Ed ella sali a collocarlo sul letto dell'uom dì Dio, e chiuse la porta, e andò fuori,And she went vp, and laid him vpon the bed of the man of God, and shut the doore: and going forthAscendit autem, et collocavit eum super lectulum hominis Dei, et clausit ostium: et egressa, 22She called her husband, and said: Send with me, I beseech thee, one of thy servants, and an ass, that I may run to the man of God, and come again.E chiamò il suo marito, e gli disse: Manda di grazia con me uno de' servi, e un'asina, perocché io corro dall'uom di Dio, e torno.called her husband, and sayd: Send with me, I besech thee, one of the seruantes, and an asse, that I may runne to the man of God, and returne.vocavit virum suum, et ait: Mitte mecum, obsecro, unum de pueris, et asinam, ut excurram usque ad hominem Dei, et revertar. 23And he said to her: Why dost thou go to him? to day is neither new moon nor sabbath. She answered: I will go.E quegli le disse: Per qual ragione vai tu a trovarlo? oggi non son te calende, e non è sabato. Ed ella rispose: Io anderò.Who sayd to her: For what cause doest thou goe to him? The Calendes be not to day, nor the Sabbath. Who answered: I wil goe.Qui ait illi: Quam ob causam vadis ad eum ? hodie non sunt calendæ, neque sabbatum. Quæ respondit: Vadam. 24And she saddled an ass, and commanded her servant: Drive, and make haste, make no stay in going: And do that which I bid thee.Ed ella ammannì l'asina, e ordinò al servo: Conducimi, e fa presto; non mi trattener per istrada, e fa quello, ch'io ti comando.And she sadled the asse, and commanded her seruant: driue, and make hast, make no stay in going. And doe that which I command thee.Stravitque asinam, et præcepit puero: Mina, et propera: ne mihi moram facias in eundo: et hoc age quod præcipio tibi. 25So she went forward, and came to the man of God, to mount Carmel: and when the man of God saw her coming towards, he said to Giezi, his servant: Behold that Sunamitess.Ella adunque si partì, e andò dall'uomo di Dio sul monte Carmelo: e avendola l'uomo di Dio veduta venirgli incontro, disse a Giezi suo servo: Ecco quella donna di Sunam.She therfore went forward, and came to the man of God into mount Carmel: and when the man of God saw her ouer against him, he said to Giezi his seruant: Behold that Sunamite.Profecta est igitur, et venit ad virum Dei in montem Carmeli: cumque vidisset eam vir Dei e contra, ait ad Giezi puerum suum: Ecce Sunamitis illa.
26Go, therefore, to meet her, and say to her: Is all well with thee, and with thy husband, and with thy son? And she answered: Well.Va adunque ad incontrarla, e dille: State voi bene tu, e tuo marito, e tuo figliuolo? Ed ella rispose: Bene.Goe therfore to meete her, and say to her: Is al wel about thee, and about thy husband, and about thy sonne? Who answered: Wel.Vade ergo in occursum ejus, et dic ei: Recte ne agitur circa te, et circa virum tuum, et circa filium tuum ? Quæ respondit: Recte. 27And when she came to the man of God, to the mount, she caught hold on his feet: and Giezi came to remove her. And the man of God said: Let her alone for her soul is in anguish, and the Lord hath hid it from me, and hath not told me.Ma allorché fu arrivata presso all'uom di Dio sul monte, se gli gettò a' piedi; e Giezi si appressò, per farnela discostare. Ma l'uomo di Dio gli disse: Lasciala fare; perocché l'anima di lei è in amarezza, e il Signore mi ha nascosa tal cosa, e non me l'ha rivelata.And when she was come to the man of God into the mount, she caught his feet: and Giezi came to remoue her. And the man of God said: Let her alone, for her soule is in anguish, and our Lord hath hid it from me, and hath not told me.Cumque venisset ad virum Dei in montem, apprehendit pedes ejus: et accessit Giezi ut amoveret eam. Et ait homo Dei: Dimitte illam: anima enim ejus in amaritudine est, et Dominus celavit a me, et non indicavit mihi. 28And she said to him: Did I ask a son of my lord? did I not say to thee: Do not deceive me?Or ella disse: Forse che io do mandai al signor mio un figliuolo? Non ti Diss'io: Non mi burlare?Who said to him: Did I aske a sonne of my Lord? Did I not say to thee: Mocke me not?Quæ dixit illi: Numquid petivi filium a domino meo ? numquid non dixi tibi: Ne illudas me ? 29Then he said to Giezi: Gird up thy loins, and take my staff in thy hand, and go. If any man meet thee, salute him not: and if any man salute thee, answer him not: and lay my staff upon the face of the child.Ed egli disse a Giezi: Cingi i tuoi fianchi, e prendi in mano il mio bastone, e va: se ti imbatti in alcun uomo, noi salutare; e se alcun ti saluta, non gli rispondere: e tu porrai il mio bastone sulla faccia del fanciullo.And he said to Giezi: Girde thy loynes, and take my staffe in thy hand, & goe. If a man meete thee, salute him not: and if any man salute thee, answer him not: and thou shalt put my staffe vpon the face of the childe.Et ille ait ad Giezi: Accinge lumbos tuos, et tolle baculum meum in manu tua, et vade. Si occurrerit tibi homo, non salutes eum: et si salutaverit te quispiam, non respondeas illi: et pones baculum meum super faciem pueri.
30But the mother of the child said: As the Lord liveth, and as thy soul liveth, I will not leave thee. He arose, therefore, and followed her.Ma la madre del fanciullo disse: Viva il Signore, e viva l'anima tua; io non partirò da te. Egli adunque si mosse, e le andò appresso.Moreouer the mother of the childe said: Our Lord liueth, and thy soul liueth, I wil not leaue thee. He arose therfore, and folowed her.Porro mater pueri ait: Vivit Dominus, et vivit anima tua, non dimittam te. Surrexit ergo, et secutus est eam. 31But Giezi was gone before them, and laid the staff upon the face of the child, and there was no voice nor sense: and he returned to meet him, and told him, saying: The child is not risen.Or Giezi era andato innanzi a loro, e avea posto il bastone sopra la faccia del fanciullo; ma egli non avea fiato, né senso. E tornò indietro ad incontrar Eliseo, e gli diede la nuova: Il fanciullo non è risuscitato.But Giezi was gone before them, and had put the staffe vpon the face of the childe, & there was not voice, nor sense: and he returned to meete him, and told him, saying: The childe is not risen.Giezi autem præcesserat ante eos, et posuerat baculum super faciem pueri, et non erat vox, neque sensus: reversusque est in occursum ejus, et nuntiavit ei, dicens: Non surrexit puer. 32Eliseus, therefore, went into the house, and behold the child lay dead on his bed:Eliseo adunque entrò in casa, e vide il fanciullo morto giacente sul suo letto:Eliseus therfore went into the house, and behold the childe lay dead on his bed:Ingressus est ergo Eliseus domum, et ecce puer mortuus jacebat in lectulo ejus: 33And going in, he shut the door upon him, and upon the child, and prayed to the Lord.Ed entrò, e si chiuse dentro col fanciullo, e fece orazione al Signore.and going in he shut the doore vpon him, & vpon the childe & prayed to our Lord.ingressusque clausit ostium super se et super puerum, et oravit ad Dominum. 34And he went up, and lay upon the child: and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he bowed himself upon him, and the child’s flesh grew warm.E salì (sul letto), e si distese sopra il fanciullo, e pose la sua bocca sopra la bocca di lui, e i suoi occhi sopra gli occhi di lui, e le sue mani sopra le mani di lui; e s'i incurvò sopra di lui, e le carni del fanciullo si riscaldarono.And he went vp, and lay vpon the childe: and he put his mouth vpon his mouth, & his eies vpon his eies & his handes vpon his handes: and he bowed him self ouer him, and the childes flesh was warmedEt ascendit, et incubuit super puerum: posuitque os suum super os ejus, et oculos suos super oculos ejus, et manus suas super manus ejus: et incurvavit se super eum, et calefacta est caro pueri.
35Then he returned and walked in the house, once to and fro: and he went up, and lay upon him: and the child gaped seven times, and opened his eyes.Ed egli scese; e fece due giri per la stanza, e salì di nuovo, e si distese sopra il fanciullo, e questi sbadigliò sette volte, e aperse gli occhi.But he returning, walked vp and downe in the house, once hither & thither: & he went vp and lay vpon him: and the childe gaped seuen tymes, and opened his eies.At ille reversus, deambulavit in domo, semel huc atque illuc: et ascendit, et incubuit super eum: et oscitavit puer septies, aperuitque oculos. 36And he called Giezi, and said to him: Call this Sunamitess. And she being called, went in to him: and he said: Take up thy son.Ed egli chiamò Giezi, e gli disse: Chiama la donna di Sunam; ed ella venne, e si presentò a lui; ed ei le disse: Prendi il tuo figliuolo.And he called Gierzi, & said to him: Call this Sunamite. Who being called, went in vnto him: Who said: Take thy sonne.At ille vocavit Giezi, et dixit ei: Voca Sunamitidem hanc. Quæ vocata, ingressa est ad eum. Qui ait: Tolle filium tuum. 37She came and fell at his feet, and worshipped upon the ground: and took up her son, and went out.Andò ella a gettarsi a' piedi di lui, inchinandosi fino a terra; e preso il suo figliuolo, se n'andò.She came, and fel at his feete, and adored vpon the ground: and tooke her sonne, and went out,Venit illa, et corruit ad pedes ejus, et adoravit super terram: tulitque filium suum, et egressa est. 38And Eliseus returned to Galgal, and there was a famine in the land, and the sons of the prophets dwelt before him: And he said to one of his servants: Set on the great pot, and boil pottage for the sons of the prophets.Ed Eliseo se ne tornò a Gàlgala. Or il paese era alla fame, e abitavano con lui i figliuoli de' profeti. Ed egli disse a un de' suoi servidori: Prendi una pignatta grande, e cuoci la pietanza pe' figliuoli de' profeti.and Eliseus returned into Galgal And there was a famine in the land, and the children of the prophetes dwelt before him; and he sayd to one of his seruantes: Sette on a greate potte, and seeth broth for the children of the prophetes.Et Eliseus reversus est in Galgala. Erat autem fames in terra, et filii prophetarum habitabant coram eo. Dixitque uni de pueris suis: Pone ollam grandem, et coque pulmentum filiis prophetarum. 39And one went out into the field to gather wild herbs: and he found something like a wild vine, and gathered of it wild gourds of the field, and filled his mantle, and coming back, he shred them into the pot of pottage; for he knew not what it was.E uno di essi andò al campo per cogliere delle erbe salvatiche, e trovò una specie di vite salvatica, e da essa colse dei colochinti salvatici, e ne empì il suo mantello, e tornato che fu, li tagliò in pezzi, e li mise nella pignatta della pietanza, perocché non sapeva quello, ch'ei fossero.And one went out into the field to gather wilde herbes: and he found as it were a wilde vine, and gathered of it the colocynthides of the field, and filled his mantel, and returning cut it into the potte of broth, for he knew not what it was.Et egressus est unus in agrum ut colligeret herbas agrestes: invenitque quasi vitem silvestrem, et collegit ex ea colocynthidas agri, et implevit pallium suum, et reversus concidit in ollam pulmenti: nesciebat enim quid esset.
40And they poured it out for their companions to eat: and when they had tasted of the pottage, they cried out, saying: Death is in the pot, O man of God. And they could not eat thereof.Ne versarono adunque ai compagni, perchè mangiassero: e avendo quelli gustata tal roba cotta, gridarono, e dissero: Uomo di Dio, la morte nella pignatta: e non poterono mangiarne.They therfore powred it to their felowes, to eate: and when they had tasted of the broth, they cried, saying: Death is in the potte, man of God. And they could not eate.Infuderunt ergo sociis ut comederent: cumque gustassent de coctione, clamaverunt, dicentes: Mors in olla, vir Dei. Et non potuerunt comedere. 41But he said: Bring some meal. And when they had brought it, he cast it into the pot, and said: Pour out for the people, that they may eat. And there was now no bitterness in the pot.Ed egli: Portatemi, disse, della farina, e quando la ebbero portata, la gettò nella pignatta, e disse: Versatene alla gente, che mangino. E non rimase nulla di amaro nella pignatta.But he sayd: Bring meale, and when they had brought it, he cast it into the potte, and said: powere in for the multitude, that they may eate. And there was no more anie bitternesse in the potte.At ille: Afferte, inquit, farinam. Cumque tulissent, misit in ollam, et ait: Infunde turbæ, ut comedant. Et non fuit amplius quidquam amaritudinis in olla. 42And a certain man came from Baalsalisa, bringing to the man of God, bread of the firstfruits, twenty loaves of barley, and new corn in his scrip. And he said: Give to the people, that they may eat.Giunse poi un uomo da Baalsalisa, il quale portava all'uomo di Dio dei pani delle primizie, venti pani d'orzo, e del grano nuovo nella sua bisaccia: ed ei gli disse: Danne a tutta la gente, affinchè ne mangi.And a certaine man came from Baa•sah•a bringing to the man of God loaues of the first fruites, twentie barley loaues, and new wheate in his scrippe. But he said: Geue to the people, that they may eate.Vir autem quidam venit de Baalsalisa deferens viro Dei panes primitiarum, viginti panes hordeaceos, et frumentum novum in pera sua. At ille dixit: Da populo, ut comedat. 43And his servant answered him: How much is this, that I should set it before a hundred men? He said again: Give to the people, that they may eat: for thus saith the Lord: They shall eat, and there shall be left.E il suo servo gli rispose: Che è tutto questo per porlo davanti a cento persone? Egli disse di nuovo: Danne alla gente, che mangi; perocché così dice il Signore: Mangeranno, e ne avanzerà.And his seruant answered him: How much is this, that I should sette it before an hundred men? Agayne he said: Geue to the people, that they may eate: for thus saith our Lord: They shal eate, and there shal be leaft.Responditque ei minister ejus: Quantum est hoc, ut apponam centum viris ? Rursum ille ait: Da populo, ut comedat: hæc enim dicit Dominus: Comedent, et supererit.
44So he set it before them: and they ate, and there was left, according to the word of the Lord.Quegli pertanto li pose davanti alla gente, e mangiarono, e ne avanzò secondo la parola del Signore.He therfore sette it before them: who did eate, and there was leaft according to the word of our Lord.Posuit itaque coram eis: qui comederunt, et superfuit juxta verbum Domini.
4:1
Year of the World 3109, Year before Christ 895.
Calmet
Prophets. Josephus ([Antiquities?] 9:4.) intimates that this man was Abdias; (3 Kings 18:13.) and the Rabbins pretend that Joram was the creditor. But these traditions are destitute of proof; and we know not that Abdias was a prophet. (Calmet)
Serve him, not as slaves, for the Hebrews were not thus to be sold, except they had commited some crime. (Salien, the year before Christ 913.) See Leviticus 25:39.
But the condition of mercenaries was perhaps little different; (Haydock) and we find that people were sold for debt, Exodus 21:7., and Isaias 50:1. The same practice seems to have continued till our Saviour's time, Matthew 18:25. Children were regarded as part of a person's property. The Romans, Athenians, and other nations, claimed the same right over them. (Halicar. 2:p. 96.; Plutarch, in Solon et Lucullus.) The custom of selling children continued for a long time in our [British] islands.
4:2
Menochius
Anoint me, for delicacy or health, Matthew 6:17. (Menochius)
Calmet
To abstain from this unction, in the East, was a great mortification, 2 Kings 14:2., and Deuteronomy 28:40. Sanctius supposes, that the woman intended the oil to anoint her body for interment, Matthew 26:12. Hebrew asuc, occurs no where else, and my signify a pot, or "skin of oil." The woman had nothing else. The original does not say what she intended to do with it. (Calmet)
Haydock
She might use it for food: (3 Kings 17:12.) but the Septuagint agree with the Vulgate. (Haydock)
4:6
St. Bernard
Stood. The grace of God ceases to flow, when the soul is full of vanity. (St. Bernard)
St. Augustine
Charity does not increase, when it bestows nothing. (St. Augustine, ser. 206. de Temp.)
4:8
Tirinus
Sunam, the birth-place of the beautiful virgin Abisag, (3 Kings 1:3.) at the foot of Thabor, (Calmet) and not above a mile from Carmel, ver. 23. (Tirinus)
Menochius
Great woman, "renowned for piety" (Arabic) and riches, ver. 13. (Tirinus) (Menochius)
Haydock
"Fearing sins." (Chaldean) This was true greatness! (Haydock)
4:10
Calmet
Chamber. Hebrew adds, "on the wall," (Haydock) or surrounded "with walls," at the top of the house, where strangers usually lodged. (Calmet)
After being entertained the first day with the family, they might retire, and live, as if they were at home; some presents being sent to them daily, at least among the Greeks of rank. (Vitruv. 6:10.)
Vatable
The apartment of Eliseus might be separate from the house, that he might be less distracted in his meditations. (Menochius) (Vatable)
Calmet
Candlestick, on which many lamps, or even wood, might burn, Exodus 25:27. (Calmet)
4:13
Haydock
He said, or "he had said;" (Junius and Piscator) so that we may include this and the following verse within a parenthesis, as alluding to what had passed before; (Calmet) unless the woman, out of modesty, did not come into the chamber of the prophet, who addressed her by an interpreter, (Menochius) or servant. (Haydock)
Calmet
Army. Eliseus had acquired great influence with Joram, in the war with Moab. (Calmet)
Grotius
The ancient canons exhort bishops to present the petitions of the poor to the prince. (Grotius)
Tirinus
People. I have nothing to fear, (Haydock) and am not in want. (Tirinus)
Calmet
I have no quarrel with any person. (Calmet)
Abulensis
I am of too mean a condition to have any thing to do at court. (Abulensis)
4:14
Haydock
No son. The desire of one was very natural, particularly to people in good circumstances (Menochius) and of the Hebrew nation. (Haydock)
4:16
Calmet
Womb. Hebrew, "At this season, according to the time of life, (Haydock; or of a woman with child, Menochius) thou shalt embrace a son" in thy arms. (Haydock) See Genesis 18:10. (Calmet)
Menochius
If is added by St. Jerome, agreeably to an usual form of speaking. (Menochius)
The prophet assures the woman, that she will not only live, but also bear a son, and nurse him.
Menochius
Lie, deceive, (ver. 28; Haydock) or flatter me with vain hopes. (Calmet) She might think that the prophet was not actually inspired. (Menochius)
Haydock
Through joy, she could hardly believe. See Luke 24:41. (Haydock)
4:17
Year of the World 3110.
4:19
Menochius
Carry. This interpretation suits with the occasion, and is conformable to the Septuagint and Chaldean. (Menochius)
Haydock
Literally, "conduct him," but he was sick and little. (Haydock)
4:21
Menochius
Bed, esteeming it as a relic, (Haydock) or wishing to excite the man of God to pray for her child, and to conceal its death from her husband. (Menochius)
4:23
Menochius
Moon, a day of devotion, (Numbers 10:10.; Calmet) or probably of obligation, like the sabbath, on which no long journey could be undertaken, (Tirinus; ver. 8.) unless for the sake of piety, (Exodus 26:8.) as Sunam is a place six or seven leagues, (Calmet) or eight hours' walk from Carmel. (Adrichomius) (Menochius)
Menochius
Piety was not so far decayed in Israel but many fervent souls still went to hear the prophets. (Calmet) It seems this woman had often made such journeys. (Menochius)
Haydock
Go. Hebrew, "peace." Protestants, "it shall be well:" let me depart. She is unwilling to reveal the reason of her journey; but her husband was so well convinced of her virtue, that he placed no obstacle in her way. Perhaps he might partly guess what was the matter, as he had sent the child home sick, and saw his wife so desirous to visit the prophet. (Haydock)
4:24
Vatable
And do. Hebrew, "unless I bid thee." Some translate, "urge me not to get up, unless," etc. (Chaldean; Arabic, etc.) They suppose that she went on foot, and that the ass was designed for Eliseus. (Vatable)
4:26
Menochius
Well. She declines mentioning what she wanted to the servant, in order that she might speak to the prophet in person. (Menochius)
Haydock
She might also rationally hope that the child was well in another world. (Haydock)
4:27
Her. Being aware of the extreme circumspection and modesty of his master.
St. Gregory
Told me. Hence it appears that the prophets were not inspired at all times, 2 Kings 7:3, "that they might be sensible that what they had was a gift of God." (St. Gregory, hom. in Ezech. 11)
4:28
Menochius
A son. Better had it been for me not to have become a mother, than to be so soon delivered of my child. (Menochius)
4:29
Challoner
Salute him not. He that is sent to raise to life the sinner spiritually dead, must not suffer himself to be called off, or diverted from his enterprise, by the salutations or ceremonies of the world. (Challoner)
Calmet
So must the preachers of the gospel diligently fulfil their important office, Luke 10:4. (St. Gregory, hom. 17.) Urbanity is not reprehended; but no human transaction ought to impede what is divine. (St. Ambrose, ibid.[Luke 10:4.?]) In ancient comedies, slaves are always represented in a hurry. The Jews will not salute any person when they are going to their synagogues, for fear of being distracted in their devotions. (Calmet)
Menochius
Eliseus requires the utmost expedition, that the favour might be the greater, Qui cito dat, bis dat. (Menochius)
Tirinus
He would also prevent his servant from telling any one what he was about, that he might not be touched with vanity, and thus hinder the miracle, which some think was nevertheless the case. (R. Salomon) (Theodoret, q. 17.) (Tirinus)
4:31
Challoner
The child is not risen. By the staff of Eliseus is represented the rod of Moses, or the old law, which was incapable of restoring life to mankind, then dead by sin. It was necessary that Christ himself should come in our flesh, to restore us to life again. In this, Eliseus, as a figure of Christ, behoved to go in person to restore the dead child to life. (Challoner)
Worthington
St. Augustine (contra Faust. 12:35.) shews that many like things recorded in the Old Testament are figures of the New. (Worthington)
Calmet
Many of the fathers observe, that this miracle was intended to shew the necessity of the Incarnation to redeem lost man. The staff did not therefore restore life. Some lay the blame on Giezi; others on the woman, who required the prophet to come in person; and others suppose that Eliseus followed herein his own spirit. But all this is destitute of proof. (Calmet)
Haydock
He might alter his mind (Tirinus) at the request of the woman, and to imitate Elias; (3 Kings 17:21.) all by God's direction. (Haydock)
Menochius
He had before trusted that God would perform the miracle by means of the staff, as he did formerly by the rod of Moses, or by the mantle of Elias. (Menochius)
4:34
Theodoret
Warm. Arabic adds, "by his breath," as when God breathed a soul into Adam. (Theodoret, q. 18.)
Some Greek interpreters have, "he breathed upon him," etc.
4:35
Calmet
Upon him. Septuagint, "he breathed," etc. (Calmet)
Other copies, (Alexandrian and Vatican) "he bent down upon the child seven times, and the child opened his eyes."
Calmet
Gaped. Protestants, "sneezed;" (Haydock) in which interpretation, Junius, Montanus, etc., agree. Arabic, "he turned his eyes about seven times." Others, "he trembled," (Calmet) or sighed; (ver. 19.) and sneezing is accounted good for alleviating the pain. Sternutamenta capitis gravedinem emendant. (Pliny, [Natural History?] 28:6.) (Calmet)
4:37
Menochius
Ground. To honour the saint, who had done her such a kindness. (Menochius)
4:38
Galgal, where he had been often before.
Calmet
Dwelt. Hebrew, "sat," like disciples attending to the instructions of their master, Acts 22:3. (Calmet)
Menochius
To one, etc. Hebrew and Septuagint, "to his servant," Giezi. (Menochius)
Haydock
Eliseus provided for the temporal as well as for the spiritual wants of his followers. (Haydock)
Menochius
The famine had been sent by God, to punish the idolatry of the people, 4 Kings 8:1. (Menochius)
4:39
Wild herbs. Hebrew oroth. Septuagint arioth, may denote any thing that could be "gathered."
Tirinus
Gourds: colocynthides. They resembled cucumbers; but were so bitter, that they were styled, "the gall of the earth." Vallesius, (Phil. C. 36.) who observes, that a small quantity may cause death, (c. 37.) and that the remedy used by the prophet was supernatural; though Lemnius (c. 7.) asserts, that the mixture of barley-flour would take away the bitterness. (Tirinus)
Calmet
It has, in effect, that tendency; but the hand of God must still be acknowledged. (Calmet)
4:40
Death, poison, etc. Matthiole accounts this fruit poisonous.
4:42
Calmet
His scrip. Hebrew bctsiklono. Protestants, "in the husk thereof." Carmel, means a greenish ear of corn, (Haydock) which might be rubbed in the hand, and so eaten. (Calmet)
4:43
Menochius
Men. The disciples of Christ found the like difficulty, John 6:9. (Menochius)
Haydock
God multiplied the provisions for these 100 men, (Calmet) living in the community at Galgal. (Haydock)
4:29
Salute him not.... He that is sent to raise to life the sinner spiritually dead, must not suffer himself to be called off, or diverted from his enterprise, by the salutations or ceremonies of the world.
4:31
St. Augustine considers a great mystery in this miracle wrought by the prophet Eliseus, thus: By the staff sent by his servant is figured the rod of Moses, or the Old Law, which was not sufficient to bring mankind to life then dead in sin. It was necessary that Christ himself should come, and by taking on human nature, become flesh of our flesh, and restore us to life. In this Eliseus was a figure of Christ, as it was necessary that he should come himself to bring the dead child to life and restore him to his mother, who is here, in a mystical sense, a figure of the Church.
4:39
Wild gourds of the field.... Colocynthidas. They are extremely bitter, and therefore are called the gall of the earth; and are poisonous if taken in a great quantity.
4:1
Liturgia The Epistle on Teusday in the third weke of Lent.
4:24
Liturgia The Epistle on Thursday in the 4. weke of Lent.
4:31
God sent his law by his seruant, and it auailed not to mankinde dead in sinnes. But he coming & accommodating himself to our infirmitie, participating our death we are quicned So S Augusting mystically applieth this figuratiue miracle to Christ and his Church li. 1•. c. •5. cont. Fast. Manich and manielike thinges of the old Testament he sheweth to be figures of the new.
4:8
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.5
… He used to dwell in the upper chamber of the Shunamite, and was ministered to by his disciple. For thus the Shunamite said;— He is a holy Prophet of God and passes by us continually, for thus it becomes his holiness that we should make for him an upper chamber and do for him the service that is (necessary) in it .
4:10
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… and has she not a daily expenditure? “No doubt,” you will say. Why then do you not lend aid to her moderate means? I am ashamed indeed to say these things: however, I compel no man, if any one imagines what I am saying to be for gain. Make for yourself a guest-chamber in your own house: set up a bed there, set up a table there and a candlestick. (comp.
4:13
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.93
… Elijah ran before the chariot of a most wicked king,—not by the king’s command, but from his own loyalty. Elisha thought it good to offer of his own accord to the woman who had sheltered him anything that she might wish to have obtained from the king through his intercession.
4:16
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.1.6
… But Elisha was ever active. In solitude he divided Jordan on passing over it, so that the lower part flowed down, whilst the upper returned to its source. On Carmel he promises the woman, who so far had had no child, that a son now unhoped for should be born to her.
4:17
Origene † 254 d.C. Origen Against Celsus 8.46
… and through the prayers of Elisha she became a mother.
4:20
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.17
… The servant went before, he laid the staff upon the dead, the dead arose not. “For if there had been given a law which could have made alive, surely out of the law there had been righteousness.” The law sent by the servant made not alive: and yet he sent his staff by the servant, who himself afterwards followed, and made alive.
4:23
Tertulliano † 220 d.C. The Five Books Against Marcion 4.12
… For He furnished to this day divine safeguards, —a course which His adversary would have pursued for some other days, to avoid honouring the Creator’s Sabbath, and restoring to the Sabbath the works which were proper for it. Since, in like manner, the prophet Elisha on this day restored to life the dead son of the Shunammite woman,
4:25
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 41
… And the sevenfold looking for the cloud imposed upon the young servant; and Elissæus stretching himself that number of times upon the child of the Shunammite, by which stretching the breath of life was restored.
4:26
Tertulliano † 220 d.C. The Five Books Against Marcion 4.24
… So also the Lord commands: “Into whatsoever house they enter, let them say, Peace be to it.” Herein He follows the very same example. For Elisha enjoined upon his servant the same salutation when he met the Shunammite; he was to say to her: “Peace to thine husband, peace to thy child.”
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.42
… For it was not only that the greatness of the Lord was not discerned by that Pharisee, but he did not even discern the weakness of the prophets. For our Lord, as knowing all things, allowed that sinful woman to come in and receive His peace. But Elisha, as one ignorant, said to the Shunamite;—Peace to thee and peace be to the child .
4:27
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 4
What then is one to say? That the Saints knew not all things. And this one might learn from many instances, both of the early ones, and of those who came after them, as Elisha knew not concerning the woman (
san Girolamo † 420 d.C. Against the Pelagians 1.28
2 Kings iv. 27 . Elijah seeing the Shunamite’s heart.
Pseudo-Clement The Second Epistle of the Same Clement 15
… but she did not live with him, but the prophet lived in a house apart. And, when her son died, she wanted to throw herself at the feet of the prophet; but his attendant would not allow her, but restrained her. But Elisha said to his servant: “Let her alone, because her soul is distressed.”
4:29
Tertulliano † 220 d.C. The Five Books Against Marcion 4.24
… “No one,” says He, “shall ye salute by the way.” What a destroyer of the prophets, forsooth, is Christ, seeing it is from them that He received his precept also! When Elisha sent on his servant Gehazi before him to raise the Shunammite’s son from death, I rather think he gave him these instructions:
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 4.11
… grace on the sinner, frightened and turned to the fulfilment of the righteousness of the law through Jesus Christ our Lord, who is that wisdom of God of which it is written, “She carries law and mercy on her tongue,” —law whereby she frightens, mercy by which she may help,—law by His servant, mercy by Himself,—the law, as it were, in the staff which Elisha
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 86.5
… Unhappy men, what can the Law do without grace? What doeth the earth without the spittle of Christ? What doeth the Law without grace, but make them more guilty? Why? Because hearers of the Law and not doers, and hereby sinners, transgressors. The son of the hostess of the man of God was dead, and his staff was sent by his servant, and laid upon his face,
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 1.8
For Elisha, himself one of them, teaches that the same men used to carry a staff; as he says to Gehazi, his servant, when sending him to raise the woman’s son to life: “Take my staff and run and go and place it on the lad’s face that he may live.”
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Origene † 254 d.C. Origen Against Celsus 2.57
… “But this is the question, whether any one who was really dead ever rose again with a veritable body?” Now a Jew would not have uttered these words, who believed what is recorded in the third and fourth books of Kings regarding little children, of whom the one was raised up by Elijah, and the other by Elisha.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 18.16
… But specially be it remembered that Christ has been raised from the dead . I speak but in passing of Elias, and the widow’s son whom he raised; of Elisseus also, who raised the dead twice; once in his lifetime, and once after his death. For when alive he wrought the resurrection by means of his own soul
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.1.6
… But Elisha was ever active. In solitude he divided Jordan on passing over it, so that the lower part flowed down, whilst the upper returned to its source. On Carmel he promises the woman, who so far had had no child, that a son now unhoped for should be born to her. He raises the dead to life,
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.83
83. And why should we wonder that the soul is restored at the word of God, that flesh returns to the bones, when we remember the dead raised by the touch of the prophet’s body?
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.4
30. Elijah, then, raised the dead, but he prayed—he did not command. Elisha raised one to life after laying himself upon the dead body, in accordance with its posture;
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 3.7
But what is the meaning of that, which you have thought proper to add to this simile, with regard to the example of the blessed Elisha because he raised the dead by breathing into his face?
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
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sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 137.13
… For among these miracles what is more wonderful than the raising of the dead? Yet both Elijah and Elisha did this.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 91.2
… Of a certainty, among all the works of Christ, none seem to be greater than the raising of the dead; and yet we know that the same was done by the prophets of olden time. For Elias did so; and Elisha also, both when alive in the flesh,
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san Girolamo † 420 d.C. The Letters of St. Jerome 22.9
… When Elisha invited the sons of the prophets to dinner, he only gave them field-herbs to eat; and when all cried out with one voice: “There is death in the pot,” the man of God did not storm at the cooks (for he was not used to very sumptuous fare), but caused meal to be brought, and casting it in, sweetened the bitter mess
san Girolamo † 420 d.C. The Letters of St. Jerome 125.7
… His rough garb, his girdle made of skins, his diet of locusts and wild honey were all alike designed to encourage virtue and continence. The sons of the prophets, who were the monks of the Old Testament, built for themselves huts by the waters of Jordan and forsaking the crowded cities lived in these on pottage and wild herbs.
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san Basilio † 379 d.C. The Hexæmeron 9.1
… In vain he lavishly covers his table with his mean fare; his ambition only shows his folly. It is for you to judge if I have shared the same fate. Yet, whatever my discourse may have been, take care lest you disregard it. No one refused to sit at the table of Elisha; and yet he only gave his friends wild vegetables.
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
30. O foolish Elisha, for feeding the prophets with wild and bitter gourds!
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.1.6
… In solitude he divided Jordan on passing over it, so that the lower part flowed down, whilst the upper returned to its source. On Carmel he promises the woman, who so far had had no child, that a son now unhoped for should be born to her. He raises the dead to life, he corrects the bitterness of the food, and makes it to be sweet by mixing meal with it.
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.21
… and when his servitor, after contrasting the large number of the persons with the small supply of the food, answered, “What, shall I set this before a hundred men?” he said again, “Give them, and they shall eat: for thus saith the Lord, They shall eat, and shall leave thereof, according to the word of the Lord.”
Tertulliano † 220 d.C. On Prayer 29
… Old-world prayer, indeed, used to free from fires, and from beasts, and from famine; and yet it had not (then) received its form from Christ. But how far more amply operative is Christian prayer! It does not station the angel of dew in mid-fires, nor muzzle lions, nor transfer to the hungry the rustics’ bread;
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 49
But John saith also, that they were “barley loaves,” not mentioning it without object, but teaching us to trample under foot the pride of costly living. Such was the diet of the prophets also.
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 42
Andrew is higher minded than Philip, yet had not he attained to everything. Yet I do not think that he spake without an object, but as having heard of the miracles of the Prophets, and how Elisha wrought a sign with the loaves (
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.1.6
… On Carmel he promises the woman, who so far had had no child, that a son now unhoped for should be born to her. He raises the dead to life, he corrects the bitterness of the food, and makes it to be sweet by mixing meal with it. Having distributed ten loaves to the people for food, he gathered up the fragments that were left after they had been filled.
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1. MULIER AUTEM QUAEDAM. Josephus, lib. IX, cap. II, quem sequuntur Hebraei, Theodoretus, Lyranus, Abulensis et alii, asserit hanc mulierem fuisse uxorem Abdiae dispensatoris Achab, III Reg. cap. XVIII, vers. 3, illamque hoc beneficium et miraculum multiplicati olei obtinuisse ab Eliseo, ob merita et eleemosynas mariti sui, qui in persecutione Jezabelis absconderat et aluerat centum prophetas Domini. Deus enim liberalitatem liberalitate remunerat, ac in misericordes summe misericors est, juxta illud: «Beati misericordes, quoniam ipsi misericordiam consequentur,» Matth. cap. V.
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2. ET ECCE CREDITOR VENIT. Hebraei tradunt hunc creditorem fuisse Joram regem Israel, qui pecunias dederit Abdiae, quas ille erogaverit in alendis secreto centum prophetis, ideoque illas ab uxore ejus jam a rege repeti. Verum id confutat Abulensis, Quaest. IV. UT TOLLAT DUOS FILIOS MEOS AD SERVIENDUM SIBI. Solebant Hebraei filios vendere aut servos abducere pro debitis parentum, ut patet Matth. cap. XVIII, vers. 25, et Isaiae L, 1. Idem olim fecere Romani, teste Dionysio Halicarnassio, libro II, et Athenienses, teste Plutarcho in Solone: quin et Christiani, ut patet ex lege 2 de patribus qui filios distraxerunt, lib. IV Cod. tit. 43. Quod et suo tempore factum graviter queritur et deplorat S. Ambrosius, lib. De Job cap. VIII. NISI PARUM OLEI QUO UNGAR. Sic et Septuaginta. Hebraice est, nisi lecythus olei. Noster et Septuaginta addunt: quo ungar, id est quo semel duntaxat ungi possim, ut significent modicum esse vas, et modicum esse olei. Olei enim usus proprie est ad unctionem, quae apud Hebraeos erat usitata et frequens. Alii cum Sanchez, quo ungar, scilicet post mortem illico, quae mihi ob famem imminet. Moris enim Hebraeis aeque ac gentibus erat mortuos ungere ante sepulturam.
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3. PETE MUTUO AB OMNIBUS VICINIS TUIS VASA VACUA NON PAUCA. Ego enim efficiam ut omnia oleo impleantur; et quo plura vacua attuleris, eo plura oleo plena recipies. Tropologice significatur cor vacuandum esse a cupiditatibus terrenis, ut Deus illud oleo gratiae suae impleat. Audi S. Bernardum, serm. 6 De Ascens.: «Unde spiritualis gratiae inopia tanta quibusdam, cum aliis copia tanta exuberet? Profecto nec avarus, nec inops est gratiae distributor; sed ubi vasa vacua desunt, stare oleum necesse est. Undique se ingerit amor mundi cum consolationibus, imo desolationibus suis, observat aditus; per fenestras irruit, mentem occupat; sed non ejus qui dixit: Renuit consolari anima mea; memor fui Dei, et delectatus sum. Praeoccupatum nempe saecularibus desideriis animum delectatio sancta declinat: nec misceri potuerunt vera vanis, aeterna caducis, spiritualia corporalibus, summa imis, ut pariter sapias quae sursum sunt, et quae super terram.» S. Gregorius vero, hom. 3 in Ezech., per oleum accipit doctrinam quae per doctores in vacuas hominum mentes effunditur. «Quia dum, inquit, ab unius ore doctoris, parvum quid de amore divinitatis multorum vacuae mentes audiunt, exuberante gratia, unguento divini amoris usque ad summum replentur. Etiam multorum nunc corda, quae prius fuerant vacua vascula, unguento spiritus plena sunt quae ex paucitate olei solummodo infusa videbantur.» Unde S. Augustinus, serm. 206 De Temp., docet viro Apostolico quaerenda esse «vasa vacua,» id est homines instructione indigentes, in quos oleum doctrinae infundat: sic enim illa crescentibus hominibus crescet.
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4. ET CLAUDE OSTIUM TUUM, tum ne quis superveniens tuam infusionem olei in vasa interturbet, vel remoretur et sistat; tum ut miraculum hoc et beneficium sit secretum, utque videas solum Deum illud operari, nec ullum hominem ei cooperari; tum ut sola oleo fruaris, ne quis quippiam ex eo postulet aut decerpat. Mystice S. Augustinus, serm. 206 De Temp.: «Significatur, inquit, ut unusquisque eleemosynam clauso ostio faciat, id est pro solo Dei amore, non ideo ut laudetur ab hominibus, sed ut apud Deum invenire gratiam mereatur. Qui enim pro laude humana eleemosynam facit, aperto ostio facit, quia apertum omnibus patet. Qui vero pro sola vita aeterna, et pro remissione peccatorum bona opera fecerit, etiamsi publice faciat, clauso ostio fecit; quia de illa eleemosyna non hoc quaerit quod videtur, sed quod non videtur: laus enim humana videtur, aeternum praemium non videtur.»
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5. ILLI OFFEREBANT VASA, ET ILLA INFUNDEBAT; infundendo ergo crescebat oleum. Angeli enim continuo aliud et aliud oleum lecytho suggerebant et indebant, donec omnia vasa implerentur, quo facto stetit oleum, subducente se Angelo. Allegorice S. Augustinus, serm. 206 De Temp.: «In oleo, ait, misericordia intelligitur. Ergo viduae illi ideo debitum creverat, quia oleum misericordiae peccando perdiderat. Considerate, fratres: Defecit oleum et debitum crevit. Crevit oleum, et periit debitum. Creverat cupiditas, et periit charitas; redit charitas, et periit iniquitas. Veniente vero Eliseo Christo Domino vidua, hoc est Ecclesia, per augmentum olei, id est donum gratiae et misericordiae, vel charitatis pinguedine de peccatorum debito liberatur.» Tropologice, idem S. Augustinus ibidem per oleum accipit charitatem, quae erogando non minuitur, sed sui diffusione semper accrescit. «Considerate, inquit, fratres charissimi, quamdiu vidua illa oleum in vasculo proprio habuit, nec sibi sufficiebat, nec debitum reddere poterat. Verum est, charissimi. Qui se solum diligit, nec sibi sufficit, nec peccatorum suorum debitum reddit. Cum vero in alienis vasculis, id est omnibus vicinis et propinquis, et omnibus omnino hominibus coeperit oleum charitatis infundere, tunc et sibi sufficere, et ab omnibus se debitis poterit liberare. Et vere, fratres, talis est natura sancti amoris, et verae charitatis, ut erogando crescat, et quantum in aliis plus expenditur, tantum in se abundantius cumuletur.» Idem confirmat ex antithesi cibi et olei, sive charitatis: «Cibum corporis si volueris egenti tribuere, ad praesens, quod illi dederis, tu habere non poteris. Panem charitatis si dederis centum hominibus, integer manet. Si universo mundo largiri volueris, tibi nihil deficit, imo non solum non deficit, sed omnium illorum quibus largitus fueris, lucrum tibi multipliciter crescit. Verbi gratia: Unum panem charitatis habebas; si nemini dedisses, ipsum solum haberes. Mille hominibus dedisti, mille panes acquisisti.» Rationem a priori subjicit: «Quia tanta est possessio charitatis, ut et singulis tota sit, et omnibus integra esse possit. Ergo et aliis dedisti, et tu nihil penitus perdidisti; imo non solum non perdidisti, sed sicut jam dixi, quidquid aliis a te collatum est, tu centupliciter acquisisti.» Unde subdit quaerendos esse homines pane corporali vel spirituali egentes, ut eis charitatem exhibentes, faciamus eam tam in nobis, quam in ipsis continuo crescere. Eadem habent et ex S. Augustino transcripsere Eucherius, Angelomus, Beda, Rupertus et alii.
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8. TRANSIBAT ELISEUS PER SUNAM: ERAT AUTEM IBI MULIER MAGNA, tum opibus et fama, scilicet opulenta, honorata, celebris; tum probitate et pietate. Unde Chaldaeus vertit, ibi erat mulier timens peccata. Fabulatur R. Salomon Sunamitidem hanc fuisse sororem Abisag Sunamitidis, quae Davidi seni data est uxor, ad eum calefaciendum, III Reg. I: nam a morte Davidis usque ad Eliseum, fluxere plusquam 80 anni. Quare haec mulier debuisset excedere annum aetatis centesimum.
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9. ANIMADVERTO QUOD VIR DEI SANCTUS EST ISTE. Id advertebat ex Elisei modestia, abstinentia, gravitate, sermone, precatione assidua, aliisque virtutibus heroicis. Quare fabulatur R. Salomon id illam cognovisse, ex eo quod mensae quam toties straverat Elisaeo, nunquam musca insedisset, vel quid sordidum inhaesisset.
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10. FACIAMUS ERGO EI COENACULUM PARVUM, Hebraeus et Chaldaeus, coenaculum muri parvi; muri, id est ex muro et solida fabrica, non vero ex levibus asseribus: vel ut Vatablus, muri, id est muro conclusum et septum, ac semotum ab aliis domus partibus, ut quiete et secreto ibi solus degat, oret et meditetur Eliseus. ET PONAMUS EI IN EO LECTULUM ET MENSAM ET SELLAM ET CANDELABRUM, scilicet nil nisi praecise necessarium: sciebat enim Eliseum paupertatis studiosum pulvinaria, tapetes, aliaque ornamenta, quasi superflua non admissurum.
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13. IN MEDIO POPULI MEI HABITO, q. d. Ego pacifice inter meos cives et vicinos vivo, omnes amo, et ab omnibus amor: quare nulla mihi cum quopiam lis est, ut pro ea regis vel principis opem implorare debeam; imo si ea egerem, cives mei me juvarent, et pro me regem interpellarent: omnibus enim nota et chara sum.
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16. IN TEMPORE ISTO (q. d. proximo anno sub hoc idem tempus) HABEBIS IN UTERO FILIUM. NOLI MENTIRI ANCILLAE TUAE. «Mentiri,» non formaliter: sciebat enim Eliseum virum sanctum nolle illam fallere et contra mentem loqui, ut falso ei promitteret filium; sed materialiter, q. d. Utinam verus, non falsus reipsa accidat sermo tuus! utinam sermo tuus non sit tantum apprecatio benevola, sed et efficax prophetia, ut revera sequente anno nascatur mihi filius!
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17. ET CONCEPIT MULIER, ET PEPERIT FILIUM. Tropologice, audi ex Vitis Patrum, lib. VI, cap. I, De contemplatione: «Dixit aliquando senex: Sunamitis Eliseum suscepit, eo quod non haberet affectum cum aliquo homine. Dicitur Sunamitis personam habere animae, Eliseus Spiritus Sancti: quacumque ergo hora recedit anima a saeculari confusione et perturbatione, adveniet ei spiritus Dei, et tunc poterit parere, cum sit sterilis.»
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23. QUAM OB CAUSAM VADIS AD EUM? HODIE NON SUNT CALENDAE (scilicet Neomenia, quae erat prima dies lunae et mensis, ideoque quasi festa Hebraeis) NEQUE SABBATUM. Hinc liquet, ait Abulensis, Quaest. XXX, Vatablus, Serarius et alii, solere Hebraeos festis diebus Eliseum aliosque sanctos prophetas adire, ut ejus exhortationes et pia monita exciperent, utque ejus preces et benedictionem poscerent. QUAE RESPONDIT: VADAM, q. d. Omnino ire ad Eliseum cupio, opto et destino. Causam subticet, ne maritus, audiens filium unicum mortuum, dolore exanimetur.
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24. MINA. Duc asinum, et me in asino ad Eliseum.
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26. RECTENE AGITUR CIRCA TE? etc., QUAE RESPONDIT: RECTE. «Recte,» licet enim filius meus sit mortuus magno meo dolore, tamen scio eum mortuum ex voluntate et decreto Dei quae rectissima et sanctissima est. Aut quia mox «recte» mecum agetur: omnino enim confido eum a te resuscitandum. Sic de puella mortua ait Christus: «Non est mortua, sed dormit,» quia scilicet ego eam mox a morte suscitabo, ut non tam esse mortua, quam dormire videatur, Lucae VIII. Sunamitis autem hoc praetexit apud Giezi, ut per eum pateat sibi accessus ad Eliseum, qui virgo et castus vitans consortia feminarum, si audisset ejus filium jam mortuum, ad eum suscitandum misisset suum servum Giezi, uti et reipsa postmodum fecit.
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27. APPREHENDIT PEDES EJUS, ET ACCESSIT GIEZI, UT AMOVERET EAM. Sciebat enim Giezi Elisei humilitatem, religionem et castitatem, ut nollet tangi et hoc pedum tactu honorari, et quasi adorari a femina.
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29. TOLLE BACULUM MEUM. Hinc Eliseum gestasse baculum, ideoque priscos monachos eum gestasse docet Cassianus, lib. I Instit. cap. II, additque mysticam ejus significationem, dicens: «Cujus gestatio spiritualiter monet, nunquam debere eos inter tot oblatrantes vitiorum canes, et invisibiles nequitiarum spiritualium bestias, inermes incedere; de quibus Beatus David liberari postulans dicit: Ne tradas, Domine, bestiis animam confitentem tibi; sed irruentes eas retundere crucis signaculo, ac longius propulsare, atque adversus se saevientes, jugi memoria Dominicae passionis, et imitatione illius mortificationis exstinguere.» SI OCCURRERIT TIBI HOMO, NON SALUTES EUM. Causa fuit prima, ne Giezi salutando obvios, cum eisque colloquendo moras in via necteret, sed illico puerum apposito baculo suscitaret, antequam maritus eum esse mortuum rescisceret, q. d. ait S. Augustinus, serm. 106 De Temp.: «Ita velociter ambula, ut nullis fabulis occupari aut retardari praesumas.» Secunda, ut res maneret secreta. Tertia, quia Giezi, ait Theodoretus et Procopius, erat laudis avidus, unde obviis gloriando dixisset: Meus herus Eliseus misit me ut suscitem mortuum, ideoque id facturus ad eum pergo; quare hac jactatione offendisset Deum, itaque impedivisset miraculum, nec Deus per eum puerum suscitasset. Quarta, ut Giezi vitaret omnem oculorum auriumque distractionem, totumque se disponeret per preces ad tanti miraculi patrationem. Ita Cajetanus, Abulensis et S. Ambrosius in cap. X Lucae, lib. VII ad illa: «Neminem salutaveritis: Festinato enim, inquit, jubebat eum contendere, ut celebrandae resurrectionis exsequeretur officium, ne, confabulatione alicujus obvii, mandato deflecteretur a munere. Ergo et hic non salutationis officium aufertur, sed obstaculum impediendae devotionis aboletur: ut, quando divina mandantur, paulisper sequestrentur humana.»
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31. POSUERAT BACULUM SUPER FACIEM PUERI, ET NON ERAT VOX NEQUE SENSUS. Allegoricam causam dat S. Augustinus, serm. 106 De Temp. dicens: «Puer iste (Giezi) typum habuit beati Moysi. Misit enim eum Deus cum baculo in Aegyptum; sed baculus sine Christo flagellare Aegyptum potuit, de originali vel actuali peccato liberare, vel resuscitare non potuit. Nihil enim, dicente Apostolo, ad perfectum adduxit lex. Opus erat ut qui baculum miserat, ipse descenderet. Baculus sine Eliseo nihil valebat, quia crux sine Christo nihil poterat.» S. Petrus per baculum a se missum e morte suscitavit S. Maternum suum discipulum, et primum Trevirensem Episcopum, ut habet ejus Vita, et S. Macedonius per baculum suum suscitavit Theodoretum pene exanimem, uti ipse refert in Philotheo, cap. III. PUER NON SURREXIT. Cur? Rationem reddit Rabbi Salomon apud Lyranum: «Hoc, inquit, fuit propter demeritum Giezi, qui non servavit praeceptum Elisei, sed occurrentibus sibi hominibus jactanter dicebat se missum ad suscitandum mortuum.» Indignus enim est qui miracula faciat, qui de illis faciendis gloriatur. Hoc profecto et praevidit et praecavit Elisaeus dicens ad puerum quem mittebat: «Si occurrerit tibi homo, non salutes eum; et si salutaverit te quispiam, non respondeas illi.» Nam ut recte Theodoretus, Quaest. XVII: «Sciebat, inquit, eum esse honoris cupidum et causam dicturum; inanem autem gloriam fore impedimento ne faciat miraculum.» Aliam causam dat R. Eliezer, cap. XXXIII: «Ridebat, inquit, Giezi dicendo obviis: Credisne baculum istum vitam restituere?»
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34. ET INCUBUIT SUPER PUERUM, POSUITQUE OS SUUM SUPER OS EJUS, etc. Franciscus Vallesius, Sacrae Philosoph. cap. XXXV, Si liceret dicere, inquit, puerum non fuisse omnino mortuum, sed syncopen passum, naturalis fuisset haec Elisei curatio: nam syncope correpti, exstinctione naturalis caloris periclitantur mori, solentque fotu et calefactione (maxime anhelitus humani; is enim calor congener est et vitalis) revocari. Rursum discurrebat Eliseus, ut suum calorem puero infundendum excitaret: is enim maxime exercitio excitatur; unde mox per eum sibi incumbentem excipiens, coepit oscitare, calore jam incipiente flatum agitare et discutere, et crescente vigore et spiritibus animalibus moveri, aperti sunt oculi, et deinde aliorum sensuum instrumenta, et puer ad officia vitae revocatus est. Verum ex narratione S. Scripturae clare liquet puerum vere fuisse mortuum, non syncopen passum: incubuit ergo puero Eliseus easdem ob causas, ob quas Elias magister suus simili mortuo incubuerat, quas recensui III Reg. XVII, 21. Allegorica et praecipua causa fuit, ut Eliseus uti nomine, ita et facto repraesentaret Filii Dei incarnationem, in qua ipse carnem nostram induit, et quasi os ori, manus manibus, pedes pedibus accommodavit. Ita S. Augustinus, serm. 11 De verbis Apostoli: «Quid, inquit, significavit mortuus puer, nisi Adam (et peccatorem Adae filium per peccata mortuum)? posuit baculum supra mortuum, non surrexit. Si enim data esset lex quae posset vivificare, omnino ex lege esset justitia. Non ergo potuit lex vivificare. Venit ipse grandis ad parvulum, Salvator ad salvandum, vivus ad mortuum, venit ipse. Et quid fecit? Juvenilia membra contraxit, tanquam seipsum exinaniens, ut formam servi susciperet. Juvenilia ergo membra contraxit, parvum se parvo coaptavit; ut efficeret corpus humilitatis nostrae conforme corpori gloriae suae. Itaque in ipso typo Christo prophetice expresso suscitatus est mortuus, tanquam justificatus est impius.» Rursum idem S. Augustinus, serm. 106 De Temp.: «Venit, inquit, Eliseus et ascendit in coenaculum, quia venturus erat Christus, et ascensurus crucis patibulum. Inclinacit se Eliseus, ut puerum resuscitaret; humiliavit se Christus, ut mundum in peccatis jacentem erigeret. Misit Eliseus oculos super oculos, manus super manus. Videte, fratres, quantum se vir ille perfectae aetatis contraxit, ut parvulo mortuo et jacenti congrueret. Quod enim Eliseus in puero praefiguravit, hoc in toto genere humano Christus implevit. Audi Apostolum dicentem: Humiliavit semetipsum, factus obediens usque ad mortem. Quia parvuli eramus, parvulum se fecit. Quia mortui jacebamus, prius se medicus inclinavit; quia et revera fratrem nemo potest jacentem erigere, si se noluerit inclinare. Quod autem puer oscitavit septies, septiformi gratia Sancti Spiritus ostenditur, quae humano generi, ut resuscitetur in adventu Christi, tribuitur.» Eadem ex S. Augustino habent Eucherius, Angelomus, Beda, Rupertus et alii. Audi quoque S. Ambrosium, tom. II in cap. IV Ecclesiastae Exhortat. ad Clericos, qui haec de Christo in cruce se nobis commensurante, calefaciente et vivificante explicat: «Christus nobis commortuus est, ut nos calefaceret, qui ait: Ignem veni mittere in terram. Mortuus eram; sed quia in baptismate commortuus Christo sum, accepi lumen vitae a Christo. Et qui in Christo moritur, per Christum calefactus vitae et resurrectionis vaporem accipit. Frigidus erat puer, calefacit eum Eliseus spiritu suo, dedit ei vitae calorem. Condormivit ei, ut eum calor quietis ejus, qui in symbolo consepultus ei fuerat, excitaret. Frigidus itaque est, qui non moritur in Christo. Calefieri non potest, cui ignis ardens non appropinquat. Invalescere non potest alteri, qui secum non habet Christum.» Audi denique S. Bernardum, serm. 16 in Cant.: «Oculis suis tetigit meos, interioris hominis frontem claris luminaribus ornans, fide et intellectu. Ori meo junxit suum, et mortuo signum pacis impressit; quoniam, cum adhuc peccatores essemus, reconciliavit nos Deo, justitiae mortuos. Os ori applicuit, iterato inspirans in faciem meam spiraculum vitae; sed sanctioris, quam primo. Nam primo quidem in animam viventem creavit me; secundo, in spiritum vivificantem reformavit me. Manus suas meis superposuit, exemplum praebens bonorum operum, formam obedientiae; aut certe manus suas misit ad fortia, ut doceret manus meas ad praelium, et digitos meos ad bellum. Et oscitavit puer septies, quia septies in die laudem dicere consuevit,» Psal. CXVIII. Symbolice B. Petrus Damianus, lib. De contemptu saeculi, cap. XXVIII: «Is, inquit, quem terroris virga suscitare non poterat, per amoris spiritum ad vitam redit, dumque se parvulo accommodavit et composuit, facile erexit et suscitavit.» Rursum Eliseus hic symbolum dedit Eucharistiae, in qua Christus, ut ait S. Cyrillus, totum se nobis commiscet, ac quasi oculos oculis, os ori, manus manibus, animam animae nostrae applicat; id quod pulchra specie per visum repraesentatum fuit Ruperto Abbati Tuitiensi: cum enim ipse a Superiore juberetur capessere sacerdotium, putaretque se tanto gradu indignum, per visum vidit Christum crucifixum se ad amplexum invitantem. Quare Rupertus, Christum arctissime amplexus et osculatus, narrat Christum, quo profundius oscula admitteret, divinum os suum apertum, et hians praebuisse: simul etiam factum esse ut, inter eos amplexus, tum divino amore majorem in modum inflammaretur, tum etiam sacerdotii, quod antea fugiebat, desiderium sibi inspirari senserit; quod, simul ac illuxit, cum suo Abbati indicasset, paulo post cum omnium gaudio exsecutum esse. Adjungit etiam aliud, quo post eum ordinem susceptum, non minus sit confirmatus. Nam jacenti in lectulo, hominis species apparuit de coelo labens, capite obvoluto, quasi agnosci nollet, eaque se ita in eum tota dimisit, ut caput capiti, pedes pedibus, reliqua membra cum omnibus membris intime commisceret: quin etiam ipsam animae substantiam modo quodam, qui verbis exprimi non posset, ita pervaderet, atque imprimeret, et quidem citius et profundius, quam mollissima cera signo imprimatur. Addit vero, quod facile credi possit, secutam esse tantam tamque incredibilem jucunditatem ac suavitatem, ut nisi ea celeriter a Deo inhibita esset, is quasi torrens voluptatis sine dubitatione animam de corpore abstracturus foret; uti narravi, de seipso refert ipse Rupertus, lib. XII in Matth. pag. 162, et ex eo Hieronymus Platus, libro I De bono status relig. cap. XXXVII. Tropologice, qui vult proximos peccato mortuos ad vitam gratiae revocare, eorum infirmitati se accommodet oportet, ac per excessum charitatis os ori, manus manibus, linguam linguae quasi applicet. Idem faciat religiosus, ut tam aliis religiosis, quam saecularibus, quoad licet, per omnia se accommodet, ut faciebat Apostolus, dicens: «Omnibus omnia factus sum, ut omnes lucrifacerem.» Est enim in religione summa omnium unio, concordia, familiaritas, opitulatio, uti ex S. Basilio, Chrysostomo et aliis docet Platus, lib. I De bono status religiosi, cap. XXVII et XXVIII. 34. ET INCURVAVIT SE SUPER EUM, contrahendo membra sua magna, ut ea quasi adaequaret parvis membris pueri. Addunt Septuaginta, et inflavit super eum, id est halitu suo afflando calefecit puerum. Unde sequitur: ET CALEFACTA EST CARO PUERI, ut videlicet per calorem disponeretur ad animationem et vitam: sicut ergo mater disponit embryonem in utero, calefaciendo, ad animam illi a Deo infundendam, sic fecit et Eliseus hic. Voluit enim Deus eum miraculum hoc operari eo modo, qui naturae esset conformis. Simili modo Deus, Adam efformans in hominem viventem, «inspiravit in faciem ejus spiraculum vitae,» Genesis II.
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35. AT ILLE REVERSUS DEAMBULAVIT IN DOMO SEMEL HUC ATQUE ILLUC, ut ambulando excitaret tum majorem calorem, quem puero deinde incumbendo aspiraret, tum majorem fervorem orandi pro pueri resuscitatione. Allegorice, Eliseus ambulans repraesentabat Christum ambulantem per Judaeam, et ubique semina Evangelii spargentem. Ita Eucherius. ET OSCITAVIT PUER SEPTIES, APERUITQUE OCULOS. Vatablus et alii, sternutavit; Septuaginta, confortatus est. Cum enim puer capite laborasset, ut dictum est vers. 19, videtur caput habuisse oppletum humoribus, qui spirituum vitalium meatus occupantes, eum suffocaverunt. Quare jam per Eliseum calore, vita et vigore ei redditis, caput confortatum, sternutando expulit humores se gravantes: ita cerebrum purgavit, puerumque perfectae sanitati reddidit. ET COLLEGIT EX EA COLOCYNTHIDAS. «Colocynthis» est cucurbita agrestis, qua medici utuntur, ut pituitam vehementer expurgent; estque amarissima, unde vocatur «fel terrae,» ait Vallesius, S. Philos. cap. XXXVI, additque: non tantum amara est, sed et perniciosa; adeo ut si supra quatuor obolos etiam emendata sumatur, possit superpurgationes et exulcerationes ventris et mortem afferre, atque adeo admota exterius enecet foetus. Hinc disce studium paupertatis. Audi Theodoretum: «Quod autem vita prophetarum, inquit, nullas habuerit possessiones docet historia. Nam qui erat eorum primus (Eliseus), nunc quidem eos excepit convivio olerum agrestium: nunc autem panes hordeaceos viginti apposuit centum viris, eosque ab aliis allatos. Eis autem tantam benedictionem impertiit, ut et illos centum satiaret, et post satietatem superessent permulti.» MORS IN OLLA, q. d. Pulmentum hujus ollae amarissimum est et pessimum, ut videatur esse venenum mortiferum. Tropologice, «mors est in olla» deliciarum mundi, quae gulam et venerem provocant, ideoque varios morbos ac mortem praesentem et aeternam accersunt; amarae sunt ergo, ut colocynthides. Aliter S. Bernardus, uti mox dicam.
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41. AFFERTE, INQUIT, FARINAM. Farina enim, quia glutinosa et leniens instar amyli, ait Vallesius, colocynthidarum mordacitatem et acrimoniam temperat; unde prudenter adhibita hic fuit ab Eliseo, licet potissima causa correctionis pulmenti fuerit virtus divina et miraculosa. Simili modo in lepra Naaman curanda, aliquid juvit aqua Jordanis, cap. V, et in ulcere Ezechiae sanando, aliquid juverunt Isaiae ficus, cap. XX, 7; quia extergunt et discutiunt tumores, si fiat cataplasma ex eis et farina hordeacea vel triticea. Ita Vallesius et Serarius, licet contrarium sentiant Angelomus et alii, scilicet haec non juvisse, sed potius obfuisse, ut ostenderetur curationem hanc fieri non vi naturali, sed supernaturali et divina. INFUNDE TURBAE. Notat Theodoretus, Quaest. XIX, filios prophetarum nil proprii possedisse, sed vixisse in communi, ut jam faciunt religiosi. Tropologice S. Bernardus, serm. 63 inter parvos: «Praelatus ex debito officii sui apponit subjectis ollam grandem herbas agrestes continentem, id est admonitionem de gravibus disserentem, acerbitate refertam, sed tamen igne Sancti Spiritus succensam. Subditi ergo perhorrescentes sermonum austeritatem, clamant: Mors in olla, et non possunt gustare. Sapiens igitur dispensator non affert, imo afferri jubet farinam; quoniam non praebet, sed hortatur habere caritatem, cujus condimento reddantur dulcia, quae prius videbantur amara. Potest namque praedicator monita salutis auribus circumstantium insonare; sed nemo nisi solus Deus valet saporem caritatis palato cordis infundere.»
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43. UT APPONAM CORAM VIRIS CENTUM. Eliseus hic miraculose multiplicans panes repraesentat Christum, qui bis paucis panibus pavit plura hominum millia. Mystice singula haec adaptantem praedicatoribus, vide Angelomum.
4:1
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 sunamita che lo ospitava e, morto che fu per insolazione, lo risuscitò (ibid., 4, 8-37). Risanò una minestra nociva (ibid., 4, 38-41); moltiplicò 20 pani per …
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).
… poteva essere venduto schiavo agli stranieri; anzi non avrebbe dovuto mai essere ridotto in simile condizione (Lev. 25, 42-46). In pratica però spesso, per motivi finanziari o per insolvenza verso il creditore, anche israeliti erano sottoposti a s. (II Reg. 4, 1; Neh. 5, 5, 8). Un ladro, che non potesse restituire la refurtiva, diveniva proprietà del derubato (Ex. 22, 3). I poveri talvolta si trovavano in condizioni tali da dover vendere la …
4:8
ELISEO ('ELĪLĀ' = « DIO SALVA »)
… 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 sunamita che lo ospitava e, morto che fu per insolazione, lo risuscitò (ibid., 4, 8-37). Risanò una minestra nociva (ibid., 4, 38-41); moltiplicò 20 pani per un centinaio di persone (ibid., 4, 42-44). Guari dalla lebbra Naaman siro che divenne fedele jahwista, e punì …
prima della battaglia contro Saul sul Monte Gelboe (I Sam. 28, 4). Patria di Abisag (I Reg. 1, 3), della pia donna a cui Eliseo risuscitò il figlio (II Reg. 4, 8, 12; 8, 1), della Sulamite (Cant. 7, 1; gr. Σουνταξίτης). …
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GIEZI (GĒBĀZĪ; SETTANTA = ΓΙΕΖΊ)
dono è di ottenerle un figlio (II Reg. 4, 11-17). Quando
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Il Dio degli Israeliti vi ebbe culto permanente: vi era celebrato il novilunio, il sabato, e vi ebbe dimora il profeta Eliseo (II Reg. 4, 23).
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BAR IONA (Βαριωνᾶς). - Cognome patronimico dell'apostolo Simone soprannominato Pietro (Mt. 16, 17); è forma aramaica (bar Jōnā) da tradursi « figlio di Giona », essendo jōnā (ebr. jōnāh) « colomba » (o contrazione di Jonathan o Jonadah?) nome del noto profeta (Ion. 1, 1; II Reg. 4, 25).
4:27
… Il carisma profetico gli è dato in modo transitorio; la sua visione è frammentaria ed intermittente, e cessa quando la luce dell'alto cessa di illuminarlo (cf. l'esempio di Nathan, di Isaia; Geremia [42,7] aspetta 10 giorni la risposta di Jahweh; Eliseo: II Reg. 4,27). Se Am. 3,8 e II Pt. 1,21 potrebbero far pensare ad una mancanza di libertà nel p., Ier. 20,9 con 1,6; Ez. 1,3; 3,22; 8,1 con 3,17-21 attestano la piena coscienza e autonomia della …
4:28
GALGAL, GALGALA (EBR. HAG-GILGÂL «IL CERCHIO»)
Altre località con il nome di G. sono: G. visitata dai profeti Eliseo e Elis (II Reg. 4, 28), oggi Gilğâlijjeh, 12 km a nord di Bethel; G. nella piana di Saron (Ios. 12, 23), Gilğâlijjeh a 5 km a nord di Rûa el-'Ajn; G. (Dent. 11, 30), Guleğâl, 4 km a sud-est di Sichem.
Così, nel Vecchio Testamento, Elia (I Reg. 17, 17-24) risuscita il figliolo della vedova di Sarephta; Eliseo (II Reg. 4, 28-37) richiama dalla morte il figlio della Sunamitide; dopo morto, le ossa di lui, con il solo contatto, ridanno la vita a un uomo condotto a sepoltura (II Reg. 13, 21). Nel Nuovo Testamento, …
4:34
… L'Apostolo, ripetendo il gesto di Elia (I Reg. 17, 21) e di Eliseo (II Reg. 4, 34), curvatosi sul morto, lo ridona alla vita.
4:38
ELISEO ('ELĪLĀ' = « DIO SALVA »)
… 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 sunamita che lo ospitava e, morto che fu per insolazione, lo risuscitò (ibid., 4, 8-37). Risanò una minestra nociva (ibid., 4, 38-41); moltiplicò 20 pani per un centinaio di persone (ibid., 4, 42-44). Guari dalla lebbra Naaman siro che divenne fedele jahwista, e punì la cupidigia di Giezi, trasferendogli la lebbra …
4:42
ELISEO ('ELĪLĀ' = « DIO SALVA »)
… liberarla da un esoso creditore (II Reg. 4, 1-7); impetrò un figlio alla sunamita che lo ospitava e, morto che fu per insolazione, lo risuscitò (ibid., 4, 8-37). Risanò una minestra nociva (ibid., 4, 38-41); moltiplicò 20 pani per un centinaio di persone (ibid., 4, 42-44). Guari dalla lebbra Naaman siro che divenne fedele jahwista, e punì la cupidigia di Giezi, trasferendogli la lebbra del precedente (II Reg. 5). A contatto con le ossa di E. un morto …
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.