Eliseus maketh iron to swimme vpon the water: 8. leadeth the king of Syria his men (sent to apprehend him) blindly into Samaria. 20. vvhere their eyes being opened, they are curtously intertained, and freely dismissed. 24. The Syrians besiege Samaria. 26. For extreme famine a mother eateth her child. 31. And the king commandeth to kil Eliseus.
1And the sons of the prophets said to Eliseus: Behold, the place where we dwell with thee is too strait for us.Or i figliuoli de' profeti dissero ad Eliseo: Tu sai, come il luogo, dove noi abitiamo presso di te, è angusto per noi.AND the children of the prophetes sayd to Eliseus: Behold the place, wherin we dwel before thee is streite for vs.Dixerunt autem filii prophetarum ad Eliseum: Ecce locus in quo habitamus coram te, angustus est nobis. 2Let us go as far as the Jordan, and take out of the wood every man a piece of timber, that we may build us there a place to dwell in. And he said: Go.Andiamo presso al Giordano, e ciascun di noi si prenda dal bosco la sua porzione di legname, onde ci fabbrichiamo un luogo da abitare. Ed egli disse: Andate.Let vs goe as far as Iotdan, and take out of the wood euerie man some timber, that we may build there a place to dwel in. Who said: Goe.Eamus usque ad Jordanem, et tollant singuli de silva materias singulas, ut ædificemus nobis ibi locum ad habitandum. Qui dixit: Ite. 3And one of them said: But come thou also with thy servants. He answered: I will come.Ma disse un di loro: Vieni adunque anche tu co' tuoi servi. Rispose: Verrò.And one of them sayd: Come therfore thou also with thy seruantes. He answered: I wil come.Et ait unus ex illis: Veni ergo et tu cum servis tuis. Respondit: Ego veniam. 4So he went with them. And when they were come to the Jordan, they cut down wood.E andò con loro, e giunti che furono al Giordano, tagliavano del legname.And he went with them. And when they were come to Iordan they cut wood.Et abiit cum eis. Cumque venissent ad Jordanem, cædebant ligna. 5And it happened, as one was felling some timber, that the head of the ax fell into the water: and he cried out, and said: Alas, alas, alas, my lord, for this same was borrowed.Or egli avvenne, che mentre uno troncava una pianta, il ferro della scure cadde nell'acqua: e quegli sclamò, e disse: Ahi, ahi, ahi, signor mio! Questa me l'era io fatta imprestare.And it chanced, that when one had cut downe timber, the head of the axe fel into the water: and he cried out, and said: Alas alas alas my lord, this same also I did borow.Accidit autem ut cum unus materiam succidisset, caderet ferrum securis in aquam: exclamavitque ille, et ait: Heu ! heu ! heu ! domine mi: et hoc ipsum mutuo acceperam. 6And the man of God said: Where did it fall? and he shewed him the place: Then he cut off a piece of wood, and cast it in thither: and the iron swam.E l'uomo di Dio disse: Dov'è ella caduta? E quegli additò a lui il luogo. Egli allora tagliò un pezzo di legno, e gettollo colà; e il ferro venne a galla,And the man of God sayd: where •el it? and he shewed him the place: he therfore cut of a pece of wood, and cast it thither: and the yron did swimme,Dixit autem homo Dei: Ubi cecidit ? At ille monstravit ei locum. Præcidit ergo lignum, et misit illuc: natavitque ferrum,
7And he said: Take it up. And he put out his hand, and took it.Ed egli disse: Prendilo: e quegli stese la mano, e lo prese.and he said: Take it vp. Who stretched forth his hand, and tooke it.et ait: Tolle. Qui extendit manum, et tulit illud. 8And the king of Syria warred against Israel, and took counsel with his servants, saying: In such and such a place, let us lay an ambush.Or il re di Siria faceva guerra contro Israele, e tenne consiglio co' suoi servi, e disse: Mettiamo un'imboscata nel tale, e nel tal luogo.And the king of Syria fought against Israel, and tooke counsel with his seruantes, saying: In that and that place let vs lay embushementes.Rex autem Syriæ pugnabat contra Israël, consiliumque iniit cum servis suis, dicens: In loco illo et illo ponamus insidias. 9And the man of God sent to the king of Israel, saying: Beware that thou pass not to such a place: for the Syrians are there in ambush.Ma l'uomo di Dio mandò a dire al re d'Israele: Guardati dal passare pel tal luogo; perocché vi sono i Siri in aguato.Therfore the man of God sent to the king of Israel, saying: Beware thou passe not into such a place: because the Syrians are there in embushementes.Misit itaque vir Dei ad regem Israël, dicens: Cave ne transeas in locum illum: quia ibi Syri in insidiis sunt. 10And the king of Israel, sent to the place which the man of God had told him, and prevented him, and looked well to himself there not once nor twice.Per la qual cosa il re d'Israele mandò preventivamente ad occupare il luogo indicatogli dall'uom di Dio; ed ivi si premunì non una volta, né due.The king of Israel therfore sent to the place, which the man of God had told him, and preuented him, and looked wel to himself there not once or twise.Misit itaque rex Israël ad locum quem dixerat ei vir Dei, et præoccupavit eum, et observavit se ibi non semel neque bis. 11And the heart of the king of Syria, was troubled for this thing. And calling together his servants, he said: Why do you not tell me who it is that betrays me to the king of Israel?E questa cosa turbò lo spirito del re della Siria, e raunati i suoi servi, disse: Perchè non mi fate voi sapere chi sia, che mi tradisce presso il re d'Israele.And the hart of the king of Syria was trubled for this thing. And calling together his seruantes, he sayd: Why doe you not tel me who is the betraier of me to the king of Israel?Conturbatumque est cor regis Syriæ pro hac re: et convocatis servis suis, ait: Quare non indicatis mihi quis proditor mei sit apud regem Israël ?
12And one of his servants said: No one, my lord, O king: but Eliseus, the prophet, that is in Israel, telleth the king of Israel all the words, that thou speakest in thy privy chamber.E uno de' suoi servi disse: Non è così, o re mio signore, ma il profeta Eliseo, che si trova in Israele, fa sapere al re d'Israele tutte le parole, che tu dirai nella tua camera.And one of his seruantes sayd: Not so my lord king, but Eliseus the prophet, which is in Israel, telleth the king of Israel al wordes, whatsoeuer thou shalt speake in thy priuy chamber.Dixitque unus servorum ejus: Nequaquam, domine mi rex, sed Eliseus propheta qui est in Israël, indicat regi Israël omnia verba quæcumque locutus fueris in conclavi tuo. 13And he said to them: Go, and see where he is: that I may send and take him. And they told him: saying: Behold he is in Dothan.Ed egli disse loro: Andate, e informatevi dov' egli sia, affinchè io mandi a pigliarlo. E quelli gli diedero avviso, com' egli era in Dothan.And he sayd to them: Goe, and see where he is: that I may send, and take him. And they told him, saying: Behold in Dothan.Dixitque eis: Ite, et videte ubi sit, ut mittam, et capiam eum. Annuntiaveruntque ei, dicentes: Ecce in Dothan. 14Therefore, he sent thither horses, and chariots, and the strength of an army: and they came by night, and beset the city.Egli adunque vi mandò cavalli, e cocchi, e il meglio dell'esercito; i quali arrivaron di notte tempo, e circondarono la città.He therfore sent thither horses and chariotes, and the force of his armie: who when they were come in the night, they besette the citie.Misit ergo illuc equos et currus, et robur exercitus: qui cum venissent nocte, circumdederunt civitatem. 15And the servant of the man of God, rising early went out, and saw an army round about the city, and horses and chariots: and he told him, saying: Alas, alas, alas, my lord, what shall we do?E il servo dell'uomo di Dio alzatosi alla punta del di, uscendo fuora, vide l'esercito attorno alla città, e i cavalli, e i cocchi; e portonne a lui la nuova, dicendo: Ahi, ahi, ahi, signor mio, che farem noi?And the seruant of the man of God rising early, went out, and saw an armie round about the citie, and horses and chariotes: and he told him, saying: Alas alas alas my lord, what shal we doe.Consurgens autem diluculo minister viri Dei, egressus vidit exercitum in circuitu civitatis, et equos et currus: nuntiavitque ei, dicens: Heu ! heu ! heu ! domine mi: quid faciemus ? 16But he answered: Fear not: for there are more with us than with them.E quegli rispose: Non temere: perocché abbiam più gente con noi, che non ne han quelli.But he answered: Feare not: for there are more with vs then with them.At ille respondit: Noli timere: plures enim nobiscum sunt, quam cum illis.
17And Eliseus prayed, and said: Lord, open his eyes, that he may see. And the Lord opened the eyes of the servant, and he saw: and behold, the mountain was full of horses, and chariots of fire round about Eliseus.E dopo aver fatta orazione, Eliseo disse: Signore, apri gli occhi a lui, affinchè egli vegga. E il Signore aperse gli occhi del servo, e vide a un tratto pieno il monte di cavalli, e di cocchi di fuoco intorno ad Eliseo.And when Eliseus had prayed, he sayd: Lord open the eies of this man, that he may see. And our Lord opened the eies of the seruant, and he behold: and loe the mountaine ful of horses, and of firie chariotes round about Eliseus.Cumque orasset Eliseus, ait: Domine, aperi oculos hujus, ut videat. Et aperuit Dominus oculos pueri, et vidit: et ecce mons plenus equorum et curruum igneorum in circuitu Elisei. 18And the enemies came down to him: but Eliseus prayed to the Lord, saying: Strike, I beseech thee, this people with blindness: and the Lord struck them with blindness, according to the word of Eliseus.Or i nemici andavano verso di lui, ed Eliseo fece orazione al Signore, e disse: Signore acceca questa gente. E il Signore li punì togliendo loro il vedere, secondo la preghiera di Eliseo.But the enemies went downe to him: moreouer Eliseus prayed to our Lord, saying: Strike, I besech thee, this people with blindenesse. And our Lord smote them, that they saw not, according to the word of Eliseus.Hostes vero descenderunt ad eum: porro Eliseus oravit ad Dominum, dicens: Percute, obsecro, gentem hanc cæcitate. Percussitque eos Dominus ne viderent, juxta verbum Elisei. 19And Eliseus said to them: This is not the way, neither is this the city: follow me, and I will shew you the man whom you seek. So he led them into Samaria.E disse loro Eliseo: Non è questa la strada, e non è questa la città: venitemi appresso, e mostrerovvi colui, che voi cercate. Li menò adunque a Samaria:And Eliseus sayd to them: This is not the way neither is this the citie: folow me, & I wil shew you the man, whom you seeke. He therfore led them into Samaria:Dixit autem ad eos Eliseus: Non est hæc via, neque ista est civitas: sequimini me, et ostendam vobis virum quem quæritis. Duxit ergo eos in Samariam: 20And when they were come into Samaria, Eliseus said: Lord, open the eyes of these men, that they may see. And the Lord opened their eyes, and they saw themselves to be in the midst of Samaria.Ed entrati che furono in Samaria, disse Eliseo: Signore, apri gli occhi loro, affinchè veggano. E il Signore aperse gli occhi loro, e videro come erano nel mezzo di Samaria.and when they were entered into Samaria, Eliseus said: Lord open the eies of these men, that they may see. And our Lord opened their eies, and they saw them selues to be in the middes of Samaria.cumque ingressi fuissent in Samariam, dixit Eliseus: Domine, aperi oculos istorum, ut videant. Aperuitque Dominus oculos eorum, et viderunt se esse in medio Samariæ.
21And the king of Israel said to Eliseus, when he saw them: My father, shall I kill them?E il re d'Israele avendoli veduti, disse ad Eliseo: Padre mio, li farò io morire?And the king of Israel said to Eliseus, when he had sene them: Shal I strike them, my father?Dixitque rex Israël ad Eliseum, cum vidisset eos: Numquid percutiam eos, pater mi ? 22And he said: Thou shalt not kill them: for thou didst not take them with thy sword, or thy bow, that thou mayst kill them: but set bread and water before them, that they may eat and drink, and go to their master.Ma quegli disse: Tu non gli ucciderai: perocché non gli hai superati colla spada, e coll'arco tuo, onde tu abbi a ucciderli; ma fa loro portare del pane, e dell'acqua, affinchè mangino, e bevano, e se ne tornino al loro signore.And he said: Thou shalt not strike them: for thou didst not take them with thy sword, and thy bow, that thou mayst strike them: but set bread and water before them, that they may eate and drinke, and goe to their maister.At ille ait: Non percuties: neque enim cepisti eos gladio et arcu tuo, ut percutias: sed pone panem et aquam coram eis, ut comedant et bibant, et vadant ad dominum suum. 23And a great provision of meats was set before them, and they ate and drank; and he let them go: and they went away to their master: and the robbers of Syria came no more into the land of Israel.E fu portata loro gran copia di cibi, e mangiarono, e bevvero, ed ei e li licenziò, e se n'andarono al loro signore; e i ladroni di Siria non entraron più sulle terre d'Israele.And a great preparation of meates was sette before them, and they did eate and drinke, and he dismissed them, and they went away to their maister, and the robbers of Syria came no more into the Land of Israel.Appositaque est eis ciborum magna præparatio, et comederunt et biberunt, et dimisit eos, abieruntque ad dominum suum, et ultra non venerunt latrones Syriæ in terram Israël. 24And it came to pass, after these things, that Benadad, king of Syria, gathered together all his army, and went up and besieged Samaria.Or dopo queste cose egli avvenne, che Benadad re di Siria raunò tutto il suo esercito, e andò ad assediare Samaria.And it came to passe after these thinges, Benadad the king of Syria gathered together al his armie, and went vp, and besieged Samaria.Factum est autem post hæc, congregavit Benadad rex Syriæ universum exercitum suum, et ascendit, et obsidebat Samariam. 25And there was a great famine in Samaria: and so long did the siege continue, till the head of an ass was sold for fourscore pieces of silver, and the fourth part of a cabe of pigeons’ dung, for five pieces of silver.E fu gran fame in Samaria, e continuò tanto l'assedio, che arrivò a vendersi la testa di un asino ottanta monete d'argento, e la quarta parte di un cabo di sterco di colombi, cinque monete d'argento.And there was a great famine in Samaria: and so long it was besieged, til the head of an asse was sold for foure score siluer peeces, & the fourth part of a cabe of pigeons dung, for fiue siluer peeces.Factaque est fames magna in Samaria: et tamdiu obsessa est, donec venundaretur caput asini octoginta argenteis, et quarta pars cabi stercoris columbarum quinque argenteis.
26And as the king of Israel was passing by the wall, a certain woman cried out to him, saying: Save me, my lord, O king.E passando il re d'Israele sopra le mura, una donna esclamò, e disse a lui: Salvami, o re signor mio.And when the king of Israel passed by the wall, a certayne woman cried out to him, saying: Saue me my lord king.Cumque rex Israël transiret per murum, mulier quædam exclamavit ad eum, dicens: Salva me, domine mi rex. 27And he said: If the Lord doth not save thee, how can I save thee? out of the barnfloor, or out of the winepress? And the king said to her: What aileth thee? And she answered:Ed egli disse: Non ti salva il Signore; come poss'io salvarti? forse con quel, che si cava dall'aia, o dallo strettoio? E soggiunse il re: Che vuoi tu? Ed ella rispose:Who sayd: No, our Lord saue thee: how can I saue thee? of the floore, or of the presse? And the king sayd to her: What ayleth thee? Who answered:Qui ait: Non te salvat Dominus: unde te possum salvare ? de area, vel de torculari ? Dixitque ad eam rex: Quid tibi vis ? Quæ respondit: 28This woman said to me: Give thy son, that we may eat him today, and we will eat my son tomorrow.Questa donna mi disse: Dà il tuo figliuolo, che lo mangiamo oggi, e do mani mangeremo il mio figliuolo.This woman sayd to me: Geue thy sonne, that we may eate him to day, & my sonne we wil eate to morrow.Mulier ista dixit mihi: Da filium tuum, ut comedamus eum hodie, et filium meum comedemus cras. 29So we boiled my son, and ate him. And I said to her on the next day: Give thy son, that we may eat him. And she hath hid her son.Noi adunque cuocemmo il mio figliuolo, e lo mangiammo; e il dì seguente io le dissi: Dà il tuo figliuolo, che lo mangiamo, ed ella ha nascosto il suo figliuolo.We therfore boyled my sonne, and did eate him. And I sayd to her the next day: Geue thy sonne, that we may eate him. Who hath hid her sonne.Coximus ergo filium meum, et comedimus. Dixique ei die altera: Da filium tuum, ut comedamus eum. Quæ abscondit filium suum. 30When the king heard this, he rent his garments, and passed by upon the wall. And all the people saw the haircloth which he wore within next to his flesh.Udita tal cosa il re, stracciò le sue vesti; e in andando per le mura, tutto il popolo vide il cilicio, di cui era interiormente vestito sopra la carne.Which when the king had heard, he rent his garmentes, and passed by the wal. And al the people saw the hearecloth, which he ware next vpon his flesh.Quod cum audisset rex, scidit vestimenta sua, et transibat per murum. Viditque omnis populus cilicium quo vestitus erat ad carnem intrinsecus.
31And the king said: May God do so and so to me, and may he add more, if the head of Eliseus, the son of Saphat, shall stand on him this day.Ma il re disse: Dio mi faccia questo, e peggio, se oggi la testa di Eliseo figliuolo di Saphat rimane sul suo busto.And the king sayd: These thinges doe God to me, and these adde he, if the head of Eliseus the sonne of Saphat shal stand vpon him this day.Et ait rex: Hæc mihi faciat Deus, et hæc addat, si steterit caput Elisei filii Saphat super ipsum hodie. 32But Eliseus sat in his house, and the ancients sat with him. So he sent a man before: and before that messenger came, he said to the ancients: Do you know that this son of a murderer hath sent to cut off my head? Look then when the messenger shall come, shut the door, and suffer him not to come in: for behold the sound of his master’s feet is behind him.Or Eliseo stava sedendo a sua casa, e stavano a sedere con lui i seniori. (il re) adunque mandò innanzi un uomo, e prima che questo messo giungesse, disse (Eliseo) a que' seniori: Non sapete voi, che questo figliuolo di un omicida manda a farmi tagliare il capo? Badate adunque all'arrivo del messo di tener chiusa la porta, e di non lasciarlo entrare; perocché io sento il calpestio de' piedi del suo signore, che viene dietro a lui.But Eliseus sate in his house, and the ancientes sate with him. He therfore sent a man before: and before that messenger came, he sayd to the ancientes: Doe you know that this murderers sonne hath sent to cut of my head? See therfore, when the messenger shal come, shut the doore, and suffer him not to enter in: for behold the sound of his maisters feete is behinde him.Eliseus autem sedebat in domo sua, et senes sedebant cum eo. Præmisit itaque virum: et antequam veniret nuntius ille, dixit ad senes: Numquid scitis quod miserit filius homicidæ hic, ut præcidatur caput meum ? videte ergo: cum venerit nuntius, claudite ostium, et non sinatis eum introire: ecce enim sonitus pedum domini ejus post eum est. 33While he was yet speaking to them, the messenger appeared, who was coming to him. And he said: Behold, so great an evil is from the Lord: what shall I look for more from the Lord?Mentr'ei parlava tutt'ora comparve il messo spedito a lui, e quegli disse: Tu vedi quanto male ci viene dal Signore: che più aspetterò io dal Signore?Whiles he was yet speaking to them, the messenger appeared, which came to him. And he sayd: Behold, this so great euil is of our Lord: what shal I looke for more of our Lord?Adhuc illo loquente eis, apparuit nuntius qui veniebat ad eum. Et ait: Ecce, tantum malum a Domino est: quid amplius expectabo a Domino ?
6:1
Year of the World 3115.
6:2
Menochius
Timber. Hebrew and Septuagint, "a beam." Salien supposes that these prophets resided at Galgal. (Menochius)
6:5
Worthington
Borrowed. He was grieved because he could not repair the loss. (Worthington)
6:6
Calmet
Swam. So; Demersam fluvio relevavit virga securim. (Tertullian, contra Marc.) The Fathers here remark a figure of the cross of Jesus Christ; the virtue of which, in baptism, reclaims the hardened sinner from the ways of vanity. (Tertullian, contra Judaeos xiii.) (Calmet)
Those who would explain the reason of every miracle, may here inform the infidel why recourse was had to a supernatural interference, in a matter apparently of such a trifling nature. They ask why God should cause the eyes of various pictures in Italy to move on a late occasion; and because they cannot assign a satisfactory reason, they boldly assert that all was an imposture. But this mode of argumentation is very delusive, if not impious. "Who hath been his (God's) counsellor?" (Romans 11:34.) All that we have to do is to believe, when the proofs are of such a nature as to require our rational assent.
6:8
Menochius
And such, which the king would mention. (Menochius)
Calmet
The causes of this war are not known; but an ambitious prince always finds pretexts to cover his injustice. (Calmet)
6:10
Haydock
Twice, but very frequently: so that the Syrian feared some treachery. (Haydock)
6:12
Haydock
Chamber. Is it difficult therefore for the saints in heaven to hear our prayers? though they have not such long ears as Calvin ridicules. (Haydock)
6:13
Salien
Take him. Foolish attempt! as if the prophet could not foresee his own danger. (Salien)
Menochius
Dothan or Dothain, (Genesis 37:17.) twelve miles north of Samaria. (Eusebius; Calmet) Adrichomius says, in the tribe of Zabulon. (Menochius)
6:14
Year of the World 3116.
Haydock
Of an, or, "of the army." To take one man was judged of such consequence; and Benadad feared lest the Israelites should rise up in his defence. (Haydock)
6:15
6:17
Calmet
Of fire. The angels assumed such a glorious and terrible appearance. One of them would have sufficed to destroy all the army of Syria; and thus the servant might be convinced how vain were all attempts against God's servants, Psalm 144:19. (Salien, the year before Christ 907.) Jacob beheld such camps of angels, (Genesis 32:1, 2.) and our Saviour speaks of the legions which he could have brought forward, Matthew 26:53. (Calmet)
6:18
Challoner
Blindness. The blindness here spoken of was of a particular kind, which hindered them from seeing the objects that were really before them; and represented other different objects to their imagination; so that they no longer perceived the city of Dothan, nor were able to know the person of Eliseus; but were easily led by him, whom they took to be another man, to Samaria. So that he truly told them; this is not the way, neither is this the city, etc., because he spoke with relation to the way, and to the city which was represented to them. (Challoner)
Stratagems in war are lawful. (St. Chrysostom, etc.) (Grotius, Jur. 3:1, 17.) The words of the prophet might be merely ironical.
Haydock
Blindness, Septuagint aorasia, "not seeing" certain objects, while they could perceive others; as was the case of the men who sought Lot's door at Sodom; (Genesis 19:11.; Calmet) and the eyes of the disciples were held, that they might not know our Saviour. Eliseus had left his house, going towards Samaria to meet the soldiers; and when they asked him where the prophet dwelt, he answered truly, This, etc. For he was then near the royal city, and his abode was at Dothan. (Salien) (Haydock)
The reprobate will thus acknowledge their error, when it is too late, at the last day.
6:22
Calmet
For thou. Hebrew, "Dost thou kill, etc.?" If those who have surrendered themselves in battle be often spared, though they might be slain by the strict laws of war, how much less ought these men to be treated with such severity? (Calmet)
Grotius
Sicut bellanti et resistenti violentia redditur: ita victo vel capto misericorida jam debetur. (St. Augustine, ep. 1. ad Bonif.) (Grotius)
Worthington
And water, all necessary provisions. (Worthington)
Theodoret
These men were suffered to live that they might relate the wonders of God. (Theodoret, q. 20.)
6:23
Meats. So the apostle orders us to treat our enemies, Romans 12:20.
Haydock
The robbers, these soldiers, who were dismissed. (Haydock)
Tirinus
No more, (ultra) or, "no farther," (Haydock) during this war, or in small troops; but, a little later, Benadad came with all his forces to besiege Samaria. (Tirinus)
Salien
He was enraged at Eliseus and Joram, as if they despised his power. (Salien)
6:24
Year of the World 3117.
6:25
In Samaria. It had raged in all the country above three years, (Salien) and continued other four, 4 Kings 8:1. The continuance of the siege added fresh horrors.
Haydock
Pieces is not expressed in Hebrew: a sicle is understood. (Haydock)
Lyranus supposes that the whole ass was sold for about 38 crowns, (Haydock) or 130 livres; as we say commonly, "so much a head." But interpreters generally assert that the price of the head alone is given; which shews more forcibly the greatness of the famine. On other occasions the animal could not be eaten by the Jews. Artaxerxes was forced to kill his beasts of burden; and an ass's head was then sold for 60 drachms, or 25 livres. When Hannibal besieged Casilinum, a mouse (or rat) was sold for above 70, or for 200 denarii. (Pliny, [Natural History?] 8:57.) (V. Max. 7:6, 3.)
Menochius
Cabe. Sufficient measure of corn for a man's daily sustenance. (Menochius)
Haydock
The fourth part would be about a gill. (Haydock)
Dung. Bochart maintains that "chick-peas" are designated. The Arabic usnen and kali, "pigeon or sparrows' dung," are real eatables. Those who suppose that the Samaritans bought the dung of pigeons to use as salt or for food, or to burn, or to manure the earth, etc., produce not satisfactory reasons; no more than the Rabbins, who pretend that the corn which they had picked up was taken from their crop. (Tr. Megil. 3., and the Scholastic History.) Junius and Fuller would translate "belly," which is refuted by Bochart. (Anim. T. ii. B. 1:7.) Very disgusting things have often been used through extreme hunger, (Grotius) and some sort of birds' dung is said to fatten oxen and swine. (Varro 38.; Pliny 17:9.)
Calmet
But what nutriment can there be in that of pigeons, that people should go to buy it? (Calmet)
Haydock
Houbigant understands a sort of peas to be meant. (Haydock)
Calmet
The Hebrews called them kali when they were parched; and such food was very common, 2 Kings 17:28. (Bellon. 2:53, and 99.) (Calmet)
6:27
Calmet
Save (salvat.) Many ancient manuscripts read salvet, conformably to the Hebrew and Septuagint, as if the king cursed the woman: "Let not the Lord save thee," Josephus [Antiquities?] 9:4. Others place the stops differently: "He said, no: the Lord save thee." (Calmet)
Menochius
He is the author of life. (Menochius)
6:29
Eat him. Strange cruelty! foretold [in] Deuteronomy 28:53, and again verified at Jerusalem, Ezechiel 5:10.
6:30
Menochius
Passed by, without punishing such a horrid crime, as he esteemed his own sins the occasion of it. (Menochius)
Calmet
Flesh. Behold the advantage to be derived from afflictions! They make the most hardened enter into sentiments of humility and penance. (Calmet)
Salien
Abulensis thinks that God was pleased to cause the siege to be raised, to reward this act; as a similar one of Joram's father had merited a delay and mitigation of punishment, (Haydock) 3 Kings 21:27. (Salien)
6:31
Haydock
Day. This was said in a fit of sudden passion, which may give us reason to conclude that the repentance was insincere, or of short duration. (Haydock)
Calmet
The king supposed that Eliseus could remedy the evil: but God was not moved by his prayers to grant such a favour, till all were convinced that human aid was fruitless. (Calmet)
Menochius
The prophet might have answered Joram in the words of Elias, 3 Kings 18:18. (Menochius)
Tirinus
Probably he had dissuaded the king from making peace. (Tirinus)
6:32
Calmet
Murderer. Achab had slain Naboth, and Jezabel had destroyed the prophets. (Calmet)
6:33
Piscator
And he, Joram, (Menochius, etc.) after (Haydock) his messenger. (Estius) (Piscator)
Menochius
What, etc. All is desperate; (Calmet) our miseries cannot increase. (Menochius)
Salien
I have nothing now to fear or to hope for. (Salien)
6:18
Blindness.... The blindness here spoken of was of a particular kind, which hindered them from seeing the objects that were really before them; and represented other different objects to their imagination: so that they no longer perceived the city of Dothan, nor were able to know the person of Eliseus; but were easily led by him, whom they took to be another man, to Samaria. So that he truly told them, this is not the way, neither is this the city, etc., because he spoke with relation to the way and to the city, which was represented to them.
6:5
His grief was g•• it, because he ha• not meanes to recompence the losse to the owner.
6:17
A husband. man, in yorkshire called Ketle had the gift to see euil spirites, wherby he often detected & 〈…〉red their •ad purposes. •••. brig. li. •. c. 〈◊〉. Rer. Anglic.
6:22
By bread and water is vnderstood ordinarie meate and drinck. v. 2•.
6:1
Tertulliano † 220 d.C. An Answer to the Jews 13
… and so, on Elisha the prophet’s coming up, the sons of the prophets beg of him to extract from the stream the iron which had sunk. And accordingly Elisha, having taken “wood,” and cast it into that place where the iron had been submerged, forthwith it rose and swam on the surface, and the “wood” sank, which the sons of the prophets recovered.
san Girolamo † 420 d.C. The Letters of St. Jerome 58.5
… And to go back to the authority of scripture, we have our masters in Elijah and Elisha, and our leaders in the sons of the prophets; who lived in fields and solitary places and made themselves tents by the waters of Jordan.
6:5
sant'Ippolito † 235 d.C. The Refutation of All Heresies 9.7
… But Carpophorus, as a devout man, said he was indifferent regarding his own property , but that he felt a concern for the deposits; for many shed tears as they remarked to him, that they had committed what they had entrusted to Callistus, under the ostensive cause of lodging the money with himself.
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 4
… With sand, for instance, He walled in the sea, having made the weak a bridle to the strong. He placed the earth upon water, having taken order that the heavy and the dense should be borne on the soft and fluid. By means of the prophets again with a small piece of wood He raised up iron from the bottom. (
san Girolamo † 420 d.C. The Letters of St. Jerome 125.10
10. Quite recently we have seen to our sorrow a fortune worthy of Crœsus brought to light by a monk’s death, and a city’s alms, collected for the poor, left by will to his sons and successors. After sinking to the bottom the iron has once more floated upon the surface,
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sant'Ireneo di Lione † 202 d.C. Against Heresies 5.17.4
… Then, when he had done this, the iron part of the axe floated up, and they took up from the surface of the water what they had previously lost.
sant'Ireneo di Lione † 202 d.C. Fragments from the Lost Writings of Irenaeus, XXVIII 1
“And the man of God said, Where did it fall? And he showed him the place. And he cut down a tree, and cast it in there, and the iron floated.”
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.
6:8
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.29
… As they came down to him the prophet says: “Smite, O God, the army of Syria with blindness.” And this prayer being granted, he says to the Syrians: “Follow me, and I will bring you to the man whom ye seek.” Then saw they Elisha, whom they were endeavouring to lay hold of, and seeing him they could not hold him fast.
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.1.5
… And when this was known to the king of Syria, he sent an army and shut in the prophet. Elisha prayed and caused all of them to be struck with blindness, and made those who had come to besiege him enter Samaria as captives.
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 9
Elisha the prophet, (perhaps ye know the man,) at the time (
6:13
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 10
… For although the place was unfrequented by man and desolate, yet, through the gracious gift of the law, and through converse with angels, it was no longer desert, but far more than an inhabited country. As also Elisha
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 9
Now Elisha had a disciple as yet only on the threshold of prophecy, (
6:16
sant'Atanasio di Alessandria † 373 d.C. Persecution and Lapse of Liberius 1
… He knew not that however each one may remain apart from the rest, he has nevertheless with him that Lord, whom they confessed in one body together, who will also provide (as he did in the case of the Prophet Elisha
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.29
… And Gehazi the prophet’s servant, seeing the army, began to fear that his life was in danger. But the prophet said to him: “Fear not, for they that be with us are more than they that be with them.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.11
… Eliseus was sought by the king of Syria; an army had been sent to capture him; and he was surrounded on all sides. His servant began to fear, for he was a servant, that is, he had not a free mind, nor had he free powers of action. The holy prophet sought to open his eyes, and said: “Look and see how many more are on our side than there are against us.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 22.11
11. The course of divine Scripture relates that Elisha, when surrounded by the army of the Syrians, told his servant, who was afraid, not to fear; “for,” said he, “they that be for us are more than those against us;”
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 9
… The disciple, however, being as yet imperfect, did not listen to him, but being still amazed at the sight, remained in fear. Upon this, what did the prophet do? “Lord,” said he, “open the eyes of this young man, and let him see that they which are with us, are more than they which are with them;” (
san Girolamo † 420 d.C. The Letters of St. Jerome 22.3
… but it shall not come nigh thee.” When the hosts of the enemy distress you, when your frame is fevered and your passions roused, when you say in your heart, “What shall I do?” Elisha’s words shall give you your answer, “Fear not, for they that be with us are more than they that be with them.”
6:17
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
… And if even once we have a desire to know the future, let us be pure in mind, for I believe that if a soul is perfectly pure and in its natural state, it is able , being clear-sighted, to see more and further than the demons—for it has the Lord who reveals to it—like the soul of Elisha, which saw what was done by Gehazi, and beheld the hosts
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 12
But what means “the glory as of the Only-Begotten of the Father”? Since many of the Prophets too were glorified, as this Moses himself, Elijah, and Elisha, the one encircled by the fiery chariot (
6:18
san Girolamo † 420 d.C. The Letters of St. Jerome 22.9
… Again, when men were sent to arrest the prophet, and were smitten with physical and mental blindness, that he might bring them without their own knowledge to Samaria, notice the food with which Elisha ordered them to be refreshed. “Set bread and water,” he said, “before them, that they may eat and drink and go to their master.”
6:20
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.14
86. What did Elisha follow but virtue, when he brought the army of Syria who had come to take him as captive into Samaria, after having covered their eyes with blindness? Then he said: “O Lord, open their eyes that they may see.”
6:22
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.29
… For he said: “Thou shalt not smite those whom thou hast not taken captive with thy spear and with thy sword. Set before them bread and water, that they may eat and drink and return and go to their own home.”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.20
… and being moved by an example of such awful misery, threatened the prophet Elisha with death. For he believed it was in his power to break up the siege and to avert the famine; or else he was angry because the prophet had not allowed the king to smite the Syrians whom he had struck with blindness.
6:23
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.29
… Set before them bread and water, that they may eat and drink and return and go to their own home.” Incited by their kind treatment they should show forth to the world the kindness they had received. “Thus” (we read) “there came no more the bands of Syria into the land of Israel.”
6:25
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.20
118. There was a great famine in Samaria,
6:28
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 8
… nay, do not run away! Or rather I will tell thee another thing before it. There was once a famine, it says, and the king was walking upon the wall; then a woman came to him and uttered these words: “O king, this woman said to me, Let us roast thy son to-day, and eat him—to-morrow mine. And we roasted and ate, and now she does not give me hers.” (From
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Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 1.2
… Nor, indeed, ought this to influence us as a precedent for our daily life, that Joram, the wicked king of Israel, when surrounded by bands of his foes, rent his clothes, and is said to have had sackcloth inside them;
6:32
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.16
… And also when the Shunamite came to him because of her son that was dead, he said thus to her:— The Lord hid it from me and did cause me not to know it . Yet, when the King of Israel sent against him to slay him, the Spirit informed him before the messenger came upon him, and he said:— Lo! this son of iniquity has sent to take away my head .
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.20
… “If the Lord would rain abundance of corn from heaven, not even so would that come about,” Elisha said to him: “Because thou hast not believed, thou shalt see it with thine eyes, but shall not eat of it.”
6:1
enim habebant domos, sed utebantur tuguriis. Quamobrem a magno illo propheta supplices petierunt, ut abiret cum ipsis ligna secantibus ad ea construenda. Tanta autem utebantur paupertate, ut ne securim quidem sustinerent possidere." Et S. Hieronymum, epist. 4 ad Rusticum: "Filii prophetarum, ait, quos monachos in veteri Testamento legimus, ædificabant sibi casulas prope fluenta Jordanis, et turbis urbium derelictis, polenta et herbis agrestibus victitabant." Idem prorsus fecere monachi et eremitæ post Christum, tempore S. Antonii, S. Basilii, S. Hieronymi: unde juxta Jordanem ædificabant sibi casulas et tuguria, ut patet ex Vitis Patrum. Hinc et ipse S. Hieronymus per S. Paulam quinque ædificavit monasteria, ad quæ Romanam nobilitatem evocavit, atque uni eorum ipse præerat. Quocirca Franciscus Suarez, tomo III De Religione, lib. III, cap. 1, num. 6 et seq. ex S. Ignatio, Hieronymo, Ambrosio et Damasceno, docet hos filios, id est discipulos prophetarum fuisse typum et præludium Religiosorum novi Testamenti, ac instar eorum coluisse castitatem, paupertatem et obedientiam, sed sine voto.
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5. HEU, HEU, HEU, DOMINE MI. Tropologice, Eucherius: "Recte, inquit, is qui ferrum amiserat, clamabat: Heu, heu, heu, Domine mi, et hoc ipsum mutuo acceperam. Habent enim hoc electi proprium, si quando in eis sua scientia furtiva vanæ gloriæ culpa subripitur, ad cor velociter redeunt, et quidquid in se ante districti judicis oculos damnabile inveniunt, lacrymis insequuntur. Qui flentes non solum caute inspiciunt quæ male commiserunt, sed ex accepto munere, quæ reddere etiam bona debuerant."
6:6
6. DIXIT AUTEM HOMO DEI (Eliseus Dei servus): UBI CECIDIT (ferrum)? AT ILLE MONSTRAVIT EI LOCUM; PRÆCIDIT ERGO LIGNUM ET MISIT ILLUC, NATAVITQUE FERRUM. Idem prorsus Gotho cuidam pauperi præstitit S. Benedictus, qui, ut ait S. Gregorius, II Dialog. cap. VI, "accessit ad locum (ad lacum in quem ceciderat ferrum ex falce), tulit de manu Gothi manubrium, et misit in lacum: et mox ferrum de profundo rediit, atque in manubrium intravit. Qui statim ferramentum Gotho reddidit, dicens: Ecce, labora, et noli contristari." Quæres an verum hic fuerit miraculum. Asserit Vallesius, S. Phil. cap. XXXVII, dicens Deum ferro gravitatem detraxisse et indidisse levitatem, ut e fundo enatando ferretur in altum. Verum dico non fuisse hic proprie dictum miraculum, quod omnem naturæ et naturalium causarum vim excedat oportet, ut a solo Deo patrari possit. Omnia enim hæc facta sunt per Angelum, qui lignum ab Eliseo præcisum et in manubrium adaptatum apprehendit, in fundum aquæ detulit, ferro inseruit, in altum extulit, et securim ibi fluitantem sustentavit, donec eam lignator apprehenderet. Ita Abulensis. Allegorice, Tertullianus, libro Contra Judæos, cap. XIII, per aquas Jordanis accipit baptismum: per lignum, crucem Christi; per ferrum, dura peccatorum corda. "Quid, inquit, manifestius hujus ligni Sacramento? quod duritia hujus sæculi mersa in profundo erroris, et a ligno Christi, id est passionis ejus in baptismo liberatur; ut quod perierat olim per lignum in Adam, id restitueretur per lignum Christi." Sic et S. Ambrosius, lib. II De Sacrament. cap. II: "Ecce, inquit, aliud genus baptismatis. Quare? Quia omnis homo ante baptismum quasi ferrum premitur atque demergitur. Ubi baptizatus fuerit, non tanquam ferrum, sed tanquam jam levior fructuosi ligni species levatur." Et mox: "Vides ergo quod in cruce Christi omnium hominum levatur infirmitas." Et Theodoretus, Quæst. XIX: "Hoc, inquit, præfiguravit Servatoris nostri dispensationem; quomodo enim lignum quidem, quod est levissimum, fuit demersum, quod est autem gravissimum, nempe ferrum, supernatavit; ita divinæ naturæ descensus effecit, ut humana natura ascenderet." S. Augustinus vero, serm. 210 De Tempore, per fluvium accipit fluentes voluptates et concupiscentias, ex quibus nos mersos liberat Eliseus, id est Christus per lignum crucis. "Securis illa, inquit, in profundo jacebat, quia genus humanum in omnium criminum abyssum infelici ruina corruerat, sicut scriptum est: Infixus sum in limo profundi. Et iterum: Deveni in altitudinem maris, et tempestas demersit me. Fluvius enim ille, ubi securis cecidit, significat præterfluenter et fugitivam, et in abyssum descendentem voluptatem, vel luxuriam sæculi hujus. Fluvius enim a fluendo nomen accepit. Et quia omnes peccatores transitoriis voluntatibus inhærentes, fluere dicuntur, ideo securis illa in fluvio et in limo jacebat oppressa." Pergit deinde ad Eliseum, id est Christum Salvatorem: "Veniens vero Eliseus misit lignum, et natavit ferrum. Quid est lignum mittere, et ferrum in medium producere, nisi patibulum crucis ascendere, et de profundo inferni humanum genus erigere, ac de omnium peccatorum limo per crucis mysterium liberare? postquam vero natavit ferrum, misit manum Propheta, et recepit illud, et rediit ad utiles usus domini sui. Ita et de nobis factum est, dilectissimi fratres, qui de manu Domini superbiendo cecideramus, per crucis lignum iterum ad manum vel ad potestatem Domini redire meruimus. Et ideo quantum possumus, cum ipsius adjutorio laboremus, ne iterum superbiendo de manu Domini corruamus." S. Irenæus autem, lib. V, cap. XVII, per ferrum accipit firmum Dei verbum, quod per lignum (comedendo ex ligno scientiæ boni et mali a Deo vetito, Genes. III) negligenter amiseramus, nec inveniebamus, sed per lignum crucis Christi recepimus. "Quod autem securis similis sit verbo Dei, inquit, docet Joannes Baptista dicens: Jam autem securis ad radicem arborum posita est," Matth. III. Tropologice, Angelomus: "Ferrum in manubrio, inquit, donum intellectus in corde est; ligna vero per hoc cædere, est prave agentes increpare; quod nonnunquam dum fluxe agitur, dum lapsus vanæ gloriæ in accepta eadem scientia non vitatur, ferrum in aqua perditur, quia ex dissoluto opere intelligentia fatuatur. Quam profecto intelligentiam ad hoc novimus dari, ut ante dantis oculos ex bona actione debeat restitui. Unde recte is, qui ferrum amiserat, clamabat: Heu, heu, heu, Domine mi, et hoc ipsum mutuum acceperam." Idem iisdem verbis habet Eucherius ac pene Rupertus. Anagogice Beda: Sicut ferrum aquis mersum Eliseus reduxit ad manubrium, sic Christus corpus suum aquis passionis et mortis demersum revocavit ad vitam. Idem faciet nobis in communi omnium resurrectione. Corpus enim nostrum instar ferri est durum, grave, frigidum, ferruginosum, et pronum ut in abyssum ruat; sed Christus ferro huic contrarias dotes corporis gloriosi inseret, illudque quasi igniet, ut sit clarum, agile, leve, subtile, impassibile, gloriosum.
6:12
12. Dixitque unus servorum ejus. Abulensis putat hunc fuisse Naaman, quem Eliseus a lepra curarat; sed videtur incredibile quod ipse Eliseum sibi tam beneficum regi prodiderit, uti sub initium cap. VIII fatetur Abulensis. ELISEUS PROPHETA QUI EST IN ISRAEL, INDICAT REGI ISRAEL OMNIA VERBA QUÆCUMQUE LOCUTUS FUERIS IN CONCLAVI TUO. Spiritus enim prophetiæ est cognoscere tam arcana, absentia et remota, quam futura prædicere. Utrumque enim eamdem virtutem requirit, scilicet opem et revelationem divinam.
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16. NOLI TIMERE: PLURES ENIM NOBISCUM SUNT QUAM CUM ILLIS. "Plures," nimirum Angeli, qui pro Deo et sanctis ejus, quasi cœlestes acies innumeræ et fortissimæ militant, ob quas ipse vocatur "Deus Sabaoth, id est exercituum," juxta illud Psalm. XXXIII: "Immittet (Hebraice חנה chone, id est castrametabitur) Angelus Domini in circuitu timentium eum." Sic de Jacob fugiente Esau dicitur, Genes. XXXII, 1: "Fueruntque ei obviam Angeli Dei, quos cum vidisset, ait: Castra Dei sunt hæc." Sic Angeli pugnarunt pro Mose et Hebræis contra castra Pharaonis in mari Rubro, Exodi XIV. Unde S. Ambrosius, sermone 4 De Eliseo: "Divinus timor, inquit, terrorem a nobis expellit hostilem. Arma autem hæc nostra sunt, quibus nos Salvator instruxit: oratio, misericordia atque jejunium. Jejunium enim melius quam murus tuetur; misericordia facilius liberat quam rapina, oratio longius vulnerat quam sagitta. Sagitta enim non nisi proxime conspectum percutit adversarium, oratio autem etiam longius positum vulnerat inimicum." Et paulo post: "Mira res! plures e cœlo defensores meretur sanctitas, quam in terris oppugnatores adduxit improbitas." Causam subdit: "Scire enim debet quod adversarii meritis magis quam virtute vincuntur, et non tam virtute quam sanctitate superantur; sicut Eliseus hostes suos non armis superabat, sed oratione vincebat."
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17. ET APERUIT DOMINUS OCULOS PUERI. "Non mirum, ait S. Ambrosius, serm. De Eliseo, si oratio aperuit oculos, ut videret exercitus, non mirum, inquam, si novos inserit oculos, qui nova promeretur auxilia. Aut cur non aciei producat obtutum, qui acies instruxerat Angelorum? Cur, inquam, non oratione sua hebetudinem pupillarum detergeret, qui meritis suis caliginem nubium penetravit? Necessario ergo S. Eliseus hoc facto ministro formidoloso præstitit securitatem, cui jam refuderat claritatem." ET ECCE MONS PLENUS EQUORUM, ET CURRUUM IGNEORUM, IN CIRCUITU ELISEI. Angeli hos equos et currus specie ignis ex aere et nubibus ac radiis solis, apposite ad ignis colorem exhibendum per eas transparentibus efformarunt, ut Eliseo suam cœlestem naturam igneamque celeritatem, fortitudinem, vim et efficaciam repræsentarent, uti repræsentarant Eliæ in ejus raptu. Spiritus enim Eliæ successor et hæres fuit Eliseus; in eo ergo impletum fuit illud Dei promissum: "Ego ero ei, ait Dominus, murus ignis in circuitu, et in gloria ero in medio ejus," Zachar. II, 5. Vide ibi dicta. Causam dat S. Ambrosius, serm. 2 De Eliseo: "Quid mirum, ait, si is auxilia meretur e cœlo cujus animus semper in cœlo est, sicut ait Apostolus: Nostra autem conversatio in cœlis est. Ergo si nostra conversatio in cœlis est, et cœlestium conversatio potest esse nobiscum, hoc est, ut qui vita vivimus, Angelorum recte consortium mereamur. Est ergo sancte viventibus quædam inter se cognatio, conjunctio atque societas, nec interest utrum in cœlis maneant, an in terris; Angelici sint habitus vel humani, dummodo in iis sit eadem vita vel sanctitas. Conversatio enim connectit, quos separat elementum, et diversis licet corporibus dividantur, iisdem tamen actibus conjunguntur. Atque ideo fit ut sancti sibi quodam consortio cohærentes, a se invicem non discedant, et modo Angeli ad terras veniant, modo homines ad cœlestia transferantur, ac profectu meliore quibus vita communis est, incipiunt illis vivendi etiam elementa esse communia."
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18. PERCUTE, OBSECRO, GENTEM HANC CÆCITATE. Septuaginta ἀορασίᾳ, id est avidentia, ut scilicet videntes non videant, nec advertant. Hinc ea percussi hic Syri Eliseum quidem et civitatem videbant, sed non agnoscebant nec advertebant. Simili cæcitate et aorasia percussi sunt cives Sodomæ, invadentes domum Lot, Genes. XIX. Audi S. Ambrosium, sermone De Eliseo: "Tunc igitur oravit Eliseus, et omnem hostilem exercitum cæcitate percussit. Non mirum si adversariis cæcitatem intulit, qui famulo largitus est claritatem; et si hostibus aufert visum, qui ministro præstat aspectum. Ubi sunt qui dicunt, plus quam preces sanctorum, hominum arma posse? Ecce una oratio Elisei totum exercitum vulneravit, et universi prophetæ meritis omnis est hostium numerus captivatus." prophetæ meritis omnis est hostium numerus captivatus. Quæ catervæ regum, quæ turba militum talem victoriam perpetrarunt, ut ita hostes prosternerent, ut de illis nullus occumberet? Hæc est vera, hæc incruenta victoria, ubi sic adversarius vincitur, ut de vincentibus nemo lædatur."
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19. DIXIT AUTEM AD EOS ELISEUS: NON EST HÆC VIA, NEQUE EST ISTA CIVITAS. Abulensis putat Eliseum hic officiose mentitum. Videbant enim Syri civitatem Dothain in qua, vel juxta quam tunc degebat Eliseus quem quærebant: hoc autem videtur negare Eliseus dicens: "Neque ista est civitas," quam quæritis. Excusat Eliseum Lyranus, dicens eum locutum esse non de civitate Dothain, in qua tunc degebat, sed de Samaria ubi habebat domum et fixerat sedem, ut patet vers. 32. Non enim respondet hic Eliseus ad quæsita Syrorum, utpote quæ nihil interrogarant, sed ad mentem eorum, quasi dicat: Quæritis Eliseum, o Syri! venite mecum, ego ostendam vobis viam in Samariam, in qua ipse habitat, ibique ego eum vobis ostendam faciamque ut agnoscatis quem modo præsentem quidem habetis, sed tamen percussi aorasia non cognoscitis. Nolebat enim ab eis agnosci in Dothain, sed in Samaria, ut eos ad regem deduceret, et convivio exciperet. In hisce autem verbis nullum fuit mendacium, sed celatio veritatis duntaxat, quæ licita est, et sæpe necessaria; si enim veritatem aperuisset, dixissetque: "Ego sum Eliseus quem quæritis," non potuisset eos tradere regi Israel, nec suam in eos potentiam æque ac beneficentiam ostendere. Quod si Syri rogarint Eliseum: Quæ est via in Dothain, ubi est Eliseus? uti nonnulli censent, idque responsio Elisei subindicat, non tenebatur Eliseus ad eorum, utpote hostium, mentem respondere, sed ad propriam et suam, scilicet hanc non esse Samariam patriam suam, ubi Eliseum, quem quærebant, erant agnituri, ut dixi.
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22. NON PERCUTIES, id est non occides Syros quos ad te perduxi: "Si enim occidantur, ait Theodoretus, non cognoscetur magnitudo miraculi; sin autem revertantur ad eum qui misit, ille quoque discet Dei nostri potentiam." SED PONE PANEM ET AQUAM CORAM EIS, UT COMEDANT ET BIBANT. Noluit Eliseus Syros, licet hostes, occidi a rege Israel, sed benigne et laute tractari, ut eos charitate superaret et ex inimicis amicos faceret, ut deinceps terram Israel non invaderent nec prædarentur; quod et fecerunt victi ab Eliseo, tum potentia, tum potius amore. Vide S. Chrysostomum (vel quisquis est auctor: styli enim elegantia arguit fuisse Latinum non Græcum), hom. De Eliseo et Syrorum insidiis detectis, tomo I, ubi inter cætera ait de Syris: "Mirantur et stupent sibi pro morte victum, pro interitu cibum, convivium pro pœna parari." Et inferius: "Fit tunc propheta sanctissimus gloriosus in suis, gloriosior in alienis. Exhibet suis signa virtutum, et alienis causas exhibet gloriarum. Docuit prior inimicos foveri, docuit primus debere hostibus parci, docuit adversariis pro pœna epulas exhiberi." Deinde docet Eliseum fuisse typum Christi; unde subjicit: "O Dominum Christum, et in veteribus novum, et in novis exemplis veterem figuratum! Eliseus sanctissimus claudit visum, et reserat; cæcos efficit, et illuminat; aspectum adimit, et condonat; persequentibus adimit, et sequentibus tribuit: cæcos efficit alienos, et videntes efficit in civitate inclusos. Qui captivare prophetam venerant, excæcantur; et qui capti jam fuerant, oculantur. Hujus utriusque veritas completur, ut et figura Christi, et exemplum futuri populi monstrarentur; ut jam fierent ex alienis proprii, ex inimicis amici, et ex hostibus sui. Dimittit Eliseus exercitus istos ad suos: dimittit inquam, tot prædicatores, quot habuit hostes, tot relatores virtutum, quot homines hostium." Denique concludit, dicens: quod tunc temporis defuit, postmodum completum esse per Apostolos in Pentecoste et deinceps, dicente Scriptura, Psal. XVIII: "In omnem terram exivit sonus eorum, et in fines orbis terræ verba eorum."
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23. ET ULTRA NON VENERUNT LATRONES SYRIÆ IN ISRAEL, scilicet vivente Eliseo, sive ad longum tempus; nam postea rursum venisse liquet ex sequenti. Hic fuit fructus beneficentiæ Elisei in prædones Syros, uti jam dixi. Ita S. Chrysostomus, hom. 1 De Eliseo.
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25. DONEC VENUNDARETUR CAPUT ASINI OCTOGINTA ARGENTEIS, hoc est 80 siclis, puta 80 florenis Brabanticis, sive 80 Francis. Argenteus enim erat siclus, licet nonnulli putent fuisse dimidium sicli duntaxat, et sic 80 argentei essent 40 Franci. Aliqui per "caput asini" accipiunt totum asinum, ut sit synecdoche, qua caput significat totum corpus vel animal, ut cum dicimus: Quid sibi vult istud caput hominis, vel istud insanum caput? id est, iste homo. Simplicius alii accipiunt solum caput asini; hoc enim arguit ingentem fuisse famem, et asinus magno præ cæteris animalibus est capite, si proportio ad reliquum corpus spectetur. Sic cum Annibal Casilinum obsideret, mus unus vendebatur ducentis denariis, teste Valerio Maximo, lib. VII, cap. VI. ET QUARTA PARS CABI STERCORIS COLUMBINI QUINQUE ARGENTEIS. Cabus sive chœnix erat mensura victus diurni, continens quatuor libras et quinque uncias, ut dixi in fine Pentateuchi: quarta pars cabi ergo erat libra cum uncia, puta tredecim unciæ. Lyranus, Hugo et Dionysius per stercus intelligunt grana frumenti, quæ in columbarum gurgulione vel ventriculo inveniuntur. Verum alii simpliciter stercus ut sonat accipiunt. Unde Josephus et Theodoretus censent stercus hoc columbinum fuisse pro sale; habet enim vim acrem et causticam, teste Galeno. Planius alii stercus columbæ censent fuisse pro edulio, tum quia fit ex granis aliisque cibis purioribus, tum quia humidius est, et rebus integrioribus constat; unde homini est edule. Addit Plinius, lib. XXIX, cap. VI, fimum columbarum ex aceto valere ad curandas ægilopas, albugines et cicatrices, ac lib. XXX, cap. IV, ad faucium asperitates et distillationes leniendas. Insuper, margaritas, quæ contra cardiacos et melancholicos affectus celebrantur, et quarum siccitate innata, corporum redundantiæ consumuntur, puriores reddit. Ita enim scribit lib. De Gemmis, cap. XIII, Franciscus Ruæus. Est apud Vogesum in Lotharingia mons, amnis margaritarum ferax; verum non usque adeo splendidæ sunt: mirum tamen, quod quæ per genesin gratiæ in eis desideratur, per columbas resarcitur; quæ scilicet devoratas, puriores tandem eas cum fæcibus reddunt, restituuntque, ait Serarius et ipse Lotharingus.
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27. QUI AIT: NON TE SALVAT DOMINUS; UNDE TE POSSUM SALVARE? DE AREA VEL TORCULARI? hoc est, ut Vatablus vertit: Quandoquidem Dominus tibi non fert opem; unde ego tibi ferrem opem? de horreo an de torculari? q. d. Cum Dominus famem hanc toti urbi immiserit, nisi ipse tibi in ea succurrerit, ego tibi succurrere nequeo: quia non habeo frumentum in horreo, nec vinum in torculari, q. d. Mihi ipsi deest panis et vinum ad victum. Unde Chaldæus vertit, ni salvet te Dominus, unde salvabo te? Hinc et Regia in Vulgata editione sic legunt: Non, salvet te Dominus, q. d. Non ego, sed Dominus te salvet et pascat, quia ego non habeo cibum quem tibi dem. Aliter Josephus, Abulensis et Sanchez: Rex, inquit, ob famem et ob importunam interpellationem mulieris iratus, indignanter respondit: "Non te salvet Deus," q. d. Deus te affligat. Sic Gentiles irati mala imprecantes dicebant: "Dii te perdant! Dii tibi male faxint!" Unde Vatablus sic quoque vertit: Dispereas, quare quæris a me cibum, cum me scias omni cibo carere?
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29. COXIMUS ERGO FILIUM MEUM, ET COMEDIMUS. Barbarum fuit hoc epulum quod matri extrema fames extorsit, ut matrem se oblita fieret mactatrix et voratrix filii. Simile accidit in obsidione Jerosolymæ sub Tito, teste Josepho; ac ultimis hisce annis, Sueco Germaniam populante, multi fame adacti carnes humanas vorarunt. Permisit Deus Samaritas ad hæc extrema adigi, primo, ad puniendum eorum schisma et idololatriam; secundo, ut illustrior fieret sua ex iis liberatio, et Elisei illam promittentis prophetia. Sic Deus permittit homines subinde ad ipsa mortis limina pervenire, ut eo ferventius Deum invocent, ac Deus eos exaudiens majorem ab eis gratiarum actionem et laudem referat. Quare in rebus naturaliter desperatis maxime sperandum est in Deo, qui illis solet succurrere juxta illud: "Deus ex machina." Audi S. Augustinum, serm. 211 De Temp.: "Natum convertit in cibum, quem Deus condidit in solatium. Sed postquam ad funestas epulas ventum esset, altera mulier alteram exhortatur: Recipe, inquit, recipe, miseranda mater, in viscera filium nuper visceribus procreatum; esto tui nati sepulcrum, esto ejus corporis diversorium; esto ejus, ut ita dixerim, monumentum; intra te paululum comestus infans redeat, qui per famem vivere jam jamque non poterat; recipiat nunc comestum uterus, quem vivum ediderat partus; repetat habitaculum mortuus, unde nuper exierat vivus."
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30. VIDITQUE OMNIS POPULUS CILICIUM QUO VESTITUS ERAT (rex) AD CARNEM INTRINSECUS. Rex hic, licet impius et idololatra, censuit pœnitentia et cilicio placandum esse Deum: pientior ergo fuit nostris hæreticis, qui cuticulam curantes, respuunt cilicia, eaque superstitioni addicunt. Vide hic quam antiquus sit usus cilicii in pœnitentia. Sic rex Ninives cum toto populo vestivit se sacco (cilicio) seditque in cinere, Jonæ III, 6. Itaque excidium sibi a Deo per Jonam comminatum pœnitendo evasit. Sic rex Arianus cilicium induit, coque et precibus Deum placavit, teste Salviano, lib. VII. Porro longe antiquior est usus cilicii: primus enim eo usus legitur Jacob Patriarcha, audiens filium suum Joseph a bestia devoratum, Genes. cap. XXXVII, vers. 34, ubi multa de usu cilicii dixi.
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31. ET AIT REX: HÆC MIHI FACIAT DEUS, ET HÆC ADDAT: SI STETERIT CAPUT ELISEI FILII SAPHAT SUPER IPSUM HODIE, q. d. Hodie amputabo caput Eliseo, eo quod ipse suaserit nobis sustinere hanc in Samaria obsidionem, promittendo Dei in ea solvenda auxilium, cum in ea extremam famem patiamur, simusque desperati: sine eo enim tempestive composuissemus cum rege Syriæ nos obsidente, itaque famem hanc evasissemus, quam Eliseus videt et dissimulat, nec suis precibus avertere satagit. Ita Theodoretus.
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32. NUMQUID SCITIS QUOD MISERIT FILIUS HOMICIDÆ (scilicet Joram rex Israel, qui "filius" est Achab "homicidæ," Achab enim occidit Naboth) HUC UT PRÆCIDATUR CAPUT MEUM, q. d. Joram patrissat et imitatur patrem suum; sicut enim Achab pater ejus occidit Naboth, sic ipse me vult occidere, æque ac ipse occidit sex fratres suos, ut dicitur II Paral. XXI, 3 et seq. VIDETE ERGO CUM VENERIT NUNTIUS, CLAUDITE OSTIUM, ET NON SINATIS EUM INTRARE. ECCE ENIM SONITUS PEDUM DOMINI EJUS POST EUM EST, q. d. Rex ipse nuntium a se missum ad me occidendum illico subsequitur, mandati sui pœnitens, illudque revocans. Ita Josephus, q. d. Ne timeatis resistere nuntio regis, quia rex eumdem statim revocabit; adeo enim festinus eum sequitur, ut videat sonitum pedum ejus festinantis audiri. Hinc patet Eliseum suasisse regi ne Samariam dederet Syris, sed a Domino speraret auxilium et subsidium. Fuit hic rex Joram filius Achab, qui ei successit; ejus enim acta hic describuntur usque ad cap. VIII, vers. 24, ubi mors ejus narratur. Igitur Joram præcipitanter ex cholera miserat nuntium ad occidendum Eliseum; sed mox subsidente cholera ad se reversus pœnituit; quare metuens ne nuntius Eliseum occideret, ut jusserat, illico nuntium secutus accurrit, ut cædem inhiberet. Sciebat enim Eliseum esse prophetam, virum sanctum et beneficum Samariæ, atque alias sæpe ejus oracula fidelia et verissima esse expertus erat: ut de hoc quoque, de obsidione inquam solvenda, vix dubitare posset. Ita diserte Josephus, Theodoretus et Abulensis.
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ELISEO ('ELĪLĀ' = « DIO SALVA »)
… carismatica (II Reg. 2, 9 sgs. ebr.), la porzione cioè che nell'eredità spettava al primogenito (Deut. 21, 17). Come erede a successore di Elia fu subito riconosciuto dai cosiddetti « discepoli dei profeti », che lo ebbero loro capo (II Reg. 2, 12-15; cf. 6, 1-7).
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BENADAD (EBR. BEN-HÂDHAD «FIGLIO DI HADAD»; SETTANTA ΥἹῸΣ ἈΔΈΡ)
… B. assediò ancora Samaria, sotto Ioram (853-842), senza poterla però espugnare per l'intervento divino (II Reg. 6, 8-7, 20). Poco dopo, B. fu soffocato da Hazel, suo ufficiale, mentre giaceva ammalato (II Reg. 8, 15).
ELISEO ('ELĪLĀ' = « DIO SALVA »)
A differenza di Elia, E. conserva le sue abitudini di agiato borghese: veste regolarmente (cf. II Reg. 2, 12), vive nelle città, ha una casa a Samaria (II Reg. 2, 19-23 sg.; 6, 8-20, 32; cf. 4, 8-10) ed un servo Giezi che sempre l'accompagna. …
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ARCA (DELL'ALLEANZA), ARCA DELLA TESTIMONIANZA
… (II Reg. 6, 12; I Reg. 8, 10, ecc.), alla presenza di questa si acclamasse Jahweh (Num. 10, 35 sg.; I Sam. 4, 7; 6, 20, ecc.). …
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DOTHAIN. - Città a nord di Sichem (Gen. 37, 12-17) e Samaria (II Reg. 6, 13), in una pianura di fronte a Esdrelon (Iud. 4, 6; 7, 3) e vicino al passo che conduceva al paese di Giuda. …
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AMOS (EBR. 'ĀMŌS «CHE PORTA UN FARDELLO», DIVERSO DAL NOME DEL PADRE DI ISAIA 'ĀMŌS «ROBUSTO»)
… Che gli Israeliti si glorino dal consolidamento del loro regno (6, 14; allusioni 4, 14 sgg.; 5, 2; cf. II Reg. 14, 24-28; 6, 15) sembra supporre che il regno si estendesse fino all'ingresso di Emath (come in II Reg. 14, 25). Dalla grande floridezza politica ed economica derivava una vita molle e lussuriosa, …
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… 3) Crestore (Iob 38, 28; cf. Jer. 2, 27), quindi Dio (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefattore (Iob 29, 16), chi prende cura di altri (Is. 9, 5; 22, 21). 5) Maestro ('a. è titolo onorifico, dato ai sacerdoti e ai profeti anche dai re: II Reg. 6, 21; 8, 9; 13, 14; Iudc. 17, 10; 18, 19), come nel titolo del trattato Aboth (v.); onde il maestro chiama spesso il discepolo « figlio » (Prov. 4, 10, 20; 5, 1, 20; 6, 1, 3; 7, 1, 24; …
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ELISEO ('ELĪLĀ' = « DIO SALVA »)
… 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 di Jahweh (II Reg. 6, 24; 7, 20).
Agli anni di I. va riportata gran parte dell'attività profetica di Eliseo (II Reg. 2-9). Sotto il medesimo re avvenne il terribile assedio di Samaria da parte dei Siri comandati da Benadad II: la fame fu spaventosa e diede luogo a terrificanti scene (cf. II Reg. 6, 24-33). Ma una notte improvvisamente, giusta la predizione di Eliseo, i Siri tolsero l'assedio e si diedero alla fuga. …
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ILLUMINAZIONE NELLE CHIESE ANTICHE
… La sua radice viene cercata nella parola ebraica gab o nella greca χάβος, misura di capacità per il grano (II Reg. 6, 25; Lc. 16, 6), anche nel γαβαδόν = τρόβλιον (hesychos) nel senso di « piatto, bacinella », oppure infine nel verbo latino cavare, cavatus, « incavare », « traforare », nel …
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.