Josue, encouraged by the Lord, admonisheth the people to prepare themselves to pass over the Jordan.
Iosue encoreged by our Lord, 10. admonisheth the people to prepare themselues to passe ouer Iordan; 12. and al the able men of the tribes of Ruben, Gad, and half Manasses to march armed before the rest. 16. Al promise to doe whatsoeuer he commandeth.
1Now it came to pass after the death of Moses, the servant of the Lord, that the Lord spoke to Josue, the son of Nun, the minister of Moses, and said to him:E dopo la morte di Mosè, servo del Signore, egli avvenne che parlò il Signore a Giosuè figliuolo di Nun, ministro di Mosè, e gli disse:AND it came to passe after the death of Moyses the seruant of our Lord, that our Lord spake to Iosue the sonne of Nun, the minister of Moyses, and said to him:Et factum est post mortem Moysi servi Domini, ut loqueretur Dominus ad Josue filium Nun, ministrum Moysi, et diceret ei: 2Moses my servant is dead: arise, and pass over this Jordan, thou and thy people with thee, into the land which I will give to the children of Israel.Il mio servo Mosè è morto: su via passa questo (fiume) Giordano tu, e tutto il popolo con te, e va nel paese che io darò a' figliuoli d'Israele.Moyses my seruant is deade: arise, and passe ouer this Iordan thou and al the people with thee, into the Land, which I wil geue to the children of Israel.Moyses servus meus mortuus est: surge, et transi Jordanem istum tu, et omnis populus tecum, in terram quam ego dabo filiis Israël. 3I will deliver to you every place that the sole of your foot shall tread upon, as I have said to Moses.Tutti i luoghi, ne' quali voi porrete il piede, li darò a voi, come io dissi a Mosè.Euerie place, the steppe of your foote shal treade, wil I deliuer to you, as I haue spoken to Moyses.Omnem locum, quem calcaverit vestigium pedis vestri, vobis tradam, sicut locutus sum Moysi. 4From the desert, and from Libanus unto the great river Euphrates, all the land of the Hethites, unto the great sea toward the going down of the sun, shall be your border.I vostri confini saranno dal deserto, e dal Libano fino al gran fiume Eufrate, vostra tutta la terra degli Hethei, sino al gran mare verso occidente.From the desert and Libanus vnto the great riuer Euphrates, al the land of the Hetheites vnto the great sea against the going downe of the sunne, shal be your border.A deserto et Libano usque ad fluvium magnum Euphraten, omnis terra Hethæorum usque ad mare magnum contra solis occasum erit terminus vester. 5No man shall be able to resist you all the days of thy life: as I have been with Moses, so will I be with thee: I will not leave thee, nor forsake thee.Nissuno potrà resistere a voi per tutto il tempo della tua vita: come io fui con Mosè, così sarò teco: non ti lascerò, e non ti abbandonerò.No man shal be able to resist you al the daies of thy life: as I haue beene with Moyses, so wil I be with thee: I wil not leaue, nor forsake thee,Nullus poterit vobis resistere cunctis diebus vitæ tuæ: sicut fui cum Moyse, ita ero tecum: non dimittam, nec derelinquam te.
6Take courage, and be strong: for thou shalt divide by lot to this people the land for which I swore to their fathers, that I would deliver it to them.Fatti coraggio, e sii costante, perocché tu distribuirai a sorte a questo popolo la terra che io promisi a' padri loro con giuramento di dare ad essi.Take courage, and be strong: for thou shalt by lotte diuide to this people the Land, for the which I sware to their fathers, that I would deliuer it to them.Confortare, et esto robustus: tu enim sorte divides populo huic terram, pro qua juravi patribus suis, ut traderem eam illis. 7Take courage therefore, and be very valiant: that thou mayst observe and do all the law, which Moses my servant hath commanded thee: turn not from it to the right hand or to the left, that thou mayst understand all things which thou dost.Fatti adunque coraggio, e sii costante grandemente, affin di osservare, e adempiere tutta la legge annunziata a te da Mosè mio servo: e non torcere nè a destra, nè a sinistra, affinchè tu abbi prudenza in tutto quello che fai.Take courage therfore, and be very strong: that thou keepe and doe al the Law, which Moyses my seruant hath commanded thee: decline not from it to the right hand or to the left, that thou mayest vnderstand al thinges which thou doest.Confortare igitur, et esto robustus valde, ut custodias, et facias omnem legem, quam præcepit tibi Moyses servus meus: ne declines ab ea ad dexteram vel ad sinistram, ut intelligas cuncta quæ agis. 8Let not the book of this law depart from thy mouth: but thou shalt meditate on it day and night, that thou mayst observe and do all things that are written in it: then shalt thou direct thy way, and understand it.Abbi mai sempre alla bocca il libro di questa legge, e meditalo i giorni, e le notti, affin di osservare, e adempiere tutte le cose che in esso sono scritte: allora tu sarai prosperato ne' tuoi andamenti, e avrai prudenza.Let not the volume of this law depart from thy mouth: but thou shalt meditate in it daies and nightes, that thou maiest keepe and doe al thinges that be written in it: then shalt thou direct thy way, and vnderstand it.Non recedat volumen legis hujus ab ore tuo: sed meditaberis in eo diebus ac noctibus, ut custodias et facias omnia quæ scripta sunt in eo: tunc diriges viam tuam, et intelliges eam. 9Behold I command thee, take courage, and be strong. Fear not, and be not dismayed: because the Lord thy God is with thee in all things whatsoever thou shalt go to.Ecco che io tel comando: Fatti cuore, e sii costante: non aver paura, e non ismarrirti: perocché teco egli è il Signore Dio tuo in qualunque parte tu vada.Behold I command thee, take courage, and be strong. Feare not, and dreade not: because the Lord thy God is with thee in al the thinges to whatsoeuer thou shalt goe.Ecce præcipio tibi: confortare, et esto robustus. Noli metuere, et noli timere: quoniam tecum est Dominus Deus tuus in omnibus ad quæcumque perrexeris.
10And Josue commanded the princes of the people, saying: Pass through the midst of the camp, and command the people, and say:E Giosuè ordinò, e disse a' principi del popolo: Andate per mezzo agli alloggiamenti, e intimate quest'ordine al popolo, e ditegli:And Iosue commanded the princes of the people, saying: Passe through the middes of the campe, and command the people, and say:Præcepitque Josue principibus populi, dicens: Transite per medium castrorum, et imperate populo, ac dicite: 11Prepare your victuals: for after the third day you shall pass over the Jordan, and shall go in to possess the land, which the Lord your God will give you.Preparatevi i viveri: dappoiché di qui a tre giorni voi passerete il Giordano, ed entrerete a prendere possesso della terra che vuol dare a voi il Signore Dio vostro.Prepare for your selues victuals: for after the third day you shal passe ouer Iordan, and shal enter to possesse the Land, which our Lord your God wil geue you.Præparate vobis cibaria: quoniam post diem tertium transibitis Jordanem, et intrabitis ad possidendam terram quam Dominus Deus vester daturus est vobis. 12And he said to the Rubenites, and the Gadites, and the half tribe of Manasses:Disse egli di più a quelli di Ruben, e di Gad, e alla mezza tribù di Manasse.To the Rubenites also and Gaddites, and halfe tribe of Manasses he said:Rubenitis quoque et Gaditis, et dimidiæ tribui Manasse, ait: 13Remember the word, which Moses the servant of the Lord commanded you, saying: The Lord your God hath given you rest, and all this land.Ricordatevi dell'ordine dato a voi da Mosè servo del Signore, allorché vi disse: Il Signore Dio vostro ha dato a voi riposo, e tutto questo paese.Remember the word, which Moyses the seruant of our Lord commanded you, saying: Our Lord your God hath geuen you rest, and al this Land.Mementote sermonis, quem præcepit vobis Moyses famulus Domini, dicens: Dominus Deus vester dedit vobis requiem, et omnem terram. 14Your wives, and children; and cattle, shall remain in the land which Moses gave you on this side of the Jordan: but pass you over armed before your brethren all of you that are strong of hand, and fight for them,Le vostre mogli; e i figliuoli, e i bestiami resteranno nelle terre assegnate a voi da Mosè di qua dal Giordano: ma voi passatelo in armi prima de' vostri fratelli, tutti quanti siete valorosi di mano e combattete per essi,Your wiues, and children, and cattel shal tarie in the Land, which Moyses deliuered to you beyond Iordan: but passe you ouer armed before your brethren, al that are strong of hand, & fight for them,Uxores vestræ, et filii, ac jumenta manebunt in terra, quam tradidit vobis Moyses trans Jordanem: vos autem transite armati ante fratres vestros, omnes fortes manu, et pugnate pro eis, 15Until the Lord give rest to your brethren, as he hath given you, and they also possess the land which the Lord your God will give them: and so you shall return into the land of your possession, and you shall dwell in it, which Moses the servant of the Lord gave you beyond the Jordan, toward the rising of the sun.Sino a tanto che il Signore dia riposo a' vostri fratelli, come lo ha dato a voi; e sieno anch'essi al possesso della terra, che il Signore Dio vostro darà loro: e allora ve ne tornerete nel paese di cui siete padroni, e nel luogo assegnatovi da Mosè servo del Signore di qua dal Giordano verso levante.vntil our Lord geue rest to your brethren as to you also he hath geuen, and they also possesse the Land which our Lord your God wil geue them: and so returne into the Land of your possession, and you shal dwel in it, which Moyses the seruant of our Lord gaue you beyond Iordan, against the rysing of the sunne.donec det Dominus requiem fratribus vestris sicut et vobis dedit, et possideant ipsi quoque terram quam Dominus Deus vester daturus est eis: et sic revertimini in terram possessionis vestræ, et habitabitis in ea, quam vobis dedit Moyses famulus Domini trans Jordanem contra solis ortum.
16And they made answer to Josue, and said: All that thou hast commanded us, we will do: and whither soever thou shalt send us, we will go.E quelli risposero a Giosuè, e dissero: Noi faremo tutto quello che ci hai comandato: e andremo dovunque ci manderai.And they made answer to Iosue, and said: Al thinges, that thou hast commanded vs we wil doe: and whither soeuer thou shalt send vs, we wil goe.Responderuntque ad Josue, atque dixerunt: Omnia quæ præcepisti nobis, faciemus: et quocumque miseris, ibimus. 17As we obeyed Moses in all things, so will we obey thee also: only be the Lord thy God with thee, as he was with Moses.Come noi fummo in tutto obbedienti, a Mosè, così obbediremo anche a te: solamente sia teco il Signore Dio tuo, come fu con Mosè.As we obeyed Moyses in al thinges, so wil we obey thee also: only be our Lord thy God with thee, as he was with Moyses.Sicut obedivimus in cunctis Moysi, ita obediemus et tibi: tantum sit Dominus Deus tuus tecum, sicut fuit cum Moyse. 18He that shall gainsay thy mouth, and not obey all thy words, that thou shalt command him, let him die: only take thou courage, and do manfully.Chiunque contraddirà alla tua parola, e non obbedirà a tutto quello che tu gli comanderai, sia messo a morte: tu poi abbi buona speranza, e opera virilmente.He that shal gainesay thy mouth, and not obey al thy wordes, that thou shalt command him, let him die. thou only take courage, and doe manfully.Qui contradixerit ori tuo, et non obedierit cunctis sermonibus, quos præceperis ei, moriatur. Tu tantum confortare, et viriliter age.
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Year of the World 2553, Year before Christ 1451.
Haydock
Now: literally, And. Thus the sacred history is connected, the last chapter of Deuteronomy being, in the opinion of many, a part of the work of Josue. (Haydock)
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Calmet
Jordan, a river well known, which rises in Antilibanus, not from Panion, but from the lake Phiala, as Herod the Tetrarch discovered by throwing some straw into the latter, which passed by a subterraneous passage into Panion. Thence it proceeds to the Semonite lake and to Daphne, where it begins to be called the Great Jordan. (Josephus, Jewish Wars 3:33.) Having traversed the land of Palestine in a southern direction, it loses itself in the lake of Sodom. (Calmet)
Haydock
It is a very rapid river, and hence its appellation from irod, or jord, descendit, is very probably derived. (Haydock)
Universal History
The Arabs call it Zacchar, "overflowing," because the snows and rains cause it formerly to overflow about Easter. (Universal History)
Parkhurst
When Maundrell travelled through this country, the stream was too rapid for a person to swim against it. (Parkhurst)
Haydock
Hence the miracle of the Hebrews passing through the Jordan on dry land, when its waters were the most copious and violent, would be the more observable. (Haydock)
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Moses. Thus the preceding permission, which the Jews extend, as if God had authorized them to conquer the whole world, is limited. (Haydock) See Deuteronomy 11:24.
Calmet
Their right to the land of Chanaan depends on this grant of God, who is the Lord of all things, and who thus took away all the privileges of the former inhabitants. But the warrant of destruction only regarded the people of Chanaan. Those who lived towards the Euphrates, were obliged only to pay tribute by David and Solomon, though their country formed part of what had been promised to the Israelites. They might have possessed all that region, if they had proved faithful. The limits of the promised land vary, as they are considered under various lights. (Calmet)
Haydock
The desert of Arabia Petrea and Antilibanus formed the boundaries on the south and on the north, the Euphrates and Mediterranean were on the east and west, when the territories of the Israelites were considered in their utmost extent. (Haydock)
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Masius
Hethites, the most formidable of the nations of Chanaan. (Masius)
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Calmet
Resist you. They shall at last be overcome, and their resistance will prove detrimental to themselves. (Calmet)
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Haydock
Lot. Hebrew, "thou shalt give for an inheritance." (Haydock)
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Haydock
From it. Hebrew him, Moses. But the Masorets order us to read it. (Haydock)
Vatable
Understand, or "succeed." (Chaldean) (Vatable)
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Princes. Shoterim may denote both judges and heralds, such as those mentioned in Homer, the messengers of gods and men, whose persons were deemed sacred. They bore a wand or sceptre, as a mark of their authority.
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Calmet
Victuals. The manna still supplied the army after they had passed the Jordan, Josue 5:12. But Josue might fear lest the people might not have liberty to gather it in the midst of the enemy's country, or he might perhaps suppose that this miraculous food would be withdrawn, as soon as they had entered Chanaan. He therefore takes all necessary precautions, and gets other sorts of provisions in the neighbourhood. (Calmet)
Worthington
This might foreshew, that in the primitive Church the ceremonies and privileges of the old law would not be abrogated immediately, but they might be used for a time along with the rites of the gospel, till the old law should be buried with honour. (Worthington)
Calmet
Third day, after their departure from Setim; or perhaps this order was only published when the Israelites were arrived on the banks of the Jordan. (Calmet)
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Armed before, in order of battle, at the head of the army, and not according to the disposition of the tribes, which was observed in the desert. Only 40,000 men were selected out of 110,580, the rest were very prudently left to guard the new conquered country. See Numbers 32:17.
For them. Hebrew, "help them."
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Calmet
Beyond. The same expression is translated on this side, ver. 14. Hebrew beheber means also, "in the passage." If we have regard to Josue, when he spoke this, he was beyond, that is on the east side of the river, though perhaps (Haydock) he might be on the other side when he wrote the history, Deuteronomy 1:1. (Calmet)
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Menochius
Moses. Thus they express their ardent wish, that God would extend his protection to Josue. (Menochius)
Calmet
They do not mean to insinuate, that they will obey him only as long as he complies with God's law. (Calmet)
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Calmet
Die, as guilty of high treason. The person's goods were confiscated, and became the property of the king. Thus David disposed of the effects of Saul, (2 Kings 16:4.) and Achab seized the vineyard of Naboth, 3 Kings 21:15. (Calmet)
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Besides Man na, which ye• ceassed not, they might 〈◊〉 they would. prouide other meate: prefiguring that in the primitiue Church, it should be lawful to vse legal ceremonies, with euangelical rites for a time, til the old law were buried with honour.
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St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 91.2
… For who else save Moses smote the Egyptians with so many and mighty plagues, as when He led the people through the parted waters of the sea, when he obtained manna for them from heaven in their hunger, and water from the rock in their thirst? Who else save Joshua the son of Nun
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.72
… he entered the Holy of holies, not once a year, but often, I may say every day, and thence he revealed to us the Holy Trinity; and cleansed the people, not with temporary sprinklings, but with eternal purifications: What is the special excellence of Joshua?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
… being then made free from sin, ye became the servants of righteousness.” ( Rom. vi. 17, 18 .) Another is that from civil subjection ( πολιτείας ), after which it saith, “Moses my servant is dead” (
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Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 130
… Now I, comforted by your zeal, make an insignificant return, calling on you to persevere in your divine labours, to despise your adversaries as an easy prey, (for what is weaker than they who are destitute of the truth?) and to trust in Him who said “I will not fail thee nor forsake thee,”
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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.’
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.29
… or wherefore should He fear death, who was Himself Life, and was rescuing others from death? or how, whereas He said, ‘Fear not him that kills the body ,’ should He Himself fear? And how should He who said to Abraham, ‘Fear not, for I am with thee,’ and encouraged Moses against Pharaoh, and said to the son of Nun, ‘Be strong, and of a good courage
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 73.2
… For that those things which are written must be done, God witnesses and admonishes, saying to Joshua the son of Nun: “The book of this law shall not depart out of thy mouth; but thou shalt meditate in it day and night, that thou mayest observe to do according to all that is written therein.”
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St Justin Martyr † AD 165 Dialogue with Trypho 61
“I shall give you another testimony, my friends,” said I, “from the Scriptures, that God begat before all creatures a Beginning,
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1. 'And it came to pass,' etc., 'that the Lord spoke.' — Hebr. And it came to pass, and he spoke, that is, and he spoke. For the 'it came to pass' is redundant in the Hebrew manner. Whence our translator clearly renders: And it came to pass that the Lord spoke; the Seventy also connects this book with the end of Deuteronomy; for it proceeds in order with its deeds: although otherwise for the Hebrews vau, or 'and,' is initial, and only marks the beginning of the book, as I said on Ezekiel cap. i, verse 1, to those words: 'And it came to pass in the thirtieth year.' 'After Moses,' — after the thirty days of mourning were completed, during which the Hebrews wept for the death of Moses, Deut. cap. ult. 8; for they had to mourn and rest during those days. Thus the Bishop of Avila, Serarius and Cajetan, although Lyra, Salianus and Masius think otherwise, following the Talmudic account, concerning which cap. iii. Wherefore since Moses died on the third day of February, and afterwards the Hebrews mourned him for thirty days, as is evident from Deut. cap. ult. 1 and 8, and immediately after the mourning Joshua took up the leadership of the people in place of Moses, authorized and strengthened here by God, hence it follows that this appearance and strengthening made to him occurred on the third day of the first month Nisan; on the tenth day of which the Hebrews crossed the Jordan, as is evident from cap. iv, 19; and on the 14th day they celebrated the Passover, as is evident from cap. v, 10. 'That the Lord spoke,' — through an Angel performing the role of God, just as he had also spoken to Moses through an Angel and had given him the law on Sinai, as is evident from Gal. cap. iii, 19. 'For angels are the ministering spirits of God,' Heb. i, 14. Wherefore whenever in the Old Testament God is said to have appeared or spoken, he did not do so by himself, but through an Angel, as I have shown in the Pentateuch. Moreover this Angel spoke to Joshua, either by spiritual speech, presenting to his mind the notions of these words, in such a way as if Joshua had heard God himself present and speaking, or by corporeal speech appearing in an assumed body and speaking orally to Joshua: either way is probable. Joshua therefore is here immediately constituted and authorized by God through an Angel as leader of the people, and therefore by him he is in all things instructed, directed, prospered with victories, adorned with spoils and enriched with kingdoms: whereas other kings and princes are constituted by God not immediately, but through the mediation of the election of the people or the nobles.
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2. 'Arise,' — that is, come now. For it is the voice of one exhorting, rousing and encouraging, not however commanding, that he raise himself to his feet. 'Which I will give.' — Hebr. I give, as if to say, I will certainly give, indeed I am beginning to give at this very moment.
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3. 'Every place that the sole of your foot shall tread upon, I will give to you' (Hebrew natatti, that is, I have given, I have delivered, that is, I will most certainly give), 'as I have spoken to Moses.' — 'Every place,' that is, all of Canaan, into which the Hebrews were going. He promised it to Abraham, Moses and the Hebrews, Genesis chapter 15, 18; Exodus 23, 31; Deuteronomy chapter 11, 9, and elsewhere often. Now God fulfills His promises, and through Joshua delivers it to the Hebrews to possess, because He is the supreme Lord of it and of the whole world. 'For the earth is the Lord's and the fullness thereof, the world and all that dwell therein,' Psalm 23, 1. Tropologically, Origen, homily 1: Canaan is our concupiscence, namely the movements of pride, anger, lust, gluttony, impatience, sloth, avarice: which if we generously overcome by fighting and subject to ourselves, we shall rule over them under the leadership of Joshua, that is, through the grace of Jesus Christ. But Rupert here at chapter 6: Every place, he says, is every heart, or every conscience, which the foot of Jesus treads upon, that is, which subjects itself to be trodden under the feet of Jesus like Mary Magdalene; this therefore is His, this is the Savior's and of eternal salvation, so that Jesus, that is, the Savior and salvation, may possess it. On the contrary, those whom the footstep of the foot of Jesus has not trodden, that is, who have not been delivered to Him and subjected to Him, these are given to the devil, and therefore are not a people of acquisition, but children of perdition. But St. Bernard subtly and piously, sermon 15 on the psalm, He that dwelleth: 'Hope, he says, in the Lord, all congregation of people; for whatever place your foot shall tread upon, it shall be yours: your foot is surely your hope, and however far it shall proceed, it shall obtain; if only it be wholly fixed in God, so that it be firm and not stumble.' Whoever therefore hopes in God shall obtain all things from Him, because God has promised this throughout Scripture and the Gospels: wherefore since He Himself is most faithful, He will fulfill His promises, and since He is most merciful and most generous, He will not suffer Himself to be overcome by our hope, but strives to surpass it. Whence the same St. Bernard, sermon 3 On the Annunciation: 'Hope alone, he says, with you (O Lord) obtains the place of mercy, nor do you place the oil of mercy except in the vessel of confidence.' Anagogically, Origen understands by every place heaven, and the glory and happiness of heaven: 'Lucifer, he says, had his seat in the heavens; but after he became a fugitive Angel, if I could overcome him and subject him under my feet, if I should merit that my Lord Jesus crush Satan under my feet, consequently I should merit to receive the place of Lucifer in the heavens.' Finally St. Francis: To tread, he says, is to despise; but spiritual poverty despises all things and treads upon them. It itself therefore is the mistress of all and queen of the world, according to that: 'To the faithful the whole world is full of riches.' Thus Luke Wadding reports in the sayings and writings of St. Francis. For the avaricious man, St. Bernard says, hungers for earthly things like a beggar, the poor in spirit despises like a lord. St. Cyprian gives the reason in the Lord's Prayer, saying: 'He who has already renounced the world is greater than its honors and kingdom, and therefore he who dedicates himself to God and Christ desires not earthly but heavenly kingdoms.' And St. Chrysostom, homily 15 to the People: 'Just as, he says, to those looking down from the top of a high mountain all things appear small, and not only men and trees, but even whole cities and great armies appear to go over the earth like ants: so those who dwell in mind erect in heavenly things as in a sublime place, to them all human things, power, glory, riches appear so small and insignificant, that they do not even judge them worthy to which they would apply this immortal nobility of mind.' Such therefore is the eagle, which, as Job says, 39, 27: 'She dwelleth and abideth on the rock, etc. From thence she looketh for meat, and her eyes behold afar off:' namely 'the mind fixed on heaven laughs at the mockeries of the world.' St. Gregory confesses that he was such when he lived a religious life in the monastery. For writing to Theoctista, sister of the Emperor, book 1, letter 5: 'Desiring nothing, he says, in this world, fearing nothing, I seemed to myself to stand on a certain summit of things, so that I almost believed fulfilled in me what I had learned from the Prophet with the Lord's promise: I will lift thee up above the heights of the earth. For he is lifted above the height of the earth, who by the contempt of the mind treads upon even those things which appear high and glorious in the present age.'
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4. 'From the desert and from Libanus unto the great river Euphrates, all the land of the Hethites unto the great sea toward the going down of the sun, shall be your border.' — Here God circumscribes the promised land beyond the Jordan from three quarters of the world, and assigns three borders: for it has the Arabian Desert toward the south, Libanus and the Euphrates toward the north, the great sea, that is, the Mediterranean toward the west. The fourth border toward the east is omitted, namely the Jordan, because Joshua was not far from it, and from there God Himself was showing him this land. 'Libanus.' — The Septuagint says Antilibanus: but it is the same mountain, which toward the Mediterranean Sea is divided as it were by a wider valley, and near Tripoli it is called Libanus, near Sidon Antilibanus, as Strabo says in book XVI. In Greek Antilibanus properly means the mountain opposite to Libanus: for Antilibanus near Sidon is so curved that it appears to be opposite to Libanus. Whence St. Jerome in the Places of Hebrews: 'The entire region, he says, which is above Libanus toward the East, looking toward the region of Damascus, which fell to the lot of the tribe of Manasses, is called Antilibanus.' Furthermore Libanus in Hebrew is called from Laban, that is white, because it is always white with snow at its summit; also from lebanon, that is frankincense, because Libanus is fertile in cedars, pines, cypresses and other resinous and frankincense-bearing trees, as Masius and Adrichomius say. For Libanus is the greatest, highest, most fertile, most pleasant and most beautiful of all the mountains of Syria. Hence it is clear why Ecclesiasticus, chapter xxxix, verse 18, said: 'Be ye as the flowers of Libanus, and give a sweet smell, and bring forth leaves in grace, and praise with a voice of song, and bless the Lord in his works.' Also why the glory of the Church is compared to the beauty or fragrance of Libanus. Isaiah chapter lx, verse 13: 'The glory of Libanus, he says, shall come to thee, the fir tree and the pine and the box tree together.' And chapter xxxv, verse 2: 'The glory of Libanus is given to it, the beauty of Carmel and of Sharon.' And Osee chapter xiv, verse 7: 'He shall spring up as the lily, and his roots shall go down as Libanus, his branches shall go forth, and his glory shall be as the olive tree, and his smell as Libanus.' And Canticles chapter iv, verse 8: 'Come from Libanus, my spouse.' 'All the Land of the Hethites,' — that is, of the Chanaanites. It is a synecdoche. For from one nation he understands the other six nations inhabiting the promised land, just as elsewhere he calls them Amorrhites, which was only one of these seven nations. Thus Genesis xxvii, last verse, Rebecca does not wish that Jacob her son take a wife from the daughters of Heth, or a Hethite, that is a Chanaanite, as is explained in chapter xxviii, 1. Thus Abulensis. Furthermore the Hethites were born and named from Heth, son of Chanaan, son of Cham, son of Noe, Genesis chapter x, verse 15, and they inhabited the place which was called Heth from them in the region of Hebron. Whence from these Hethites Abraham bought the double cave in Heth to bury Sara, Genesis chapter xxiii, verse 26. But the Hethites were strong men, warlike and formidable, as their very name indicates. For the Hethites in Hebrew are called Chittim, that is, those who crush and strike fear. Whence among the Hethites there were terrible giants called Enacim, inhabitants of Hebron, Numbers chapter xiii, verse 33. Moreover Urias was a Hethite, a most mighty soldier, whom David slew with the sword of the sons of Ammon, that he might possess his wife, II Kings xii, verse 9. He therefore names the Hethites here before the other Chanaanite nations, because these on account of their strength were formidable to Joshua and the Hebrews, as if to say: Fear not the Hethites, although they be giants and most warlike; for I will subdue them and subject them to thee. Thus Masius. 'Unto the great sea, etc., shall be your border.' — Note: These were ample and vast limits of Chanaan promised by God to the Hebrews, but the Hebrews did not actually obtain all of them, partly on account of their sloth, partly because they offended God by their crimes, and rendered themselves unworthy of his promises, as will be evident in Judges ii, 20.
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5. 'As I was with Moses, so will I be with thee,'—helping thee, fighting for thee, striking down the Canaanites, subduing them to thee, and dividing and drying up the Jordan, just as Moses divided and dried up the Red Sea. The Chaldean translator renders it, as my word was a help to Moses, so my word shall be a help to thee; and accordingly he translates everywhere, when in the Scriptures it is said that God concerns himself with the affairs of mortals and descends to them to aid them, and he does this, as it seems, to suggest the generation of the Word from the eternal Father. Whence also the Fathers, such as St. Justin, Dialogue against Trypho; Tertullian, book II Against Marcion, and others whom I have cited in Genesis, teach that in the appearances of God which are narrated in the Old Testament, the Son always appeared, not the Father, nor the Holy Spirit, that is, the Angel appearing in those appearances bore the person of the Son, so as to signify that he would one day descend to earth and assume flesh to save men. 'I will not leave thee, nor forsake thee,'—unless thou or thine first forsake me, as Achan forsook me by taking spoils from Jericho against my commandment, and therefore I forsook you for a time and delivered you to be slain by the Canaanites dwelling in the city of Hai, chapter vii. Moreover, what is promised to Joshua is promised to all the faithful and just sons of Jesus Christ. Whence the Apostle, Hebrews chapter xiii, verse 5: 'Let your manners be without covetousness, content with present things; for he himself said: I will not leave thee, neither will I forsake thee.' Hence also St. Augustine and the Council of Trent, session VI, canon 11, teach that this is a spur to the just: 'That they ought to feel themselves more bound to walk in the way of justice; for God by his grace does not forsake those once justified, unless they first forsake him.'
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6. 'Thou shalt (by arms subdue, and being subdued) divide by lot to this people the land,'—so that thou mayest be a type of Jesus Christ, who opened heaven and distributed it to his elect. Hear St. Chrysostom, homily on Acts, near the end: 'Lead out,' he says, 'to war a hundred myriads, and one saint, we know that he will accomplish more. Jesus son of Nave went out to war, and he alone accomplished all things strenuously, and thus others profit nothing: a multitude, when it does not do the will of the Lord, differs nothing from those who are not.' And a little later: 'I would wish,' he says, 'that the Church be adorned with a multitude, but with a multitude approved: if however this cannot be done, at least let those few be approved; you see that it is better to have one precious stone than a thousand obols.' Hence it is clear that Joshua was chosen by God as successor to Moses and leader of the people on account of his faithfulness, integrity and obedience, by which he had obeyed both the law of God and Moses his lord. Whence St. Ephrem, tract. On Virtue, chapter ii: 'Jesus,' he says, 'son of Nave, by his perfect obedience merited so great a gift, that he became the successor of Moses: namely, he who obeys his superior well, rightly commands others, and therefore deserves to command.'
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7. 'Be strengthened therefore, and be very courageous,' — Hebrew meod, that is, exceedingly, that is, very much; for it is necessary to strive beyond the forces of nature for the law and God, so that we may fulfill the supernatural law of God; what therefore is excessive for nature, this is sufficient for grace and charity. Great therefore and heavenly strength is needed, so that we may overcome concupiscences, temptations and all things adverse to the law of God, and thus execute the whole law of God. For which reason God repeats here three times 'be strengthened, and be very courageous,' as appears in verses 6, 7, 9, to indicate that he needs the threefold and supreme strength of the most holy Trinity. 'That thou mayest keep (in mind) and do (in deed) all the law which Moses commanded thee,' — He understands the law generally given and delivered to the whole people by Moses on Sinai, which is contained in Deuteronomy and the other four books of the Pentateuch: but not some special law delivered to Joshua, as appears in verse 8. Yet he says specifically: 'Which he commanded thee,' so that Joshua may know that the common law is imposed upon him especially, as a leader, and commended by God, and therefore ought to be especially dear to him and a matter of care, so that he himself first keeps it, and then takes care that it be kept by others, and does this not so much by words and threats, as by life and deeds, so that namely the leader himself may be to the people an animate and visible law, as Cyrus says in Xenophon. 'Turn not from it to the right hand nor to the left.' — First, to turn to the right hand is to add something to the law; to the left hand, however, is to take away something from it, say the Hebrews and Vatablus. Second, Serarius: to turn to the right hand, he says, is to violate the law for the sake of hopes and advantages; to the left hand, however, is to transgress it on account of fear and threats. But I say it is a Hebraism, which signifies nothing other than that one must walk in the straight way of the law, so that one turns aside to neither side, if one wishes to reach heaven, just as travelers keep the straight and royal way, so that they may reach the end of the way, lest they allow themselves to be drawn aside by paths or byways that appear easier and shorter, lest they be led astray and wander from the end, so that those wishing to go to Jerusalem go to Jericho instead. Thus sinners wishing to go to heaven, wandering from the way of the law, find themselves at the end of life in hell and tartarus. For 'from it' the Hebrew is mimmenu, that is, 'from it,' which namely the law commanded: but mimmenna is put for mimmenna, that is, from it, namely min thora, that is, the law. It is an enallage of gender. 'That thou mayest understand all things that thou doest.' — Hebrew, that thou mayest understand all things in which thou walkest, that is, all things that thou doest. For actions and works are called ways in Hebrew, because through them as through ways we tend toward happiness, heaven and God: that thou mayest understand, that is, that thou mayest act prudently; for this is Hebrew taschil; thus often in Proverbs prudence is called understanding, knowledge, doctrine, practical wisdom, namely that which leads man to salvation, and therefore blessed.
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8. 'Let not the volume of this law (of Deuteronomy and the Pentateuch, which I gave to Moses) depart from thy mouth: but thou shalt meditate upon it day and night, that thou mayest keep and do all things that are written in it,' — as if to say, Turn over the law of God constantly in mind and mouth: for Hebrew haga signifies to meditate so often and fervently, that from fervent meditation the words of the law are born and bubble forth in the mouth as if whispered; and so that thou mayest teach it to the people subject to thee. Hence that saying: 'The mouth of the just shall meditate (that is, meditating, or from meditation), shall speak wisdom.' He hints that it is the duty of a Prince to teach the people the law of God, as Moses did in Deuteronomy, and as Jagello, prince of Poland, who by his own mouth catechizing and preaching taught the Poles the faith and law of Christ. Indeed this piety and this study of the law paved the way for Joshua to so many and such great victories, so that the Rabbi Simeon truly said: 'The example of the law was the standard of Joshua.' 'Day and night,' — namely by turns interspersed, that is, frequently, diligently, constantly; for it is impossible for man to meditate continually and always on the law of God in this life, inasmuch as he must sleep, eat, and labor. Wherefore Rabbi Ishmael, when asked by his sister's son whether after reading Moses it would be permitted to him to read the writings of the Greeks, answered that it would be permitted, provided he did not do so by day or by night. For all the time of day and night ought to be given to the law, according to this commandment of God. 'Then shalt thou direct (Hebrew tasliach, that is, thou shalt prosper, make fortunate, make happy) thy way (that is, the actions of thy life), and thou shalt understand it.' — Hebrew taschil, that is, thou shalt prudently arrange it, or thou shalt be understanding and prudent, as I said in verse 7. Note here that prudence is joined with prosperity and happiness, as a mother with a daughter; for prudence prospers actions, often in this life, and always in the future; for it always directs them toward eternal happiness.
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9. 'Fear not, because the Lord thy God is with thee in all things whithersoever thou shalt go.' — For who would fear when God is his companion, nay his leader? Wherefore this is to be imitated by all, that they strive in all things which they do and intend, to have God as the guide of their study and work, and therefore let them earnestly beseech his aid at the beginning of the work with humble prayer, as I have often admonished. 'For if God be for us, who is against us?' Rom. viii. Most excellently St. Ambrose, lib. II of the Duties, cap. 1: 'Tranquility of conscience and security of innocence,' he says, 'will make life blessed.' The same, lib. II On Jacob and the Blessed Life, cap. vi: 'Perfect virtue,' he says, 'has tranquility and stability of mind. For it is the mark of the perfect not to be easily moved by worldly things, not to be disturbed by fear, not to be agitated by suspicion, not to be shaken by terror, not to be vexed by sorrow, but as on the safest shore, to keep the mind unmoved against the rising waves of worldly storms by faithful station and calm.'
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11. 'Prepare you victuals,' — not manna; for this fell daily from heaven, and had to be gathered daily, nor could it be kept for the next day; for if it was kept, it rotted, Exodus xvi. But pottages and meats from the spoils of the kingdoms of Og and Basan, for example sheep and cattle captured there, slay, cook, salt, and store in vessels. Note: manna was still raining upon the Hebrews from heaven; for manna ceased only on the fifteenth day of the month, when the Hebrews tasted and possessed the new fruits of Chanaan, as is evident cap. v, vers. 12. Hence it is clear that the Hebrews in the desert, besides manna (which many more gluttonous ones disdained, especially since they had eaten it continually for thirty-eight years), also used other foods, such as meats, which that luxurious nation craved, as is evident Num. cap. xi, vers. 13, which they used with manna as a kind of relish with bread. This is evident from the fact that they bought these foods from the neighbouring Idumaeans and Moabites. Hear God in Deuteronomy cap. ii, vers. 6: 'You shall buy food of them for money, and shall eat.' And vers. 27, the Hebrews say to King Sehon asking him for passage: 'We will pass through thy land by the public way, etc. Sell us food for money, that we may eat.' Hence also in Deuteronomy xxix, 6, it is said not of meat, but of bread only and wine: 'You ate no bread, you drank no wine nor strong drink.' But the richer among the Hebrews, equally as the poorer in the desert, lived from manna alone, and in it tasted meats, fish, eggs, and whatever they wished to taste, according to that in Wisdom cap. xvi, vers. 20: 'Thou didst feed thy people with the food of angels, and gavest them bread from heaven prepared without labour, having in it all that was delicious and the sweetness of every taste.' 'Because after the third day you shall pass over the Jordan.' — It is asked, how this is true: for in the following chapter Joshua sent spies into Jericho, who besides the time of going and returning lay hid in the mountains for three days, as will be said in the following chapter, vers. 22; when they returned to Joshua, at his command the Hebrews moved their camp to the Jordan, and there remained three other days, as is evident cap. iii, vers. 1. Whence at least six days intervened before the crossing of the Jordan. How then is it said, 'after the third day'? St. Augustine here, Quaest. I, thinks that Joshua fixed the time of three days here not from divine revelation and certainty, but from human hope: for he hoped that the crossing could be made in that time, if the spies returned quickly; but as they delayed and did not return, Joshua's plans were changed. But a more easy and convenient answer is, if we say that here there is a hysteron proteron, and the sending of the spies, and therefore the whole second chapter is to be placed before this command of Joshua: for Scripture wished to connect immediately the prompt obedience and execution of Joshua to the words and command of the Lord, namely how he himself immediately ordered the whole people to prepare for the crossing of the Jordan commanded and foretold by the Lord; and then in cap. ii it returns to those things which preceded, by which Joshua had in a particular manner prepared this crossing. Therefore these three days, of which mention is made here, are the same as those in cap. iii, vers. 1, where it is said that Joshua remained with the Hebrews by the Jordan for three days, and on the next day crossed the Jordan. Thus Abulensis. And indeed this opinion conciliates greater authority and favour with his people for the new leader Joshua, which would have been greatly diminished, if in his first leadership they had seen him false or frustrated in his hope; and it better answers the promise of God here vers. 9 and the rest. Here therefore was the order of events: Joshua, having completed the thirty-day mourning for the death of Moses, on the third day of the first month Nisan, that is March, being aroused and strengthened by God, undertook the leadership of the people. Whence on the same day from Setim, where he dwelt, he sends two spies to explore Jericho, which from Setim, as Josephus testifies, was distant sixty stadia, that is seven Italian miles, which make two and a half Gallic leagues. A mile makes a thousand paces: a league is a journey of one hour. The spies, received in Jericho by Rahab, were betrayed and sought by the inhabitants, but were secretly dismissed by Rahab and hid in the mountains for three days: wherefore they returned to Joshua toward the end of the sixth day of the same month Nisan; having heard them, Joshua in the following night moves his camp from Setim to the Jordan, where remaining three days he orders the people to prepare provisions and other things for the crossing of the Jordan; whence on the next day, which was the tenth of Nisan, the Jordan being divided by God, he crosses with the Hebrews with dry feet, as is evident throughout chapter iii and chapter iv, verse 19: but on the following eleventh of Nisan, Joshua circumcised the people at Gilgal, chapter v, verse 2. Soon on the fifteenth day at evening they celebrate the Passover there, chapter v, verse 10; and when the fruits of the land now sufficed to feed the people, the manna ceased to fall, there verse 12; on the fifteenth day of Nisan, Joshua, commanded by God, circles the walls of Jericho for seven days, and finally on the seventh day, which was the twenty-first of Nisan, the walls of Jericho fall with the sounding of trumpets. The Hebrews, having entered it, set it on fire and establish an eternal anathema, they save Rahab, whom Salmon son of Nahshon, prince of the tribe of Judah, takes to himself as wife, chapter vi, verses 20 and following. Mystically, St. Augustine, sermon 106 On the Seasons: 'What else is it,' he says, 'to say: Prepare provisions for the third day, except, Receive the sacrament of the Trinity? After this, the Jordan being crossed, as it were the mystery of Baptism completed, the people of Israel enters the promised land.' And Rupert here, chapter viii, holds that these things were allegorically fulfilled in Jesus Christ, when on the third day rising again he said to the Apostles: 'Going, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,' as if to say, I on the third day rose from the dead, therefore you in my death with threefold immersion baptize in the name of the Father, and of the Son, and of the Holy Ghost, so that just as I rose from the dead through the glory of the Father, so also you walk in newness of life. 'And you shall enter to possess the land.' — Hebrew larescet, that is to inherit, as it were ancestral lands and their inheritance, so that namely you possess the land of Chanaan given to you by God by a right as it were hereditary. St. Augustine adds, sermon 105 On the Seasons, that God restored Chanaan to the Hebrews as it were by right owed, because that land, as tradition has it, fell to Shem son of Noah in the division of the world, but his descendants were expelled from it by the Chanaanites. Whence the Hebrews descended from Shem again seek it here, as it were owed to them from their ancestor.
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12. 'To the Reubenites also and the Gadites, and to the half tribe of Manasseh he said.' — These three tribes had asked of Moses a portion of the land situated on this side of the Jordan, and obtained it from him on this condition, that they themselves with the other tribes should go across the Jordan, and armed should go before them to overcome the remaining Chanaanites, so that the other tribes might divide it among themselves. These three tribes promised this to Moses; Joshua therefore here demands the promise from them. See what is said in Numbers, chapter xxxii. 13. 'Remember.' — Hebrew zachor, that is remember, O threefold tribe, or you ought to remember. It is an enallage, either of tense or of number. 'And all the land,' — namely this on this side of the Jordan, in which we dwell, which was of Og and Sehon kings of the Amorrhites, which Moses gave you to possess. 14. 'Beasts,' — cattle and livestock. For these the Hebrews call mikne, the Septuagint ktene, that is possession, wealth, substance, which formerly consisted almost entirely in livestock. 'Pass armed before your brethren.' — 'Before,' that is in the sight of the other tribes, says Masius. Others more simply 'before,' namely so that you may go before the other tribes, as Our translation renders it in chapter iv, verse 12. For thus you will give them courage to invade and possess the land across the Jordan, just as you possess it on this side of the Jordan. 'All strong and mighty men.' — Although Moses exacted a promise from all the men of these three tribes to go before the other tribes across the Jordan, nevertheless he permitted Joshua his successor the freedom to call forth from them whom he wished and as many as would be useful or necessary. Joshua therefore called forth from them only the stronger ones, because he did not need the others, and the rest were to be left at home for the protection of the land situated on this side of the Jordan, lest it be invaded by the Chanaanites or other neighboring peoples.
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17. 'As we obeyed Moses in all things, so will we obey thee also.' — The fathers of these had often been rebellious to Moses, and therefore were excluded from the promised land and died in the desert; but their sons were more obedient to Moses, and therefore were brought into this land. Or certainly those who had obeyed Moses in all things said this; if others who had from time to time rebelled against Moses said the same, they indeed lie, but nevertheless confess that they ought to have obeyed Moses in all things, and in like manner they pledge themselves henceforth to obey Joshua as a new leader. 'Only may the Lord thy God be with thee, as he was with Moses.' — These are the vows of the people, shouting good wishes to their new commander, not conditions of his rule, as if to say: As far as we are concerned, we will obey thee in all things; but we wish that God, who has appointed thee as the successor of Moses, may prosper all thy undertakings, as we know he did with Moses. Thus it came to pass. Whence Joshua was to the Hebrews as another Moses. Let therefore a leader and ruler rely upon God alone, and through prayer and piety, innocence, and obedience, be pleasing and familiar to him. Hear the Emperor Leo giving golden precepts to his general on this matter in the Tactics, in the Epilogue: 'First, whatever thou art about to say or do, let it have its beginning from God, and let nothing be done without remembrance and supplication to him. For why should not the beginning of things to be done be taken from God, since God our Father, the maker and inspector of all words and deeds, the judge of all thoughts and notions of the heart, and no creature is hidden from him, but all things are naked and laid open before his eyes, as the most divine Paul speaks? Therefore nothing ought to be done by us apart from his judgment.' He then subjoins another and more divine reason: 'For there is a certain kinship between us and him, and such affection as ought to be toward a father. For by his gift we have come into light and sight, for him we ought both to live and to die; by his kindness we are nourished, in him we live, move, and are; we obey him as much as subjects obey a prefect, servants a master, magistrates a king; we are all his, who has all dominion; through him all things are subject to us, both animate and inanimate, but we worship him; the whole nature of beasts is governed by us, but we are fed by him, the prince of shepherds, who for our sake put on our nature.' See more by which he established and inculcated the same, and finally concluded his Tactics thus concerning God and with God: 'Wherefore it is fitting that thou, Emperor, always offer suppliant prayers to God, and in all things beseech the author of salvation for those things which are most salutary.'
Machine translation from the Latin, not reviewed.
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… 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. …
In the Bible Lebanon is often mentioned as the northern boundary of Palestine (cf. Deut. 11, 24; Ios. 1, 4) and as a very high mountain (cf. Is. 10, 34; Ier. 22, 6.20; Os. 14, 6), always covered with snow (Ier. 18, 14); but even more often its vegetation is recalled, of which only …
1:5
Emmanuel (Hebrew 'Immanā'ēl "God [is] with us", Septuagint 'Εμμανουήλ)
EMMANUEL (EMMANUELE; Hebrew 'Immanā'ēl "God [is] with us", Septuagint 'Εμμανουήλ). - Symbolic name (from a customary expression of good wishes: Ex. 3:12; Josh. 1:5, etc.) of the child foretold by Isaiah (7:14) as the "son of the Virgin", to whom the prophet later (8:8) turns ideally, speaking to him of "his land" (in the context = Palestine). …
1:6
… initiated with a kind of rite of investiture (Num. 27:18-23) into his office; the dying Moses repeated the designation, insisting on the particular task assigned to him of guiding Israel to the conquest and partition of Canaan (Deut. 31:3, 7, 23; cf. Josh. 1:6-9, where the insistence on the exhortation to be "strong, courageous" refers to the military functions characteristic of J.'s activity).
1:7
The conviction of the Mosaic origin handed down in Israel (Josh. 1:7 ff.; 8:30-35; 1 Kings 2:3) is accepted in the New Testament (Mark 12:16 - Ex. 3:2, 6). The historical authority of Exodus is presupposed and affirmed by the whole Old Testament: the slavery …
… laws incorporated in Deut., sometimes more generically the exposition, whether parenetic or legal, of Israel's duties, and in this latter sense t. occurs ("the book of the t.," "the t. of Moses," etc.) in the "deuteronomic" sections of Josh. and Kings (Josh. 1, 7-8; 8, 31-34; 22, 5; 23, 6; I Kings 2, 3; II Kings 10, 31 to 23, 24-25: 10 times).
1:9
The Hebrew name is Jēhōfāa', Jēhōfūa', earlier in the form Hōfēa' (cf. Num. 13:8 with 13:16), abbreviated to Jēfāa' (Neh. 8:17), whence the name of "Jesus," from the probable sense of "Yahweh (is) salvation," cf. Josh. 1:9.
1:12
… Reuben and Gad in asking Moses to be allowed to settle in the territory of the defeated kings and obtained the concession, undertaking to take part with all the tribes in the conquest of Canaan (ibid. 32:33-42; cf. 1:32; 34:14-15; Deut. 3:12-13; 29:8; Josh. 1:12-8; 12:4-6; 18:7). The territory assigned by Moses in Transjordan extended from the south from Mahanaim (v.) on the Jabbok, as far as the slopes of Mount Hermon in the north, including …
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.