A repetition of what passed at Sinai and Cadesbarne: and of the people’s murmuring and their punishment.
Moyses beginneth, the first day of the eleuenth moneth and fourtith yeare after the children of Israel parted from Aegypt, to repete and explicate the Law; 6. first putting them in mind of Gods munisicence, his owne and other superiors care ouer them, their ingratitude, incredultie, murmuring, 34. and punishment for the same.
1These are the words, which Moses spoke to all Israel beyond the Jordan, in the plain wilderness, over against the Red Sea, between Pharan and Thophel and Laban and Haseroth, where there is very much gold.Queste sono le parole dette da Mosè a tutto Israele di là dal Giordano nella pianura del deserto dirimpetto al mar Rosso, tra Pharan e Tophel e Laban e Haseroth, dove si trova moltissimo oro.THESE are the wordes, which Moyses spake to al Israel beyond Iordan, in the champion wildernesse, against the Read sea, betwen Pharan and Thophel and Laban and Haseroth, where there is verie much gold:Hæc sunt verba quæ locutus est Moyses ad omnem Israël trans Jordanem in solitudine campestri, contra mare Rubrum, inter Pharan et Tophel et Laban et Haseroth, ubi auri est plurimum: 2Eleven days’ journey from Horeb by the way of mount Seir to Cadesbarne.In distanza di undici giornate da Horeb prendendo la strada del monte Seir fino a Cadesbarne,eleuen daies from Horeb by the way of mount Seir to Cadesbarne.undecim diebus de Horeb per viam montis Seir usque ad Cadesbarne. 3In the fortieth year, the eleventh month, the first day of the month, Moses spoke to the children of Israel all that the Lord had commanded him to say to them:Il quarantesimo anno, l'undecimo mese, il primo mese annunziò Mosè ai figliuoli d'Israele tutto quello che il Signore gli avea comandato di dire ad essi;The fourtith yeare, the eleuenth moneth, the first day of the moneth Moyses spake to the children of Israel al thinges that our Lord had commanded him to say vnto them:Quadragesimo anno, undecimo mense, prima die mensis, locutus est Moyses ad filios Israël omnia quæ præceperat illi Dominus, ut diceret eis, 4After that he had slain Sehon king of the Amorrhites, who dwelt in Hesebon: and Og king of Basan who abode in Astaroth, and in Edrai,Dopo la sconfitta di Sehon re degli Amorrhei, il quale abitava in Hesebon, e di Og re di Basan, il quale abitò in Astaroth, e in Edrai,after that he had stroke Sehon king of the Amorrheites, which dwelt in Hesebon: and Og the king of Basan which abode in Aseroth, and in Edrai,postquam percussit Sehon regem Amorrhæorum, qui habitabat in Hesebon, et Og regem Basan, qui mansit in Astaroth, et in Edrai, 5Beyond the Jordan in the land of Moab. And Moses began to expound the law, and to say:Di là dal Giordano nella terra di Moab. E prese Mosè a spiegar la legge, e disse:beyond Iordan in the Land of Moab. And Moyses began to expound the law, and to say:trans Jordanem in terra Moab. Cœpitque Moyses explanare legem, et dicere:
6The Lord our God spoke to us in Horeb, saying: You have stayed long enough in this mountain:Il Signore Dio nostro ha parlato a noi sull'Horeb, dicendo: Assai tempo avete voi fatto dimora presso a questa montagna:The Lord our God spake to vs in Horeb, saying: It is sufficient for you that you haue stayed in this mountaine:Dominus Deus noster locutus est ad nos in Horeb, dicens: Sufficit vobis quod in hoc monte mansistis: 7Turn you, and come to the mountain of the Amorrhites, and to the other places that are next to it, the plains and the hills and the vales towards the south, and by the sea shore, the land of the Chanaanites, and of Libanus, as far as the great river Euphrates.Movetevi, e venite al monte degli Amorrhei, e agli altri luoghi vicini alle pianure, e alle colline, e alle valli verso mezzodì, e lungo il lido del mare, alla terra de' Cananei, e del Libano sino al gran fiume Eufrate.returne, and come to the mountaine of the Amorrheites, and to the rest that are next to it champion and hillie and lower places against the South, and beside the shore of the sea, the Land of the Chananeites, and of Libanus vnto the greate riuer Euphrates.revertimini, et venite ad montem Amorrhæorum, et ad cetera quæ ei proxima sunt campestria atque montana et humiliora loca contra meridiem, et juxta littus maris, terram Chananæorum, et Libani usque ad flumen magnum Euphraten. 8Behold, said he, I have delivered it to you: go in and possess it, concerning which the Lord swore to your fathers Abraham, Isaac, and Jacob, that he would give it to them, and to their seed after them.Ecco (diss'egli), ch'io l'ho data a voi: entratevi, e occupatela: ella è quella che il Signore promise con giuramento a' padri vostri Abramo, Isacco, e Giacobbe di dare a loro, e a' loro discendenti dopo di essi.Behold (quoth he) I haue deliuered it to you: enter in and possesse it, vpon the which our Lord sware to your fathers Abraham, Isaac, and Iacob, that he would geue it to them, and to their seede after them.En, inquit, tradidi vobis: ingredimini et possidete eam, super qua juravit Dominus patribus vestris Abraham, Isaac, et Jacob, ut daret illam eis, et semini eorum post eos. 9And I said to you at that time:E io in quel tempo vi dissi:And I said to you at that time:Dixique vobis illo in tempore: 10I alone am not able to bear you: for the Lord your God hath multiplied you, and you are this day as the stars of heaven, for multitude.Non posso io solo reggervi: perché il Signore Dio vostro vi ha moltiplicati, e siete in oggi in numero grande, come le stelle del cielo.I alone can not susteyne you: because the Lord your God hath multiplied you, and you are this day as the starres of heauen, verie manie.Non possum solus sustinere vos: quia Dominus Deus vester multiplicavit vos, et estis hodie sicut stellæ cæli, plurimi.
11(The Lord God of your fathers add to this number many thousands, and bless you as he hath spoken.)(Il Signore Dio dei padri vostri aggiunga a questo numero molte migliaia, e vi benedica, come ho già detto).(The Lord God of your fathers adde to this number manie thousandes, and blesse you as he hath spoken.)(Dominus Deus patrum vestrorum addat ad hunc numerum multa millia, et benedicat vobis sicut locutus est.) 12I alone am not able to bear your business, and the charge of you and your differences.Non posso io solo reggere a' vostri affari, e alla fatica, e alle dispute.I alone am not able to susteyne your businesses, and the charge of you and your quareles.Non valeo solus negotia vestra sustinere, et pondus ac jurgia. 13Let me have from among you wise and understanding men, and such whose conversation is approved among your tribes, that I may appoint them your rulers.Scegliete tra voi degli uomini saggi, e di esperienza, e la vita de' quali sia lodata nelle vostre tribù, affinché io ve li dia per vostri capi.Geue from among you wise and skilful men, and such whose conuersation is approued in your tribes, that I may appoint them your princes.Date ex vobis viros sapientes et gnaros, et quorum conversatio sit probata in tribubus vestris, ut ponam eos vobis principes. 14Then you answered me: The thing is good which thou meanest to do.Allora voi mi rispondeste: Buona cosa è quella che tu vuoi fare.Then you answered me: The thing is good which thou meanest to do.Tunc respondistis mihi: Bona res est, quam vis facere. 15And I took out of your tribes men wise and honourable, and appointed them rulers, tribunes, and centurions, and officers over fifties, and over tens, who might teach you all things.E io presi uomini saggi e nobili delle vostre tribù, e li dichiarai principi, e tribuni, e capi di cento, e di cinquanta, e di dieci uomini, affinché v'istruissero di tutte le cose.And I tooke of your tribes men wise and noble, and appointed them princes, tribunes, and centurions, and quinquagenarians, and deanes, that might teach you al thinges.Tulique de tribubus vestris viros sapientes et nobiles, et constitui eos principes, tribunos, et centuriones, et quinquagenarios ac decanos, qui docerent vos singula. 16And I commanded them, saying: Hear them, and judge that which is just: whether he be one of your country, or a stranger.E gli avvertii, e dissi loro: Ascoltateli, e giudicate secondo il giusto, o si tratti d'un cittadino, o d'un forestiere:And I commanded them, saying: Heare them, and iudge that which is iust: whether he be the same countrie man, or a stranger.Præcepique eis, dicens: Audite illos, et quod justum est judicate: sive civis sit ille, sive peregrinus.
17There shall be no difference of persons, you shall hear the little as well as the great: neither shall you respect any man’s person, because it is the judgment of God. And if any thing seem hard to you, refer it to me, and I will hear it.Non si farà differenza di persone; ascoltate il piccolo come il grande: e non sarete accettatori di persone; perocché in luogo di Dio giudicate voi. Che se alcuna cosa vi parrà difficile, datene parte a me, e io la sentirò.There shal be no difference of persons, so shal you heare the litle as the great: neither shal you accept any mans person, because it is the iudgement of God. And if any thing seme hard to you, referre it to me, and I wil heare it.Nulla erit distantia personarum: ita parvum audietis ut magnum, nec accipietis cujusquam personam, quia Dei judicium est. Quod si difficile vobis visum aliquid fuerit, referte ad me, et ego audiam. 18And I commanded you all things that you were to do.E ordinai tutto quello che far dovevate.And I commanded al thinges that you ought to do.Præcepique omnia quæ facere deberetis. 19And departing from Horeb, we passed through the terrible and vast wilderness, which you saw, by the way of the mountain of the Amorrhite, as the Lord our God had commanded us. And when we were come into Cadesbarne,Partiti poi da Horeb passammo per un deserto terribile e grandissimo, qual voi lo vedeste, andando verso il monte degli Amorrhei, come il Signore Dio nostro ci avea comandato. E giunti a Cadesbarne,And departing from Horeb, we passed through the terrible and huge wildernesse, which you saw, by the way of the mountaine of the Amorrheite, as the Lord our God had commanded vs. And when we were come into Cadesbarne,Profecti autem de Horeb, transivimus per eremum terribilem et maximam, quam vidistis, per viam montis Amorrhæi, sicut præceperat Dominus Deus noster nobis. Cumque venissemus in Cadesbarne, 20I said to you: You are come to the mountain of the Amorrhite, which the Lord our God will give to us.Io vi dissi: Voi siete giunti al monte degli Amorrhei, di cui il Signore Dio nostro ci farà padroni.I said to you: You are come to the mountaine of the Amorrheite, which the Lord our God wil geue to vs.dixi vobis: Venistis ad montem Amorrhæi, quem Dominus Deus noster daturus est nobis: 21See the land which the Lord thy God giveth thee: go up and possess it, as the Lord our God hath spoken to thy fathers: fear not, nor be any way discouraged.Mira la terra, che dà a te il Signore Dio tuo: entravi, e prendine il possesso, come disse il Signore Dio nostro a' padri tuoi: non temere, e non paventare di nulla.See the Land which the Lord thy God geueth thee: goe vp and possesse it, as the Lord our God hath spoken to thy fathers: feare not, neither dread you any thing.vide terram, quam Dominus Deus tuus dat tibi: ascende et posside eam, sicut locutus est Dominus Deus noster patribus tuis: noli timere, nec quidquam paveas.
22And you came all to me, and said: Let us send men who may view the land, and bring us word what way we shall go up, and to what cities we shall go.E veniste da me tutti, e diceste: Mandiamo gente a visitare la terra, affinché ci riferiscano, per quale strada dobbiamo entrarvi, e verso quali città dobbiamo incamminarci.And you came al vnto me, and said: Let vs send men that may view the Land: and may bring vs word what way we shal ascend, and to what cities to goe.Et accessistis ad me omnes, atque dixistis: Mittamus viros qui considerent terram: et renuntient per quod iter debeamus ascendere, et ad quas pergere civitates. 23And because the saying pleased me, I sent of you twelve men, one of every tribe:E io avendo acconsentito, mandai dodici de' vostri, uno per ogni tribù.And because the saying pleased me, I sent of you twelue men, one of euerie tribe.Cumque mihi sermo placuisset, misi ex vobis duodecim viros, singulos de tribubus suis. 24Who, when they had set forward and had gone up to the mountains, came as far as the valley of the cluster: and having viewed the land,I quali essendo andati, e avendo valicati i monti, arrivarono fino alla valle del Grappolo, e disaminata la terra,Who when they had gone, and were ascended into the mountaines, they came as farre as the Valley of cluster: and the Land being viewed,Qui cum perrexissent, et ascendissent in montana, venerunt usque ad Vallem botri: et considerata terra, 25Taking of the fruits thereof, to shew its fertility, they brought them to us, and said: The land is good, which the Lord our God will give us.Presero de' suoi frutti, e per mostrarne la fecondità, li portarono a noi, e dissero: Buona terra è quella che il Signore Dio nostro vuol dare a noi.taking of the fruites therof, to shew the fruitfulnesse, they brought vnto vs, and said: The Land is good, which the Lord our God wil geue vs.sumentes de fructibus ejus, ut ostenderent ubertatem, attulerunt ad nos, atque dixerunt: Bona est terra, quam Dominus Deus noster daturus est nobis. 26And you would not go up, but being incredulous to the word of the Lord our God,Ma voi non voleste andarvi, ma increduli alle parole del Signore Dio nostro,And you would not goe vp, but being incredulous at the word of the Lord our God,Et noluistis ascendere, sed increduli ad sermonem Domini Dei nostri, 27You murmured in your tents, and said: The Lord hateth us, and therefore he hath brought us out of the land of Egypt, that he might deliver us into the hand of the Amorrhite, and destroy us.Mormoravate nelle vostre tende, e dicevate: Il Signore ci vuol male, e per questo ci ha tratti dalla terra d'Egitto per darci nelle mani degli Amorrhei, e sterminarci.you murmured in your tabernacles, and said: Our Lord hateth vs, and therfore hath brought vs out of the Land of Aegypt, that he might deliuer vs into the hand of the Amorrheite, and destroy vs.murmurastis in tabernaculis vestris, atque dixisitis: Odit nos Dominus, et idcirco eduxit nos de terra Ægypti, ut traderet nos in manu Amorrhæi, atque deleret.
28Whither shall we go up? the messengers have terrified our hearts, saying: The multitude is very great, and taller than we: the cities are great, and walled up to the sky, we have seen the sons of the Enacims there.Dove andremo noi? gli esploratori ci hanno sbigottiti dicendo: La moltitudine è grande, e di statura più alta della nostra: città grandi e fortificate sino al cielo: noi vi abbiam veduto de' figliuoli di Enacim.Whither shal we goe vp? the messengers haue feared our hart, saying: The multitude is verie great, and taller of stature then we: the cities greate, and fensed euen vnto heauen, the sonnes of the Enacims we haue seene there.Quo ascendemus ? nuntii terruerunt cor nostrum, dicentes: Maxima multitudo est, et nobis statura procerior; urbes magnæ, et ad cælum usque munitæ: filios Enacim vidimus ibi. 29And I said to you: Fear not, neither be ye afraid of them:E io vi dissi: Non temete, e non abbiate paura di loro:And I said to you: Feare not, neither be ye afrayd of them:Et dixi vobis: Nolite metuere, nec timeatis eos: 30The Lord God, who is your leader, himself will fight for you, as he did in Egypt in the sight of all.Il Signore Dio, che è vostro condottiere, combatterà egli stesso per voi, come fece in Egitto a vista di tutti.Our Lord God, which is your conductour, him self wil fight for you, as he did in Aegypt in the sight of al. And in the wildernesse (thy selfe haste seene)Dominus Deus, qui ductor est vester, pro vobis ipse pugnabit, sicut fecit in Ægypto cunctis videntibus. 31And in the wilderness (as thou hast seen) the Lord thy God hath carried thee, as a man is wont to carry his little son, all the way that you have come, until you came to this place.E nella solitudine (tu l'hai veduto) il Signore Dio tuo ti ha portato per tutto il tuo viaggio fino all'arrivo in questo luogo, come suole un uomo portare il piccolo suo fanciullo.the Lord thy God hath caried thee, as a man is wont to beare his litle sonne, al the way, that you haue walked, vntil you came to this place.Et in solitudine (ipse vidisti) portavit te Dominus Deus tuus, ut solet homo gestare parvulum filium suum, in omni via per quam ambulastis, donec veniretis ad locum istum. 32And yet for all this you did not believe the Lord your God,E nemmeno con tutto questo voi credeste al Signore Dio vostro,And neither so did you beleue the Lord your God,Et nec sic quidem credidistis Domino Deo vestro, 33Who went before you in the way, and marked out the place, wherein you should pitch your tents, in the night shewing you the way by fire, and in the day by the pillar of a cloud.Il quale è venuto innanzi a voi nel cammino, e ha misurati i luoghi, ove dovevate piantar le tende, mostrandovi di notte la strada col fuoco, e di giorno colla colonna della nuvola.who went before you in the way, and marked out the place, wherein you should pitch your tentes, in the night shewing you the way by fyre, and in the day by the piller of a clowde.qui præcessit vos in via, et metatus est locum in quo tentoria figere deberetis, nocte ostendens vobis iter per ignem, et die per columnam nubis.
34And when the Lord had heard the voice of your words, he was angry and swore, and said:E avendo il Signore udito il rumor di vostre parole, sdegnato giurò, e disse:And when our Lord had heard the voice of your wordes, being wrath he sware and said: There shal not anyCumque audisset Dominus vocem sermonum vestrorum, iratus juravit, et ait: 35Not one of the men of this wicked generation shall see the good land, which I promised with an oath to your fathers:Nissuno degli uomini di questa generazione pessima vedrà quella terra buona, la quale io con giuramento promisi a' padri vostri,of the men of this wicked generation see the good Land, which by oath I promised to your fathers:Non videbit quispiam de hominibus generationis hujus pessimæ terram bonam, quam sub juramento pollicitus sum patribus vestris, 36Except Caleb the son of Jephone: for he shall see it, and to him I will give the land that he hath trodden upon, and to his children, because he hath followed the Lord.Eccetto Caleb figliuolo di Jephone: perocché egli la vedrà, e a lui, e a' suoi figliuoli darò la terra, che egli ha calcato, perché egli ha seguito il Signore.beside Caleb the sonne of Iephone. For he shal see it, and to him I wil geue the Land, that he hath troden, and to his children, because he hath folowed the Lord.præter Caleb filium Jephone: ipse enim videbit eam, et ipsi dabo terram, quam calcavit, et filiis ejus, quia secutus est Dominum. 37Neither is his indignation against the people to be wondered at, since the Lord was angry with me also on your account, and said: Neither shalt thou go in thither.Né dee far meraviglia lo sdegno di lui contro il popolo, mentre con me ancora sdegnato per cagion vostra il Signore disse: Neppur tu vi entrerai:Neither is his indignation against the people to be merueiled at, wheras our Lord being angrie with me also for you, said: Neither shalt thou enter in thither.Nec miranda indignatio in populum, cum mihi quoque iratus Dominus propter vos dixerit: Nec tu ingredieris illuc: 38But Josue the son of Nun, thy minister, he shall go in for thee: exhort and encourage him, and he shall divide the land by lot to Israel.Ma Giosuè figliuolo di Nun, tuo ministro, vi entrerà egli in tuo luogo: ammoniscilo, e fagli coraggio, ed egli dividerà a sorte la terra ad Israele.But Iosue the sonne of Nun thy minister, he shal enter for thee: exhort and strenghen him, and he shal by lotte diuide the Land to Israel.sed Josue filius Nun minister tuus, ipse intrabit pro te. Hunc exhortare et robora, et ipse sorte terram dividet Israëli.
39Your children, of whom you said that they should be led away captives, and your sons who know not this day the difference of good and evil, they shall go in: and to them I will give the land, and they shall possess it.I vostri fanciulli, dei quali avete detto, che sarebbero menati schiavi, e i vostri figliuoli, che oggi ignorano la differenza dal bene al male, eglino vi entreranno: e ad essi darò la terra, ed ei la possederanno.Your litle ones, of whom you said that they should be ledde captiues, and your sonnes that this day know not the difference of good and euil, they shal enter in: and to them I wil geue the Land, and they shal possesse it.Parvuli vestri, de quibus dixistis quod captivi ducerentur, et filii qui hodie boni ac mali ignorant distantiam, ipsi ingredientur: et ipsis dabo terram, et possidebunt eam. 40But return you and go into the wilderness by the way of the Red Sea.Ma voi tornale indietro, e andatevene nel deserto per la strada, che mena al mar Rosso.But returne you and goe into the wildernesse by the way of the Reddesea.Vos autem revertimini, et abite in solitudinem per viam maris Rubri. 41And you answered me: We have sinned against the Lord: we will go up and fight, as the Lord our God hath commanded. And when you went ready armed unto the mountain,E voi mi rispondeste: Abbiam peccato contro il Signore: noi anderemo, e combatteremo, come ordinò il Signore Dio nostro. E mentre voi armati di tutto punto v'incamminavate verso il monte,And you answered me: We haue sinned to our Lord: we wil goe vp and fight, as the Lord our God hath commanded. And when you readie armed went vnto the mountaine,Et respondistis mihi: Peccavimus Domino: ascendemus et pugnabimus, sicut præcepit Dominus Deus noster. Cumque instructi armis pergeretis in montem, 42The Lord said to me: Say to them: Go not up, and fight not, for I am not with you: lest you fall before your enemies.Il Signore mi disse: Fa' lor sapere, che non vadano e non combattano, perocché io non sono con essi, affinché non restino abbattuti appiè de' loro nemici.our Lord said to me: Say to them: Goe not vp, and fight not, for I am not with you: lest you fal before your enemies.ait mihi Dominus: Dic ad eos: Nolite ascendere, neque pugnetis: non enim sum vobiscum: ne cadatis coram inimicis vestris. 43I spoke, and you hearkened not: but resisting the commandment of the Lord, and swelling with pride, you went up into the mountain.Io parlai, e voi non mi ascoltaste: ma andando contro al comando del Signore, e gonfi di superbia saliste al monte.I spake, and you heard not: but resisting the commandement of our Lord, and swelling with pride you went vp into the mountaine.Locutus sum, et non audistis: sed adversantes imperio Domini, et tumentes superbia, ascendistis in montem.
44And the Amorrhite that dwelt in the mountains coming out, and meeting you, chased you, as bees do: and made slaughter of you from Seir as far as Horma.Allora l'Amorrheo, che abitava nella montagna, vi venne incontro, e vi assaltò, come sogliono assaltare le api: e fece strage di voi da Seir fino ad Horma.Therfore the Amorrheite that dwelt in the mountaines issuing forth, and coming to meete you, pursewed you, as bees are wont to pursew: and smote you from Seir as farre as Horma.Itaque egressus Amorrhæus, qui habitabat in montibus, et obviam veniens, persecutus est vos, sicut solent apes persequi: et cecidit de Seir usque Horma. 45And when you returned and wept before the Lord, he heard you not, neither would he yield to your voice.E al vostro ritorno piangendo voi dinanzi al Signore, egli non vi ascoltò, né volle esaudire le voci vostre.And when returning you went before our Lord, he heard you not, neither would he condescend to your voice.Cumque reversi ploraretis coram Domino, non audivit vos, nec voci vestræ voluit acquiescere. 46So you abode in Cadesbarne a long time.Steste dunque a sedere per lungo tempo a Cadesbarne.You abode therfore in Cadesbarne a great time.Sedistis ergo in Cadesbarne multo tempore.
1:1
Menochius
Beyond. The eastern side of the Jordan is so called in Scripture, with reference to the promised land. (Menochius)
Haydock
Hebrew may mean also, "on this side, or at the passage" about Bethabara, "the house of passage," near which the Hebrews were encamped, and where Josue probably crossed over the Jordan, as it was the usual ford. Calmet seems to think that these two first verses have been inverted by Esdras, etc., or interpolated, as he says Moses never crossed the Jordan, and certainly addressed the Hebrews near that river, at a great distance from the Red Sea: but the text does not assert the contrary. It only determines that the place where he harangued them, was a part of the wilderness, or the plains of Moab, over-against the Red Sea, which they had left when they came from Asiongaber, unless the term Suph, which signifies red, may be a proper name of the station Supha, near the torrent Zared, (Numbers 21:14,) as Calmet maintains. If this be admitted, this difficulty vanishes, for the camp of Israel was certainly over-against, and not even remote from this place. The other cities may have been in the environs, or Moses may have referred to the stations and places in the desert of Pharan, at Tophel, Laban, or Lebna, Haseroth, (Numbers 33:17,) where there is very much gold, (Septuagint, "gold mines;" Hebrew, "dizahab,") and Cades-barne. Lebna, Haseroth, and Cades-barne, were in the territory of the Idumeans, who dwelt to the south-west of the plains of Moab. Tophel and Dizahab are unknown (Calmet) as well as Laban, Haseroth, and Pharan, if they be not the names of encampments. Geographers vary so much in their descriptions of the road, which the Hebrews followed, and in maps of the adjacent countries, that it is now impossible to decide. (Haydock)
1:2
Calmet
Cades-barne. All the distance between Horeb and the Jordan, by Mount Seir, on the road to Cades-barne, might have been travelled in eleven days' time, being about 300 miles; or the Hebrews were so long in going thither, Numbers 33:17. (Calmet)
Du Hamel
It was to punish the Israelites for their frequent rebellions, that they were condemned to wander in that wilderness forty years. (Du Hamel)
Haydock
They might have entered the promised land, when they first came to Cades-barne, from Mount Horeb, (Numbers 13:1, 27,) which, even by the circuitous road of Mount Seir, would not have taken them above eleven days. He mentions this to remind them of their folly. Perhaps all the aforesaid places may have been between Horeb and Cades-barne, as Bonfrere maintains that Laban was in the neighbourhood of Sinai, where Moses first received the law which he is now going to explain. His discourse turns upon the chief occurrences of the forty years' journey; and hence, these are the words, (ver. 1,) may refer not only to what he was going to say, but also to the commands which he had already notified to the Israelites, from the passage of the Red Sea till the station Abelsetim, upon the banks of the Jordan, Numbers 36:13. (Haydock)
Tirinus
Deuteronomy contains a recapitulation of the law, and therefore it was to be read aloud to all the people on the feast of tabernacles, every seventh year; and the new kings, or rulers of the Hebrews, were commanded to transcribe it, and every day read some part for the rule of their conduct, chap. 17:18., and 31:10. (Tirinus)
1:3
Year of the World 2553, Year before Christ 1451.
Du Hamel
Month, corresponding with our January, if the ecclesiastical calculation be followed; but if we date from Tisri, this eleventh month will be our July or August. Moses died on the 7th of the following month. (Du Hamel)
1:4
Haydock
Astaroth signifies "sheep," particularly ewes, with their dugs distended with milk. Hence the Sidonians formed the idea of their Astarte, 1 Kings 11:5. (Haydock)
Eusebius † AD 339
The Rabbins say, that Astaroth denotes large mountains, generally covered with sheep. Astaroth-Carnaim, was the city. (Eusebius)
Calmet
Here the famous Og resided, though he was defeated at Edrai, as the Hebrew intimates. (Calmet)
1:5
Calmet
Expound. He begins, as usual, with commemorating the wonders of God, in favour of an ungrateful people. This book may be considered as a supplement to the other four books. (Calmet)
Watson
We need not wonder, therefore, if we find some new observations. The reason why the sabbath is to be kept, is here said to be in the memory of the law being given to the Hebrews, and their liberation from slavery; (chap. 5:15,) whereas in Exodus, it seems to be designed to remind people that God rested on the seventh day. But here is no contradiction. (Watson)
1:7
Calmet
Turn you. The Hebrews, after the passage of the Red Sea, seemed to turn their backs upon the promised land, to go southward. Now, therefore, they are ordered to bend their course to the north, and to enter Chanaan, (Haydock) on the western side of the lake of Sodom, where the Amorrhites dwelt. (Calmet)
Haydock
Their mountain, and the other hills, and plains, and vales, (Hebrew sephela, mentioned [in] 1 Machabees 12:38,) as far as the Nile and the Mediterranean, were the southern limits of the Chanaanites, whose country extended to Libanus. See Numbers xxxiv. (Haydock)
Tirinus
God promises also to deliver the country as far as the Euphrates to the Hebrews, provided they continue faithful to him, chap. 19:8. As they neglected this condition, they never possessed the whole country, not even that of Chanaan, unmolested. Yet the whole was tributary to them, in the days of David and Solomon. (St. Augustine, q. 21. in Jos.) (Masius) (Tirinus)
1:9
I said, following the advice of Jethro, Exodus 18:18.
1:15
Calmet
Who, etc. Hebrew, "and shoterim (officers like our serjeants, designed to publish and execute the sentence of the judges) over or among your tribes." The Persians still call such officers chaters. The Rabbins say, that the shoterim were generally selected from among the Cinites, the descendants of Jethro, 1 Paralipomenon 2:55. But we find that the Levites were also chosen, 2 Paralipomenon 19:11. They seem to have had sometimes the authority of judges, princes, or doctors for the instruction of the people, as the Vulgate here expresses it. (Calmet)
1:17
Menochius
Respect. Hebrew, "fear." (Menochius)
Those who judge ought to be quite impartial, and never suffer their sentence to be dictated either by love or by fear. (Haydock) (Ecclesiasticus 7:6.)
Calmet
Of God, to whom you must give an account of your conduct, Wisdom 6:4. Speak therefore in his name, and imitate his justice and other perfections. See Psalm 81:1. (Calmet)
If any one absolve an oppressor because he is rich, that judge is guilty of partiality. (Du Hamel) (Isaias 1:23.)
Menochius
Hear it, as the supreme judge. (Menochius)
Salien
The people selected such as might be most proper, out of whom Moses made his choice. (Salien)
Abulensis
An appeal might be made to himself. (Abulensis, q. 11.)
1:23
Calmet
Pleased me. Even Moses was deceived by the appearance of prudence: and God permitted the people to follow the directions of their cowardice, ver. 26, 32. (Chap. 9:29., and Numbers 13:1.) (Calmet)
1:26
Calmet
Being. Hebrew, "but rebelled against, irritated, or rendered useless," etc. (Calmet)
1:27
Du Hamel
Hateth us. Such an opinion, can bring nothing but destruction. (Du Hamel)
1:30
St. Augustine
For you. Septuagint, "he will defeat them along with you." For man must do something. (St. Augustine, q. 1.)
1:37
Haydock
Neither, etc. Hebrew simply, "The Lord was also angry with me on your account," etc. Moses had been so long witness to the rebellions of the Hebrews, that at last he gave way to a certain diffidence, when he was ordered by God to give them water out of the rock. He was afraid the Lord would not bear any longer with their repeated acts of ingratitude, nor work a miracle on this occasion, chap. 3:26., and Numbers 20:12. (Haydock)
He had also consented to the sending of the 12 spies imprudently. (Du Hamel) (Ver. 23.)
1:39
Haydock
Evil. These words were spoken to by God to the Hebrews, after they had refused to go from Cades-barne, to take immediate possession of the land of Chanaan, and not after Moses had offended at the waters of contradiction, which happened only a short time before his death. (Haydock)
Haydock
Those who were not come to the use of reason at the former period, (Menochius) or who had not arrived at 20 years of age, were now permitted to enter. (Haydock)
1:40
Calmet
Sea. This they deferred complying with for a long time, (ver. 46,) and then they directed their course along Mount Seir, towards the west, and encamped at Hesmona. (Calmet)
Haydock
Many years after, they arrived at a different branch of the Red Sea from that which they had crossed, (Numbers 33:30-35.) (Haydock)
1:41
Calmet
Armed. Septuagint, "in crowds." Arabic, "quickly." Syriac, "encouraging one another." Chaldean, "impiously." (Calmet)
Haydock
The conduct of these people might seem to authorize all these interpretations. The Hebrew term occurs no where else. (Haydock)
1:44
Bees do. This similitude shews the vivacity, courage, and numbers of those who pursued the Hebrews from Seir to Horma. See )Numbers 21:3.; Psalm 107:12.; and Isaias 7:18.)
1:46
Calmet
Time. Hebrew adds, "according to the days that you abode." All the time that the Hebrews spent in that neighbourhood, they remained at Cades-barne. The Rabbins say 38 years; but Moses informs us, that they were so long in coming thence to the torrent of Zared, (Deuteronomy 2:14.) (Calmet)
1:28
Walled up to the sky.... A figurative expression, signifying the walls to be very high.
1:29
God so helpeth his seruantes, that they also must cooperate. S. Aug. q. 1. in Deut.
1:37
Difference of sinnes.
God is also angrie with his good seruantes, and punisheth thē temporally, for smal sinnes. S. Aug. q. 1. in Iosue.
1:7
Eusebius of Caesarea † AD 339 The Church History of Eusebius 4.15.17
17. But there was such a tumult in the stadium that not many heard a voice from heaven, which came to Polycarp as he was entering the place: ‘Be strong, Polycarp, and play the man.’
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Origen † AD 254 Origen Against Celsus 5.10
… For it was said to them: “The Lord our God hath multiplied us; and, behold, ye are this day as the stars of heaven for multitude.”
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Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 146
… I only charge those who have been influenced by the false accusations uttered against me to keep one ear for the accused, and not to give both to the accusers. In this manner they will fulfil the divine law which lays down “Thou shalt not raise a false report,” and “Judge righteously between every man and his brother.”
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St Basil the Great † AD 379 The Letters 244.1
… So truly have you suffered the fate of all those who omit to enquire into the nature of circumstances, and give heed to the men who are being discussed; of all who do not examine into the truth, but judge by the distinction of persons, in forgetfulness of the exhortion “Ye shall not respect persons in judgment.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 16
… “Thou shalt not accept,” says He, “the person, neither shalt thou judge according to the least nor according to the greatest.”
1:31
Origen † AD 254 Origen Against Celsus 4.71
… And, generally, with regard to such a style of speaking about God, we find in the book of Deuteronomy the following: “The Lord thy God bare with your manners, as a man would bear with the manners of his son.”
1:1
THESE ARE THE WORDS WHICH MOSES SPOKE TO ALL ISRAEL. — Hence it seemed a miracle that the voice of Moses was heard by all Israel, that is by two or three million men, says Abulensis. The same is gathered more clearly from chapter xxix, 10: "You," he says, "stand this day all before the Lord your God, etc. All the people of Israel, the free and your wives, and the strangers that dwell in your camps, besides the hewers of wood and those that carry water." Thus the voice of St. Anthony of Padua, St. Vincent Ferrer, and other preachers of the Apostolic office was heard by many leagues away, not only heard but also understood by foreign nations and those ignorant of their language.
Beyond the Jordan BEYOND THE JORDAN. — Moses had not crossed the Jordan, but remained on this side of it; yet he is said to have spoken these things beyond the Jordan, because with respect to the promised land (according to which Scripture is accustomed to designate regions and locations), this region was beyond the Jordan. Hence Scripture calls it beyond the Jordan, as is evident from Numbers xxxii, 32; Deuteronomy iv, 46. Perhaps Moses wrote, on this side of the Jordan; but Joshua, or whoever arranged these diaries of Moses, being already established in Canaan, substituted for it, beyond the Jordan. Secondly, because the Red Sea was the beginning, and the plains of Moab were the end of the pilgrimage of the Hebrews: therefore Moses here records both. In Hebrew it is against the sea suph, that is, rushes, by which the Dead Sea might be understood, which terminates the holy land on the east, and near and opposite to it are the plains of Moab. But the sea suph elsewhere frequently signifies the Red Sea, which separates Egypt from Arabia, and thus the Chaldean and the Septuagint translate it here.
Against the Red Sea AGAINST THE RED SEA. — For this sea is curved: hence the Hebrews, wandering and turning about through the desert, frequently approached it, says Abulensis. Hence the Septuagint translates, near the Red Sea. But from cosmographical tables it is evident that the plains of Moab (in which these things were said) are very far distant from the Red Sea. Therefore it responds better with Pererius, that contra, or opposite, is said of a place even far distant, provided it is opposite to another: just as here the Red Sea was opposite to the Hebrews, dwelling in the plains of Moab. Moses mentions the Red Sea, so as to impress upon the Hebrews the memory of the miraculous crossing of the Red Sea, and thus impel them to observe the commandments of their God, so beneficent.
Between Pharan and Tophel and Laban BETWEEN PHARAN, AND TOPHEL, AND LABAN. — The Chaldean, and from him Rupertus, takes Tophel, not as a proper name, but as an appellative, so that it is the same as murmuring; thus also Laban, that is, white, signifies manna. Whence he translates: "He rebuked them, because they sinned in the desert; and because they provoked God in the plains, against the Red Sea; and in Pharan, where they murmured against the manna; and in Haseroth, where they provoked God over flesh, and in that they made the golden calf." For in a similar manner Jacob at his death rebuked and reproved Reuben, Simeon and Levi, Genesis xlix, and Joshua the Israelites, Joshua last chapter, and Samuel the people, I Kings xii. But it is evident that here not the matter, but the place of Moses' discourse is described, and therefore Tophel and Laban, equally as Pharan and Haseroth, are proper names of places, as the Septuagint teaches: wherefore the Chaldean added these paraphrastically, as also that about the golden calf: for of that there is no mention here in the Hebrew; for the Hebrew only says that in Haseroth there is sufficiency, that is, abundance, of gold, that is, as our author translates it, very much gold. Whence the Septuagint translates, gold mines.
1:2
Verse 2. Eleven days, — namely, Moses spoke these things. Thus some, but the following things stand in the way, "by the way of Mount Seir;" for Moses could not speak to so great a multitude while walking and journeying on the way. Secondly, Cajetan and Oleaster explain it, as if to say, Eleven days' journey is from Horeb to Cadesbarne, which is near Canaan; but the Hebrews, on account of their murmuring, were delayed and led about for forty years from its entrance. But this exposition is neither true nor to the purpose. For what does this contribute to the place or time in which Moses spoke these things? It is absurd what R. Solomon feigns according to Lyra, that the journey from Horeb to Cadesbarne is eleven days, but the Hebrews completed it in three days; for Abulensis refutes this fiction of three days here in many ways. I say therefore that these things, as also the preceding, designate the place in which Moses spoke the following things, as if to say, The plains of Moab, where Moses promulgated Deuteronomy, are distant from Horeb or Sinai, eleven days' journey, going by the way of Mount Seir, namely the way that goes toward Idumea, proceeding as far as Cadesbarne, and thence going around Idumea to the plains of Moab. For from Sinai to Cadesbarne are 17 leagues of one hour; from Cadesbarne to the plains of Moab are 34 leagues; as is evident from the tables of Adrichomius; therefore from Sinai to Moab are 51 leagues: wherefore if you complete four and a half leagues each day, in eleven days you will come from Sinai to these plains of Moab. Thus Abulensis. Tropologically, St. Gregory, book II of the Morals, chapter 1: "Israel," he says, "could not hear the words of God on the mountain, but received the precepts in the plains: indicating the subsequent weakness of the people, who were not able to ascend to the heights, but neglectfully relaxed themselves in the lowest things."
1:3
Verse 3. In the eleventh month, the first day of the month. — Therefore Moses promulgated Deuteronomy on the first day of the month Shebat, which corresponds to our January. For the first month of the Hebrews was Nisan, namely March; and consequently the eleventh was January, the twelfth February. Thus Christ on the first day of January, by his circumcision and the name Jesus, began to establish the new law and to sanction it with his blood, so that this is rightly the beginning of the new year and of Christian life, which Moses here foreshadowed and prefigured, when he promulgated Deuteronomy in the same month and day.
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Vers. 7. COME TO MOUNT AMORITE, — to the mount of Galaad and the kingdom of Og; for after he was slain the Hebrews occupied this, Numbers XXI, 35.
1:8
1:10
Vers. 10. I am not able alone to bear you. — The Septuagint says, to bear you, that is to say, your government and your care, namely the burden of the whole people, I am not able to bear alone. For Moses was not only a judge of the people, but also a father, a pedagogue and a mother, who carries her children in her bosom, as is evident from Numbers XI, 11 and 12.
1:11
Vers. 11. The Lord, etc., bless you, — namely by giving you with your offspring abundance of temporal and spiritual goods; for to bless is God's way of doing good, because God's word is efficacious.
1:15
Vers. 15. AND I TOOK, etc., THE HEADS, — In Hebrew, I took the heads of your tribes. The Hebrews require seven virtues in him who bears office: first, wisdom; second, humility; third, fear of God; fourth, hatred of avarice; fifth, love of truth; sixth, philanthropy; seventh, a good name.
1:17
Vers. 17. THERE SHALL BE NO RESPECT OF PERSONS (in Hebrew, you shall not know faces in judgment, that is, you shall not consider the person, whether he be rich or poor); YOU SHALL HEAR THE SMALL AS WELL AS THE GREAT, NOR SHALL YOU RESPECT ANY MAN'S PERSON, BECAUSE IT IS THE JUDGMENT OF GOD, — that is to say, Because when you judge, you exercise the office of God; but God in judgment is most just, and respects no person. This history is described and explained in Exodus XVIII, 19. Hear St. Jerome in his letter to Damasus: "Make yourself a stranger to the persons of all in judgment, and for the sake of justice defend the poor in judgment, nor on account of favor assist the rich indecently, or if you cannot do this, regard the knowledge of causes." And Peter of Ravenna in a certain letter: "Nothing shines so gloriously in a judge as to love and exhibit justice without any respect of persons. For as Cicero testifies, he has put off the person of a judge, whoever has put on a friend. Equity, which the judge obeys, knows neither the left hand of hatred nor the right hand of love. For such ought to be the minister of law, that in his hand the scales of justice do not waver or vacillate on account of any man's authority of person." Again St. Jerome in Amos: "Whoever," he says, "is led in judging by consanguinity or friendship, or on the other hand by hostile hatred or enmities, perverts the judgment of Christ, who is justice." And Pope Innocent III, in his book On the Vileness of the Human Condition: "You," he says, "do not attend to the merits of causes, but to the persons; not to rights, but to gifts; not to what reason dictates, but to what will affects; not to what it feels, but to what the mind desires; not to what is lawful, but to what is pleasing." And further: "The cause of the poor you neglect with delay, the cause of the rich you promote with urgency. In those you show rigor, in these you dispense with gentleness. Those you regard with difficulty, these you treat with facility. Those you hear negligently, these you listen to subtly." And further: "The poor man cries out, and no one hears; the rich man speaks, and everyone applauds. The rich man has spoken, and all are silent; the poor man has spoken, and they say: Who is this? and if he offend, they will overthrow him. He who suffers violence cries out, and no one hears; he cries aloud, and there is no one to judge. To the rich they say: You sit here well; but to the poor they say: You stand there, or sit under the footstool of my feet." Hence Solon, as Laertius testifies, when asked: "What is law?" answered: "A spider's web;" because if anything weak falls into it, it is retained; but something heavy passes through the web broken; for the poor who violate the law are punished, the rich do with impunity what they please. And Ovid: The court is closed to the poor; wealth gives honors, wealth gives friendships: the poor man lies everywhere. Do you want examples of those who do not respect persons? Elias freely rebuked King Achab, Elisaeus Joram, Nathan David, Isaias Manasses, Daniel Nabuchodonosor and Balthassar, Jeremias Joakim and Sedechias, John the Baptist Herod, Christ the scribes and Pharisees. Do you want examples from the Gentiles? Papinianus, ordered by the Emperor Caracalla to defend in the senate the parricide by which he had killed his brother Geta, refused, saying, "parricide cannot be excused as easily as it is committed." Epaminondas, having crowned his son, afterwards ordered him to be struck with the axe, because he, a despiser of his father's command, had fought with the enemy and defeated him. Brutus the consul and M. Torquatus punished their sons with death, because they had conspired with the Tarquins against their country. Zaleucus of Locri, when he had made a law that an adulterer should be blinded, and his own son was caught in adultery, deprived himself of one eye and his son of the other, lest the law he had made be violated on account of respect of persons. Thus Valerius Maximus, book VI, chapter v.
1:19
Vers. 19, 20 and 21. AND WHEN WE CAME TO CADESBARNE, I SAID TO YOU: YOU ARE COME TO THE MOUNT OF THE AMORRHITES, etc., SEE THE LAND WHICH THE LORD THY GOD GIVETH THEE, — because Cadesbarne is near Chanaan; for there is only the distance of the mount of Idumaea between them. Whence from Cadesbarne spies were sent into Chanaan, to invade it immediately.
1:22
Vers. 22. YOU SAID: LET US SEND MEN, WHO MAY CONSIDER THE LAND. — Hence it is evident that the Hebrews themselves asked to have spies sent, who, with God and Moses assenting, were sent in Num. XIV.
1:28
Vers. 28. GREAT CITIES, AND FORTIFIED UP TO HEAVEN, — that is, surrounded and fortified with very high walls; and, as the Septuagint translates, τετειχισμέναι, that is, walled: it is a hyperbole; it is similar to cap. IX, vers. 1. We saw the sons of Enacim there (that is, the sons of giants, namely giants from the descendants of Enac the giant). — This history is explained in Num. XIII.
1:31
Vers. 31. THE LORD THY GOD CARRIED THEE, AS A MAN IS WONT TO CARRY HIS LITTLE SON. — "Carried," that is, led, directed, cherished, protected, namely first, by the pillar of cloud and fire; secondly, by giving manna; thirdly, by protecting thee from enemies, and by defeating them; fourthly, by preserving thy strength and health, likewise the garments and shoes of each one. Whence in cap. II, vers. 7, it is said that God dwelt with the Hebrews for 40 years.
1:33
Vers. 33. HE MEASURED OUT A PLACE (the preceding camp in the pillar of cloud) IN WHICH YOU OUGHT TO PITCH YOUR TENTS.
1:36
Vers. 36. Because (Caleb) followed the Lord. — In Hebrew, because he fulfilled (namely that he should go) after the Lord, that is, he fulfilled my commandments, following me, and obeying me in all things fully and perfectly.
1:39
Vers. 39. AND YOUR CHILDREN, WHO THIS DAY KNOW NOT GOOD AND EVIL, THE DIFFERENCE, — namely your little ones, who do not yet have the use of reason, so as to discern good from evil.
1:43
Vers. 43. Resisting the commandment of the Lord. — In Hebrew, you exacerbated the mouth of the Lord, that is, you resisted his words and commands; and thus you irritated him, and his mouth and countenance.
1:44
Vers. 44. THE AMORRHITE, etc., PURSUED YOU, AS BEES ARE WONT TO PURSUE, — as if to say, As bees when irritated pursue in great numbers and with fury those who provoke them: so also your enemies, namely the Amorrhites, pursued you.
1:46
Vers. 46. YOU REMAINED THEREFORE IN CADESBARNE A LONG TIME. — In Hebrew it is added, according to the days which you remained. Which Vatablus thus explains, as if to say, You remained in Cadesbarne for as many days as you had remained there before the return of the spies. Secondly, the Hebrews in the Seder Olam thus explain it, as if to say, You remained in Cadesbarne for as many days as you remained afterwards in all the other encampments together, namely 19 years: for twice nineteen make 38; to which add the two years elapsed before you came to Cadesbarne, you will have 40 years of wandering in the desert. But nothing of this sort can be gathered from our version, nor even from the Hebrew: for the "according to the days which you remained" is nothing other than a repetition and Hebrew explanation of what preceded, namely "a long time." Whence our Translator, as if omitting this Hebrew repetition as superfluous and unusual to Latin ears, left it out.
Machine translation from the Latin, not reviewed.
1:1
… The Bible cites about ten cities such as Petra (v.) or Sela, Phunon (Num. 33, 42), Bosra, Thophel (Deut. 1, 1), Elath and Ezion-geber, together with others whose identification is uncertain. …
1:2
… The desert of Sin, north of the desert of Pharan (Badjet et-Tih), was "along the side of E."; "it takes eleven days' journey from Horeb to Kadesh-barnea by way of the mountains of Seir" (Deut. 1, 2). The penetration of the Simeonites into Seir, at the expense of Amalek, still brings us to these surroundings (I Chron. 4, 12). In early times, therefore, E. was situated west of the 'Arabah. …
Horeb (Hebrew Hōrēb, «Drought», «Desolation»)
… Ark (Deut. 9:8 ff.; 1 Kings 8:9; 1 Chron. 5:10); the promulgation of the Law (Mal. 4:4); the worship of the golden calf (Ps. 105[106]:19; Deut. 9:8 ff.); the long sojourn of the Israelites just out of Egypt and the point of departure for Kadesh-barnea (Deut. 1:2, 19, etc.); there Moses made water gush from a rock (Ex. 17:6), and there the prophet Elijah took refuge (1 Kings 19:8).
1:4
EDRAI (Hebrew 'Edhre'). - 1. City of Transjordan, residence of Og, king of Bashan (Deut. 1:4; Josh. 12:3; 13:12). Occupied by the Israelites, E. was assigned to the tribe of Manasseh (Josh. 13:31). Ptolemy also speaks of it (V, 15, 23), as do Eusebius and St. Jerome in the …
… Since the king had refused passage to the Hebrews, they decided to open the way by arms: in a few actions S. was overwhelmed, was killed, and his territories remained an Israelite conquest (Num. 21:21 ff.; 32:33; Deut. 1:4; 2:24 ff.; 3:2-6; 4:46; 29:7; 31:4; cf. Josh. 2:10 etc.).
1:5
… In Deuteronomy, especially in the formula "this t." (Deut. 1, 5 to 32, 46: 19 times), the term indicates sometimes the code of laws incorporated in Deut., sometimes more generically the exposition, whether parenetic or legal, of Israel's duties, …
1:7
… (5:1) thus distinguishes them from the Canaanites "of the regions by the great sea" (cf. Deut. 1:44; Josh. 10:6; 11:3); hence the "mountain of the A." was the southern Palestinian massif (Deut. 1:7, 19, 20; cf. Num. 13:30). At Israel's entry, the Transjordanian kingdoms of Heshbon and Bashan are Amorite (Num. 21:21 ff.). …
… not only the pre-Israelite inhabitants of Transjordan (cf. Num. 21, 13, 31; Deut. 3, 8; 4, 47 ff.; 31, 4; Ios. 2, 10; 9, 10; 12, 2; 13, 10; Iudc. 10, 8), but also a part of the inhabitants of Palestine proper, that is, those dwelling in the mountain (Deut. 1, 7.19.20.44: people dwelling in the south of Palestine; Ios. 10, 5 ff.), while to the Canaanites are attributed the plain and the valley of the Jordan (Num. 13, 29; Ios. 11, 3). Not rarely the …
… According to the promise made to Abraham (Gen. 15, 18; cf. Ex. 23, 31; Deut. 1, 7; 11, 24; Josh. 1, 4 etc.) the northern limit of the Hebrew domain would be marked by that river. …
Shephelah (Heb. Haš-Šephēlāh "Lowland")
… Haš-Šephēlāh "Lowland"). - Term (often translated by the Septuagint as ἡ πεδινὴ [τῆ] = Vulgate campestris [terra], or τὸ πεδίον = campus), which designates in the geography of Palestine (Deut. 1:7; Josh. 11:2; 1 Macc. 3:24) the zone of hills that extends from the south, Lachish and Eglon, as far as the plain of
1:17
… It is called "a terrible and vast desert" (Deut. 1, 17), in which there are "fiery serpents, scorpions, arid land, devoid of water" (ibid. 8, 15).
1:19
Numerous texts describe the site of K. with sufficient precision: it was on the road that leads from Horeb (Sinai) to the mountain of the Amorites (Deut. 1:19), that is, to the land of Canaan (Num. 13:30), south of the Negeb (Num. 13:17), in the desert of Pharan, the present-day Badjed et-Tih, or "desert of solitude" (Num. 13:4), or also …
1:24
Escol ('Eshōl' 'Grape Cluster')
… The Israelite scouts found there the marvelous grapes that they brought back as a sample of the fertility of the Promised Land (Num. 13:24 ff.; 32:9; Deut. 1:24).
1:28
… The E. are considered "giants" (Num. 13:22, 28, 33; Deut. 1:28; 2:10 f.; 21; 9:2).
Anakim (Num. 13:13, 28; Deut. 1:28; 2:10 f., 21;
1:34
… It speaks very often of the oath; sometimes it even reports its formula (cf. Num. 33:10; Deut. 1:34; II Kings 19:8; Jer. 22:3); all this without ever indicating or suggesting that it is a morally illicit act. Indeed more than once Scripture advises or commands swearing (cf., …
1:44
… (5:1) thus distinguishes them from the Canaanites "of the regions by the great sea" (cf. Deut. 1:44; Josh. 10:6; 11:3); hence the "mountain of the A." was the southern Palestinian massif (Deut. 1:7, 19, 20; cf. Num. 13:30). At Israel's entry, the Transjordanian kingdoms of Heshbon …
1:46
… Already famous in the time of the patriarch Abraham (Gen. 14:7; 16:14; 20:1), K. became the camping place of the Israelites, after the exodus from Egypt, for a period of 38 years (Num. 20:1; Deut. 1:46; 2:14); from there the twelve spies set out to visit the Promised Land (Num. 13); there the people quarreled with Moses and Aaron over the lack of water (whence the name Mē Mēribhath …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by 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')). Public domain.