Laws relating to war.
Lawful warres are to be vndertaken with corege and confidence. 5. Such as for special causes may be discoreged, must be dismissed from the field, 10. VVhat to be obserued towardes the enimie. 19. VVhat trees may not be cut downe, and what sorte may be, for the vse of warres.
1If thou go out to war against thy enemies, and see horsemen and chariots, and the numbers of the enemy’s army greater than thine, thou shalt not fear them: because the Lord thy God is with thee, who brought thee out of the land of Egypt.Se andrai a far guerra a' tuoi nemici, e vedrai la loro cavalleria, e i cocchi, e la moltitudine delle schiere loro più grande di quella che hai tu, non ne avrai paura, perché teco è il Signore Dio tuo, che ti trasse dalla terra d'Egitto.IF thou goe forth to warre against thyne enemies, and see the horse men and chariottes, and the multitude of the aduersaries hoste greater then thou hast, thou shalt not feare them: because the Lord thy God is with thee, which brought thee out of the Land of Aegypt.Si exieris ad bellum contra hostes tuos, et videris equitatus et currus, et majorem quam tu habeas adversarii exercitus multitudinem, non timebis eos: quia Dominus Deus tuus tecum est, qui eduxit te de terra Ægypti. 2And when the battle is now at hand, the priest shall stand before the army, and shall speak to the people in this manner:E quando sarà imminente la battaglia, il sacerdote starà alla testa dell'esercito, e così dirà al popolo:And when the battel is now at hand, the priest shal stand before the armie, and shal speake to the people thus:Appropinquante autem jam prælio, stabit sacerdos ante aciem, et sic loquetur ad populum: 3Hear, O Israel, you join battle this day against your enemies, let not your heart be dismayed, be not afraid, do not give back, fear ye them not:Ascolta, Israele: Voi oggi venite alle mani contro i vostri nemici; non si turbi il vostro cuore, non temete, non date indietro, non ne abbiate paura:Heare Israel, you this day ioyne battel against your enemies, let not your hart feare, be not affrayd, retire not, neither dread them:Audi, Israël: vos hodie contra inimicos vestros pugnam committitis: non pertimescat cor vestrum, nolite metuere, nolite cedere, nec formidetis eos: 4Because the Lord your God is in the midst of you, and will fight for you against your enemies, to deliver you from danger.Perocché il Signore Dio vostro è in mezzo a voi, ed ei combatterà per voi contro i vostri nemici per trarvi da ogni pericolo.because our Lord your God is in the middes of you, and wil fight for you against your aduersaries, to deliuer you from danger.quia Dominus Deus vester in medio vestri est, et pro vobis contra adversarios dimicabit, ut eruat vos de periculo. 5And the captains shall proclaim through every band in the hearing of the army: What man is there, that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.Oltre a ciò i capitani schiera per ischiera udendoli tutte le milizie grideranno: V'ha egli alcuno, che abbia fabbricata una casa, e non l'abbia rinnovata? Se ne vada, e torni a casa sua, perché non si muoia egli nella zuffa, e un altro la rinnovi.The Captaines also through euerie bande in the hearing of the hoste shal proclaime: what man is there, that hath built a new house, and hath not dedicated it? let him goe, and returne into his house, lest perhaps he die in the battel, and an other dedicate it.Duces quoque per singulas turmas audiente exercitu proclamabunt: Quis est homo qui ædificavit domum novam, et non dedicavit eam ? vadat, et revertatur in domum suam, ne forte moriatur in bello, et alius dedicet eam.
6What man is there, that hath planted a vineyard, and hath not as yet made it to be common, whereof all men may eat? let him go, and return to his house, lest he die in the battle, and another man execute his office.V'ha egli chi abbia piantato una vigna, e non abbia ancora potuto accomunarla, sicché di essa possa mangiar chicchessia? Vada, e torni a casa sua, affinché egli per disgrazia non si muoia nella battaglia, e un altro debba fare quel che a lui si apparteneva.What man is there that hath planted a vineyard, and hath not as yet made it to be common, wherof al men may lawfully eate? let him goe, and returne into his house: lest perhaps he die in the battel, and an other man execute his office.Quis est homo qui plantavit vineam, et necdum fecit eam esse communem, de qua vesci omnibus liceat ? vadat, et revertatur in domum suam, ne forte moriatur in bello, et alius homo ejus fungatur officio. 7What man is there, that hath espoused a wife, and not taken her? let him go, and return to his house, lest he die in the war, and another man take her.V'ha egli chi abbia fatti gli sponsali con una donna, e non l'abbia ancora menata a casa? Vada, e torni a casa sua affinché per disgrazia non si muoia egli nella battaglia, e un altro la sposi.What man is there, that hath despoused a wife, and not taken her? let him goe, and returne into his house, lest perhaps he die in the warre, and an other take her.Quis est homo, qui despondit uxorem, et non accepit eam ? vadat, et revertatur in domum suam, ne forte moriatur in bello, et alius homo accipiat eam. 8After these things are declared they shall add the rest, and shall speak to the people: What man is there that is fearful, and faint hearted? let him go, and return to his house, lest he make the hearts of his brethren to fear, as he himself is possessed with fear.Dette queste cose continueranno, e diranno al popolo: V'ha egli alcuno pauroso, e di poco cuore? Vada, e torni a casa sua, affinché non comunichi la sua paura ai cuori de' suoi fratelli, come egli è smarrito per la paura.These thinges being said they shal adde the rest, and shal speake to the people: What man is there feareful, and fainte harted? let him goe, and returne into his house, lest he make the hartes of his brethren to feare, as him selfe is frighted with feare.His dictis addent reliqua, et loquentur ad populum: Quis est homo formidolosus, et corde pavido ? vadat, et revertatur in domum suam, ne pavere faciat corda fratrum suorum, sicut ipse timore perterritus est. 9And when the captains of the army shall hold their peace, and have made an end of speaking, every man shall prepare their bands to fight.Quando poi i capitani dell'esercito avran fatto silenzio, ciascheduno ordinerà le sue schiere per la battaglia.And when the Captaines of the host shal hold their peace, and make an end of speaking, euerie man shal prepare their bandes to fight.Cumque siluerint duces exercitus, et finem loquendi fecerint, unusquisque suos ad bellandum cuneos præparabit.
10If at any time thou come to fight against a city, thou shalt first offer it peace.Allorché ti appresserai ad espugnare una città, le offerirai prima la pace.If at anie time thou come to winne a citie, thou shalt first offer peace.Siquando accesseris ad expugnandam civitatem, offeres ei primum pacem. 11If they receive it, and open the gates to thee, all the people that are therein, shall be saved, and shall serve thee paying tribute.Se l'accetterà, e ti aprirà le porte, tutto il popolo, che sarà dentro, sarà salvo, e sarà soggetto a te, e tuo tributario.If they receiue it, and open the gates to thee, al the people that is therein, shal be saued, and shal serue thee vnder tribute.Si receperit, et aperuerit tibi portas, cunctus populus, qui in ea est, salvabitur, et serviet tibi sub tributo. 12But if they will not make peace, and shall begin war against thee, thou shalt besiege it.Ma se non vorrà venire a patti, e comincerà ad agire ostilmente, tu vi porrai l'assedio:But if they wil not make peace, and shal beginne battel against thee, thou shalt assalt it.Sin autem fœdus inire noluerit, et cœperit contra te bellum, oppugnabis eam. 13And when the Lord thy God shall deliver it into thy hands, thou shalt slay all that are therein of the male sex, with the edge of the sword,E quando il Signore Dio tuo l'avrà data a te nelle mani, metterai a fil di spada tutti i maschi, che vi son dentro,And when our Lord thy God shal deliuer it into thy hand, thou shalt strike al, that is therein of the male sexe, in the edge of the sword,Cumque tradiderit Dominus Deus tuus illam in manu tua, percuties omne quod in ea generis masculini est, in ore gladii, 14Excepting women and children, cattle and other things, that are in the city. And thou shalt divide all the prey to the army, and thou shalt eat the spoils of thy enemies, which the Lord thy God shall give thee.Lasciando le donne, e i fanciulli, e le bestie, e tutte le altre cose, che sono in quella città. Tutta la preda la distribuirai ai soldati, e mangerai delle spoglie dei tuoi nemici donate a te dal Signore Dio tuo.excepting wemen and children, the cattel and other thinges, that are in the citie. Al the praye thou shalt diuide to the armie, and thou shalt eate of the spoiles of thine enemies, which our Lord thy God shal geue thee.absque mulieribus et infantibus, jumentis et ceteris quæ in civitate sunt. Omnem prædam exercitui divides, et comedes de spoliis hostium tuorum, quæ Dominus Deus tuus dederit tibi.
15So shalt thou do to all cities that are at a great distance from thee, and are not of these cities which thou shalt receive in possession.Così farai verso tutte quelle città, le quali sono molto rimote da te, e non sono del numero di quelle, le quali tu sei per avere in tuo dominio.So shalt thou doe to al cities, that be verie farre from thee, and be not of these cities, which thou shalt receiue in possession.Sic facies cunctis civitatibus, quæ a te procul valde sunt, et non sunt de his urbibus, quas in possessionem accepturus es. 16But of those cities that shall be given thee, thou shalt suffer none at all to live:Ma di queste città, le quali ti saranno date, tu non permetterai che veruno rimanga vivo,But of those cities, that shal be geuen thee, thou shalt suffer none at al to liue:De his autem civitatibus, quæ dabuntur tibi, nullum omnino permittes vivere: 17But shalt kill them with the edge of the sword, to wit, the Hethite, and the Amorrhite, and the Chanaanite, the Pherezite, and the Hevite, and the Jebusite, as the Lord thy God hath commanded thee:Ma li metterai a fil di spada, vale a dire gli Hetei, e gli Amorrhaei, e i Cananei, e i Pherezei, e gli Hevei, e gli Jebusei, come il Signore Dio tuo ti ha comandato:but shalt kil them in the edge of the sword, to witte, the Hetheite, and Amorrheite, and Chananeite, the Pherezeite, and Heueite, and Iebuseite, as our Lord thy God hath commanded thee:sed interficies in ore gladii, Hethæum videlicet, et Amorrhæum, et Chananæum, Pherezæum, et Hevæum, et Jebusæum, sicut præcepit tibi Dominus Deus tuus: 18Lest they teach you to do all the abominations which they have done to their gods: and you should sin against the Lord your God.Affinché non v'insegnino a fare tutte le abbominazioni, che eglino hanno praticate verso de' loro dei, onde voi offendiate il Signore Dio vostro.lest perhaps they teach you to doe al the abominations, which them selues did worke to their goddes: and you sinne against our Lord your God.ne forte doceant vos facere cunctas abominationes, quas ipsi operati sunt diis suis, et peccetis in Dominum Deum vestrum. 19When thou hast besieged a city a long time, and hath compassed it with bulwarks, to take it, thou shalt not cut down the trees that may be eaten of, neither shalt thou spoil the country round about with axes: for it is a tree, and not a man, neither can it increase the number of them that fight against thee.Quando tu starai lungamente all'assedio di qualche città, e l'avrai circondata di macchine per espugnarla, non troncherai le piante, che danno frutto da mangiare, né devasterai all'intorno il paese a colpi di scure, perché non gli alberi, ma gli uomini possono accrescere il numero di coloro che a te fanno guerra.When thou hast besieged a citie a long time, and hast compassed it with munition to winne it, thou shalt not cutte downe the trees, that may be eaten of, neither shalt thou spoile the countrie round about with axes: because it is a tree, and not a man, neither can it increase the number of warryers against thee.Quando obsederis civitatem multo tempore, et munitionibus circumdederis ut expugnes eam, non succides arbores, de quibus vesci potest, nec securibus per circuitum debes vastare regionem: quoniam lignum est, et non homo, nec potest bellantium contra te augere numerum.
20But if there be any trees that are not fruitful, but wild, and fit for other uses, cut them down, and make engines, until thou take the city, which fighteth against thee.Ma se vi sorto piante non fruttifere, ma salvatiche, e atte agli altri bisogni della vita, tagliale, e fanne delle macchine, fino a tanto che t'impadronisca della città nemica.But if there be any trees not fruitful, but wilde, and apt for other vses, cutte them downe, and make engines, vntil thou take the citie, which fighteth against thee.Si qua autem ligna non sunt pomifera, sed agrestia, et in ceteros apta usus, succide, et instrue machinas, donec capias civitatem, quæ contra te dimicat.
20:1
Year of the World 2553.
20:2
Grotius
Priest. Eleazar, the high priest, acted in this capacity in the war against Madian, and sounded the trumpet, as it was not beneath his dignity. Many priests always attended the army, (Calmet) the captain of whom (Haydock) first made the declarations (ver. 5, 6, 7,) to the whole army; and these were repeated by the inferior priests at the head of each company, when the army was set in array. So were also the promises of protection, (ver. 3, 4,) when all were ready for battle. The Rabbins assert, that the option was granted only in those wars which were undertaken without the express command of God, and that officers were placed in the rear with hatchets or scythes, to cut the legs of those who attempted to flee. (Grotius; etc.)
But this seems to be an invention of their own, and Moses makes no distinction between voluntary wars and those of precept. These regulations were, no doubt, observed, though the sacred historians do not mention the particulars. (Calmet) See 1 Machabees 3:56.
20:3
Back. Hebrew, "do not quake," (Haydock) or fall into disorder, hurry, etc.
20:4
Calmet
God. All must be done in his name, by the direction of his ministers. The Jews pretend that the ark was carried, in the midst of the army. But this does not seem to have been generally the case. (Calmet)
Du Hamel
Of you. "We must co-operate, being assisted" by God, as St. Augustine (q. 30,) observes, in our spiritual conflicts. (Du Hamel)
20:5
Calmet
Captains. Hebrew, "shoterim, (Septuagint grammateis,) shall proclaim to the people." Whether these were the chief officers, or only heralds, does not appear. (Calmet)
Haydock
They were probably the priests attached to the army, ver. 2. See Deuteronomy 1:15. (Haydock)
Jansenius
Dedicate it. Hebrew, "begin to use it," on which occasion a feast was made. (Jansenius)
Homer
Psalm xxix seems to have been intended for such a solemnity. At the dedication of the walls of Jerusalem, great rejoicings were made, 2 Esdras 12:27. Josephus and the Rabbins allow a whole year for the occupation of the house, before the builder or new owner, could be obliged to go to war, in like manner as that term is specified for a person who had lately married a wife, Deuteronomy 24:5. The ancient Greeks deemed it a great misfortune to leave a house unfinished and a new wife desolate, which was the case of Protesilaus. (Homer, Iliad I.)
20:6
Menochius
Common. Hebrew, "hath not profaned it." (Menochius)
Schikard
During the three first years, the fruit was not eaten. In the fourth it was sacred to the Lord, and given to the priests, so that the owner could not partake of the fruit till the fifth year, when it ceased to be in a manner sacred. Jonathan translates, "and has not redeemed it," by paying the first-fruits of the fifth year. Septuagint, "has not rejoiced in it," by feasting, as was probably the custom at the first vintage. Other fruit-trees entitled the owner to the like privilege. (Schikard., Jus. reg. 5.)
Calmet
Whereof all may eat, is added by the Vulgate to explain what is meant by common. (Calmet)
20:7
Calmet
Taken her. It was customary to leave the espoused virgin in her father's house for the space of a year, (during which time, if she proved unfaithful, she was punished like an adulteress, Deuteronomy 22:23, etc.) and she could not be given till she was 12 years old. If she were 13 complete, when she was asked in marriage, she was only obliged to wait 30 days. (Selden, Uxor. 2:1.) (Chap. 25:5.) Philo allows this immunity from war, only to those who had espoused a virgin. They were also freed from paying taxes, mending roads, etc., Deuteronomy 29:5. (Calmet)
Worthington
Those who are entangled with worldly cares, are apt to discourage the valiant, and to dissuade fighting, for fear of losing these advantages: much more are those in danger who have to fight for a heavenly kingdom, if they be too much attached to the things of the earth. (Worthington; Haydock)
St. Jerome
"That man who is enslaved to his wife, cannot serve in the warfare of the Lord." (St. Jerome, contra Jov. I.)
20:8
Calmet
Fear. Such often occasion the loss of battles. Alexander sent away all who had not courage to follow him in his expeditions. (Curt. x.) The Rabbins condemn these faint-hearted soldiers to carry water, etc., for the army, to prepare the roads and places for encampments. (Calmet)
But this seems contrary to the intention of the lawgiver, who sends them back to their houses.
20:9
Haydock
Man. Hebrew and Septuagint, "when the officers have made an end of speaking to the people, they shall appoint captains of the armies to lead forth the people." (Haydock)
Haydock
It seems rather late to have this to do, when the battle was ready to commence, unless perhaps the whole was arranged in a general assembly, when no one was at the head of the people, (Calmet) as was sometimes the case in the days of the judges. (Haydock)
Hebrew of the Massorets implies, "The princes of the army shall make a review (or take down the numbers) at the head of the people."
20:10
Selden
Peace. Interpreters are not agreed whether this law was general, and included the nations whom God had ordered the Hebrews to exterminate, or not. They were nothing but the executioners of his decree. They were commanded not to marry any of their daughters, but to put all to fire and sword, Exodus 34:15, 16. The cities which were not assigned to them for a possession, were to be treated in a different manner; (ver. 15,) and hence the Gabaonites, being convinced that they were comprised in the number of the devoted cities, pretended that they came from a great distance. Josue 9:4, 7, and the heads of the people, acknowledge that they could not make a league with those nations whose lands they were to possess. Yet the Gemarra of Jerusalem asserts, that Josue proposed to the Chanaanites, "flight, peace, or war." The Gergesites hereupon fled into Africa, the Gabaonites accepted peace, and 31 kings declared for war. (Selden, Jur. 6:13.)
Calmet
Maimonides and Grotius (Jur. 2:13,) maintain, that no war can be lawful, unless an offer of peace be made. The latter undertakes to prove, that the commands respecting the Chanaanites were conditional, and presupposed that they would not yield to the terms which were offered. Hence Rahab was saved, the league with the Gabaonites was kept, even after it was known who they really were. Solomon, who conquered some of the surviving Chanaanites, did not think himself bound to destroy them, 3 Kings 9:2., and 2 Paralipomenon 8:7. The reason why they seem to be consigned to death without pity, is because God foresaw their evil disposition, as Josue 11:20, insinuates, and the Israelites under his eye gave quarter to some Chanaanites. "War, says St. Augustine, (ep. 189. ad Bonif.) is waged only that peace may be obtained." But these arguments do not seem so convincing, as to take away the opposition which God has established between these devoted nations and others, ver. 15. What he commands cannot be unjust, and the army only executes his sentence. (St. Augustine in Jos. q. 10.) Grotius allows that he foresaw the obstinacy of the Chanaanites, so that it would have been useless to offer them any terms; and in effect, we find no vestiges of any being offered in the books of Moses or of Josue. (Calmet)
Haydock
Yet see Deuteronomy 21:10. (Haydock)
Calmet
The Israelites might have many reasons for going to war either with their brethren, or with foreign nations, as to punish a heinous crime, a rebellion, etc. (see Judges xx., 2 Kings 10:4, and 20:15,) on which occasions they were bound to offer terms. (Calmet)
Terence
"A wise man ought to try every expedient before he takes up arms." (Terence.)
20:11
Tribute. This was usually imposed by the victor, to defray the expenses of the war, and to prevent its breaking out again. The kings of Moab had to pay 100,000 rams, and as many sheep, to the kings of Juda, 4 Kings 3:4. Hiram gave 120 talents of gold to Solomon, by way of tribute, 3 Kings 9:15. Josue and Solomon condemned some of the Chanaanites to manual labour, 2 Paralipomenon 8:8.
20:12
Besiege it. The Rabbins assert, that when the city of Madian was attacked in the days of Moses, one side was left unmolested, that the inhabitants might escape, and that this practice was afterwards observed as a law. But we see nothing of the kind in Scripture.
20:14
Excepting women, etc. These were supposed incapable of making any resistance, or of carrying arms. Slaves also were excused, on account of their want of liberty to choose for themselves, and old men, unless the war was undertaken by their advice. "I am not accustomed to wage war with captives, nor with women," said Alexander. (Curt. 5.)
20:16
Live. Hebrew, "thou shalt save alive nothing that breatheth." Josephus ([Antiquities?] 4:8.) acknowledges that all were to be slain; though some of the Rabbins have supposed that they might be spared, if they would abandon idols, etc.
20:17
Calmet
Jebusite. Samaritan and Septuagint add, "the Gergesite." (Calmet)
20:19
Haydock
Not a man. Hebrew, "the tree of the field, man." Which the Protestants supply, "is man's life to employ them in the siege." Septuagint, "is the tree....a man?" (Haydock)
Haydock
We might render the Hebrew, "as for the tree of the field, it shall come to thy assistance in the siege," ver. 20. (Haydock)
Calmet
They are "like men," and may be of great service in making warlike engines. They are here contrasted with fruit-trees, which must not be cut down, unless they be in the way, or of service to the enemy. All other things of the same nature, as houses, corn, water, etc., must be spared, as well as those who do not bear arms. Yet God ordered the houses to be demolished in the war with the Moabites, 4 Kings 3:19. (Calmet)
Calmet
Pythagoras enjoins his disciples not to spoil a fruit tree. Jamblic and the greatest generals have complied with this advice. (Calmet)
20:20
Calmet
Engines. Hebrew matsor. Besieged cities were surrounded with palisades, for which a great deal of wood was requisite, Luke 19:45. Josephus (Jewish Wars 5:31,) informs us, that Titus surrounded Jerusalem with a wall in the space of three days, having cut down the wood all around. See 4 Kings vi., and xvii., and xxv., and Ezechiel 26:7. (Calmet)
20:5
Men possessed with such desires haue not like valure to good souldiars. And by worde or example often discorege others. So in spiritual warfare, we must not be addicted to worldlie profites, or pleasures.
20:7
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 4
… then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife: so thou shalt put away the evil from the midst of thee.” Elsewhere also,
20:8
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 7.15
… “If any man is afraid and of a fearful heart let him not go forth to war: let him go back and return home, lest he make the hearts of his brethren to fear as he himself is timid and frightened.”
20:4
4. DO NOT FEAR (the chariots of the enemy and the multitude), BECAUSE THE LORD THY GOD IS WITH THEE, who is able to save and to give victory both in small numbers and in many. Let the commanders of armies note this and take care that soldiers live in a Christian and pious manner, and thus have God with them: for then they will be invincible; for if God is for us, who is against us? Constantine, Theodosius, Charlemagne, Bayard, the Maccabees, and in this age Ferdinand, Charles V, Albuquerque, and others have experienced this. "Soldiers ought not," says Constantine, "to place their hope in arms or in the strength of their bodies, but to acknowledge God, the author of all good things and of victory itself," as Eusebius relates, book IV of the Life of Constantine, chapter 19. Commanders and soldiers, therefore, in order to obtain victory, should observe that which is in chapter 23, verse 9: "When thou goest out to war against thy enemies, thou shalt beware of every evil thing," namely from fornication, drunkenness, robberies, quarrels, oaths, blasphemies, duels, envies, etc. Joshua, who succeeded Moses, did this, and therefore obtained so many victories. Narses, the liberator of Italy, did this, who was kind toward the poor, diligent in repairing basilicas, and so devoted to vigils and prayers that he obtained more victories through divine supplications than through the terrors of war, as Evagrius relates, book IV, chapter 24. And Procopius, in book III of the Gothic War, writes that he attributed all success of affairs and all the good fortune of war to God alone; and that he exhorted soldiers going into battle to similar piety. Hear the memorable example of the Moors. Cabones, a leader of the Moors near Tripoli, after he heard that the Vandals were moving war against him, first commanded his subjects to abstain from all iniquity and from food that would lead to luxury, and from all things, especially from the company of women. And having pitched two camps, in one indeed he himself was with armed men, in the other he shut up women, threatening the penalty of death if any of the women should enter the rampart. Then he sent scouts to Carthage with orders that if they saw anything impious perpetrated by the Vandals in the churches of Christians, they should observe it, and afterwards, when the Vandals had departed, they should restore it, and he submitted that he himself did not know the God whom Christians worship: but it seemed fitting to him that, if indeed (as it was said) he were strong and powerful, he would punish those who despised his divinity and protect those who worshipped it. The scouts, after they came to Carthage, saw a great apparatus of war. Then following the army, they saw horses and beasts of burden introduced into the churches of Christians, lasciviousness and lust being exercised, priests being struck with blows, and many other impious and horrible things being done by the Vandals. They, after their departure, purified the churches, honored the priests, and distributed alms to the poor abundantly. Finally, when battle was joined, the Vandals were all slaughtered to a man, and the Moors obtained the victory. Thus Evagrius, book IV, chapter 15, and Nicephorus, book 17, chapter 11. Finally, Jovian, when he was chosen emperor after the death of Julian the Apostate, said: "I cannot rule Julian's army, which is imbued with such pestilent doctrine; for such an army, abandoned by God, will easily be overcome by enemies." When these words were heard, the soldiers cried out with one voice: Do not doubt; you will command Christian men and those educated in true piety. Thus Theodoret, book IV, chapter 1.
20:5
5. THE CAPTAINS ALSO, etc., SHALL PROCLAIM: WHO IS THE MAN WHO HAS BUILT A NEW HOUSE, AND HAS NOT DEDICATED IT? -- "Has not dedicated it," in Hebrew has not initiated it, that is, has not begun to dwell in it. The Lord wished these men to be sent back from the camp to their homes, lest by longing for their possessions, which they had not yet enjoyed, they should lose heart in battle and take to flight with the scandal and danger of their companions. For a soldier must be free and unencumbered both in mind and in body. Thus Abulensis. St. Augustine notes, Questions XXX, that these things are said not so much imperatively as tentatively and permissively, to test the hearts of the men: for those who manfully wished to overcome and lay aside this excessive affection for their possessions could remain in the camp; but those who could not or were not able to overcome this affection went home, and by withdrawing from the camp revealed their cowardice, and showed themselves to be held by excessive affection for their possessions.
20:6
6. WHO IS THE MAN WHO HAS PLANTED A VINEYARD, AND HAS NOT YET MADE IT COMMON? has not yet enjoyed its fruit? which happened only in the fifth year; for according to the law in Leviticus XIX, 25, the fruits in the first three years were reckoned unclean; in the fourth year they belonged to God, and were as it were sacred; in the fifth year they became common or profane, as the Hebrew has it, and anyone could eat of them with the owner's consent.
20:7
7. WHO IS THE MAN WHO HAS BETROTHED (TO HIMSELF) A WIFE, AND HAS NOT TAKEN HER? -- Tropologically it signifies, says Cyril in the Collectanea, that he who has recently received virtue dwelling with him ought not to be led out to labors and persecutions, until he is fully bound and attached to love of it.
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8. WHO IS THE MAN WHO IS FEARFUL? -- Thus from this law Gideon, about to go against the Midianites, cried out: If anyone is fearful in heart, let him depart from the camp; and from thirty-two thousand warriors, twenty-two thousand withdrew, Judges VII, 3. For in war three hundred resolute and courageous soldiers will accomplish more than thirty thousand fearful and hesitant ones. Scipio Africanus, when asked by someone on what he relied in daring to transport his army from Sicily into Africa against the Carthaginians, showed him three hundred men, adding: "Not one of these but would, at my command, having climbed this tower, hurl himself headlong into the sea." Thus Plutarch in Roman Apophthegms. Therefore courage is required in a soldier, especially in a captain and commander. What did the courageous Alexander not accomplish? He had few soldiers, enemies innumerable: Parmenio advised him to attack them secretly by night; to whom he said: "I do not wish to steal the victory." Similar was C. Fabricius, Roman consul, to whom Pyrrhus's physician promised by letter that, if he commanded it, he would kill Pyrrhus by poison; Fabricius sent that letter to Pyrrhus, saying: You judge most wickedly both of friends and of enemies; the courageous consul therefore did not wish to overthrow the king by deceit, but by open warfare: hence he also sent back to him as many captives as he himself had sent. Thus Plutarch in Roman Apophthegms. It is therefore the duty of a soldier in war not to fear, nor to dread death, but rather to desire it; for, as Epaminondas used to say: "Death in war is most beautiful." This is most true in the Christian soldier, who, living Christianly, fights for God, for the Church, for justice. "More glorious is the soldier slain in battle than safe in flight," says Livy, book II, decade 1. And Philemon: "A soldier," he says, "is a victim, so that, when the time comes, he may be sacrificed for his country." The mothers of the Lacedaemonians used to command their sons "to return either as victors with their arms, or to be brought back dead in their arms:" Valerius Maximus testifies, book II, chapter VIII. That was Caesar's saying: "Learn to strike, learn to die." A single syllable, whether short or long, made by you will change the outcome: either you will kill, or you will be killed. Show yourself prepared for either at all hours and in all places. Aratus used to say "it is the duty of a soldier to make nothing of his life." Xerxes, hearing how bravely and successfully Artemisia had conducted herself against his own forces in a naval battle, said "that women had been men to him, and men had been women," because they had conducted themselves rather clumsily; Herodotus testifies, book VIII. When Hannibal became victor because of the disordered ranks in Marcellus's forces, Marcellus returned to camp and, having convened the army, said "that he indeed saw many Roman arms and bodies, but saw no Roman:" Plutarch testifies in Marcellus.
20:10
10. IF THOU COME TO BESIEGE A CITY, THOU SHALT FIRST OFFER IT PEACE. -- He speaks of a city which was situated outside the land of promise, as is evident from verse 15: for if this city should receive peace under the condition of tribute, with all the inhabitants safe, it became tributary to the Hebrews: but if it should refuse peace, it was besieged, and all the inhabitants by the law of war and by the command of God were killed, except women and infants: for the Hebrews could not offer peace to cities situated in Canaan; but they were obliged to kill all the inhabitants without exception, even women and infants, both because all Canaan had been delivered by God to the Hebrews to be possessed; and because the Canaanites were most wicked men, and as it were a corrupted and cursed seed, whom if they had spared, they themselves dwelling with the Hebrews would have drawn them to their idols and vices, as is said in verse 17, and more fully in Wisdom XII, 3 and following. Let princes learn here to offer peace before war, namely by peacefully demanding just satisfaction from enemies. For, as St. Augustine says, epistle 207 to Boniface: "The will ought to have peace, necessity war."
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19. THOU SHALT NOT CUT DOWN THE TREES, OF WHICH THOU CANST EAT, etc., FOR IT IS A TREE, AND NOT A MAN. -- Thus also the Chaldean: wherefore take the Hebrew with the Septuagint by way of interrogation, in this manner, is the tree of the field a man, that it should come before thee in siege? as if to say, A fruit-bearing tree is useful to thee, and yet it cannot besiege thee and harm thee: therefore it ought not to be cut down, but preserved; but other trees, although they cannot harm thee, because nevertheless they are unfruitful, shall serve thee for constructing engines of war. Thus Abulensis. Others, such as Vatablus, thus translate and explain the Hebrew, the trees of the fields (supply, of life) are man's (as if to say, they sustain the life of man): thou shalt not cut them down, namely that thou mayest construct engines from them for the siege of the city.
Machine translation from the Latin, not reviewed.
20:5
Thus the Greeks placed their home under the protection of Ζεύς Ἐρχεῖος; the Romans under that of the Lares or Penates; the Jews in turn knew the blessing of a new house (Deut. 20:5). Jesus recommends to the Apostles that they bless the houses they enter (Mt. 10:12), establishing the formula: pax huic domui... Among the Fathers, St. Athanasius (Epistula ad …
20:10
Along with the massacre of entire races, similar facts are also recorded in the Bible for individual cities, sometimes for entire armies (Deut. 20, 10, 13, 12-17).
20:17
… It is always included by the Bible in the enumeration of the pre-Israelite peoples (Gen. 15:21; Ex. 3:8; 13:5; 23:23; 32:2; 34:11; Deut. 7:1; 20:17; Josh. 3:10; 5:1; 9:1; 11:3; 12:8; 24:11; etc.), sometimes as the chief nucleus of the ethnic group alongside the Hittites (Num. 13:30), so that it also represents the whole complex …
… singular; Septuagint ὁ Εὐαῖος, sometimes οἱ Εὐαῖοι). - A people settled in the land of Canaan and always included in the list of the whole group of peoples dwelling in the land before the Israelite conquest (Ex. 2, 11; 3, 8; 13, 5; 23, 28; Deut. 7, 1; 20, 17; Josh. 3, 10; 9, 1; 12, 8; 24, 11; Judg. 3, 5; 2 Kings 9, 29; 2 Chron. 8, 7; v. CANAAN).
… in II Sam. 5:8; I Chron. 11:6; Zech. 9:7, and in the singular; Septuagint: ὁ Ἰεβουσαῖς), settled in Canaan (Gen. 10:16; I Chron. 1:14), always included, as a secondary group, in the northern list of the peoples that Israel was to conquer (Deut. 7:1; 20:17; cf. Gen. 15:21; Ex. 3:8, 17, etc.). …
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.