The tribes of Ruben and Gad, and half the tribe of Manasses return to their possessions. They build an altar by the side of the Jordan, which alarms the other tribes. An embassage is sent to them, to which they give a satisfactory answer.
The tribes of Ruben and Gad, and half Manasses returne to their possessions. 10. VVho building an altar by the side of Iordan, the other tribes suspect that they wil make a schisme, and therfore purpose to fight against them. 13. But first sending an ambassage to admonish them, 21. they answer that they made not an altar, for sacrifice, but only for a monument, that notwithstāding they dwel on the other side of Iordan, yet they are of the same people of God, 30. wherwith al Israel is satisfied.
1At the same time Josue called the Rubenites, and the Gadites, and the half tribe of Manasses,Nello stesso tempo Giosuè chiamò a se i Rubeniti, e i Gaditi, e la mezza tribù di Manasse.THE same time Iosue called the Rubenites, and Gadites, and the halfe tribe of Manasses,Eodem tempore vocavit Josue Rubenitas, et Gaditas, et dimidiam tribum Manasse, 2And said to them: You have done all that Moses the servant of the Lord commanded you: you have also obeyed me in all things,E disse loro: Voi avete adempito tutto quello che a voi comandò Mosè servo del Signore: e a me pure siete stati in tutto obbedienti.and said to them: You haue done al thinges that Moyses the seruant of our Lord cōmanded you: me also haue you obeyed in al thinges,dixitque ad eos: Fecistis omnia quæ præcepit vobis Moyses famulus Domini: mihi quoque in omnibus obedistis, 3Neither have you left your brethren this long time, until this present day, keeping the commandment of the Lord your God.E per un lungo spazio di tempo fino al di d'oggi non avete abbandonati i vostri fratelli, eseguendo gli ordini del Signore Dio vostro.neither haue you left your brethren a long time, vntil this present day, keeping the commandement of our Lord your God.nec reliquistis fratres vestros longo tempore, usque in præsentem diem, custodientes imperium Domini Dei vestri. 4Therefore as the Lord your God hath given your brethren rest and peace, as he promised: return, and go to your dwellings, and to the land of your possession, which Moses the servant of the Lord gave you beyond the Jordan:Giacché adunque il Signore Dio vostro ha dato tranquillità e pace a' vostri fratelli, conforme promise; partitevi, e andate alle vostre tende, e alla terrà di vostro dominio assegnata a voi da Mosè servo del Signore di là dal Giordano:Therfore because our Lord your God hath geuen your brethren quietnes and peace, as he promised: returne, and goe into your tabernacles, and to the land of your possession, which Moyses the seruant of our Lord deliuered to you beyond Iordan:Quia igitur dedit Dominus Deus vester fratribus vestris quietem et pacem, sicut pollicitus est: revertimini, et ite in tabernacula vestra, et in terram possessionis, quam tradidit vobis Moyses famulus Domini trans Jordanem: 5Yet so that you observe attentively, and in work fulfil the commandment and the law which Moses the servant of the Lord commanded you: that you love the Lord your God, and walk in all his ways, and keep all his commandments, and cleave to him, and serve him with all your heart, and with all your soul.Questo solo io chieggo, che osserviate attentamente, e mettiate in esecuzione i comandamenti, e le leggi prescritte a voi da Mosè servo del Signore, che amiate il Signore Dio vostro, e camminiate per tutte le sue vie, e adempiate i suoi precetti, e stiate uniti con lui, e lo serviate con tutto il cuore, e con tutta l'anima vostra.alwayes so that you keepe attentiuely, and in worke fulfil the commandement, and the law which Moyses the seruant of our Lord commanded you, that you loue our Lord your God, and walke in al his wayes, and obserue al his commandementes, & cleaue to him, and serue him in al your hart, and in al your soule.ita dumtaxat ut custodiatis attente, et opere compleatis mandatum et legem quam præcepit vobis Moyses famulus Domini, ut diligatis Dominum Deum vestrum, et ambuletis in omnibus viis ejus, et observetis mandata illius, adhæreatisque ei, ac serviatis in omni corde, et in omni anima vestra.
6And Josue blessed them, and sent them away, and they returned to their dwellings.E Giosuè li benedisse, e licenziolli, ed eglino se ne tornarono alle loro tende.And Iosue blessed them, and dismissed them. Who returned into their tabernacles.Benedixitque eis Josue, et dimisit eos. Qui reversi sunt in tabernacula sua. 7Now to half the tribe of Manasses, Moses had given a possession in Basan: and therefore to the half that remained, Josue gave a lot among the rest of their brethren beyond the Jordan to the west. And when he sent them away to their dwellings and had blessed them,Imperocché alla mezza tribù di Manasse avea data Mosè la porzione in Basan: e all'altra metà diede Giosuè la sua parte in mezzo a' suoi fratelli di qua dal Giordano all'occidente. E avendoli benedetti, in licenziandoli,And to the halfe tribe of Manasses Moyses had geuen possession in Basan: and therfore to the halfe that remayned, Iosue gaue a lotte among the rest of their brethren beyond Iordan at the West side. And when he dismissed them into their tabernacles, & had blessed them,Dimidiæ autem tribui Manasse possessionem Moyses dederat in Basan: et idcirco mediæ, quæ superfuit, dedit Josue sortem inter ceteros fratres suos trans Jordanem ad occidentalem plagam. Cumque dimitteret eos in tabernacula sua, et benedixisset eis, 8He said to them: With much substance and riches, you return to your settlements, with silver and gold, brass and iron, and variety of raiment: divide the prey of your enemies with your brethren.Disse loro: Voi ve ne tornate a' luoghi vostri carichi di beni, e di ricchezze, e di argento e di oro, di rame, e ferro, e di vestimenta d'ogni sorta: dividete la preda tolta a' nemici co' vostri fratelli.he said to them: In much substance and riches returne to your seates, with siluer and gold, brasse and yron, and varietie of rayment: diuide the praye of your enemies with your brethren.dixit ad eos: In multa substantia atque divitiis revertimini ad sedes vestras, cum argento et auro, ære ac ferro, et veste multiplici: dividite prædam hostium cum fratribus vestris. 9So the children of Ruben, and the children of Gad, and the half tribe of Manasses returned, and parted from the children of Israel in Silo, which is in Chanaan, to go into Galaad the land of their possession, which they had obtained according to the commandment of the Lord by the hand of Moses.E se ne andarono, e si separarono i figliuoli di Ruben, e i figliuoli di Gad, e la mezza tribù di Manasse da' figliuoli d'Israele in Silo, che è nella Cananea per tornare in Galaad, paese ad essi assegnato da Mosè secondo l'ordine del Signore.And the children of Ruben, and the children of Gad, and the halfe tribe of Manasses returned, and went from the children of Israel in Silo, which is situated in Chanaan, to enter into Galaad the Land of their possession, which they had obteyned according to the commandement of our Lord in the hand of Moyses.Reversique sunt, et abierunt filii Ruben, et filii Gad, et dimidia tribus Manasse, a filiis Israël de Silo, quæ sita est in Chanaan, ut intrarent Galaad terram possessionis suæ, quam obtinuerant juxta imperium Domini in manu Moysi.
10And when they were come to the banks of the Jordan, in the land of Chanaan, they built an altar immensely great near the Jordan.E giunti che furono alle dune del Giordano nella terra di Canaan, edificarono presso al Giordano un altare d'immensa grandezza.And when they were come to the litle banckes of Iordan, into the Land of Chanaan, they built beside Iordan an altar of an infinite greatnes.Cumque venissent ad tumulos Jordanis in terram Chanaan, ædificaverunt juxta Jordanem altare infinitæ magnitudinis. 11And when the children of Israel had heard of it, and certain messengers brought them an account that the children of Ruben, and of Gad, and the half tribe of Manasses had built an altar in the land of Chanaan, upon the banks of the Jordan, over against the children of Israel:La qual cosa essendo stata udita da' figliuoli d'Israele, ed essendo stato ad essi riferito da avvisi sicuri, come Ruben e Gad, e la mezza tribù di Manasse avevano edificato un altare nella terra di Canaan sulle dune del Giordano, dirimpetto a' figliuoli d'Israele;Which thing when the children of Israel had heard, and certaine messengers had reported to them that the children of Ruben, and Gad, and the halfe tribe of Manasses had builded an altar in the Land of Chanaan, vpon the litle banckes of Iordan, against the children of Israel:Quod cum audissent filii Israël, et ad eos certi nuntii detulissent, ædificasse filios Ruben, et Gad, et dimidiæ tribus Manasse, altare in terra Chanaan, super Jordanis tumulos, contra filios Israël: 12They all assembled in Silo, to go up and fight against them.Si adunarono tutti questi a Silo per andare a combattere contro di quelli:they assembled al in Silo, that they might goe vp, and fight against them.convenerunt omnes in Silo, ut ascenderent, et dimicarent contra eos. 13And in the mean time they sent to them into the land of Galaad, Phinees the son of Eleazar the priest,E frattanto spediron loro nella terra di Galaad Phinees figliuolo di Eleazaro sommo sacerdote.And in the meane time they sent to them into the Land of Galaad, Phinees the sonne of Eleazar the priest,Et interim miserunt ad illos in terram Galaad Phinees filium Eleazari sacerdotis, 14And ten princes with him, one of every tribe.E con lui dieci principi, uno per ogni tribù.and ten princes with him, one of euerie tribe.et decem principes cum eo, singulos de singulis tribubus. 15Who came to the children of Ruben, and of Gad, and the half tribe of Manasses, into the land of Galaad, and said to them:I quali andarono a trovare i figliuoli di Ruben, e di Gad, e della mezza tribù di Manasse nella terra di Galaad, e disser loro:Who came to the children of Ruben, and Gad, and the halfe tribe of Manasses into the Land of Galaad, and said to them:Qui venerunt ad filios Ruben, et Gad, et dimidiæ tribus Manasse in terram Galaad, dixeruntque ad eos:
16Thus saith all the people of the Lord: What meaneth this transgression? Why have you forsaken the Lord the God of Israel, building a sacrilegious altar, and revolting from the worship of him?Queste cose manda a dire a voi tutto il popolo del Signore: Qual prevaricazione è mai questa? per qual motivo avete voi abbandonato il Signore Dio d'Israele, edificando un altare sacrilego, e ritraendovi dal culto di lui?This message doth al the people of our Lord send to you: What is this transgression? Why haue you forsaken our Lord the God of Israel, building a sacrilegious altar, and reuolting from the worshippe of him?Hæc mandat omnis populus Domini: Quæ est ista transgressio ? cur reliquistis Dominum Deum Israël, ædificantes altare sacrilegum, et a cultu illius recedentes ? 17Is it a small thing to you that you sinned with Beelphegor, and the stain of that crime remaineth in us to this day? and many of the people perished.È egli forse poco per voi l'aver peccato a causa di Beelphegor, onde fino al presente resta sopra di noi l'infamia di tal delitto, per cui periron molti del popolo?Is it a smale thing to you that you sinned in Beelphegor, and vntil this present day the spotte of this abomination abideth in vs? and many of the people fel dead.an parum vobis est quod peccastis in Beelphegor, et usque in præsentem diem macula hujus sceleris in nobis permanet, multique de populo corruerunt ? 18And you have forsaken the Lord to day, and to morrow his wrath will rage against all Israel.E voi oggi avete abbandonato il Signore, e domane l'ira di lui infierirà contro tutto Israele.And you to day haue forsaken our Lord, and to morow his wrath wil rage against al Israel.Et vos hodie reliquistis Dominum, et cras in universum Israël ira ejus desæviet. 19But if you think the land of your possession to be unclean, pass over to the land wherein is the tabernacle of the Lord, and dwell among us: only depart not from the Lord, and from our society, by building an altar beside the altar of the Lord our God.Che se voi credete che impura sia la terra del dominio vostro, trasferitevi in quella, dov'è il tabernacolo del Signore, e abitate tra di noi; con patto solamente che voi non vi ritiriate dal Signore, nè dalla nostra società, alzando un altare oltre l'altare del Signore Dio nostro.But if you thinke the land of your possession to be vncleane, passe to the Land, wherein is the tabernacle of our Lord, and dwel among vs: only that you depart not from our Lord, and from our companie, an altar being built beside the altar of our Lord God.Quod si putatis immundam esse terram possessionis vestræ, transite ad terram, in qua tabernaculum Domini est, et habitate inter nos: tantum ut a Domino et a nostro consortio non recedatis, ædificato altari præter altare Domini Dei nostri.
20Did not Achan the son of Zare transgress the commandment of the Lord, and his wrath lay upon all the people of Israel? And he was but one man, and would to God he alone had perished in his wickedness.Non è egli vero che Achan figliuolo di Zare trasgredì gli ordini del Signore, e l'ira di lui piombò sopra tutto il popolo d'Israele? Ed egli era un sol uomo, ma piacesse a Dio che egli solo fosse perito pel suo peccato.Did not Achan the sonne of Zare transgress the commandement of our Lord, and his wrath lay vpon al the people of Israel? And he was one man, and I would he alone had perished in his wicked fact.Nonne Achan filius Zare præteriit mandatum Domini, et super omnem populum Israël ira ejus incubuit ? et ille erat unus homo, atque utinam solum periisset in scelere suo. 21And the children of Ruben, and of Gad, and of the half tribe of Manasses answered the princes of the embassage of Israel:Risposero i figliuoli di Ruben, e di Gad, e della mezza tribù di Manasse a' principi ambasciatori d'Israele:And the children of Ruben, and Gad, and of the halfe tribe of Manasses answered the princes of the legacie of Israel:Responderuntque filii Ruben et Gad, et dimidia tribus Manasse, principibus legationis Israël: 22The Lord the most mighty God, the Lord the most mighty God, he knoweth, and Israel also shall understand: If with the design of transgression we have set up this altar, let him not save us, but punish us immediately:Il fortissimo Dio Signore, il fortissimo Dio Signore egli sa, e lo comprenderà anch'Israele: se con ispirito di ribellione abbiam fabbricato questo altare, egli non ci protegga, ma ci punisca fin da adesso.The most mightie God our Lord, The most mightie God our Lord, him selfe knoweth, and Israel together shal vnderstand: If with the mind of preuarication we haue erected this altar, let him not keepe vs, but punish vs presently:Fortissimus Deus Dominus, fortissimus Deus Dominus, ipse novit, et Israël simul intelliget: si prævaricationis animo hoc altare construximus, non custodiat nos, sed puniat nos in præsenti: 23And if we did it with that mind, that we might lay upon it holocausts, and sacrifice, and victims of peace offerings, let him require and judge:E se Io abbiamo fatto con intenzione di imporvi sopra olocausti, e sacrifizii, e vittime pacifiche, ne faccia egli disamina e pronunzii sentenza:and if we did it with that minde, that we might lay vpon it holocaustes, and sacrifice, and pacifique victimes, let him selfe examine it and iudge:et si ea mente fecimus ut holocausta, et sacrificium, et pacificas victimas super eo imponeremus, ipse quærat et judicet:
24And not rather with this thought and design, that we should say: To morrow your children will say to our children: What have you to do with the Lord the God of Israel?Se non piuttosto pensier nostro e nostro consiglio si fu che dicemmo che forse un dì i figliuoli vostri avrebber detto ai nostri figliuoli: Che avete a far voi col Signore Dio d'Israele?and not rather with that meaning and deliberation, that we said: To morrow your children wil say to our children: What haue you to doe with our Lord the God of Israel?et non ea magis cogitatione atque tractatu, ut diceremus: Cras dicent filii vestri filiis nostris: Quid vobis et Domino Deo Israël ? 25The Lord hath put the river Jordan for a border between us and you, O ye children of Ruben, and ye children of Gad: and therefore you have no part in the Lord. And by this occasion your children shall turn away our children from the fear of the Lord. We therefore thought it best,Il Signore ha posto il fiume Giordano per confine tra noi, e voi, o figliuoli di Ruben, o figliuoli di Gad; onde non appartenete voi al Signore. E con simil pretesto i figliuoli vostri ritrar potrebbero i nostri figliuoli dal timore del Signore. Abbiamo adunque pensata meglio la cosa,Our Lord hath put a border betwen vs and you, O ye children of Ruben, and children of Gad, the riuer Iordan: and therfore you haue no part in our Lord. And by this occasion your children shal auert our children from the feare of our Lord. We therfore thought it better,terminum posuit Dominus inter nos et vos, o filii Ruben, et filii Gad, Jordanem fluvium, et idcirco partem non habetis in Domino: et per hanc occasionem avertent filii vestri filios nostros a timore Domini. Putavimus itaque melius, 26And said: Let us build us an altar, not for holocausts, nor to offer victims,E abbiam detto: Facciamoci un altare non per gli olocausti, nè per le vittime da offerire;and said: Let vs build vs an altar, not for holocaustes, nor to offer victimes,et diximus: Exstruamus nobis altare, non in holocausta, neque ad victimas offerendas, 27But for a testimony between us and you, and our posterity and yours, that we may serve the Lord, and that we may have a right to offer both holocausts, and victims and sacrifices of peace offerings: and that your children to morrow may not say to our children: You have no part in the Lord.Ma che serva di testimone tra noi, e voi, e tra la stirpe nostra, e i posteri vostri, come noi siamo servi del Signore, e abbiam diritto di offerire e olocausti, e vittime, e ostie pacifiche, e non dicano un dì i figliuoli vostri a' nostri figliuoli: Voi non appartenete al Signore.but for a testimonie betwen vs and you, and our issue and your progenie, that we may serue our Lord, and it may be our right to offer both holocaustes, and victimes, and pacifique hostes: and that your children to morrow say not to our children: You haue no part in our Lord.sed in testimonium inter nos et vos, et sobolem nostram vestramque progeniem, ut serviamus Domino, et juris nostri sit offerre et holocausta, et victimas, et pacificas hostias: et nequaquam dicant cras filii vestri filiis nostris: Non est vobis pars in Domino.
28And if they will say so, they shall answer them: Behold the altar of the Lord, which our fathers made, not for holocausts, nor for sacrifice, but for a testimony between us and you.E quando dir lo volessero, risponderan quegli a loro: Ecco l'altar del Signore fatto dai padri nostri non per gli olocausti, nè pe' sacrificii; ma qual testimone tra noi, e voi:And if they wil say so, they shal answer them: Behold the altar of our Lord, which our fathers made, not for holocaustes, nor for sacrifice, but for our testimonie and yours.Quod si voluerint dicere, respondebunt eis: Ecce altare Domini, quod fecerunt patres nostri, non in holocausta, neque in sacrificium, sed in testimonium nostrum ac vestrum. 29God keep us from any such wickedness that we should revolt from the Lord, and leave off following his steps, by building an altar to offer holocausts, and sacrifices, and victims, beside the altar of the Lord our God, which is erected before his tabernacle.Lungi da noi questa scelleraggine di ritirarci dal Signore, e di abbandonare i suoi vestigii, alzando un altare per offerirvi olocausti, e sacrifizii, e ostie pacifiche, oltre l'altare del Signore Dio nostro eretto dinanzi al suo tabernacolo.God saue vs from this abomination that we should reuolt from our Lord, and leaue his steppes, erecting an altar to offer holocaustes, and sacrifices, and victimes, beside the altar of our Lord God, which is erected before his tabernacle.Absit a nobis hoc scelus, ut recedamus a Domino, et ejus vestigia relinquamus, exstructo altari ad holocausta, et sacrificia, et victimas offerendas, præter altare Domini Dei nostri, quod exstructum est ante tabernaculum ejus. 30And when Phinees the priest, and the princes of the embassage, who were with him, had heard this, they were satisfied: and they admitted most willingly the words of the children of Ruben, and Gad, and of the half tribe of Manasses,Le quali cose avendo udite Phinees sacerdote, e i principi ambasciatori d'Israele che eran con lui, si calmarono: e con grandissima soddisfazione accolsero le parole de' figliuoli di Ruben, e di Gad, e della mezza tribù di Manasse.Which thinges being heard, Phinees the priest, and the princes of the legacie, which were with him, were pacified: and they admitted most willingly the wordes of the children of Ruben, & Gad, and of the halfe tribe of Manasses.Quibus auditis, Phinees sacerdos, et principes legationis Israël, qui erant cum eo, placati sunt: et verba filiorum Ruben, et Gad, et dimidiæ tribus Manasse, libentissime susceperunt. 31And Phinees the priest the son of Eleazar said to them: Now we know that the Lord is with us, because you are not guilty of this revolt, and you have delivered the children of Israel from the hand of the Lord.E Phinees sacerdote figliuolo di Eleazaro disse loro: Or conosciamo, come il Signore è con noi, dappoiché voi siete alieni da tale prevaricazione, e avete con ciò sottratto Israele dalla vendetta del Signore.And Phinees the priest the sonne of Eleazar said to them: Now we know that our Lord is with vs, because you are not culpable of this preuarication, and haue deliuered the children of Israel from the hand of our Lord.Dixtque Phinees filius Eleazari sacerdos ad eos: Nunc scimus quod nobiscum sit Dominus, quoniam alieni estis a prævaricatione hac, et liberastis filios Israël de manu Domini.
32And he returned with the princes from the children of Ruben and Gad, out of the land of Galaad, into the land of Chanaan, to the children of Israel, and brought them word again.E lasciati i figliuoli di Ruben, e di Gad (e della mezza tribù di Manasse), se ne tornò insieme coi principi dalla terra di Galaad, che confina colla Cananea, a' figliuoli d'Israele, e fece loro la sua relazione.And he returned with the princes from the children of Ruben and Gad, out of the Land of Galaad, into the Land of Chanaan, to the children of Israel, and reported to them.Reversusque est cum principibus a filiis Ruben et Gad de terra Galaad, finium Chanaan, ad filios Israël, et retulit eis. 33And the saying pleased all that heard it. And the children of Israel praised God, and they no longer said that they would go up against them, and fight, and destroy the land of their possession.E il suo parlare fu grato a tutti quelli che l'udirono. E i figliuoli d'Israele dieder laudi a Dio, e non più parlarono di muoversi contro di loro per combatterli, e devastare la terra di loro dominio.And the saying pleased al that heard it. And the children of Israel praysed God, and they did no more say, that they would goe vp against them, and fight, and destroy the Land of their possession.Placuitque sermo cunctis audientibus. Et laudaverunt Deum filii Israël, et nequaquam ultra dixerunt, ut ascenderent contra eos, atque pugnarent, et delerent terram possessionis eorum. 34And the children of Ruben, and the children of Gad called the altar which they had built, Our testimony, that the Lord is God.E i figliuoli di Ruben, e i figliuoli di Gad diedero questo titolo all'altare che avean fabbricato, Testimonianza nostra, come il Signore egli è Dio.And the children of Ruben, & the children of Gad called the altar, which they had built, Our testimonie, that our Lord he is God.Vocaveruntque filii Ruben, et filii Gad, altare quod exstruxerant, Testimonium nostrum, quod Dominus ipse sit Deus.
22:1
Year of the World 2562, Year before Christ 1442.
Haydock
Time; before the assembly broke up. The 40,000 had continued to fight along with their brethren, (Calmet) as long as there was occasion. Now peace being obtained, they are permitted to return to their families. (Haydock)
22:4
And peace. This is a farther explication of rest, (Haydock) which alone occurs in Hebrew. It may denote a fixed and permanent abode, Deuteronomy 3:20., and Ruth 1:9.
22:6
Haydock
Blessed them, like a good magistrate, having given them a solemn admonition not to forget God, the source of all blessings. (Haydock)
This expression may also intimate that he loaded them with praises and with presents, and wished them all prosperity.
Dwellings. Literally, "tents," in which they had been accustomed to live, in the desert. Hence they gave the name to houses, temples, etc.
22:8
Riches. Hebrew, Septuagint, etc., "cattle."
Brethren. Grotius pretends that they were to keep what they had gotten. But his proofs rather shew that they were to follow the ancient custom and law, which prescribed that those who had remained at home to guard the country, should share the booty with those who had gone to battle, 1 Kings 30:24., and Numbers 31:27. Some suppose that the booty was divided into equal parts, and the 40,000 would retain as much as all the rest of their brethren, who had been less exposed. The Israelites, however, made all alike, as other nations seem to have been, Exodus 15:9., etc.
22:9
Calmet
Galaad here denotes all that country, (Calmet) as Chanaan does that on the west of the Jordan (Haydock) and Ephraim, the ten tribes. (Calmet)
22:10
Haydock
Banks. Hebrew Goliluth, which is (chap. 13:2, etc.) rendered Galilee, Galgal, "limits," etc. (Haydock)
Calmet
Chanaan, consequently on the western banks. Vatable, however, says that the eastern country went sometimes by this name, on account of the Amorrhites having dwelt in it. Josephus ([Antiquities?] 5:1.) and the Jews affirm, that the altar was built on that side; and it seems natural that these tribes would erect it in their own territories, for the benefit of their children. (Calmet)
Haydock
The effect would nevertheless have been equal, on which side soever it appeared, as the Jordan was not so broad but they might see over. (Haydock)
Pliny
Immensely. Hebrew, "a great altar to be seen," like those heaps which Bacchus and Alexander raised to perpetuate the memory of their victories. (Pliny, [Natural History?] 6:16.)
22:12
Haydock
In Silo, without being called, as they were all fired with a holy zeal, (Menochius) to prevent the growth of idolatry among their brethren. (Haydock)
Haydock
They knew that one altar was to be allowed (Menochius) in the place which the Lord should appoint, Leviticus 17:8., and Deuteronomy 12:5., etc. (Haydock)
Calmet
God had ordered such cities as embraced idolatry among them, to be exterminated, Deuteronomy 13:12. (Calmet)
22:14
Haydock
Tribe. Another of the tribe of Levi, and deputies from the other nine tribes, accompanied Phinees on this important occasion. The Levites were most of all concerned, as their rights seemed to be particularly invaded. (Haydock)
Calmet
The princes of the tribes did not (Calmet) perhaps (Haydock) go, but only men of high rank. Kimchi says, men set over a thousand. Hebrew, "ten princes with him of each chief house, a prince of all the tribes of Israel, and each one head of the house of his fathers, among the thousands of Israel." (Calmet)
22:16
Menochius
Lord. Thus Phinees shews that he speaks in the name of those who still continued faithful to the Lord. He imputes the crime of apostacy to Ruben, etc., that they may declare more openly for what reason they had built this altar. (Menochius)
22:17
Haydock
Beelphegor. As they lived in the country, where this idol had been adored, Phinees was afraid lest they might have built the altar in his honour. He reminds them what destruction that worship had brought upon all Israel. He had been particularly zealous in appeasing the wrath of God, and therefore speaks with more authority. Hebrew, "is not the crime of Phegor enough for us, that we should not wish to expiate it until this day?" (Calmet) or Protestants, "is the iniquity of Peor too little for us, from which we are not cleansed until this day? (although there was a plague in the congregation of the Lord)." The stain of this impiety still remained upon Israel. They ought, therefore, to endeavour by sincere repentance, to obliterate it entirely, and not, by fresh provocations, enkindle the dreadful wrath of God. (Haydock)
Calmet
There was reason to fear lest the Lord should punish this sin still more, as he is accustomed to do, when people relapse. (Calmet)
Haydock
All must therefore shew their zeal to prevent such crimes, as the multitude sometimes suffers for the offence of one, when they do not take all possible care to prevent it, ver. 20. (Haydock)
22:19
Unclean, as being destitute of the ark, etc. The Israelites had the greatest veneration for the land which God had chosen for their habitation. Naaman loaded two mules with some of the earth. We cannot help admiring the zeal and the disinterestedness of Phinees. He proposes to abandon some of the possessions on the other side of the Jordan, rather than that his brethren should forsake God, or offend him.
22:20
Calmet
Wickedness. Hebrew, "he did not expire in his sin," (Calmet) but repented; (Haydock) or, Did he not? etc. The Septuagint, "he did not alone die in his sin." Chaldean, "but this man alone did not die in his transgression." (Calmet)
All Israel was in consternation, and 36 were slain. If this secret offence was so severely punished, what judgments will not the public apostacy of so many thousands draw down upon our heads!
22:21
Haydock
Israel. Septuagint, "answered the Chiliarchs of Israel," who had spoken by the mouth of their president. They repel the charge with earnestness. (Haydock)
22:22
Haydock
God. In Hebrew there are three terms, (Calmet) El, Elohim, Yehova, "the strong, the judge, the self-existent Being." To him they make their appeal. Him they acknowledge in the first place, as the only true God, as they had been accused of departing from him, ver. 19. (Haydock)
Menochius
They are willing to undergo any punishment, if they had any evil intention. (Menochius)
22:23
Calmet
Sacrifice. Hebrew intimates particularly "of flour or libations." (Calmet)
22:24
Haydock
To-morrow. At any future period. (Haydock)
Calmet
Israel. The same idea is expressed, ver. 27. You have no part in the Lord. You are not his peculiar people. Of this title the Israelites were always very jealous, even when they neglected the worship and covenant of the Lord. (Calmet)
Haydock
Hence these tribes take these precautions, that they may not be excluded from the society and privileges of their brethren on the other side of the Jordan. They profess openly that they do not esteem it lawful to offer sacrifice in any other place, besides that which God had chosen. (Haydock)
22:31
Calmet
Lord, who would not have failed to punish Israel for such a crime. (Calmet)
Haydock
They rejoice, therefore, not only at the fidelity of their brethren, but also on their own account, because they may now confidently look up for protection to God, instead of being in continual apprehensions of feeling his avenging arm. (Haydock)
22:32
Haydock
Into, etc. (finium Chanaan) "of the confines of Chanaan," which is ambiguous. (Haydock)
But the Hebrew removes the difficulty in this manner.
22:34
Kennicott
God. Hebrew seems rather defective; (Calmet) "called the altar, (Syriac supplies the altar of witness) for it shall be a witness between us, that the Lord he is the God. Ed, "witness," is placed in the margin of Plantin's edition (Kennicott) and the Protestants have inserted it in the text, though in a different character, (Haydock) as "it is confirmed by the Syriac, Arabic, and Vulgate versions." Kimchi quotes the Chaldean paraphrase, as having the word seid, "witness," twice, which, if read in two places formerly, has been lately omitted in one, as many other alterations have perhaps been made in it, in conformity to the later copies of the Hebrew text. It is still found in one Chaldean manuscript and in that of Masius. Between the two last words of this verse, some Hebrew manuscripts read eva, "He." "The Lord, He is the God;" which not only gives an emphasis, but is expressly confirmed by the Chaldean; and indeed this seems to have been a common form of confessing the belief of the one true God, 3 Kings 18:39. (Kennicott, Diss. I.)
Haydock
Masius would translate, "They made an inscription upon the altar, declaring that it should be an eternal witness of their attachment to the Lord." Cora, in effect, sometimes means to write, as Alcoran, in the Arabic tongue, signifies "the scripture" (Calmet) of the Mahometans, which they hold in the utmost veneration, as containing the life and doctrine of their great prophet. The Septuagint (Grabe) insinuate that Josue approved of what had been done, "and Jesus gave a name to the altar,....and said, it is a witness in the midst of them, that the Lord God is their God." Thus, instead of war and destruction, which seemed to threaten Israel on all sides, all ended in peace and harmony. If Christians would imitate the conduct of the Israelites, they would not so rashly condemn their neighbours on every idle report; and, if our adversaries would condescend to examine seriously into the grounds of charging idolatry upon us, and on that account waging an eternal war against us, it is to be hoped they would pronounce our doctrine innocent, and reform their own iniquitous proceedings. (Haydock)
22:5
It perteineth to al magistrates, and other superiors to admonish their subiectes of their dutie towardes God. before al other thinges.
22:6
Al superiors may impert blessing to their subiectes.
22:11
So it behoueth al the seruantes of God to see in time, that no schisme be made. and therfore orderly to inquire of euerie show of euil. 1. Thes. 5.
22:17
Sinnes past are imputed to such as fal againe as a grauating their new sinnes by reason of more ingratitude.
22:18
As before chap. 7. so if these had bene culpable al Israel might feare to be punished, except iustice were donne vpon the offenders.
22:20
Concordance chap. 7.
22:26
In the law of Moyses was one onlie altar for sacrifice, for the whole people of God, to auoide schisme and idolatrie. Now in the Church (being in al nations) are manie altares, & but one onlie Sacrifice prefigured by al the former. as S. Augustin teacheth li 17. c. 20. de ciuit. S. ••o. Se•. •. 〈◊〉 Passione.
22:9
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.26
… as if the Jews were not aware how their own nation Israel, in the beginning of its history, wished to exterminate by war the two tribes and a half which had received possessions beyond Jordan, when they thought that these had separated themselves from the unity of their nation.
22:27
St Jerome † AD 420 The Letters of St. Jerome 55.1
… “So shall my righteousness answer for me to-morrow.” Again when the two tribes of Reuben and Gad and the half tribe of Manasseh had built an altar and when all Israel had sent to them an embassy, they made answer to Phinehas the high priest that they had built the altar lest “to-morrow” it might be said to their children, “ye have no part in the Lord.”
22:3
3. NOR HAVE YOU LEFT YOUR BRETHREN FOR A LONG TIME. — The Hebrews in the Seder Olam say there were two septennia, or fourteen years; for seven years were spent in fighting before the first division by lot, as is gathered from chapter XIV, verse 10, and as many were completed from the first division by lot until the second, by which the division of the promised land was completed in chapter XV and following. The Hebrews are followed by Masius, Magalianus and others. But it is more true that there was only one septennium, namely that in which they fought: for these three tribes came only to fight; therefore, the wars being completed in a septennium, they returned home, as I said in chapter XVIII, verses 1 and following. Great indeed was the faith, obedience and patience which these three tribes displayed, while for seven years they were absent from home, children, and wives, so that they might go before their brethren in fighting, and place them in Canaan beyond the Jordan.
22:4
4. TO YOUR TABERNACLES, — to your houses: for the houses of soldiers are military tents. These, however, were and remained soldiers.
22:6
6. AND JOSHUA BLESSED THEM, — that is, he wished for them things good and prosperous.
22:8
8. WITH (that is, with) MUCH SUBSTANCE AND RICHES RETURN. — It is imperative, not indicative, as is evident from the Hebrew שובו scubu, for which the Septuagint, reading with another pointing שבו scabu, translate, they returned. DIVIDE THE SPOILS OF THE ENEMY WITH YOUR BRETHREN. — He does not advise, but commands, says Abulensis, Serarius and Masius. "Divide," namely into two equal parts, so that half of the spoils falls to you, who went forth to battle, and half to your brethren, who remained in Galaad at the baggage, and guarded it: but in this half more fell to those who went forth to battle than to those who remained in Galaad; for few were those who went forth, many were those who remained. For only forty thousand went forth, eighty thousand remained. Joshua followed the example and command of Moses, who in Numbers XXXI, ordered the spoils of the Midianites to be divided equally between those who fought and those who remained at the baggage. Whence David afterwards followed the same thing and established it by perpetual law, and decreed: "For the portion shall be equal of him that goeth down to the battle, and of him that remaineth at the baggage, and they shall divide alike," I Kings XXX, 24.
22:9
FROM SHILOH, WHICH IS SITUATED IN CANAAN, THAT THEY MIGHT ENTER GALAAD THE LAND OF THEIR POSSESSION, — Canaan here signifies the land situated beyond the Jordan up to the Mediterranean Sea, which nine tribes occupied: but Galaad signifies the land on this side of the Jordan, which three tribes possessed, namely Reuben, Gad and half of Manasseh, which therefore, the wars being completed, return from Shiloh and Canaan to their dwellings in Galaad. Otherwise the whole land of the twelve tribes is often called Canaan elsewhere.
22:10
10. AND WHEN THEY CAME TO THE HEAPS OF THE JORDAN IN THE LAND OF CHANAAN, — that is, when they came to the borders of Chanaan, namely to the heaps of the Jordan, where namely the Jordan is confined by heaps and mounds of sand, lest it overflow its bed and inundate the land. Whence Josephus, book V of Antiquities, translates it as the bank of the Jordan; Symmachus, as boundaries; Masius, as the embankments of the Jordan. The Septuagint retained the Hebrew word Galiloth, as if it were the proper name of a place. Hence it is clear that the three tribes erected this altar not in Galaadite, but in Chanaan, that is on the nearer bank of the Jordan, which belonged to Chanaan, not on the farther bank which looked toward Galaadite. The reason was, because by this altar they wished to testify their former right, which they had in Chanaan, especially to sacrifice at the altar of the temple common to the other nine tribes. AN ALTAR OF INFINITE MAGNITUDE, — that is, most vast and greatest. It is a hyperbole. AGAINST THE CHILDREN OF ISRAEL. — Not as if against the nine tribes having their altar in Silo, about to erect a new altar for themselves on the bank of the Jordan; for this was forbidden by law, and therefore was the beginning of schism, as the nine tribes interpreted it: but against, that is, in the region opposite, so namely that this altar would be in the middle between the Galaadites and the Chanaanites, or between the three tribes and the other nine, and would join these to those and connect them in religion and in the right of sacrificing.
22:12
12. THAT THEY WOULD FIGHT AGAINST THEM, — as if against apostates and schismatics, who namely would depart from the law and the tabernacle and the altar of Moses and would establish for themselves a new law with a new altar. See here the zeal of Phinees and the nine tribes in defending the ancestral law and faith, lest a different religion creep into their one Synagogue and Commonwealth, and thus upon the whole people, and all tribes permitting it, the wrath of God would rage. For all twelve tribes made one Commonwealth and one Church: wherefore the greater part, namely the nine tribes, were bound to take care that the remaining three would remain in the same, and would not make a schism, and establish a new Church for themselves.
22:17
17. IS IT A SMALL THING TO YOU THAT YOU SINNED IN BEELPHEGOR? Adoring this idol and fornicating with the daughters of Moab, Numbers XXV. AND EVEN TO THE PRESENT DAY THE STAIN OF THIS CRIME REMAINS IN US, — a stain both of infamy and of guilt; for there were many who had not yet wiped it away by penance; indeed they still desired that fornication: then of punishment; for God was still exacting the penalties of so enormous an idolatry and fornication from the Hebrews.
22:18
22:19
19. THAT IF YOU THINK THE LAND TO BE UNCLEAN, — on account of the idols and crimes of its former inhabitants, which you are not permitted to expiate by sacrifices, as it is permitted to us who have the altar of God in Silo. The Septuagint for unclean have μικρά, that is, small; but it should be read μιαρά, that is, unclean. "Dwell among us," we will cede a part of our land to you, at our expense we will give you a place in our land, and we will confine ourselves so that we may turn you away from crime, and keep you in the ancestral faith. See here true charity.
22:20
20. AND WOULD THAT. — The Interpreter reads לו lu, that is, would that: already with another pointing they read לא lo, that is, not, whence they translate, and not even one man died in his crime (and thus the Septuagint reads in the Complutensian edition, although in the Roman edition the not is lacking), but when it comes to more, others, who were slain by the Haiites on account of his crime, chapter VII.
22:22
22. THE MIGHTY GOD, THE LORD, etc., HE HIMSELF KNOWETH — They testify that they have erected an altar to God with an innocent and pious mind; whence they give Him three names suitable to this place, and they repeat them: the first is אל El, that is, mighty; the second אלוהים Elohim, that is, God the governor, judge and avenger of all; the third, Iehova, that is, יהוה, that is, He who is, or being itself. But because the Hebrews out of reverence for Iehova, which is the proper name of God, read Adonai, hence Our translator following them renders it, Lord. They testify therefore to three principal attributes of God, namely power, justice and majesty, as if to say: We testify to God and to the might and omnipotence of the mightiest God, that He Himself may exercise it upon us, if we have contrived this thing. We testify thirdly to God's essence and immense majesty, upon which all our being, or a ray from the sun, depends, that He may take it from us and annihilate us, if we wished to separate ourselves from Him, without whom we cannot exist. From these words the ancient Hebrews thought that Phinehas was Elijah; and they are followed by Blessed Peter Damian, epistle 12, or, as others divide it, 11, chapter II to Nicholas II the Pontiff, whom hear: "Elijah is interpreted The Lord God, which is believed to have been imposed upon him on this occasion; because when he was sent as a legate by the people to Reuben and Gad, who had built a new altar, he received this answer of excuse from them: The mighty God, the Lord Himself knoweth, if we have built this altar with a mind of transgression. Hence therefore Phinehas was called Elijah, so that their answer might appear to be his name." Wherefore he thinks that Phinehas, as being Elijah, still lives, and shall live until the end of the world, when preaching against Antichrist he shall be slain by him, and shall fall a martyr. But I have refuted this opinion as paradoxical in Numbers, chapter XXV, verse 13.
22:23
23. AND A SACRIFICE. — In Hebrew מנחה mincha, that is, a sacrifice of meal and flour, concerning which Leviticus II, whence it is distinguished here from holocausts and peace victims, which were of flesh, not of meal. LET HIM HIMSELF SEEK AND JUDGE, — as if to say: Let Him Himself as judge inquire, and if He find us guilty of sacrilege, let Him judge, that is, condemn, punish and avenge.
22:24
24. AND BY DISCOURSE. — In Hebrew דאגה deagah, that is, care, solicitude, which compels the mind to turn over many things, and to discuss and revolve them with itself and with companions. TO-MORROW YOUR CHILDREN SHALL SAY TO OUR CHILDREN, etc., YOU HAVE NO PART IN THE LORD, — that is, you are not the particular people of the Lord, so that you are partakers of His peculiar worship and heirs of the promises made by God to our fathers Abraham and Jacob concerning the Messiah and concerning the care of the people of Israel, because you are divided from us by the Jordan: wherefore our God does not pertain to you, nor is our God your God: go therefore to your gods of the gentiles. Thus in II Kings XX, 8, the ten tribes say to Roboam: "We have no part in Isai," as if to say: We do not wish to share with you, who are the son of Isai or Jesse, descended from him through David and Solomon, we do not wish such a cruel one to rule over us, we do not wish to be subject to you. Thus also Christ says in John XIII, 8: "If I wash thee not, thou shalt have no part with me." The sense is, as if to say: We do not wish to depart from the Lord nor from you; but the altar built by us we have not erected for our own use of the altar, namely for sacrificing in it, which alone is forbidden by the Lord in the law, but only as an eternal monument of our ancestral religion and profession, and so that it may remain testified to all that we belong to the worship, altar and sacrifices which are performed beyond the Jordan in Shiloh and Jerusalem among you, and that we have the right with the other nine tribes beyond the Jordan to offer our victims to God in your temple. Let therefore the Jordan divide us from you, yet religion, the Church and the Commonwealth will not divide us, but we shall be your companions and fellow-citizens in all things, as we have been hitherto. Thus Abulensis, Masius and others. Note here the modesty, as well as the zeal of the three tribes, by which they plainly calmed the minds of the nine tribes burning with anger against them. Zeal for religion therefore impelled them to build this altar rather than any other monument, because by erecting this altar in the borders of Canaan they testified that they wished to worship God, whom the other tribes dwelling in Canaan worshipped, and thus that they conspired with them in one and the same religion; for this consists especially in the sacrifice which is made at the altar. Wherefore the altar is a symbol of sacrifice, as well as of faith and religion. Thus Abulensis.
22:27
27. BUT FOR A TESTIMONY BETWEEN US AND YOU, — namely that we have the right to sacrifice at your altar, and you have not the right to prevent us.
22:31
31. AND YOU HAVE DELIVERED THE CHILDREN OF ISRAEL FROM THE HAND OF THE LORD — by abstaining from schism and a new religion, on account of which God would have severely chastised all Israel.
22:32
32. FROM THE LAND OF GILEAD TO THE BORDERS OF CANAAN. — Thus the Roman edition reads, meaning: From the land of Gilead, which is in the borders of Canaan, or which bounds and terminates Canaan, as Hugo and Abulensis say. But the Complutensian Bible, the Royal edition and others read thus: From the land of Gilead into the land of Canaan. For thus the Hebrew, Chaldean and Septuagint have it, which reading presents a clear and plain sense.
22:34
34. AND THE CHILDREN OF RUBEN AND THE CHILDREN OF GAD CALLED THE ALTAR WHICH THEY HAD BUILT, A TESTIMONY THAT HE HIMSELF IS GOD. — The Septuagint and Roman edition assert that Joshua himself imposed this name upon the altar. But the Latin, Hebrew and Chaldean assert that the Reubenites and Gadites did this. Wherefore it seems that an error has crept into the Septuagint, unless you say that Joshua confirmed this name imposed upon the altar by the Reubenites, and added his own assent to it. The name of the altar therefore was this: "A testimony that He Himself is God," meaning: We have erected this altar, that we may testify that the true God of Israel is as much our God as the God of the other nine tribes, and therefore we in no way wish to depart from Him, and to invoke another God, but to adhere firmly to Him, to worship Him alone and to hope from Him for the promises made to Abraham and the good things for his posterity: we testify therefore by this altar that He is equally our God as your God, O nine tribes: for we are the children of Abraham and Israel or Jacob, equally as you are. Wherefore the God of theirs is as much our God as yours, and His promises made are pertinent to us as much as to you. For this reason we call this altar by this name: "A testimony that He Himself is God." Thus when Joshua had defeated Amalec, "Moses built an altar, and called the name thereof, The Lord is my exaltation, saying: Because the hand of the throne of the Lord and the war of the Lord shall be against Amalec from generation to generation," Exodus XVII, 15. In like manner Jacob erected an altar to God as a memorial, Genesis XXVIII, 18. Whence Bellarmine rightly and piously collects, in his tract On Images; Vasquez, in his book On Adoration; and Serarius here rightly and piously, that images, inscriptions and statues are to be made, which renew for us the memory of God, Christ and the Saints, and refresh their benefits, and thus stir up devotion and piety.
Machine translation from the Latin, not reviewed.
22:1
… Soon, however, suspicion spread among the people that the Transjordanian tribes, despite their participation in the war against the Canaanites, harbored isolationist sentiments (cf. Josh. 22:1 ff.). …
22:2
… Both the Hebrew ἀδ. and the Greek ἀδελφός, as appears from the many sacred and profane texts, can indicate: a) a brother in the true and proper sense (Gen. 4, 8; Mt. 4, 21; 17, 1, etc.); b) a blood relative of any degree (Gen. 13, 18; 28, 2; I Par. 23, 21); c) a neighbor (Deut. 15, 3; Ios. 22, 2; Iudc. 1, 3; Ier. 7, 15; Rom. 9, 3; Iac. 1, 9; Plato, Men., 8, 239; Xenophon, Anab., 7, 2, 25, 38). Therefore the question arises: in what sense do the Evangelists use the word "brothers" …
22:5
… 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).
22:9
… In fact, altars were later legitimately erected on Ebal (Jos. 8:30), among the 3 transjordanian tribes and at Shechem (ibid. 22:9-34; 24:26 ff.); in the time of Samuel, at Mizpah, Ramah, Gilgal and Bethlehem (I Sam. 7:5-17; 9:13; 10:8; 14:35; 20:16).
jordan, from the river Arnon (Māǧib) to the Jarmūk (Seri'at el-Menādirah; Josh. 22:9-15; II Kings 10:37), but more ordinarily from the Wādi Ḥesbān to the Jarmūk. …
Shiloh (Heb. Šilô or Šilôh; Gr. Sēlō, Sēlōn)
Conquered by the Hebrews, it became the center of Joshua's activity and of the assemblies of Israel (Josh. 18:8-10; 19:51; 21:2; 22:9-12). The presence of the Ark and the Tabernacle made S. a goal of pilgrimages (1 Sam. 1:4); on the occasion of an annual feast the Benjaminites carried off the dancing girls (Judg. 21:13-23). …
22:11
… took with him the sacred vessels and the sounding trumpets" (Num. 31:6). He was invited, along with ten elders, to settle a religious question with the tribes of Reuben, Gad and the eastern half of Manasseh, who had erected an altar near the Jordan (Josh. 22:11-33). In the division of the territory he was assigned the city of Gibeon on Mount Ephraim. …
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.