290. Now Asa, the king of Jerusalem, was of an excellent character, and had a regard to God, and neither did nor designed any thing but what had relation to the observation of the laws. He made a reformation of his kingdom, and cut off whatsoever was wicked therein, and purified it from every impurity. Now he had an army of chosen men that were armed with targets and spears; out of the tribe of Judah three hundred thousand; and out of the tribe of Benjamin, that bore shields and drew bows, two hundred and fifty thousand. But when he had already reigned ten years, Zerah, king of Ethiopia, made an expedition against him, with a great army, of nine hundred thousand footmen, and one hundred thousand horsemen, and three hundred chariots, and came as far as Mareshah, a city that belonged to the tribe of Judah. Now when Zerah had passed so far with his own army, Asa met him, and put his army in array over against him, in a valley called Zephathah, not far from the city; and when he saw the multitude of the Ethiopians, he cried out, and besought God to give him the victory, and that he might kill many ten thousands of the enemy: “For,” said he, “I depend on nothing else but that assistance which I expect from thee, which is able to make the fewer superior to the more numerous, and the weaker to the stronger; and thence it is alone that I venture to meet Zerah, and fight him.”
290. Ὁ δὲ τῶν Ἱεροσολύμων βασιλεὺς Ἄσανος ἦν τὸν τρόπον ἄριστος καὶ πρὸς τὸ θεῖον ἀφορῶν καὶ μηδὲν μήτε πράττων μήτʼ ἐννοούμενος, ὃ μὴ πρὸς τὴν εὐσέβειαν εἶχε καὶ τὴν τῶν νομίμων φυλακὴν τὴν ἀναφοράν. κατώρθωσε δὲ τὴν αὑτοῦ βασιλείαν ἐκκόψας εἴ τι πονηρὸν ἦν ἐν αὐτῇ καὶ καθαρεύσας ἁπάσης κηλῖδος. στρατοῦ δʼ εἶχεν ἐπιλέκτων ἀνδρῶν ὡπλισμένων θυρεὸν καὶ σιρομάστην ἐκ μὲν τῆς Ἰούδα φυλῆς μυριάδας τριάκοντα, ἐκ δὲ τῆς Βενιαμίτιδος ἀσπίδας φορούντων καὶ τοξοτῶν μυριάδας πέντε καὶ εἴκοσι. ἤδη δὲ αὐτοῦ δέκα ἔτη βασιλεύοντος στρατεύει μεγάλῃ δυνάμει Ζαραῖος ἐπʼ αὐτὸν ὁ τῆς Αἰθιοπίας βασιλεὺς ἐνενήκοντα μὲν πεζῶν μυριάσιν ἱππέων δὲ δέκα τριακοσίοις δʼ ἅρμασι. καὶ μέχρι πόλεως Μαρήσας, ἔστι δʼ αὕτη τῆς Ἰούδα φυλῆς, ἐλάσαντος αὐτοῦ μετὰ τῆς οἰκείας δυνάμεως ἀπήντησεν Ἄσανος, καὶ ἀντιπαρατάξας αὐτῷ τὴν στρατιὰν ἔν τινι φάραγγι Σαβαθὰ λεγομένῃ τῆς πόλεως οὐκ ἄπωθεν, ὡς κατεῖδε τὸ τῶν Αἰθιόπων πλῆθος ἀναβοήσας νίκην ᾔτει παρὰ τοῦ θεοῦ καὶ τὰς πολλὰς ἑλεῖν μυριάδας τῶν πολεμίων· οὐδὲ γὰρ ἄλλῳ τινὶ θαρσήσας ἔλεγεν ἢ τῇ παρʼ αὐτοῦ βοηθείᾳ δυναμένῃ καὶ τοὺς ὀλίγους ἀπεργάσασθαι κρείττους τῶν πλειόνων καὶ τοὺς ἀσθενεῖς τῶν ὑπερεχόντων ἀπαντῆσαι πρὸς μάχην τῷ Ζαραίῳ.
294. While Asa was saying this, God gave him a signal of victory, and joining battle cheerfully on account of what God had foretold about it, he slew a great many of the Ethiopians; and when he had put them to flight, he pursued them to the country of Gerar; and when they left off killing their enemies, they betook themselves to spoiling them, (for the city Gerar was already taken,) and to spoiling their camp, so that they carried off much gold, and much silver, and a great deal of [other] prey, and camels, and great cattle, and flocks of sheep. Accordingly, when Asa and his army had obtained such a victory, and such wealth from God, they returned to Jerusalem. Now as they were coming, a prophet, whose name was Azariah, met them on the road, and bade them stop their journey a little; and began to say to them thus: That the reason why they had obtained this victory from God was this, that they had showed themselves righteous and religious men, and had done every thing according to the will of God; that therefore, he said, if they persevered therein, God would grant that they should always overcome their enemies, and live happily; but that if they left off his worship, all things shall fall out on the contrary; and a time should come, wherein no true prophet shall be left in your whole multitude, nor a priest who shall deliver you a true, answer from the oracle; but your cities shall be overthrown, and your nation scattered over the whole earth, and live the life of strangers and wanderers. So he advised them, while they had time, to be good, and not to deprive themselves of the favor of God. When the king and the people heard this, they rejoiced; and all in common, and every one in particular, took great care to behave themselves righteously. The king also sent some to take care that those in the country should observe the laws also.
294. Ταῦτα λέγοντος Ἀσάνου νίκην ἐσήμαινεν ὁ θεός, καὶ συμβαλὼν μετὰ χαρᾶς τῶν προδεδηλωμένων ὑπὸ τοῦ θεοῦ πολλοὺς ἀποκτείνει τῶν Αἰθιόπων καὶ τραπέντας εἰς φυγὴν ἐδίωξεν ἄχρι τῆς Γεραρίτιδος χώρας. ἀφέμενοι δὲ τῆς ἀναιρέσεως ἐπὶ τὴν διαρπαγὴν τῶν πόλεων, ἥλω γὰρ ἡ Γεράρων, ἐχώρησαν καὶ τῆς παρεμβολῆς αὐτῶν, ὡς πολὺν μὲν ἐκφορῆσαι χρυσὸν πολὺν δὲ ἄργυρον λείαν τε ἀπαγαγεῖν καμήλους τε καὶ ὑποζύγια καὶ βοσκημάτων ἀγέλας. Ἄσανος μὲν οὖν καὶ ἡ παρʼ αὐτῷ στρατιὰ τοιαύτην παρὰ τοῦ θεοῦ νίκην λαβόντες καὶ ὠφέλειαν ἀνέστρεφον εἰς Ἱεροσόλυμα, παραγενομένοις δὲ αὐτοῖς ἀπήντησε κατὰ τὴν ὁδὸν προφήτης Ἀζαρίας ὄνομα. οὗτος ἐπισχεῖν κελεύσας τῆς ὁδοιπορίας ἤρξατο λέγειν πρὸς αὐτούς, ὅτι ταύτης εἶεν τῆς νίκης παρὰ τοῦ θεοῦ τετυχηκότες, ὅτι δικαίους καὶ ὁσίους ἑαυτοὺς παρέσχον καὶ πάντα κατὰ βούλησιν θεοῦ πεποιηκότας. ἐπιμένουσι μὲν οὖν ἔφασκεν ἀεὶ κρατεῖν αὐτοὺς τῶν ἐχθρῶν καὶ τὸ ζῆν μετʼ εὐδαιμονίας παρέξειν τὸν θεόν, ἀπολιποῦσι δὲ τὴν θρησκείαν ἅπαντα τούτων ἐναντία συμβήσεσθαι καὶ γενήσεσθαι χρόνον ἐκεῖνον, ἐν ᾧ μηδεὶς ἀληθὴς εὑρεθήσεται προφήτης ἐν τῷ ὑμετέρῳ ὄχλῳ οὐδὲ ἱερεὺς τὰ δίκαια χρηματίζων, ἀλλὰ καὶ αἱ πόλεις ἀνάστατοι γενήσονται καὶ τὸ ἔθνος κατὰ πάσης σπαρήσεται γῆς ἔπηλυν βίον καὶ ἀλήτην βιωσόμενον. καιρὸν δʼ αὐτοῖς ἔχουσι συνεβούλευεν ἀγαθοῖς γίνεσθαι καὶ μὴ φθονῆσαι τῆς εὐμενείας αὑτοῖς τοῦ θεοῦ. ταῦτʼ ἀκούσας ὁ βασιλεὺς καὶ ὁ λαὸς ἐχάρησαν καὶ πολλὴν πρόνοιαν ἐποιοῦντο κοινῇ τε πάντες καὶ κατʼ ἰδίαν τοῦ δικαίου· διέπεμψε δʼ ὁ βασιλεὺς καὶ τοὺς ἐν τῇ χώρᾳ τῶν νομίμων ἐπιμελησομένους.
298. And this was the state of Asa, king of the two tribes. I now return to Baasha, the king of the multitude of the Israelites, who slew Nadab, the son of Jeroboam, and retained the government. He dwelt in the city Tirzah, having made that his habitation, and reigned twenty-four years. He became more wicked and impious than Jeroboam or his son. He did a great deal of mischief to the multitude, and was injurious to God, who sent the prophet Jehu, and told him beforehand that his whole family should be destroyed, and that he would bring the same miseries on his house which had brought that of Jeroboam to ruin; because when he had been made king by him, he had not requited his kindness, by governing the multitude righteously and religiously; which things, in the first place, tended to their own happiness, and, in the next place, were pleasing to God: that he had imitated this very wicked king Jeroboam; and although that man’s soul had perished, yet did he express to the life his wickedness; and he said that he should therefore justly experience the like calamity with him, since he had been guilty of the like wickedness. But Baasha, though he heard beforehand what miseries would befall him and his whole family for their insolent behavior, yet did not he leave off his wicked practices for the time to come, nor did he care to appear other than worse and worse till he died; nor did he then repent of his past actions, nor endeavor to obtain pardon of God for them, but did as those do who have rewards proposed to them, when they have once in earnest set about their work, they do not leave off their labors; for thus did Baasha, when the prophet foretold to him what would come to pass, grow worse, as if what were threatened, the perdition of his family, and the destruction of his house, (which are really among the greatest of evils,) were good things; and, as if he were a combatant for wickedness, he every day took more and more pains for it: and at last he took his army and assaulted a certain considerable city called Ramah, which was forty furlongs distant from Jerusalem; and when he had taken it, he fortified it, having determined beforehand to leave a garrison in it, that they might thence make excursions, and do mischief to the kingdom of Asa.
298. Καὶ τὰ μὲν Ἀσάνου τοῦ βασιλέως τῶν δύο φυλῶν ἐν τούτοις ὑπῆρχεν. ἐπάνειμι δʼ ἐπὶ τὸ πλῆθος τῶν Ἰσραηλιτῶν καὶ τὸν βασιλέα αὐτῶν Βασάνην τὸν ἀποκτείναντα τὸν Ἱεροβοάμου υἱὸν Νάβαδον καὶ κατασχόντα τὴν ἀρχήν. οὗτος γὰρ ἐν Θαρσάλῃ πόλει διατρίβων καὶ ταύτην οἰκητήριον πεποιηκὼς εἴκοσι μὲν ἐβασίλευσεν ἔτη καὶ τέσσαρα, πονηρὸς δὲ καὶ ἀσεβὴς ὑπὲρ Ἱεροβόαμον καὶ τὸν υἱὸν αὐτοῦ γενόμενος πολλὰ καὶ τὸ πλῆθος κακὰ διέθηκε καὶ τὸν θεὸν ἐξύβρισεν· ὃς αὐτῷ πέμψας Ἰηοῦν τὸν προφήτην προεῖπε διαφθερεῖν αὐτοῦ πᾶν τὸ γένος καὶ τοῖς αὐτοῖς οἷς καὶ τὸν Ἱεροβοάμου κακοῖς περιέβαλεν οἶκον ἐξολέσειν, ὅτι βασιλεὺς ὑπʼ αὐτοῦ γενόμενος οὐκ ἠμείψατο τὴν εὐεργεσίαν τῷ δικαίως προστῆναι τοῦ πλήθους καὶ εὐσεβῶς, ἅπερ αὐτοῖς πρῶτον τοῖς οὖσι τοιούτοις ἀγαθὰ ἔπειτα τῷ θεῷ φίλα, τὸν δὲ κάκιστον Ἱεροβόαμον ἐμιμήσατο καὶ τῆς ψυχῆς ἀπολομένης τῆς ἐκείνου ζῶσαν αὐτοῦ τὴν πονηρίαν ἐνεδείξατο· πεῖραν οὖν ἕξειν εἰκότως τῆς ὁμοίας συμφορᾶς αὐτὸν ἔλεγεν ὅμοιον αὐτῷ γενόμενον. Βασάνης δὲ προακηκοὼς τὰ μέλλοντα αὐτῷ συμβήσεσθαι κακὰ μεθʼ ὅλης τῆς γενεᾶς ἐπὶ τοῖς τετολμημένοις οὐ πρὸς τὸ λοιπὸν ἡσύχασεν, ἵνα μὴ μᾶλλον πονηρὸς δόξας ἀποθάνῃ καὶ περὶ τῶν παρῳχημένων ἔκτοτε γοῦν μετανοήσας συγγνώμης τύχῃ, ἀλλʼ ὥσπερ οἱ προκειμένων αὐτοῖς ἄθλων ἐπὰν περί τι σπουδάσωσιν οὐ διαλείπουσι περὶ τοῦτο ἐνεργοῦντες, οὕτω καὶ Βασάνης προειρηκότος αὐτῷ τοῦ προφήτου τὰ μέλλοντα ὡς ἐπʼ ἀγαθοῖς τοῖς μεγίστοις κακοῖς ὀλέθρῳ γένους καὶ οἰκίας ἀπωλείᾳ χείρων ἐγένετο, καὶ καθʼ ἑκάστην ἡμέραν ὥσπερ ἀθλητὴς κακίας τοῖς περὶ ταύτην πόνοις προσετίθει. καὶ τελευταῖον τὴν στρατιὰν παραλαβὼν πάλιν ἐπῆλθε πόλει τινὶ τῶν οὐκ ἀφανῶν Ἀρμαθῶνι τοὔνομα σταδίους ἀπεχούσῃ Ἱεροσολύμων τεσσαράκοντα, καὶ καταλαβόμενος αὐτὴν ὠχύρου προδιεγνωκὼς καταλιπεῖν ἐν αὐτῇ δύναμιν, ἵνʼ ἐκεῖθεν ὡρμημένοι τὴν Ἀσάνου βασιλείαν κακώσωσι.
304. Whereupon Asa was afraid of the attempts the enemy might make upon him; and considering with himself how many mischiefs this army that was left in Ramah might do to the country over which he reigned, he sent ambassadors to the king of the Damascenes, with gold and silver, desiring his assistance, and putting him in mind that we have had a friendship together from the times of our forefathers. So he gladly received that sum of money, and made a league with him, and broke the friendship he had with Baasha, and sent the commanders of his own forces unto the cities that were under Baasha’s dominion, and ordered them to do them mischief. So they went and burnt some of them, and spoiled others; Ijon, and Dan, and Abelmain and many others. Now when the king of Israel heard this, he left off building and fortifying Ramah, and returned presently to assist his own people under the distresses they were in; but Asa made use of the materials that were prepared for building that city, for building in the same place two strong cities, the one of which was called Geba, and the other Mizpah; so that after this Baasha had no leisure to make expeditions against Asa, for he was prevented by death, and was buried in the city Tirzah; and Elah his son took the kingdom, who, when he had reigned two years, died, being treacherously slain by Zimri, the captain of half his army; for when he was at Arza, his steward’s house, he persuaded some of the horsemen that were under him to assault Elah, and by that means he slew him when he was without his armed men and his captains, for they were all busied in the siege of Gibbethon, a city of the Philistines.
304. Φοβηθεὶς δὲ Ἄσανος τὴν ἐπιχείρησιν τοῦ πολεμίου καὶ λογισάμενος, ὡς πολλὰ διαθήσει κακὰ τὴν ὑπʼ αὐτῷ βασιλευομένην ἅπασαν ὁ καταλειφθεὶς ἐν Ἀρμαθῶνι στρατός, ἔπεμψε πρὸς τὸν Δαμασκηνῶν βασιλέα πρέσβεις καὶ χρυσὸν καὶ ἄργυρον παρακαλῶν συμμαχίαν καὶ ὑπομιμνήσκων, ὅτι καὶ πατρῴα φιλία πρὸς ἀλλήλους ἐστὶν αὐτοῖς. ὁ δὲ τῶν χρημάτων τὸ πλῆθος ἀσμένως ἐδέξατο καὶ συμμαχίαν ἐποιήσατο πρὸς αὐτὸν διαλύσας τὴν πρὸς τὸν Βασάνην φιλίαν, καὶ πέμψας εἰς τὰς ὑπʼ αὐτοῦ βασιλευομένας πόλεις τοὺς ἡγεμόνας τῆς ἰδίας δυνάμεως ἐκέλευσε κακοῦν αὐτάς. οἱ δὲ τὰς μὲν ἐνεπίμπρασαν τὰς δὲ διήρπασαν πορευθέντες, τήν τε Ἰωάνου λεγομένην καὶ Δάνα καὶ Ἀβελάνην καὶ ἄλλας πολλάς. ταῦτʼ ἀκούσας ὁ τῶν Ἰσραηλιτῶν βασιλεὺς τοῦ μὲν οἰκοδομεῖν καὶ ὀχυροῦν τὸν Ἀραμαθῶνα ἐπαύσατο καὶ μετὰ σπουδῆς ὡς βοηθήσων τοῖς οἰκείοις κακουμένοις ἀνέστρεψεν, ὁ δʼ Ἄσανος ἐκ τῆς παρεσκευασμένης ὑπʼ αὐτοῦ πρὸς οἰκοδομίαν ὕλης πόλεις ἀνήγειρεν ἐν αὐτῷ τῷ τόπῳ δύο καρτεράς, ἡ μὲν Γαβαὰ ἐκαλεῖτο, ἡ δὲ Μασταφάς. καὶ μετὰ ταῦτα καιρὸν οὐκ ἔσχεν ὁ Βασάνης τῆς ἐπὶ τὸν Ἄσανον στρατείας· ἐφθάσθη γὰρ ὑπὸ τοῦ χρεὼν καὶ θάπτεται μὲν ἐν Θαρσῇ πόλει, παραλαμβάνει δʼ αὐτοῦ τὴν ἀρχὴν παῖς Ἤλανος. οὗτος ἄρξας ἐπʼ ἔτη δύο τελευτᾷ φονεύσαντος αὐτὸν ἐξ ἐπιβουλῆς Ζαμβρίου τοῦ ἱππάρχου τῆς ἡμισείας τάξεως· κατευωχηθέντα γὰρ αὐτὸν παρὰ τῷ οἰκονόμῳ αὐτοῦ Ὠσᾶ τοὔνομα πείσας ἐπιδραμεῖν τῶν ὑφʼ αὑτὸν ἱππέων τινὰς ἀπέκτεινε διʼ αὐτῶν μεμονωμένον τῶν περὶ αὐτὸν ὁπλιτῶν καὶ ἡγεμόνων· οὗτοι γὰρ ἅπαντες περὶ τὴν πολιορκίαν τῆς Γαβαθώνης ἐγίνοντο τῆς Παλαιστίνων.
309. When Zimri, the captain of the army, had killed Elah, he took the kingdom himself, and, according to Jehu’s prophecy, slew all the house of Baasha; for it came to pass that Baasha’s house utterly perished, on account of his impiety, in the same manner as we have already described the destruction of the house of Jeroboam. But the army that was besieging. Gibbethon, when they heard what had befallen the king, and that when Zimri had killed him, he had gained the kingdom, they made Omri their general king, who drew off his army from Gibbethon, and came to Tirzah, where the royal palace was, and assaulted the city, and took it by force. But when Zimri saw that the city had none to defend it, he fled into the inmost part of the palace, and set it on fire, and burnt himself with it, when he had reigned only seven days. Upon which the people of Israel were presently divided, and part of them would have Tibni to be king, and part Omri; but when those that were for Omri’s ruling had beaten Tibni, Omri reigned over all the multitude. Now it was in the thirtieth year of the reign of Asa that Omri reigned for twelve years; six of these years he reigned in the city Tirzah, and the rest in the city called Semareon, but named by the Greeks Samaria; but he himself called it Semareon, from Semer, who sold him the mountain whereon he built it. Now Omri was no way different from those kings that reigned before him, but that he grew worse than they, for they all sought how they might turn the people away from God by their daily wicked practices; and oil that account it was that God made one of them to be slain by another, and that no one person of their families should remain. This Omri also died in Samaria and Ahab his son succeeded him.
309. Φονεύσας δὲ τὸν Ἤλανον ὁ ἵππαρχος Ζαμβρίας αὐτὸς βασιλεύει καὶ πᾶσαν τὴν Βασάνου γενεὰν κατὰ τὴν Ἰηοῦς προφητείαν διαφθείρει· τῷ γὰρ αὐτῷ τρόπῳ συνέβη τὸν οἶκον αὐτοῦ πρόρριζον ἀπολέσθαι διὰ τὴν ἀσέβειαν, ὡς καὶ τὸν Ἱεροβοάμου διαφθαρέντα γεγράφαμεν. ἡ δὲ πολιορκοῦσα τὴν Γαβαθώνην στρατιὰ πυθομένη τὰ περὶ τὸν βασιλέα καὶ ὅτι Ζαμβρίας ἀποκτείνας αὐτὸν ἔχει τὴν βασιλείαν καὶ αὐτὴ τὸν ἡγούμενον αὐτῆς Ἀμαρῖνον ἀπέδειξε βασιλέα, ὃς ἀπὸ τῆς Γαβαθώνης ἀναστήσας τὸν στρατὸν εἰς Θαρσὴν παραγίνεται τὸ βασίλειον καὶ προσβαλὼν τῇ πόλει κατὰ κράτος αἱρεῖ. Ζαμβρίας δὲ τὴν πόλιν ἰδὼν ἠρημωμένην συνέφυγεν εἰς τὸ μυχαίτατον τῶν βασιλείων καὶ ὑποπρήσας αὐτὸ συγκατέκαυσεν ἑαυτὸν βασιλεύσας ἡμέρας ἑπτά. διέστη δʼ εὐθὺς ὁ τῶν Ἰσραηλιτῶν λαὸς καὶ οἱ μὲν αὐτῶν Θαμαναῖον βασιλεύειν ἤθελον, οἱ δὲ τὸν Ἀμαρῖνον. νικήσαντες δʼ οἱ τοῦτον ἄρχειν ἀξιοῦντες ἀποκτείνουσι τὸν Θαμαναῖον, καὶ παντὸς βασιλεύει ὁ Ἀμαρῖνος τοῦ ὄχλου. τριακοστῷ δὲ ἔτει τῆς Ἀσάνου βασιλείας ἦρξεν ὁ Ἀμαρῖνος ἔτη δώδεκα· τούτων τὰ μὲν ἓξ ἐν Θάρσῳ πόλει, τὰ δὲ λοιπὰ ἐν Σωμαρεῶνι λεγομένῃ πόλει ὑπὸ δὲ Ἑλλήνων Σαμαρείᾳ καλουμένῃ. προσηγόρευσε δʼ αὐτὴν αὐτὸς Σωμαραῖος ἀπὸ τοῦ τὸ ὄρος ἀποδομένου αὐτῷ ἐφʼ ᾧ κατεσκεύασε τὴν πόλιν Σωμάρου. διέφερε δʼ οὐδὲν τῶν πρὸ αὐτοῦ βασιλευσάντων ἢ τῷ χείρων αὐτῶν εἶναι· ἅπαντες γὰρ ἐζήτουν πῶς ἀποστήσουσιν ἀπὸ τοῦ θεοῦ τὸν λαὸν τοῖς καθʼ ἡμέραν ἀσεβήμασι καὶ διὰ τοῦτο διʼ ἀλλήλων αὐτοὺς ὁ θεὸς ἐποίησεν ἐλθεῖν καὶ μηδένα τοῦ γένους ὑπολιπεῖν. ἐτελεύτησε δὲ καὶ οὗτος ἐν Σαμαρείᾳ, διαδέχεται δʼ αὐτὸν ὁ παῖς Ἄχαβος.
314. Now by these events we may learn what concern God hath for the affairs of mankind, and how he loves good men, and hates the wicked, and destroys them root and branch; for many of these kings of Israel, they and their families, were miserably destroyed, and taken away one by another, in a short time, for their transgression and wickedness; but Asa, who was king of Jerusalem, and of the two tribes, attained, by God’s blessing, a long and a blessed old age, for his piety and righteousness, and died happily, when he had reigned forty and one years; and when he was dead, his son Jehoshaphat succeeded him in the government. He was born of Asa’s wife Azubah. And all men allowed that he followed the works of David his forefather, and this both in courage and piety; but we are not obliged now to speak any more of the affairs of this king.
314. Μαθεῖν δʼ ἔστιν ἐκ τούτων, ὅσην τὸ θεῖον ἐπιστροφὴν ἔχει τῶν ἀνθρωπίνων πραγμάτων, καὶ πῶς μὲν ἀγαπᾷ τοὺς ἀγαθούς, μισεῖ δὲ τοὺς πονηροὺς καὶ προρρίζους ἀπόλλυσιν· οἱ μὲν γὰρ τῶν Ἰσραηλιτῶν βασιλεῖς ἄλλος ἐπʼ ἄλλῳ διὰ τὴν παρανομίαν καὶ τὰς ἀδικίας ἐν ὀλίγῳ χρόνῳ πολλοὶ κακῶς διαφθαρέντες ἐγνώσθησαν καὶ τὸ γένος αὐτῶν, ὁ δὲ τῶν Ἱεροσολύμων καὶ τῶν δύο φυλῶν βασιλεὺς Ἄσανος διʼ εὐσέβειαν καὶ δικαιοσύνην εἰς μακρὸν καὶ εὔδαιμον ὑπὸ τοῦ θεοῦ προήχθη γῆρας καὶ τεσσαράκοντα καὶ ἓν ἄρξας ἔτος εὐμοίρως ἀπέθανε. τελευτήσαντος δʼ αὐτοῦ διεδέξατο τὴν ἡγεμονίαν ὁ υἱὸς Ἰωσαφάτης ἐκ γυναικὸς Ἀβιδᾶς τοὔνομα γεγενημένος. τοῦτον μιμητὴν Δαυίδου τοῦ προπάππου κατά τε ἀνδρείαν καὶ εὐσέβειαν ἅπαντες ἐν τοῖς ἔργοις ὑπέλαβον. ἀλλὰ περὶ μὲν τούτου τοῦ βασιλέως οὐ κατεπείγει νῦν λέγειν.
316. NOW Ahab the king of Israel dwelt in Samaria, and held the government for twenty-two years; and made no alteration in the conduct of the kings that were his predecessors, but only in such things as were of his own invention for the worse, and in his most gross wickedness. He imitated them in their wicked courses, and in their injurious behavior towards God, and more especially he imitated the transgression of Jeroboam; for he worshipped the heifers that he had made; and he contrived other absurd objects of worship besides those heifers: he also took to wife the daughter of Ethbaal, king of the Tyrians and Sidonians, whose name was Jezebel, of whom he learned to worship her own gods. This woman was active and bold, and fell into so great a degree of impurity and madness, that she built a temple to the god of the Tyrians, Which they call Belus, and planted a grove of all sorts of trees; she also appointed priests and false prophets to this god. The king also himself had many such about him, and so exceeded in madness and wickedness all [the kings] that went before him.
316. Ὁ δὲ Ἄχαβος ὁ τῶν Ἰσραηλιτῶν βασιλεὺς κατῴκει μὲν ἐν Σαμαρείᾳ, τὴν δʼ ἀρχὴν κατέσχεν ἕως ἐτῶν εἴκοσι καὶ δύο μηδὲν καινίσας τῶν πρὸ αὐτοῦ βασιλέων, εἰ μὴ ὅσα [γε] πρὸς τὸ χεῖρον καθʼ ὑπερβολὴν πονηρίας ἐπενόησεν, ἅπαντα δʼ αὐτῶν τὰ κακουργήματα καὶ τὴν πρὸς τὸ θεῖον ὕβριν ἐκμιμησάμενος καὶ μάλιστα τὴν Ἱεροβοάμου ζηλώσας παρανομίαν· καὶ γὰρ οὗτος δαμάλεις τὰς ὑπʼ ἐκείνου κατασκευασθείσας προσεκύνησε καὶ τούτοις ἄλλα παράδοξα προσεμηχανήσατο. ἔγημε δὲ γυναῖκα θυγατέρα μὲν Εἰθωβάλου τοῦ Τυρίων καὶ Σιδωνίων βασιλέως Ἰεζαβέλην δὲ ὄνομα, ἀφʼ ἧς τοὺς ἰδίους αὐτῆς θεοὺς προσκυνεῖν ἔμαθεν. ἦν δὲ τὸ γύναιον δραστήριόν τε καὶ τολμηρόν, εἰς τοσαύτην δὲ ἀσέλγειαν καὶ μανίαν προύπεσεν, ὥστε καὶ ναὸν τῷ Τυρίων θεῷ ὃν Βελίαν προσαγορεύουσιν ᾠκοδόμησε καὶ ἄλσος παντοίων δένδρων κατεφύτευσε· κατέστησε δὲ [καὶ] ἱερεῖς καὶ ψευδοπροφήτας τούτῳ τῷ θεῷ· καὶ αὐτὸς δʼ ὁ βασιλεὺς πολλοὺς τοιούτους περὶ αὑτὸν εἶχεν ἀνοίᾳ καὶ πονηρίᾳ πάντας ὑπερβεβληκὼς τοὺς πρὸ αὐτοῦ.
319. There was now a prophet of God Almighty, of Thesbon, a country in Gilead, that came to Ahab, and said to him, that God foretold he would not send rain nor dew in those years upon the country but when he should appear. And when he had confirmed this by an oath, he departed into the southern parts, and made his abode by a brook, out of which he had water to drink; for as for his food, ravens brought it to him every day: but when that river was dried up for want of rain, he came to Zarephath, a city not far from Sidon and Tyre, for it lay between them, and this at the command of God, for [God told him] that he should there find a woman who was a widow that should give him sustenance. So when he was not far off the city, he saw a woman that labored with her own hands, gathering of sticks: so God informed him that this was the woman who was to give him sustenance. So he came and saluted her, and desired her to bring him some water to drink; but as she was going so to do, he called to her, and would have her to bring him a loaf of bread also; whereupon she affirmed upon oath that she had at home nothing more than one handful of meal, and a little oil, and that she was going to gather some sticks, that she might knead it, and make bread for herself and her son; after which, she said, they must perish, and be consumed by the famine, for they had nothing for themselves any longer. Hereupon he said, “Go on with good courage, and hope for better things; and first of all make me a little cake, and bring it to me, for I foretell to thee that this vessel of meal and this cruse of oil shall not fail until God send rain.” When the prophet had said this, she came to him, and made him the before-named cake; of which she had part for herself, and gave the rest to her son, and to the prophet also; nor did any thing of this fall until the drought ceased. Now Menander mentions this drought in his account of the acts of Ethbaal, king of the Tyrians; where he says thus: “Under him there was a want of rain from the month Hyperberetmus till the month Hyperberetmus of the year following; but when he made supplications, there came great thunders. This Ethbaal built the city Botrys in Phoenicia, and the city Auza in Libya.” By these words he designed the want of rain that was in the days of Ahab, for at that time it was that Ethbaal also reigned over the Tyrians, as Menander informs us.
319. Προφήτης δέ τις τοῦ μεγάλου θεοῦ ἐκ πόλεως Θεσσεβώνης τῆς Γαλααδίτιδος χώρας προσελθὼν Ἀχάβῳ προλέγειν αὐτῷ τὸν θεὸν ἔφασκε μήθʼ ὕσειν αὐτὸν ἐν ἐκείνοις τοῖς ἔτεσι μήτε δρόσον καταπέμψειν εἰς τὴν χώραν, εἰ μὴ φανέντος αὐτοῦ. καὶ τούτοις ἐπομόσας ἀνεχώρησεν εἰς τὰ πρὸς νότον μέρη ποιούμενος παρὰ χειμάρρῳ τινὶ τὴν διατριβήν, ἐξ οὗ καὶ τὸ ποτὸν εἶχε· τὴν γὰρ τροφὴν αὐτῷ καθʼ ἡμέραν κόρακες προσέφερον. ἀναξηρανθέντος δὲ τοῦ ποταμοῦ διʼ ἀνομβρίαν εἰς Σαριφθὰν πόλιν οὐκ ἄπωθεν τῆς Σιδῶνος καὶ Τύρου, μεταξὺ γὰρ κεῖται, παραγίνεται τοῦ θεοῦ κελεύσαντος· εὑρήσειν γὰρ ἐκεῖ γυναῖκα χήραν, ἥτις αὐτῷ παρέξει τροφάς. ὢν δʼ οὐ πόρρω τῆς πύλης ὁρᾷ γυναῖκα χερνῆτιν ξυλιζομένην· τοῦ δὲ θεοῦ δηλώσαντος ταύτην εἶναι τὴν μέλλουσαν αὐτὸν διατρέφειν προσελθὼν ἠσπάσατο καὶ κομίσαι ὕδωρ παρεκάλεσεν, ὅπως πίῃ, καὶ πορευομένης μετακαλεσάμενος καὶ ἄρτον ἐνεγκεῖν ἐκέλευσε. τῆς δʼ ὀμοσάσης μηδὲν ἔχειν ἢ μίαν ἀλεύρου δράκα καὶ ὀλίγον ἐλαίου, πορεύεσθαι δὲ συνειλεχυῖαν τὰ ξύλα, ἵνα φυράσασα ποιήσῃ αὑτῇ καὶ τῷ τέκνῳ ἄρτον, μεθʼ ὃν ἀπολεῖσθαι λιμῷ δαπανηθέντα μηκέτι μηδενὸς ὄντος ἔλεγεν, ἀλλὰ θαρσοῦσα, εἶπεν, ἄπιθι καὶ τὰ κρείττω προσδοκῶσα, καὶ ποιήσασα πρῶτον ἐμοὶ βραχὺ κόμισον· προλέγω γάρ σοι μηδέποτʼ ἐπιλείψειν ἀλεύρων ἐκεῖνο τὸ ἄγγος μηδʼ ἐλαίου τὸ κεράμιον, μέχρις οὗ ἂν ὕσῃ ὁ θεός. ταῦτʼ εἰπόντος τοῦ προφήτου παραγενομένη πρὸς αὑτὴν ἐποίησε τὰ εἰρημένα καὶ αὐτή τε ἔσχε καὶ τῷ τέκνῳ χορηγεῖ τὴν διατροφὴν καὶ τῷ προφήτῃ, ἐπέλιπε δʼ οὐδὲν αὐτοὺς τούτων, ἄχρις οὗ καὶ ὁ αὐχμὸς ἐπαύσατο. μέμνηται δὲ τῆς ἀνομβρίας ταύτης καὶ Μένανδρος ἐν ταῖς Ἰθωβάλου τοῦ Τυρίων βασιλέως πράξεσι λέγων οὕτως· ἀβροχία τʼ ἐπʼ αὐτοῦ ἐγένετο ἀπὸ τοῦ Ὑπερβερεταίου μηνὸς ἕως τοῦ ἐχομένου ἔτους Ὑπερβερεταίου, ἱκετείαν δʼ αὐτοῦ ποιησαμένου κεραυνοὺς ἱκανοὺς βεβληκέναι. οὗτος πόλιν Βότρυν ἔκτισε τὴν ἐπὶ Φοινίκῃ καὶ Αὖζαν τὴν ἐν Λιβύῃ. καὶ ταῦτα μὲν δηλῶν τὴν ἐπʼ Ἀχάβου γενομένην ἀνομβρίαν, κατὰ γὰρ τοῦτον καὶ Ἰθώβαλος ἐβασίλευε Τυρίων, ὁ Μένανδρος ἀναγέγραφεν.
325. Now this woman, of whom we spake before, that sustained the prophet, when her son was fallen into a distemper till he gave up the ghost, and appeared to be dead, came to the prophet weeping, and beating her breasts with her hands, and sending out such expressions as her passions dictated to her, and complained to him that he had come to her to reproach her for her sins, and that on this account it was that her son was dead. But he bid her be of good cheer, and deliver her son to him, for that he would deliver him again to her alive. So when she had delivered her son up to him, he carried him into an upper room, where he himself lodged, and laid him down upon the bed, and cried unto God, and said, that God had not done well, in rewarding the woman who had entertained him and sustained him, by taking away her son; and he prayed that he would send again the soul of the child into him, and bring him to life again. Accordingly God took pity on the mother, and was willing to gratify the prophet, that he might not seem to have come to her to do her a mischief, and the child, beyond all expectation, came to life again. So the mother returned the prophet thanks, and said she was then clearly satisfied that God did converse with him.
325. Ἡ δὲ γυνὴ περὶ ἧς πρὸ τούτων εἴπομεν, ἡ τὸν προφήτην διατρέφουσα, τοῦ παιδὸς αὐτῇ καταπεσόντος εἰς νόσον, ὡς καὶ τὴν ψυχὴν ἀφεῖναι καὶ δόξαι νεκρόν, ἀνακλαιομένη καὶ ταῖς τε χερσὶν αὑτὴν αἰκιζομένη καὶ φωνὰς οἵας ὑπηγόρευε τὸ πάθος ἀφιεῖσα κατῃτιᾶτο τῆς παρʼ αὐτῇ παρουσίας τὸν προφήτην ὡς ἐλέγξαντα τὰς ἁμαρτίας αὐτῆς καὶ διὰ τοῦτο τοῦ παιδὸς τετελευτηκότος. ὁ δὲ παρεκελεύετο θαρρεῖν καὶ παραδοῦναι τὸν υἱὸν αὐτῷ· ζῶντα γὰρ αὐτὸν ἀποδώσειν. παραδούσης οὖν βαστάσας εἰς τὸ δωμάτιον, ἐν ᾧ διέτριβεν αὐτός, καὶ καταθεὶς ἐπὶ τῆς κλίνης ἀνεβόησε πρὸς τὸν θεὸν οὐ καλῶς ἀμείψασθαι τὴν ὑποδεξαμένην καὶ θρέψασαν τὸν υἱὸν αὐτῆς ἀφαιρησόμενον, ἐδεῖτό τε τὴν ψυχὴν εἰσπέμψαι πάλιν τῷ παιδὶ καὶ παρασχεῖν αὐτῷ τὸν βίον. τοῦ δὲ θεοῦ κατοικτείραντος μὲν τὴν μητέρα, βουληθέντος δὲ καὶ τῷ προφήτῃ χαρίσασθαι τὸ μὴ δόξαι πρὸς αὐτὴν ἐπὶ κακῷ παρεῖναι, παρὰ πᾶσαν τὴν προσδοκίαν ἀνεβίωσεν. ἡ δʼ εὐχαρίστει τῷ προφήτῃ καὶ τότε σαφῶς ἔλεγε μεμαθηκέναι, ὅτι τὸ θεῖον αὐτῷ διαλέγεται.
328. After a little while Elijah came to king Ahab, according to God’s will, to inform him that rain was coming. Now the famine had seized upon the whole country, and there was a great want of what was necessary for sustenance, insomuch that it was after the recovery of the widow’s son of Sarepta, God sent not only men that wanted it, but the earth itself also, which did not produce enough for the horse and the other beasts of what was useful for them to feed on, by reason of the drought. So the king called for Obadiah, who was steward over his cattle, and said to him, that he would have him go to the fountains of water, and to the brooks, that if any herbs could be found for them, they might mow it down, and reserve it for the beasts. And when he had sent persons all over the habitable earth to discover the prophet Elijah, and they could not find him, he bade Obadiah accompany him. So it was resolved they should make a progress, and divide the ways between them; and Obadiah took one road, and the king another. Now it happened that the same time when queen Jezebel slew the prophets, that this Obadiah had hidden a hundred prophets, and had fed them with nothing but bread and water. But when Obadiah was alone, and absent from the king, the prophet Elijah met him; and Obadiah asked him who he was; and when he had learned it from him, he worshipped him. Elijah then bid him go to the king, and tell him that I am here ready to wait on him. But Obadiah replied, “What evil have I done to thee, that thou sendest me to one who seeketh to kill thee, and hath sought over all the earth for thee? Or was he so ignorant as not to know that the king had left no place untouched unto which he had not sent persons to bring him back, in order, if they could take him, to have him put to death?” For he told him he was afraid lest God should appear to him again, and he should go away into another place; and that when the king should send him for Elijah, and he should miss of him, and not be able to find him any where upon earth, he should be put to death. He desired him therefore to take care of his preservation; and told him how diligently he had provided for those of his own profession, and had saved a hundred prophets, when Jezebel slew the rest of them, and had kept them concealed, and that they had been sustained by him. But Elijah bade him fear nothing, but go to the king; and he assured him upon oath that he would certainly show himself to Ahab that very day.
328. Χρόνου δʼ ὀλίγου διελθόντος παραγίνεται πρὸς Ἄχαβον τὸν βασιλέα κατὰ βούλησιν τοῦ θεοῦ δηλώσων αὐτῷ τὸν γενησόμενον ὑετόν. λιμὸς δὲ τότε κατεῖχε τὴν χώραν ἅπασαν καὶ πολλὴ τῶν ἀναγκαίων ἀπορία, ὡς μὴ μόνον ἀνθρώπους αὐτῶν σπανίζειν, ἀλλὰ καὶ τὴν γῆν μηδʼ ὅσα τοῖς ἵπποις καὶ τοῖς ἄλλοις κτήνεσι πρὸς νομήν ἐστι χρήσιμα διὰ τὴν ἀνομβρίαν ἀναδιδόναι. τὸν οὖν ἐπιμελόμενον αὐτοῦ τῶν κτημάτων ὁ βασιλεὺς καλέσας Ὠβεδίαν ἀπιέναι βούλεσθαι πρὸς αὐτὸν εἶπεν ἐπὶ τὰς πηγὰς τῶν ὑδάτων καὶ τοὺς χειμάρρους, ἵνʼ εἴ που παρʼ αὐτοῖς εὑρεθείη πόα ταύτην εἰς τροφὴν ἀμησάμενοι τοῖς κτήνεσιν ἔχωσι. καὶ περιπέμψαντα κατὰ πᾶσαν τὴν οἰκουμένην τοὺς ζητήσοντας τὸν προφήτην Ἠλίαν οὐχ εὑρηκέναι· συνέπεσθαι δʼ ἐκέλευσε κἀκεῖνον αὐτῷ. δόξαν οὖν ἐξορμᾶν αὐτοῖς μερισάμενοι τὰς ὁδοὺς ὅ τε Ὠβεδίας καὶ ὁ βασιλεὺς ἀπῄεσαν ἕτερος ἑτέραν τῶν ὁδῶν. συνεβεβήκει δὲ καθʼ ὃν Ἰεζαβέλη ἡ βασίλισσα καιρὸν τοὺς προφήτας ἀπέκτεινε τοῦτον ἑκατὸν ἐν τοῖς ὑπὸ Γάρις σπηλαίοις κρύψαι προφήτας καὶ τρέφειν αὐτοὺς ἄρτον χορηγοῦντα μόνον καὶ ὕδωρ. μονωθέντι δʼ ἀπὸ τοῦ βασιλέως Ὠβεδίᾳ συνήντησεν ὁ προφήτης Ἠλίας· καὶ πυθόμενος παρʼ αὐτοῦ τίς εἴη καὶ μαθὼν προσεκύνησεν αὐτόν· ὁ δὲ πρὸς τὸν βασιλέα βαδίζειν ἐκέλευσε καὶ λέγειν, ὅτι παρείη πρὸς αὐτόν. ὁ δὲ τί κακὸν ὑπʼ αὐτοῦ πεπονθότα πρὸς τὸν ἀποκτεῖναι ζητοῦντα καὶ πᾶσαν ἐρευνήσαντα γῆν πέμπειν αὐτὸν ἔλεγεν· ἢ τοῦτʼ ἀγνοεῖν αὐτόν, ὅτι μηδένα τόπον κατέλιπεν, εἰς ὃν οὐκ ἀπέστειλε τοὺς ἀνάξοντας εἰ λάβοιεν ἐπὶ θανάτῳ; καὶ γὰρ εὐλαβεῖσθαι πρὸς αὐτὸν ἔφασκε, μὴ τοῦ θεοῦ φανέντος αὐτῷ πάλιν εἰς ἄλλον ἀπέλθῃ τόπον, εἶτα διαμαρτὼν αὐτοῦ πέμψαντος τοῦ βασιλέως μὴ δυνάμενος εὑρεῖν ὅπου ποτʼ εἴη γῆς ἀποθάνῃ. προνοεῖν οὖν αὐτοῦ τῆς σωτηρίας παρακαλεῖ τὴν περὶ τοὺς ὁμοτέχνους αὐτοῦ σπουδὴν λέγων, ὅτι σώσειεν ἑκατὸν προφήτας Ἱεζαβέλης πάντας τοὺς ἄλλους ἀνῃρηκυίας καὶ ἔχοι κεκρυμμένους αὐτοὺς καὶ τρεφομένους ὑπʼ αὐτοῦ. ὁ δὲ μηδὲν δεδιότα βαδίζειν ἐκέλευε πρὸς τὸν βασιλέα δοὺς αὐτῷ πίστεις ἐνόρκους, ὅτι πάντως κατʼ ἐκείνην Ἀχάβῳ φανήσεται τὴν ἡμέραν.
335. So when Obadiah had informed the king that Elijah was there, Ahab met him, and asked him, in anger, if he were the man that afflicted the people of the Hebrews, and was the occasion of the drought they lay under? But Elijah, without any flattery, said that he was himself the man, he and his house, which brought such sad afflictions upon them, and that by introducing strange gods into their country, and worshipping them, and by leaving their own, who was the only true God, and having no manner of regard to him. However, he bade him go his way, and gather together all the people to him to Mount Carmel, with his own prophets, and those of his wife, telling him how many there were of them, as also the prophets of the groves, about four hundred in number. And as all the men whom Ahab sent for ran away to the forenamed mountain, the prophet Elijah stood in the midst of them, and said, “How long will you live thus in uncertainty of mind and opinion?” He also exhorted them, that in case they esteemed their own country God to be the true and the only God, they would follow him and his commandments; but in case they esteemed him to be nothing, but had an opinion of the strange gods, and that they ought to worship them, his counsel was, that they should follow them. And when the multitude made no answer to what he said, Elijah desired that, for a trial of the power of the strange gods, and of their own God, he, who was his only prophet, while they had four hundred, might take a heifer and kill it as a sacrifice, and lay it upon pieces of wood, and not kindle any fire, and that they should do the same things, and call upon their own gods to set the wood on fire; for if that were done, they would thence learn the nature of the true God. This proposal pleased the people. So Elijah bade the prophets to choose out a heifer first, and kill it, and to call on their gods. But when there appeared no effect of the prayer or invocation of the prophets upon their sacrifice, Elijah derided them, and bade them call upon their gods with a loud voice, for they might either be on a journey, or asleep; and when these prophets had done so from morning till noon, and cut themselves with swords and lances, according to the customs of their country, and he was about to offer his sacrifice, he bade [the prophets] go away, but bade [the people] come near and observe what he did, lest he should privately hide fire among the pieces of wood. So, upon the approach of the multitude, he took twelve stones, one for each tribe of the people of the Hebrews, and built an altar with them, and dug a very deep trench; and when he had laid the pieces of wood upon the altar, and upon them had laid the pieces of the sacrifices, he ordered them to fill four barrels with the water of the fountain, and to pour it upon the altar, till it ran over it, and till the trench was filled with the water poured into it. When he had done this, he began to pray to God, and to invocate him to make manifest his power to a people that had already been in an error a long time; upon which words a fire came on a sudden from heaven in the sight of the multitude, and fell upon the altar, and consumed the sacrifice, till the very water was set on fire, and the place was become dry.
335. Μηνύσαντος δὲ τῷ βασιλεῖ Ὠβεδίου τὸν Ἠλίαν ὑπήντησεν ὁ Ἄχαβος καὶ ἤρετο μετʼ ὀργῆς, εἰ αὐτὸς εἴη ὁ τὸν Ἑβραίων λαὸν κακώσας καὶ τῆς ἀκαρπίας αἴτιος γεγενημένος. ὁ δʼ οὐδὲν ὑποθωπεύσας αὐτὸν εἶπεν ἅπαντα τὰ δεινὰ πεποιηκέναι καὶ τὸ γένος αὐτοῦ ξενικοὺς ἐπεισενηνοχότας τῇ χώρᾳ θεοὺς καὶ τούτους σέβοντας, τὸν δʼ ἴδιον αὐτῶν, ὃς μόνος ἐστὶ θεός, ἀπολελοιπότας καὶ μηδεμίαν ἔτι πρόνοιαν αὐτοῦ ποιουμένους. νῦν μέντοι γε ἀνελθόντα ἐκέλευε πάντα τὸν λαὸν εἰς τὸ Καρμήλιον ὄρος ἀθροῖσαι πρὸς αὐτὸν καὶ τοὺς προφήτας αὐτοῦ καὶ τῆς γυναικός, εἰπὼν ὅσοι τὸν ἀριθμὸν εἴησαν, καὶ τοὺς τῶν ἀλσῶν προφήτας ὡς τετρακοσίους τὸ πλῆθος ὄντας. ὡς δὲ συνέδραμον πάντες εἰς τὸ προειρημένον ὄρος Ἀχάβου διαπέμψαντος, σταθεὶς αὐτῶν ὁ προφήτης Ἠλίας μεταξύ, μέχρι πότε διῃρημένους αὐτοὺς τῇ διανοίᾳ καὶ ταῖς δόξαις οὕτως βιώσειν ἔφασκε· νομίσαντας μὲν γὰρ τὸν ἐγχώριον θεὸν ἀληθῆ καὶ μόνον ἕπεσθαι τούτῳ καὶ ταῖς ἐντολαῖς αὐτοῦ παρῄνει, μηδὲν δὲ τοῦτον ἡγουμένους ἀλλὰ περὶ τῶν ξενικῶν ὑπειληφότας ὡς ἐκείνους δεῖ θρησκεύειν αὐτοῖς συνεβούλευε κατακολουθεῖν. τοῦ δὲ πλήθους μηδὲν πρὸς ταῦτʼ ἀποκριναμένου ἠξίωσεν Ἠλίας πρὸς διάπειραν τῆς τε τῶν ξενικῶν θεῶν ἰσχύος καὶ τῆς τοῦ ἰδίου, μόνος ὢν αὐτοῦ προφήτης ἐκείνων δὲ τετρακοσίους ἐχόντων, λαβεῖν αὐτός τε βοῦν καὶ ταύτην θύσας ἐπιθεῖναι ξύλοις πυρὸς οὐχ ὑπαφθέντος, κἀκείνους ταὐτὸ ποιήσαντας ἐπικαλέσασθαι τοὺς ἰδίους θεοὺς ἀνακαῦσαι τὰ ξύλα· γενομένου γὰρ τούτου μαθήσεσθαι αὐτοὺς τὴν ἀληθῆ φύσιν τοῦ θεοῦ. ἀρεσάσης δὲ τῆς γνώμης ἐκέλευσεν Ἠλίας τοὺς προφήτας ἐκλεξαμένους βοῦν πρώτους θῦσαι καὶ τοὺς αὑτῶν ἐπικαλέσασθαι θεούς. ἐπεὶ δʼ οὐδὲν ἀπήντα παρὰ τῆς εὐχῆς καὶ τῆς ἐπικλήσεως θύσασι τοῖς προφήταις, σκώπτων ὁ Ἠλίας μεγάλῃ βοῇ καλεῖν αὐτοὺς ἐκέλευε τοὺς θεούς· ἢ γὰρ ἀποδημεῖν αὐτοὺς ἢ καθεύδειν. τῶν δʼ ἀπʼ ὄρθρου τοῦτο ποιούντων μέχρι μέσης ἡμέρας καὶ τεμνόντων αὑτοὺς μαχαίραις καὶ σιρομάσταις κατὰ τὸ πάτριον ἔθος, μέλλων αὐτὸς ἐπιτελεῖν ἐκέλευσε τοὺς μὲν ἀναχωρῆσαι, τοὺς δʼ ἐγγὺς προσελθόντας τηρεῖν αὐτόν, μὴ πῦρ λάθρα τοῖς ξύλοις ἐμβάλῃ. τοῦ δὲ ὄχλου προσελθόντος λαβὼν δώδεκα λίθους κατὰ φυλὴν τοῦ λαοῦ τῶν Ἑβραίων ἀνέστησεν ἐξ αὐτῶν θυσιαστήριον καὶ περὶ αὐτὸ δεξαμενὴν ὤρυξε βαθυτάτην, καὶ συνθεὶς τὰς σχίζας ἐπὶ τοῦ βωμοῦ καὶ κατʼ αὐτῶν ἐπιθεὶς τὰ ἱερεῖα τέσσαρας ἀπὸ τῆς κρήνης ἐκέλευσεν ὑδρίας ὕδατος κατασκεδάσαι τοῦ θυσιαστηρίου, ὡς ὑπερβαλεῖν αὐτὸ καὶ τὴν δεξαμενὴν ἅπασαν γεμισθῆναι ὕδατος πηγῆς ἀναδοθείσης. ταῦτα δὲ ποιήσας ἤρξατο εὔχεσθαι τῷ θεῷ καὶ καλεῖν αὐτὸν καὶ ποιεῖν τῷ πεπλανημένῳ πολὺν ἤδη χρόνον λαῷ φανερὰν τὴν αὑτοῦ δύναμιν. καὶ ταῦτα λέγοντος ἄφνω πῦρ ἐξ οὐρανοῦ τοῦ πλήθους ὁρῶντος ἐπὶ τὸν βωμὸν ἔπεσε καὶ τὴν θυσίαν ἐδαπάνησεν, ὡς ἀνακαῆναι καὶ τὸ ὕδωρ καὶ ψαφαρὸν γενέσθαι τὸν τόπον.
343. Now when the Israelites saw this, they fell down upon the ground, and worshipped one God, and called him The great and the only true God; but they called the others mere names, framed by the evil and vile opinions of men. So they caught their prophets, and, at the command of Elijah, slew them. Elijah also said to the king, that he should go to dinner without any further concern, for that in a little time he would see God send them rain. Accordingly Ahab went his way. But Elijah went up to the highest top of Mount Carmel, and sat down upon the ground, and leaned his head upon his knees, and bade his servant go up to a certain elevated place, and look towards the sea, and when he should see a cloud rising any where, he should give him notice of it, for till that time the air had been clear. When the Servant had gone up, and had said many times that he saw nothing, at the seventh time of his going up, he said that he saw a small black thing in the sky, not larger than a man’s foot. When Elijah heard that, he sent to Ahab, and desired him to go away to the city before the rain came down. So he came to the city Jezreel; and in a little time the air was all obscured, and covered with clouds, and a vehement storm of wind came upon the earth, and with it a great deal of rain; and the prophet was under a Divine fury, and ran along with the king’s chariot unto Jezreel a city of Izar [Issaachar].
343. Οἱ δʼ Ἰσραηλῖται τοῦτʼ ἰδόντες ἔπεσον ἐπὶ τῆς γῆς καὶ προσεκύνουν ἕνα θεὸν καὶ μέγιστον καὶ ἀληθῆ μόνον ἀποκαλοῦντες, τοὺς δʼ ἄλλους ὀνόματι ὑπὸ φαύλης καὶ ἀνοήτου δόξης πεποιημένους· συλλαβόντες δʼ αὐτῶν καὶ τοὺς προφήτας ἀπέκτειναν Ἠλία παραινέσαντος. ἔφη δὲ καὶ τῷ βασιλεῖ πορεύεσθαι πρὸς ἄριστον μηδὲν ἔτι φροντίσαντα· μετʼ ὀλίγον γὰρ ὄψεσθαι τὸν θεὸν ὕοντα. καὶ ὁ μὲν Ἄχαβος ἀπηλλάγη, Ἠλίας δʼ ἐπὶ τὸ ἀκρωτήριον τοῦ Καρμηλίου ἀναβὰς ὄρους καὶ καθίσας ἐπὶ τῆς γῆς προσηρείσατο τοῖς γόνασι τὴν κεφαλήν, τὸν δὲ θεράποντα ἐκέλευσεν ἀνελθόντα ἐπί τινα σκοπὴν εἰς τὴν θάλασσαν ἀποβλέπειν, κἂν ἴδῃ νεφέλην ἐγειρομένην ποθέν, φράζειν αὐτῷ· μέχρι γὰρ τότε καθαρῷ συνέβαινε τῷ ἀέρι εἶναι. τοῦ δὲ ἀναβάντος καὶ μηδὲν πολλάκις ὁρᾶν φήσαντος, ἕβδομον ἤδη βαδίσας ἑωρακέναι μελαινόμενον εἶπέ τι τοῦ ἀέρος οὐ πλέον ἴχνους ἀνθρωπίνου. ὁ δὲ Ἠλίας ταῦτʼ ἀκούσας πέμπει πρὸς τὸν Ἄχαβον κελεύων αὐτὸν εἰς τὴν πόλιν ἀπέρχεσθαι πρὶν ἢ καταρραγῆναι τὸν ὄμβρον. καὶ ὁ μὲν εἰς Ἱερέζηλα πόλιν παραγίνεται· μετʼ οὐ πολὺ δὲ τοῦ ἀέρος ἀχλύσαντος καὶ νέφεσι καλυφθέντος πνεῦμά τε λάβρον ἐπιγίνεται καὶ πολὺς ὄμβρος. ὁ δὲ προφήτης ἔνθεος γενόμενος τῷ τοῦ βασιλέως ἅρματι μέχρι τῆς Ἱερέζηλας πόλεως συνέδραμε.
347. When Jezebel, the wife of Ahab, understood what signs Elijah had wrought, and how he had slain her prophets, she was angry, and sent messengers to him, and by them threatened to kill him, as he had destroyed her prophets. At this Elijah was affrighted, and fled to the city called Beersheba, which is situate at the utmost limits of the country belonging to the tribe of Judah, towards the land of Edom; and there he left his servant, and went away into the desert. He prayed also that he might die, for that he was not better than his fathers, nor need he be very desirous to live, when they were dead; and he lay and slept under a certain tree; and when somebody awakened him, and he was risen up, he found food set by him and water: so when he had eaten, and recovered his strength by that his food, he came to that mountain which is called Sinai, where it is related that Moses received his laws from God; and finding there a certain hollow cave, he entered into it, and continued to make his abode in it. But when a certain voice came to him, but from whence he knew not, and asked him, why he was come thither, and had left the city? he said, that because he had slain the prophets of the foreign gods, and had persuaded the people that he alone whom they had worshipped from the beginning was God, he was sought for by the king’s wife to be punished for so doing. And when he had heard another voice, telling him that he should come out the next day into the open air, and should thereby know what he was to do, he came out of the cave the next day accordingly, When he both heard an earthquake, and saw the bright splendor of a fire; and after a silence made, a Divine voice exhorted him not to be disturbed with the circumstances he was in, for that none of his enemies should have power over him. The voice also commanded him to return home, and to ordain Jehu, the son of Nimshi, to be king over their own multitude; and Hazael, of Damascus, to be over the Syrians; and Elisha, of the city Abel, to be a prophet in his stead; and that of the impious multitude, some should be slain by Hazael, and others by Jehu. So Elijah, upon hearing this charge, returned into the land of the Hebrews. And when he found Elisha, the son of Shaphat, ploughing, and certain others with him, driving twelve yoke of oxen, he came to him, and cast his own garment upon him; upon which Elisha began to prophesy presently, and leaving his oxen, he followed Elijah. And when he desired leave to salute his parents, Elijah gave him leave so to do; and when he had taken his leave of them, he followed him, and became the disciple and the servant of Elijah all the days of his life. And thus have I despatched the affairs in which this prophet was concerned.
347. Μαθοῦσα δὲ ἡ τοῦ Ἀχάβου γυνὴ Ἰεζάβηλα τά τε σημεῖα τὰ ὑπὸ Ἠλία γενόμενα καὶ ὅτι τοὺς προφήτας αὐτῶν ἀπέκτεινεν, ὀργισθεῖσα πέμπει πρὸς αὐτὸν ἀγγέλους ἀπειλοῦσα διʼ αὐτῶν ἀποκτείνειν αὐτόν, ὡς κἀκεῖνος τοὺς προφήτας αὐτῆς ἀπολέσειε. φοβηθεὶς δʼ ὁ Ἠλίας φεύγει εἰς πόλιν Βερσουβεὲ λεγομένην, ἐπʼ ἐσχάτης δʼ ἔστιν αὕτη τῆς χώρας τῶν τῆς Ἰούδα φυλῆς ἐχόντων κατὰ τὴν Ἰδουμαίων γῆν, καταλιπὼν δʼ ἐκεῖ τὸν θεράποντα εἰς τὴν ἔρημον ἀνεχώρησεν εὐξάμενος ἀποθανεῖν· οὐ γὰρ δὴ κρείττων εἶναι τῶν πατέρων, ἵνα ἐκείνων ἀπολωλότων αὐτὸς ζῆν γλίχηται· κατακοιμηθεὶς δὲ πρός τινι δένδρῳ διεγείραντος αὐτόν τινος ἀναστὰς εὑρίσκει παρακειμένην αὑτῷ τροφὴν καὶ ὕδωρ· φαγὼν δὲ καὶ συλλεξάμενος ἐκ τῆς τροφῆς ἐκείνης τὴν δύναμιν εἰς τὸ Σιναῖον καλούμενον ὄρος παραγίνεται, οὗ Μωυσῆς τοὺς νόμους παρὰ τοῦ θεοῦ λέγεται λαβεῖν. εὑρὼν δʼ ἐν αὐτῷ σπήλαιόν τι κοῖλον εἴσεισι καὶ διετέλει ποιούμενος ἐν αὐτῷ τὴν μονήν. ἐρομένης δέ τινος αὐτὸν φωνῆς ἐξ ἀδήλου, τί παρείη καταλελοιπὼς τὴν πόλιν ἐκεῖσε, διὰ τὸ κτεῖναι μὲν τοὺς προφήτας τῶν ξενικῶν θεῶν, πεῖσαι δὲ τὸν λαὸν ὅτι μόνος εἴη θεὸς ὁ ὤν, ὃν ἀπʼ ἀρχῆς ἐθρήσκευσαν, ἔφησε· ζητεῖσθαι γὰρ ἐπὶ τούτῳ πρὸς τιμωρίαν ὑπὸ τῆς γυναικὸς τοῦ βασιλέως. πάλιν δὲ ἀκούσας προελθεῖν εἰς τὸ ὕπαιθρον τῇ ἐπιούσῃ, γνώσεσθαι γὰρ οὕτως τί δεῖ ποιεῖν, προῆλθεν ἐκ τοῦ σπηλαίου μεθʼ ἡμέραν καὶ σεισμοῦ τε ἐπακούει καὶ λαμπρὰν πυρὸς αὐγὴν ὁρᾷ. καὶ γενομένης ἡσυχίας φωνὴ θεία μὴ ταράττεσθαι τοῖς γινομένοις αὐτὸν παρακελεύεται, κρατήσειν γὰρ οὐδένα τῶν ἐχθρῶν αὐτοῦ, προσέταξέ τε ὑποστρέψαντα εἰς τὴν οἰκείαν ἀποδεῖξαι τοῦ πλήθους βασιλέα Ἰηοῦν τὸν Νεμεσαίου παῖδα, ἐκ Δαμασκοῦ δὲ τῶν Σύρων Ἀζάηλον· ἀντʼ αὐτοῦ δὲ προφήτην Ἐλισσαῖον ὑπʼ αὐτοῦ γενήσεσθαι ἐκ πόλεως Ἀβέλας· διαφθερεῖ δὲ τοῦ ἀσεβοῦς ὄχλου τοὺς μὲν Ἀζάηλος τοὺς δὲ Ἰηοῦς. ὁ δʼ Ἠλίας ὑποστρέφει ταῦτʼ ἀκούσας εἰς τὴν Ἑβραίων χώραν καὶ τὸν Σαφάτου παῖδα Ἐλισσαῖον καταλαβὼν ἀροῦντα καὶ μετʼ αὐτοῦ τινας ἄλλους ἐλαύνοντας ζεύγη δώδεκα προσελθὼν ἐπέρριψεν αὐτῷ τὸ ἴδιον ἱμάτιον. ὁ δʼ Ἐλισσαῖος εὐθέως προφητεύειν ἤρξατο καὶ καταλιπὼν τοὺς βόας ἠκολούθησεν Ἠλίᾳ. δεηθεὶς δὲ συγχωρῆσαι αὐτῷ τοὺς γονεῖς ἀσπάσασθαι κελεύοντος τοῦτο ποιεῖν ἀποταξάμενος αὐτοῖς εἵπετο καὶ ἦν Ἠλίου τὸν ἅπαντα χρόνον τοῦ ζῆν καὶ μαθητὴς καὶ διάκονος. καὶ τὰ μὲν περὶ τοῦ προφήτου τούτου τοιαῦτα ἦν.
355. Now there was one Naboth, of the city Izar, [Jezreel,] who had a field adjoining to that of the king: the king would have persuaded him to sell him that his field, which lay so near to his own lands, at what price he pleased, that he might join them together, and make them one farm; and if he would not accept of money for it, he gave him leave to choose any of his other fields in its stead. But Naboth said he would not do so, but would keep the possession of that land of his own, which he had by inheritance from his father. Upon this the king was grieved, as if he had received an injury, when he could not get another man’s possession, and he would neither wash himself, nor take any food: and when Jezebel asked him what it was that troubled him, and why he would neither wash himself, nor eat either dinner or supper, he related to her the perverseness of Naboth, and how, when he had made use of gentle words to him, and such as were beneath the royal authority, he had been affronted, and had not obtained what he desired. However, she persuaded him not to be cast down at this accident, but to leave off his grief, and return to the usual care of his body, for that she would take care to have Naboth punished; and she immediately sent letters to the rulers of the Israelites [Jezreelites] in Ahab’s name, and commanded them to fast and to assemble a congregation, and to set Naboth at the head of them, because he was of an illustrious family, and to have three bold men ready to bear witness that he had blasphemed God and the king, and then to stone him, and slay him in that manner. Accordingly, when Naboth had been thus testified against, as the queen had written to them, that he had blasphemed against God and Ahab the king, she desired him to take possession of Naboth’s vineyard on free cost. So Ahab was glad at what had been done, and rose up immediately from the bed whereon he lay to go to see Naboth’s vineyard; but God had great indignation at it, and sent Elijah the prophet to the field of Naboth, to speak to Ahab, and to say to him, that he had slain the true owner of that field unjustly. And as soon as he came to him, and the king had said that he might do with him what he pleased, (for he thought it a reproach to him to be thus caught in his sin,) Elijah said, that in that very place in which the dead body of Naboth was eaten by dogs both his own blood and that of his wife’s should be shed, and that all his family should perish, because he had been so insolently wicked, and had slain a citizen unjustly, and contrary to the laws of his country. Hereupon Ahab began to be sorry for the things he had done, and to repent of them; and he put on sackcloth, and went barefoot and would not touch any food; he also confessed his sins, and endeavored thus to appease God. But God said to the prophet, that while Ahab was living he would put off the punishment of his family, because he repented of those insolent crimes he had been guilty of, but that still he would fulfill his threatening under Ahab’s son; which message the prophet delivered to the king.
355. Ναβώθης δέ τις ἐξ Ἱεζαρήλου πόλεως ἀγρογείτων ὢν τοῦ βασιλέως παρακαλοῦντος αὐτὸν ἀποδόσθαι τιμῆς ὅσης βούλεται τὸν πλησίον αὐτοῦ τῶν ἰδίων ἀγρόν, ἵνα συνάψας ἓν αὐτὸ ποιήσῃ κτῆμα, εἰ δὲ μὴ βούλοιτο χρήματα λαβεῖν ἐπιτρέποντος ἐκλέξασθαι τῶν ἀγρῶν τινα τῶν ἐκείνου, τοῦτο μὲν οὔ φησι ποιήσειν, αὐτὸς δὲ τὴν ἰδίαν καρπώσεσθαι γῆν, ἣν ἐκληρονόμησε τοῦ πατρός. λυπηθεὶς δʼ ὡς ἐφʼ ὕβρει τῷ μὴ τἀλλότρια λαβεῖν ὁ βασιλεὺς οὔτε λουτρὸν προσηνέγκατο οὔτε τροφήν, τῆς δʼ Ἰεζαβέλης τῆς γυναικὸς αὐτοῦ πυνθανομένης, ὅ τι λυπεῖται καὶ μήτε λούεται μήτε ἄριστον αὑτῷ παρατίθεται μήτε δεῖπνον, διηγήσατο αὐτῇ τὴν Ναβώθου σκαιότητα καὶ ὡς χρησάμενος ἐπιεικέσι πρὸς αὐτὸν λόγοις καὶ βασιλικῆς ἐξουσίας ὑποδεεστέροις ὑβρισθείη μὴ τυχὼν ὧν ἠξίου. ἡ δὲ μὴ μικροψυχεῖν ἐπὶ τούτοις παρεκάλει, παυσάμενον δὲ τῆς λύπης ἐπὶ τὴν συνήθη τρέπεσθαι τοῦ σώματος πρόνοιαν· μελήσειν γὰρ αὐτῇ περὶ τῆς Ναβώθου τιμωρίας. καὶ παραχρῆμα πέμπει γράμματα πρὸς τοὺς ὑπερέχοντας τῶν Ἰσραηλιτῶν ἐκ τοῦ Ἀχάβου ὀνόματος νηστεῦσαί τε κελεύουσα καὶ ποιησαμένους ἐκκλησίαν προκαθίσαι μὲν αὐτῶν Νάβωθον, εἶναι γὰρ αὐτὸν γένους ἐπιφανοῦς, παρασκευασαμένους δὲ τρεῖς τολμηρούς τινας τοὺς καταμαρτυρήσοντας αὐτοῦ, ὡς τὸν θεόν τε εἴη βλασφημήσας καὶ τὸν βασιλέα, καταλεῦσαι καὶ τούτῳ διαχρήσασθαι τῷ τρόπῳ. καὶ Νάβωθος μέν, ὡς ἔγραψεν ἡ βασίλισσα, οὕτως καταμαρτυρηθεὶς βλασφημῆσαι τὸν θεόν τε καὶ Ἄχαβον βαλλόμενος ὑπὸ τοῦ πλήθους ἀπέθανεν, ἀκούσασα δὲ ταῦτα Ἰεζάβηλα εἴσεισι πρὸς τὸν βασιλέα καὶ κληρονομεῖν τὸν Ναβώθου ἀμπελῶνα προῖκα ἐκέλευσεν. ὁ δὲ Ἄχαβος ἥσθη τοῖς γεγενημένοις καὶ ἀναπηδήσας ἀπὸ τῆς κλίνης ὀψόμενος ἧκε τὸν ἀμπελῶνα τὸν Ναβώθου. ἀγανακτήσας δʼ ὁ θεὸς πέμπει τὸν προφήτην Ἠλίαν εἰς τὸ Ναβώθου χωρίον Ἀχάβῳ συμβαλοῦντα καὶ περὶ τῶν πεπραγμένων ἐρησόμενον, ὅτι κτείνας τὸν ἀληθῆ δεσπότην τοῦ χωρίου κληρονομήσειεν αὐτὸς ἀδίκως. ὡς δʼ ἧκε πρὸς αὐτὸν εἰπόντος τοῦ βασιλέως, ὅ τι βούλεται χρήσασθαι αὐτῷ, αἰσχρὸν γὰρ ὄντα ἐπὶ ἁμαρτήματι ληφθῆναι ὑπʼ αὐτοῦ, κατʼ ἐκεῖνον ἔφη τὸν τόπον, ἐν ᾧ τὸν Ναβώθου νεκρὸν ὑπὸ κυνῶν δαπανηθῆναι συνέβη, τό τε αὐτοῦ καὶ τὸ τῆς γυναικὸς χυθήσεσθαι αἷμα καὶ πᾶν αὐτοῦ τὸ γένος ἀπολεῖσθαι τοιαῦτα ἀσεβῆσαι τετολμηκότος καὶ παρὰ τοὺς πατρίους νόμους πολίτην ἀδίκως ἀνῃρηκότος. Ἀχάβῳ δὲ λύπη τῶν πεπραγμένων εἰσῆλθε καὶ μετάμελος, καὶ σακκίον ἐνδυσάμενος γυμνοῖς τοῖς ποσὶ διῆγεν οὐχ ἁπτόμενος τροφῆς ἀνθομολογούμενός τε τὰ ἡμαρτημένα καὶ τὸν θεὸν οὕτως ἐξευμενίζων. ὁ δὲ ζῶντος μὲν αὐτοῦ πρὸς τὸν προφήτην ὑπερβαλεῖσθαι τὴν τοῦ γένους τιμωρίαν εἶπεν ἐφʼ οἷς ἐπὶ τοῖς τετολμημένοις μετανοεῖ, τελέσειν δὲ τὴν ἀπειλὴν ἐπὶ τῷ υἱῷ Ἀχάβου. καὶ ὁ μὲν προφήτης ταῦτʼ ἐδήλωσε τῷ βασιλεῖ.