4 Kings 5:8
And when Eliseus the man of God had heard this, to wit, that the king of Israel had rent his garments, he sent to him, saying: Why hast thou rent thy garments? let him come to me, and let him know that there is a prophet in Israel.
Open 4 Kings 5:8 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Quod cum audisset Eliseus vir Dei, scidisse videlicet regem Israël vestimenta sua, misit ad eum, dicens : Quare scidisti vestimenta tua ? veniat ad me, et sciat esse prophetam in Israël.
- Septuagint (Swete)
- καὶ ἐγένετο ὡς ἤκουσεν Ἐλεισαῖε ὅτι διέρρηξεν ὁ βασιλεὺς Ἰσραὴλ τὰ ἱμάτια ἑαυτοῦ, καὶ ἀπέστειλεν πρὸς τὸν βασιλέα Ἰσραὴλ λέγων Ἵνα τί διέρρηξας τὰ ἱμάτιά σου; ἐλθέτω δὴ πρὸς μὲ Ναιμὰν καὶ γνώτω ὅτι ἔστιν προφήτης ἐν Ἰσραήλ.
- Hebrew (WLC)
- וַיְהִ֞י כִּשְׁמֹ֣עַ אֱלִישָׁ֣ע אִישׁ הָאֱלֹהִ֗ים כִּֽי קָרַ֤ע מֶֽלֶךְ יִשְׂרָאֵל֙ אֶת בְּגָדָ֔יו וַיִּשְׁלַח֙ אֶל הַמֶּ֣לֶךְ לֵאמֹ֔ר לָ֥מָּה קָרַ֖עְתָּ בְּגָדֶ֑יךָ יָבֹֽא נָ֣א אֵלַ֔י וְיֵדַ֕ע כִּ֛י יֵ֥שׁ נָבִ֖יא בְּיִשְׂרָאֵֽל
Haydock's commentary
Israel; able to perform much greater wonders, by God's assistance. (Menochius)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Athanasius Against the Arians. (Orationes contra Arianos IV.), Texts Explained; Seventhly, John xiv. 10. Introduction. The doctrine of the coinherence. The Father and the Son Each whole and perfect God. They are in Each Other, because their Essence is One and the Same. They are Each Perfect and have One Essence, because the Second Person is the Son of the First. Asterius's evasive explanation of the text under review; refuted. Since the Son has all that the Father has, He is His Image; and the Father is the One God, because the Son is in the Father
2. But now let us see what Asterius the Sophist says, the retained pleader for the heresy. In imitation then of the Jews so far, he writes as follows; ‘It is very plain that He has said, that He is in the Father and the Father again in Him, for this reason, that neither the word on which He was discoursing is, as He says, His own, but the Father’s, nor the works belong to Him, but to the Father who gave Him the power.’ Now this, if uttered at random by a little child, had been excused from his age; but when one who bears the title of Sophist, and professes universal knowledge, is the writer, what a serious condemnation does he deserve! And does he not shew himself a stranger to the Apostle, as being puffed up with persuasive words of wisdom, and thinking thereby to succeed in deceiving, not understanding himself what he says nor whereof he affirms? For what the Son has said as proper and …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).