1 Kings (3 Kings) 19
Commentary from 8 fathers
And Achaab told Jezabel his wife all that Eliu [had] done, and how he [had] slain the prophets with the sword.
ΚΑΙ ἀνήγγειλεν ᾿Αχαὰβ τῇ ᾿Ιεζάβελ γυναικὶ αὐτοῦ πάντα, ἃ ἐποίησεν ᾿Ηλιού, καὶ ὡς ἀπέκτεινε τοὺς προφήτας ἐν ῥομφαίᾳ.
И҆ возвѣстѝ а҆хаа́въ і҆езаве́ли женѣ̀ свое́й всѧ̑, є҆ли̑ка сотворѝ и҆лїа̀, и҆ ꙗ҆́кѡ и҆збѝ проро́ки ѻ҆рꙋ́жїемъ.
And Eliu feared, and rose, and departed for his life: and he comes to Bersabee [to] the land of Juda, and he left his servant there.
καὶ ἐφοβήθη ᾿Ηλιοὺ καὶ ἀνέστη καὶ ἀπῆλθε κατὰ τὴν ψυχὴν αὐτοῦ καὶ ἔρχεται εἰς Βηρσαβεὲ γῆν ᾿Ιούδα καὶ ἀφῆκε τὸ παιδάριον αὐτοῦ ἐκεῖ·
И҆ ᲂу҆боѧ́сѧ и҆лїа̀, и҆ воста̀, и҆ ѿи́де дꙋшѝ ра́ди своеѧ̀, и҆ прїи́де въ вирсаві́ю зе́млю і҆ꙋ́динꙋ, и҆ ѡ҆ста́ви ѻ҆́трочище своѐ та́мѡ,
“Then he was afraid; he got up and fled for his life.” It was out of wisdom that he turned away from danger, because it was absolutely wrong that he disposed of his soul, since he had no reason to give it to death, but, on the contrary, he had every reason to keep it alive. And that was done so that the prophets of falsehood might not say that the god—whose worship he had disrupted, whose sacrifices he had despised and whose prophets he had killed—had handed him over to the power of the queen.
On the First Book of Kings 19:3
Somebody may ask why Elijah, who did not fear Ahab’s authority, was frightened and fled when Jezebel sent him the message. We answer: The providence of God is directed by him and proceeds toward us in two different ways: either by means of benefits or corrections. This is evident from many events. When [Elijah] stopped the heavens, and tortured the Jews through a famine, and killed the prophets of Baal and made the fire come down on the fifty and fifty, he did not tremble before the king because [God’s] providence assisted him. But when he slightly turned away from him, he could not resist before Jezebel’s threats. The same thing happened to David. He was brave and warlike when the army of Israel was frightened by Goliath, and he killed Goliath, because he was supported by divine providence. But when he was tested through divine desertion, even though the generals of his army surrounded him, he was afraid of the other Philistine.
Books of Sessions 1 Kings 19:2
And he himself went a day’s journey in the wilderness, and came and sat under a juniper tree; and asked concerning his life that he might die, and said, Let it be enough now, O Lord, take, I pray thee, my life from me; for I am no better than my fathers.
καὶ αὐτὸς ἐπορεύθη ἐν τῇ ἐρήμῳ ὁδὸν ἡμέρας καὶ ἦλθε καὶ ἐκάθισεν ὑποκάτω Ῥαθμὲν καὶ ᾐτήσατο τὴν ψυχὴν αὐτοῦ ἀποθανεῖν καὶ εἶπεν· ἱκανούσθω νῦν, λαβὲ δὴ τὴν ψυχή μου ἀπ᾿ ἐμοῦ, Κύριε, ὅτι οὐ κρείσσων ἐγώ εἰμι ὑπὲρ τοὺς πατέρας μου.
са́мъ же и҆́де въ пꙋсты́ню днѐ пꙋ́ть, и҆ прїи́де, и҆ сѣ́де под̾ сме́рчїемъ, и҆ просѝ дꙋшѝ свое́й сме́рти, и҆ речѐ: довлѣ́етъ нн҃ѣ (мѝ), возмѝ ᲂу҆́бѡ ѿ менє̀ дꙋ́шꙋ мою̀, гдⷭ҇и, ꙗ҆́кѡ нѣ́смь а҆́зъ лꙋ́чшїй ѻ҆тє́цъ мои́хъ.
“He came and sat down under a solitary broom tree. He asked that he might die.” He hopes for death, but not for the one with which Jezebel had threatened him, that is, the one that would have given the prophets of Baal the pretext to say that Baal had defeated the God of Israel, otherwise he would have never abandoned his servant in such a danger: therefore he had forsaken him by force.
On the First Book of Kings 19:4
To be sure, it was not a woman that such a great prophet was fleeing, but it was this world. And it was not death that he feared, for he offered himself to the one that searched for him and said to the Lord, “Take my soul.” He endured a weariness of this life, not a desire for it, but he was fleeing worldly enticement and the contagion of filthy conduct and the impious acts of an unholy and sinful generation.
Flight from the World 6.34
Elijah, whom John the Baptist followed in spirit and virtue and who caused fire to fall from heaven and the waters of the Jordan to part by his prayers, was afraid of Jezebel and fled, and exhausted, he sat down in the wilderness under a tree, and, wearied from walking, he prayed for death, saying, “It is enough for me, Lord, take away my soul, for I am no better than my ancestors.” Who can deny that he was a just man? And yet fear, not to mention of a woman, but of a human being, proceeds from a disturbance of the soul, which cannot be faultless, as David says: “The Lord is my helper; I will not fear what people can do to me.”
Against the Pelagians 2.21
And he lay down and slept there under a tree; and behold, some one touched him, and said to him, Arise and eat.
καὶ ἐκοιμήθη καὶ ὕπνωσεν ἐκεῖ ὑπὸ φυτόν, καὶ ἰδού τις ἥψατο αὐτοῦ καὶ εἶπεν αὐτῷ· ἀνάστηθι καὶ φάγε·
И҆ лѧ́же, и҆ ᲂу҆́спе под̾ са́домъ: и҆ сѐ, а҆́гг҃лъ гдⷭ҇ень коснꙋ́сѧ є҆мꙋ̀ и҆ речѐ є҆мꙋ̀: воста́ни, ꙗ҆́ждь и҆ пі́й.
5–8“The angel of the Lord came a second time, touched him and said, ‘Get up and eat, otherwise the journey will be too much for you.’ ” Elijah was sleeping under a tree. Now an angel came to him and woke him up (sleep was weighing him down because of his fatigue, affliction and discouragement) and provided him with strength and comfort through the meal that he prepared for him. The nourishment of the prophet consisted of bread baked in the ashes and his drink of water. “And he said, ‘The journey will be too much for you,’ ” that is, “you will not escape the affliction which you fear, through your death, as you believe, but through your flight. Therefore the journey is too long for you, and it is not like going to Cherith, a place close by. Rather, you are leaving for a distant location among foreign people where you will get peace and prosperity. That is why, until you are allowed to do so, you must eat and drink and prepare yourself to be strong enough for a long journey, because in a barren and desert land, you will not find any food.”Allegorically the bread baked in the ashes, which the vigilant [the angel] offers to Elijah, has two different meanings: on the one side, it immediately shows the toils of penitence which the ashes symbolize perfectly, since they are a figure of mourning and of a contrite heart; the unleavened bread soaked in ashes and the water are also the food of the poor and the miserable. But we can say, with greater accuracy, that they are figures of all the righteous, for whom the providence of the Creator has established a course of life in the paths of privation. Therefore he leads them through much suffering, privation of food and a severe fast in order to purify them completely from all the filth of earthly things. Then he guides them to the mountain, which is the perfection and the accomplishment of the saints.
On the First Book of Kings 19:4
And Eliu looked, and, behold, at his head there was a cake of meal and a cruse of water; and he arose, and ate and drank, and returned and lay down.
καὶ ἐπέβλεψεν ᾿Ηλιού, καὶ ἰδοὺ πρὸς κεφαλῆς αὐτοῦ ἐγκρυφίας ὀλυρίτης καὶ καψάκης ὕδατος· καὶ ἀνέστη καὶ ἔφαγε καὶ ἔπιε. καὶ ἐπιστρέψας ἐκοιμήθη.
И҆ воззрѣ̀ и҆лїа̀: и҆ сѐ, ᲂу҆ возгла́вїѧ є҆гѡ̀ ѡ҆прѣсно́къ ꙗ҆чме́нный и҆ чва́нецъ воды̀. И҆ воста̀, и҆ ꙗ҆дѐ и҆ пѝ, и҆ возврати́всѧ ᲂу҆́спе.
And the angel of the Lord returned again, and touched him, and said to him, Arise, and eat, for the journey [is] far from thee.
καὶ ἐπέστρεψεν ὁ ἄγγελος Κυρίου ἐκ δευτέρου καὶ ἥψατο αὐτοῦ καὶ εἶπεν αὐτῷ· ἀνάστα φάγε, ὅτι πολλὴ ἀπὸ σοῦ ἡ ὁδός.
И҆ ѡ҆брати́сѧ а҆́гг҃лъ гдⷭ҇ень втори́цею, и҆ коснꙋ́сѧ є҆мꙋ̀, и҆ речѐ є҆мꙋ̀: воста́ни, ꙗ҆́ждь и҆ пі́й, ꙗ҆́кѡ мно́гъ ѿ тебє̀ пꙋ́ть.
And he arose, and ate and drank, and went in the strength of that meat forty days and forty nights to mount Choreb.
καὶ ἀνέστη καὶ ἔφαγε καὶ ἔπιε· καὶ ἐπορεύθη ἐν ἰσχύϊ τῆς βρώσεως ἐκείνης τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας ἕως ὄρους Χωρήβ.
И҆ воста̀, и҆ ꙗ҆дѐ и҆ пѝ: и҆ и҆́де въ крѣ́пости ꙗ҆́ди тоѧ̀ четы́редесѧть дні́й и҆ четы́редесѧть ноще́й до горы̀ бж҃їѧ хѡри́въ.
And he entered there into a cave, and rested there; and, behold, the word of the Lord [came] to him, and he said, What [doest] thou here, Eliu?
καὶ εἰσῆλθεν ἐκεῖ εἰς τὸ σπήλαιον καὶ κατέλυσεν ἐκεῖ· καὶ ἰδοὺ ρῆμα Κυρίου πρὸς αὐτὸν καὶ εἶπε· τί σὺ ἐνταῦθα, ᾿Ηλιού;
И҆ вни́де та́мѡ въ пеще́рꙋ, и҆ всели́сѧ въ не́й. И҆ сѐ, гл҃ъ гдⷭ҇ень къ немꙋ̀ и҆ речѐ: что̀ ты̀ здѣ̀, и҆лїѐ;
9–10Then the word of the Lord came to him, saying, “What are you doing here, Elijah?” After reaching Horeb, the mountain of God, Elijah spent the night in a cave, and on the next day, when he heard the noise of God coming to him, he went out to the entrance of the cave where he heard him saying, “What are you doing?” And he answered, “I have been very zealous for the Lord, the God of hosts. That is why I have stopped the heavens, so that it might no longer rain on the sinners, or on the earth either so that it might not give them any food, even though this seems to be a mild punishment for those who deserve a harsh and cruel torture. Should I have been quiet and kept silent while I was seeing the apostasy of an impious people that despised your commandments, abandoned your covenant made on this mountain, and exchanged you for Baal, the idol of the Sidonians, and for the vain cults of the pagans? Or should I have endured the insanity of Jezebel, who persecuted and killed your prophets? But I stood, thanks to the abundance of your mercy, because your powerful hand protected me at the Wadi Cherith and in Zarephath of Sidon. And now you have led me to your sacred mountain, even though the mad queen does not cease from setting up ambushes to destroy my soul.”
On the First Book of Kings 19:9
And Eliu said, I have been very jealous for the Lord Almighty, because the children of Israel have forsaken thee: they have digged down thine altars, and have slain thy prophets with the sword; and I only am left alone, and they seek my life to take it.
καὶ εἶπεν ᾿Ηλιού· ζηλῶν ἐζήλωκα τῷ Κυρίῳ παντοκράτορι, ὅτι ἐγκατέλιπόν σε οἱ υἱοὶ ᾿Ισραήλ· τὰ θυσιαστήριά σου κατέσκαψαν καὶ τοὺς προφήτας σου ἀπέκτειναν ἐν ρομφαίᾳ, καὶ ὑπολέλειμμαι ἐγὼ μονώτατος, καὶ ζητοῦσι τὴν ψυχήν μου λαβεῖν αὐτήν.
И҆ речѐ и҆лїа̀: ревнꙋ́ѧ поревнова́хъ по гдⷭ҇ѣ (бз҃ѣ) Вседержи́тели, ꙗ҆́кѡ ѡ҆ста́виша тѧ̀ сы́нове і҆и҃лєвы: ѻ҆лтари̑ твоѧ̑ раскопа́ша, и҆ прⷪ҇ро́ки твоѧ̑ и҆зби́ша ѻ҆рꙋ́жїемъ, и҆ ѡ҆ста́хъ а҆́зъ є҆ди́нъ, и҆ и҆́щꙋтъ дꙋшѝ моеѧ̀ и҆з̾ѧ́ти ю҆̀.
10–18I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. [1 Kings 19:10-18] Even so then at this present time also there is a remnant according to the election of grace.
And he said, Thou shalt go forth to-morrow, and shalt stand before the Lord in the mount; behold, the Lord will pass by. And, behold, a great [and] strong wind rending the mountains, and crushing the rocks before the Lord; [but] the Lord [was] not in the wind; and after the wind an earthquake; [but] the Lord [was] not in the earthquake:
καὶ εἶπεν· ἐξελεύσῃ αὔριον καὶ στήσῃ ἐνώπιον Κυρίου ἐν τῷ ὄρει· ἰδοὺ παρελεύσεται Κύριος, καὶ ἰδοὺ πνεῦμα μέγα κραταιὸν διαλῦον ὄρη καὶ συντρίβον πέτρας ἐνώπιον Κυρίου, οὐκ ἐν τῷ πνεύματι Κύριος· καὶ μετὰ τὸ πνεῦμα συσσεισμός, οὐκ ἐν τῷ συσσεισμῷ Κύριος·
И҆ речѐ: и҆зы́ди ᲂу҆́трѡ и҆ ста́ни пред̾ гдⷭ҇емъ въ горѣ̀: и҆ сѐ, ми́мѡ по́йдетъ гдⷭ҇ь, и҆ дꙋ́хъ вели́къ и҆ крѣ́покъ разорѧ́ѧ го́ры и҆ сокрꙋша́ѧ ка́менїе въ горѣ̀ пред̾ гдⷭ҇емъ, (но) не въ дꙋ́сѣ гдⷭ҇ь: и҆ по дꙋ́сѣ трꙋ́съ, и҆ не въ трꙋ́сѣ гдⷭ҇ь:
11–12“Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the Lord, but the Lord was not in the wind.” Now, after the wind, the earthquake came, and after the earthquake the fire, and [Elijah] noticed that the Lord was not in the earthquake or in the fire. This was the purpose of such a revelation: the Lord wanted to instruct the prophet through various figures in order to correct his excessive zeal and to lead him to imitate, according to righteousness, the providence of the most High who regulates the judgments of his justice through the abundant mercy of his grace. From the allegorical point of view this is the meaning of the frightening signs that precede the coming of the Lord: the earthquake and the fire kindled by the strong winds prefigure the type of the dreadful signs that will precede the final day of judgment.
On the First Book of Kings 19:11
11–12I have always maintained, quite seriously, that the Lord is not in the wind or thunder of the waste, but if anywhere in the still small voice of Fleet Street. I sincerely maintain that Nature-worship is more morally dangerous than the most vulgar man-worship of the cities; since it can easily be perverted into the worship of an impersonal mystery, carelessness, or cruelty. Thoreau would have been a jollier fellow if he had devoted himself to a greengrocer instead of to greens. Swinburne would have been a better moralist if he had worshipped a fishmonger instead of worshipping the sea. I prefer the philosophy of bricks and mortar to the philosophy of turnips.
Alarms and Discursions, The Surrender of a Cockney (1910)
and after the earthquake a fire; [but] the Lord [was] not in the fire: and after the fire the voice of a gentle breeze.
καὶ μετὰ τὸν συσσειμὸν πῦρ, οὐκ ἐν τῷ πυρὶ Κύριος· καὶ μετὰ τὸ πῦρ φωνὴ αὔρας λεπτῆς, κἀκεῖ Κύριος.
и҆ по трꙋ́сѣ ѻ҆́гнь, и҆ не во ѻ҆гнѝ гдⷭ҇ь: и҆ по ѻ҆гнѝ гла́съ хла́да то́нка, и҆ та́мѡ гдⷭ҇ь.
And it came to pass when Eliu heard, that he wrapped his face in his mantle, and went forth and stood in the cave: and, behold, a voice [came] to him and said, What [doest] thou here, Eliu?
καὶ ἐγένετο ὡς ἤκουσεν ᾿Ηλιού, καὶ ἐπεκάλυψε τὸ πρόσωπον αὐτοῦ ἐν τῇ μηλωτῇ αὐτοῦ καὶ ἐξῆλθε καὶ ἔστη ὑπὸ σπήλαιον· καὶ ἰδοὺ πρὸς αὐτὸν φωνὴ καὶ εἶπε· τί σὺ ἐνταῦθα ᾿Ηλιού;
И҆ бы́сть ꙗ҆́кѡ ᲂу҆слы́ша и҆лїа̀, покры̀ лицѐ своѐ ми́лѡтїю свое́ю, и҆ и҆зы́де и҆ ста̀ пред̾ верте́помъ. И҆ сѐ, къ немꙋ̀ бы́сть гла́съ и҆ речѐ: что̀ ты̀ здѣ̀, и҆лїѐ;
13–14“When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, ‘What are you doing here, Elijah?’ He answered, ‘I have been very zealous for the Lord, the God of hosts; for the Israelites have forsaken your covenant.’ ” He stayed at the entrance of the cave because he did not dare approach the Lord who was coming to him. He wrapped his face, saying, “The creature is not worthy of seeing his Creator.” But he did not move from his first thought, even though he saw the image of the benevolence of his Lord in the symbol that was presented to him, and in addition he experienced his admirable mercy and ineffable love for human beings. Who would not have been astonished by the word of the divine majesty who asked him with love, “What are you doing here, Elijah?” But Elijah did not change his mind or shut his mouth. Instead he rose against the sinners once again and complained about the sons of his people before the Lord who asked him the reason for his flight.
On the First Book of Kings 19:13
And Eliu said, I have been very jealous for the Lord Almighty; for the children of Israel have forsaken thy covenant, and they have overthrown thine altars, and have slain thy prophets with the sword! and I am left entirely alone, and they seek my life to take it.
καὶ εἶπεν ᾿Ηλιού· ζηλῶν ἐζήλωκα τῷ Κυρίῳ παντοκράτορι, ὅτι ἐγκατέλιπον τὴν διαθήκην σου οἱ υἱοὶ ᾿Ισραήλ· καὶ τὰ θυσιαστήριά σου καθεῖλαν καὶ τοὺς προφήτας σου ἀπέκτειναν ἐν ρομφαίᾳ, καὶ ὑπολέλειμμαι ἐγὼ μονώτατος, καὶ ζητοῦσι τὴν ψυχήν μου λαβεῖν αὐτήν.
И҆ речѐ и҆лїа̀: ревнꙋ́ѧ поревнова́хъ по гдⷭ҇ѣ бз҃ѣ Вседержи́тели, ꙗ҆́кѡ ѡ҆ста́виша завѣ́тъ тво́й сы́нове і҆и҃лєвы, и҆ ѻ҆лтари̑ твоѧ̑ раскопа́ша, и҆ прⷪ҇ро́ки твоѧ̑ и҆зби́ша ѻ҆рꙋ́жїемъ, и҆ ѡ҆ста́хъ а҆́зъ є҆ди́нъ, и҆ и҆́щꙋтъ дꙋшѝ моеѧ̀ и҆з̾ѧ́ти ю҆̀.
And the Lord said to him, Go, return, and thou shalt come into the way of the wilderness of Damascus: and thou shalt go and anoint Azael to be king over Syria.
καὶ εἶπε Κύριος πρὸς αὐτόν· πορεύου, ἀνάστρεφε εἰς τὴν ὁδόν σου καὶ ἥξεις εἰς τὴν ὁδὸν ἐρήμου Δαμασκοῦ καὶ ἥξεις καὶ χρίσεις τὸν ᾿Αζαὴλ εἰς βασιλέα τῆς Συρίας·
И҆ речѐ гдⷭ҇ь къ немꙋ̀: и҆дѝ, возврати́сѧ пꙋте́мъ свои́мъ, и҆ и҆зы́деши на пꙋ́ть пꙋсты́ни дама́сковы, и҆ пома́жеши а҆заи́ла на ца́рство сѷрі́йское,
15–17“Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Hazael as king over Aram.” As I have already said, “the sound of a sweet word” which comes after the storm and the fire divulged this good news. And what follows this manifestation fits perfectly with this context: Elijah, who had so far fled from Jezebel the queen, is now sent to anoint the kings and to hallow the prophets. And he anoints Hazael as king of Aram with his word; Jehu, son of Namsi, as king of Israel, judge of Ahab and avenger of innocent blood with oil; and Elisha [as prophet] with his mantle. Now, since the Lord had decided that those who had been condemned by Elijah because of their rebellion should receive the just retribution for their iniquity, their condemnation was prepared in this way: a part of the people would be punished by Hazael, king of Aram, whereas Ahab and Jezebel would receive their condemnation from Jehu; finally, if anything had been overlooked by them, Elisha would accomplish the task through the authority that the Lord had given him. And the people truly deserved punishment for not turning from their error. Even after learning the truth through the great and obvious signs that Elijah had performed, they did not abandon the worship of Baal. Also the sins of Ahab and Jezebel were great, well known and evident, and both of them had to be harshly punished for that reason. And since Jezebel had appointed new priests of Baal, her god, in order to replace those who had been killed by Elijah, it was necessary that they received the same punishment as their predecessors.In addition, other reasons obliged Elijah to raise Elisha to the dignity of prophet exactly at that time when he was about to leave this world: first, in order to assist him in the time of affliction; second, in order to confirm through his word the event of the kidnapping of his master and his ascension to heaven because nobody had ever heard anything like that before. Therefore [Elijah elevated Elisha to the dignity of prophet] in order to cut short the lies of the priests of Baal who could not commend the works of Elijah, their persecutor, and tried with all their might to persuade the people with false words that the disciples of Elijah had entirely invented the kidnapping of their master and pretended that God had raised him to heaven.
On the First Book of Kings 19:13
And Ju the son of Namessi shalt thou anoint to be king over Israel; and Elisaie the son of Saphat shalt thou anoint to be prophet in thy room.
καὶ τὸν ᾿Ιοὺ υἱὸν Ναμεσσὶ χρίσεις εἰς βασιλέα ἐπὶ ᾿Ισραήλ· καὶ τὸν ῾Ελισαιὲ υἱὸν Σαφὰτ χρίσεις εἰς προφήτην ἀντὶ σοῦ.
и҆ і҆иꙋ́а сы́на намессі́ина пома́жеши на ца́рство над̾ і҆и҃лемъ, и҆ є҆лїссе́а сы́на сафа́това ѿ а҆велмаꙋ́ла пома́жеши вмѣ́стѡ себє̀ прⷪ҇ро́ка:
And it shall come to pass that him that escapes from the sword of Azael, Ju shall slay; and him that escapes from the sword of Ju, Elisaie shall slay.
καὶ ἔσται τὸν σῳζόμενον ἐκ ρομφαίας ᾿Αζαήλ, θανατώσει ᾿Ιού, καὶ τὸν σῳζόμενον ἐκ ρομφαίας ᾿Ιοὺ θανατώσει ῾Ελισαιέ.
и҆ бꙋ́детъ спаса́емаго ѿ ѻ҆рꙋ́жїѧ а҆заи́лева ᲂу҆бїе́тъ і҆иꙋ́й, и҆ спаса́емаго ѿ ѻ҆рꙋ́жїѧ і҆иꙋ́ина ᲂу҆бїе́тъ є҆лїссе́й:
And thou shalt leave in Israel seven thousand men, all the knees which had not bowed themselves to Baal, and every mouth which had not worshipped him.
καὶ καταλείψεις ἐν ᾿Ισραὴλ ἑπτὰ χιλιάδας ἀνδρῶν, πάντα γόνατα, ἃ οὐκ ὤκλασαν γόνυ τῷ Βάαλ, καὶ πᾶν στόμα, ὃ οὐ προσεκύνησεν αὐτῷ.
и҆ ѡ҆ста́виши во і҆и҃ли се́дмь ты́сѧщъ мꙋже́й, всѧ̑ кѡлѣ́на, ꙗ҆̀же не преклони́ша колѣ́на ваа́лꙋ, и҆ всѧ̑ка ᲂу҆ста̀, ꙗ҆̀же не моли́шасѧ є҆мꙋ̀.
[The apostle Paul], treating of those who belong to the circumcision, says, “Those who serve to the example and shadow of heavenly things.” Now perhaps, through these illustrations, no doubt will be entertained regarding the five books of Moses by those who hold the writings of the apostle as divinely inspired. And if they require, with respect to the rest of the history, that those events that are contained in it should be considered as having happened for an example to those of whom they are written, we have observed that this also has been stated in the epistle to the Romans, where the apostle adduces an instance from the third book of Kings, saying, “I have left me seven thousand who have not bowed the knee to Baal"; which expression Paul understood as figuratively spoken of those who are called Israelites according to the election, in order to show that the advent of Christ had not only now been of advantage to the Gentiles but that very many even of the race of Israel had been called to salvation.
On First Principles 4.1.13
Through these words it is clear that seven thousand people remained faithful to the true religion of the ancestors, while the others had turned away from it, even though at the time of Jeroboam, king of the ten tribes, it is written that 800, men came out with him to fight. But it is wonderful how this small troop was precious in the eyes of the Lord, and how, because of it, he gave a double victory to the sons of their people and to Ahab, their king, who were absolutely unworthy of it. The Scripture says that in those days Ben-hadad, king of Aram, came against Samaria with thirty-two kings. Now 7, men with 232 youths, who preceded the troop, came out of the city, and fought against the Arameans, and killed them and defeated that great army.
On the First Book of Kings 19:18
And he departed thence, and finds Elisaie the son of Saphat, and he was ploughing with oxen; [there were] twelve yoke before him, and he with the twelve, and he passed by to him, and cast his mantle upon him.
Καὶ ἀπῆλθεν ἐκεῖθεν καὶ εὑρίσκει τὸν ῾Ελισαιὲ υἱὸν Σαφάτ, καὶ αὐτὸς ἠροτρία ἐν βουσὶ δώδεκα ζεύγη ἐνώπιον αὐτοῦ, καὶ αὐτὸς ἐν τοῖς δώδεκα καὶ ἀπῆλθεν ἐπ᾿ αὐτὸν καὶ ἐπέρριψε τὴν μηλωτὴν αὐτοῦ ἐπ᾿ αὐτόν.
И҆ и҆́де ѿтꙋ́дꙋ, и҆ ѡ҆брѣ́те є҆лїссе́а сы́на сафа́това, и҆ се́й ѡ҆рѧ́ше двѣмана́десѧтьма сꙋпрꙋ́гома волѡ́въ пред̾ ни́мъ, и҆ то́й са́мъ по двоюна́десѧти сꙋпрꙋ̑гъ. И҆ прїи́де и҆лїа̀ къ немꙋ̀, и҆ пове́рже ми́лѡть свою̀ на него̀.
19–20“So he set out from there and found Elisha son of Shaphat. He passed by him and threw his mantle over him.” With his mantle Elijah took Elisha from farming to prophesying. From the symbolic point of view, Elisha represents the type of the apostles to whom our Lord said in the Gospel, “So stay here in the city of Jerusalem until you have been clothed with power from high.” Therefore the mantle of Elijah signified the gifts of the Spirit which the apostles would receive.
On the First Book of Kings 19:19
19–20After receiving the garment from the prophetical hand, at the same time you have received the privilege, when you were transformed from worker into a prophet through the radiance of the Spirit that was glorified. Since you foreknew, O Christ, the inclination to goodness Of the heart of Elisha, he has understood with no doubt The glorious call that you had established and followed it.
Canon 6, on Elisha the Prophet, Ode 1
And Elisaie left the cattle, and ran after Eliu and said, I will kiss my father, and follow after thee. And Eliu said, Return, for I have done [a work] for thee.
καὶ κατέλιπεν ῾Ελισαιὲ τὰς βόας καὶ κατέδραμεν ὀπίσω ᾿Ηλιοὺ καὶ εἶπε· καταφιλήσω τὸν πατέρα μου καὶ ἀκολουθήσω ὀπίσω σου· καὶ εἶπεν ᾿Ηλιού· ἀνάστρεφε, ὅτι πεποίηκά σοι.
И҆ ѡ҆ста́ви є҆лїссе́й волы̀, и҆ течѐ в̾слѣ́дъ и҆лїѝ, и҆ речѐ: (молю̀ тѧ̀,) да ѡ҆блобыжꙋ̀ ѻ҆тца̀ моего̀ и҆ ма́терь мою̀, и҆ и҆дꙋ̀ в̾слѣ́дъ тебє̀. И҆ речѐ є҆мꙋ̀ и҆лїа̀: и҆дѝ, возврати́сѧ, ꙗ҆́кѡ сотвори́хъ тебѣ̀.
And he returned from following him, and took a yoke of oxen, and slew them, and boiled them with the instruments of the oxen, and gave to the people, and they ate: and he arose, and went after Eliu, and ministered to him.
καὶ ἀνέστρεψεν ἐξόπισθεν αὐτοῦ καὶ ἔλαβε τὰ ζεύγη τῶν βοῶν καὶ ἔθυσε καὶ ἥψησεν αὐτὰ ἐν τοῖς σκεύεσι τῶν βοῶν καὶ ἔδωκε τῷ λαῷ, καὶ ἔφαγον· καὶ ἀνέστη καὶ ἐπορεύθη ὀπίσω ᾿Ηλιοὺ καὶ ἐλειτούργει αὐτῷ.
И҆ возврати́сѧ ѿ негѡ̀: и҆ взѧ̀ сꙋпрꙋ́ги волѡ́въ, и҆ закла̀, и҆ и҆спечѐ ѧ҆̀ въ сосꙋ́дѣхъ воло́вныхъ, и҆ дадѐ лю́демъ, и҆ ꙗ҆до́ша. И҆ воста̀, и҆ и҆́де в̾слѣ́дъ и҆лїѝ, и҆ слꙋжа́ше є҆мꙋ̀.
“He slaughtered the oxen.” He did that not [as a sacrifice] to God, because Elisha was not a priest, but he killed them for a banquet which he offered to his people. From now on, he was lifted above earthly things and did not make use of anything that belonged to this world.
Books of Sessions 1 Kings 19:21
And Jezabel sent to Eliu, and said, If thou art Eliu and I am Jezabel, God do so to me, and more also, if I do not make thy life by this time to-morrow as the life of one of them.
καὶ ἀπέστειλεν ᾿Ιεζάβελ πρὸς ᾿Ηλιοὺ καὶ εἶπεν· εἰ σὺ εἶ ᾿Ηλιοὺ καὶ ἐγὼ ᾿Ιεζάβελ, τάδε ποιήσαι μοι ὁ Θεὸς καὶ τάδε προσθείη, ὅτι ταύτην τὴν ὥραν αὔριον θήσομαι τὴν ψυχήν σου καθὼς ψυχὴν ἑνὸς ἐξ αὐτῶν.
И҆ посла̀ і҆езаве́ль ко и҆лїѝ и҆ речѐ: а҆́ще ты̀ є҆сѝ и҆лїа̀, а҆́зъ же і҆езаве́ль: сїѧ̑ да сотворѧ́тъ мѝ бо́зи и҆ сїѧ̑ да приложа́тъ мѝ, ꙗ҆́кѡ въ се́й же ча́съ ᲂу҆́трѡ положꙋ̀ дꙋ́шꙋ твою̀, ꙗ҆́коже дꙋ́шꙋ є҆ди́нагѡ ѿ ни́хъ.