Josue assembleth the people, and reneweth the covenant between them and God. His death and burial.
In consideration of diuers principal benefites here recited, 14. Iosue exorteth the people to serue God sincerly, seing it is in their choise to do wel or euil. 16. they promise al true seruice and obedience to God. 25. VVherupon he reneweth the pact betwen God and them, writing it in the volume of the law, and erecting a great stone in testimonie. 29. He dieth and is buried in mount Ephraim. 32. Iosephs bones are buried in Sichem. 33. Eleazar the high priest also dieth and is buried in Ephraim.
1And Josue gathered together all the tribes of Israel in Sichem, and called for the ancients, and the princes and the judges, and the masters: and they stood in the sight of the Lord:Indi Giosuè congregò tutte le tribù d'Israele in Sichem, e chiamò a sè i seniori, e i principi, e i giudici, e i magistrati: e si presentarono dinanzi al Signore.AND Iosue gathered together al the tribes of Israel into Sichem, and called the ancientes, and princes, and iudges, and maisters: and they stoode in the sight of our Lord:Congregavitque Josue omnes tribus Israël in Sichem, et vocavit majores natu, ac principes, et judices, et magistros: steteruntque in conspectu Domini, 2And he spoke thus to the people: Thus saith the Lord the God of Israel: Your fathers dwelt of old on the other side of the river, Thare the father of Abraham, and Nachor: and they served strange gods.Ed egli parlò così al popolo: Queste cose dice il Signore Dio d'Israele: Di là dal fiume abitarono da principio i padri vostri, Thare padre di Abramo, e Nachor: e servirono agli dei stranieri.and to the people he spake in this maner: Thus saith our Lord the God of Israel: Beyond the riuer did your fathers dwel from the beginning, Thare the father of Abraham, and of Nachor: and they serued strange goddes.et ad populum sic locutus est: Hæc dicit Dominus Deus Israël: Trans fluvium habitaverunt patres vestri ab initio, Thare pater Abraham et Nachor: servieruntque diis alienis. 3And I took your father Abraham from the borders of Mesopotamia: and brought him into the land of Chanaan: and I multiplied his seed,Trassi io adunque il padre vostro Abramo da' confini della Mesopotamia, e lo condussi nella terra di Chanaan, e moltiplicai la sua stirpe:I tooke therfore your father Abraham from the coastes of Mesopotamia: and brought him into the Land of Chanaan: and multiplied his seede,Tuli ergo patrem vestrum Abraham de Mesopotamiæ finibus, et adduxi eum in terram Chanaan, multiplicavique semen ejus, 4And gave him Isaac: and to him again I gave Jacob and Esau. And I gave to Esau mount Seir for his possession: but Jacob and his children went down into Egypt.E gli diedi Isacco: e a questo diedi Giacobbe, ed Esaù. E ad Esaù io diedi in retaggio il monte Seir: ma Giacobbe, e i suoi figliuoli scesero nell'Egitto.and gaue him Isaac: and againe to him I gaue Iacob and Esau. Of whom, to Esau I gaue mount Seir to possesse: but Iacob, and his children went downe into Aegypt.et dedi ei Isaac: illique rursum dedi Jacob et Esau. E quibus, Esau dedi montem Seir ad possidendum: Jacob vero et filii ejus descenderunt in Ægyptum.
5And I sent Moses and Aaron, and I struck Egypt with many signs and wonders.E mandai Mosè, ed Aronne, e flagellai l'Egitto con segni, e prodigii in gran numero.And I sent Moyses and Aaron, and stroke Aegypt with many signes and wonders.Misique Moysen et Aaron, et percussi Ægyptum multis signis atque portentis. 6And I brought you and your fathers out of Egypt, and you came to the sea: and the Egyptians pursued your fathers with chariots and horsemen, as far as the Red Sea.E trassi voi, e i padri vostri dall'Egitto, e arrivaste al mare: e gli Egiziani inseguirono i padri vostri co' loro cocchi, e cavalieri fino al mar Rosso.And I brought you and your fathers out of Aegypt, and you came to the sea: and the Aegyptians pursewed your fathers with chariotes and horsemen, as farre as the Read sea.Eduxique vos et patres vestros de Ægypto, et venistis ad mare: persecutique sunt Ægyptii patres vestros cum curribus et equitatu, usque ad mare Rubrum. 7And the children of Israel cried to the Lord: and he put darkness between you and the Egyptians, and brought the sea upon them, and covered them. Your eyes saw all that I did in Egypt, and you dwelt in the wilderness a long time.E i figliuoli d'Israele alzarono le grida al Signore: ed egli mise folte tenebre tra voi e gli Egiziani, e mandò addosso a loro il mare che li ricoperse. Gli occhi vostri videro tutto quel che io feci in Egitto: e (dipoi) abitaste molto tempo nella solitudine.And the children of Israel cried to the Lord: who did put darkenes betwen you and the Aegyptians, and brought the sea vpon them, & ouerwhelmed them. Your eies saw al thinges that I did in Aegypt, and you dwelt in the wildernes a great time:Clamaverunt autem ad Dominum filii Israël: qui posuit tenebras inter vos et Ægyptios, et adduxit super eos mare, et operuit eos. Viderunt oculi vestri cuncta quæ in Ægypto fecerim, et habitastis in solitudine multo tempore: 8And I brought you into the land of the Amorrhite, who dwelt beyond the Jordan. And when they fought against you, I delivered them into your hands, and you possessed their land, and slew them.E v'introdussi nella terra degli Amorrhei che abitavano di là dal Giordano, e quando essi combattevano contro di voi, io li diedi nelle vostre mani, e voi occupaste il loro paese, e deste loro la morte.and I brought you into the Land of the Amorrheite, which dwelt beyond Iordan. And when they fought against you, I deliuered them into your handes, and you possessed their Land, and slew them.et introduxi vos in terram Amorrhæi, qui habitabat trans Jordanem. Cumque pugnarent contra vos, tradidi eos in manus vestras, et possedistis terram eorum, atque interfecistis eos.
9And Balac son of Sephor king of Moab arose and fought against Israel. And he sent and called for Balaam son of Beor, to curse you:E si levò su Balac figliuolo di Sephor re di Moab, e combattè contro Israele. E mandò a chiamare Balaam, figliuolo di Beor, perché vi maledicesse:And there rose Balac the sonne of Sephor king of Moab, and fought against Israel. And he sent and called Balaam the sonne of Beor, that he might curse you:Surrexit autem Balac filius Sephor rex Moab, et pugnavit contra Israëlem. Misitque et vocavit Balaam filium Beor, ut malediceret vobis: 10And I would not hear him, but on the contrary I blessed you by him, and I delivered you out of his hand.Ma io non volli ascoltarlo; ma per lo contrario per bocca di lui vi benedissi, e vi liberai dalle sue mani.and I would not heare him, but contrariwise by him I blessed you, and deliuered you out of his hand.et ego nolui audire eum, sed e contrario per illum benedixi vobis, et liberavi vos de manu ejus. 11And you passed over the Jordan, and you came to Jericho. And the men of that city fought against you, the Amorrhite, and the Pherezite, and the Chanaanite, and the Hethite, and the Gergesite, and the Hevite, and the Jebusite: and I delivered them into your hands.E passate il Giordano, e giungeste a Gerico. E combatterono contro di voi gli abitanti di questa città, l'Amorrheo, e il Pherezeo, e il Chananeo, e l'Hetheo, e il Gergeseo, e l'Heveo, e lo Jebuseo, e li diedi nelle mani vostre.And you passed Iordan, and came to Iericho. And the men of that citie fought against you, the Amorrheite, and Pherezeite and Chananeite, and the Hetheite, and Gergeseite, and the Heueite, and Iebuseite: and I deliuered them into your handes.Transistisque Jordanem, et venistis ad Jericho. Pugnaveruntque contra vos viri civitatis ejus, Amorrhæus et Pherezæus, et Chananæus, et Hethæus, et Gergezæus, et Hevæus, et Jebusæus: et tradidi illos in manus vestras. 12And I sent before you hornets: and I drove them out from their places, the two kings of the Amorrhites, not with thy sword nor with thy bow,E spedii innanzi a voi torme di calabroni, e discacciai da' luoghi loro due re Amorrhei non per mezzo della tua spada, né del tuo arco,And I sent before you hornettes: and I cast them forth out of their places, the two Kinges of the Amorrheites, not in thy sword and bow.Misique ante vos crabrones: et ejeci eos de locis suis, duos reges Amorrhæorum, non in gladio nec in arcu tuo. 13And I gave you a land, in which you had not laboured, and cities to dwell in which you built not, vineyards and oliveyards, which you planted not.E vi diedi una terra non da voi ridotta a cultura, e città non edificate da voi, perché le abitaste; vigne, e uliveti non piantati da voi.And I gaue you the Land, wherein you laboured not, and the cities which you built not, to dwel in them: vineyardes and oliue trees, which you planted not.Dedique vobis terram, in qua non laborastis, et urbes quas non ædificastis, ut habitaretis in eis: vineas, et oliveta, quæ non plantastis.
14Now therefore fear the Lord, and serve him with a perfect and most sincere heart: and put away the gods which your fathers served in Mesopotamia and in Egypt, and serve the Lord.Or adunque temete il Signore, e servitelo con cuore perfetto, e sincerissimo, e togliete via gli dei, a' quali servirono i padri vostri nella Mesopotamia, e nell'Egitto; e servite al Signore.Now therfore feare our Lord and serue him with a perfect and verie true hart: and take away the goddes, which your fathers serued in Mesopotamia and in Aegypt, and serue our Lord.Nunc ergo timete Dominum, et servite ei perfecto corde atque verissimo: et auferte deos quibus servierunt patres vestri in Mesopotamia et in Ægypto, ac servite Domino. 15But if it seem evil to you to serve the Lord, you have your choice: choose this day that which pleaseth you, whom you would rather serve, whether the gods which your fathers served in Mesopotamia, or the gods of the Amorrhites, in whose land you dwell: but as for me and my house we will serve the Lord,Che se il servire al Signore vi sembra un male, vi si permette di ottare: eleggete oggi quel che vi pare, e a chi piuttosto servir dobbiate: se agli dei, a' quali servirono i padri vostri nella Mesopotamia, ovvero agli dei dell'Amorrheo, nella terra del quale abitate: io poi, e la mia casa serviremo al Signore.But if it like you not to serue our Lord, choise is geuen you: choose this day that which pleaseth you, whom you ought especially to serue, whether the goddes, which your fathers serued in Mesopotamia, or the goddes of the Amorrheites, in whose Land you dwel: but I and my house wil serue our Lord.Sin autem malum vobis videtur ut Domino serviatis, optio vobis datur: eligite hodie quod placet, cui servire potissimum debeatis: utrum diis, quibus servierunt patres vestri in Mesopotamia, an diis Amorrhæorum, in quorum terra habitatis: ego autem et domus mea serviemus Domino. 16And the people answered, and said, God forbid we should leave the Lord, and serve strange gods.E il popolo rispose, e disse: Lungi da noi l'abbandonare il Signore, e servire a dei stranieri.And the people answered, and said: God forbid we should leaue our Lord, and serue strange goddes.Responditque populus, et ait: Absit a nobis ut relinquamus Dominum, et serviamus diis alienis. 17The Lord our God he brought us and our fathers out of the land of Egypt, out of the house of bondage: and did very great signs in our sight, and preserved us in all the way by which we journeyed, and among all the people through whom we passed.Il Signore Dio nostro egli stesso ci trasse noi, e i padri nostri dalla terra d'Egitto, dalla casa di schiavitù; e fece sugli occhi nostri prodigii grandi, e ci protesse per tutto il viaggio che facemmo, e da tutti i popoli, pe' quali passammo.Our Lord God he brought vs, and our fathers out of the Land of Aegypt, out of the house of seruitude: and did in our sight great signes, and kept vs in al the way, by the which we walked, and among al the peoples, through which we passed.Dominus Deus noster, ipse eduxit nos et patres nostros de terra Ægypti, de domo servitutis: fecitque videntibus nobis signa ingentia, et custodivit nos in omni via per quam ambulavimus, et in cunctis populis per quos transivimus.
18And he hath cast out all the nations, the Amorrhite the inhabitant of the land into which we are come. Therefore we will serve the Lord, for he is our God.E ha scacciate tutte queste nazioni, e l'Amorrheo abitatore della terra, in cui siamo entrati. Noi adunque serviremo al Signore, perché egli è il nostro Dio.And he hath cast out al the nations, the Amorrheite inhabiter of the Land, which we haue entred. We therfore wil serue our Lord, because he is our God.Et ejecit universas gentes, Amorrhæum habitatorem terræ quam nos intravimus. Serviemus igitur Domino, quia ipse est Deus noster. 19And Josue said to the people: You will not be able to serve the Lord: for he is a holy God, and mighty and jealous, and will not forgive your wickedness and sins.E Giosuè disse al popolo: Voi non potrete servire al Signore: perocchè il Signore è santo, e forte, e geloso: e non soffrirà le vostre iniquità, e i vostri peccati.And Iosue said to the people: You can not serue our Lord: for God is holie, and a mightie aemulator, neither wil he pardon your wickednes and sinnes.Dixitque Josue ad populum: Non poteritis servire Domino: Deus enim sanctus et fortis æmulator est, nec ignoscet sceleribus vestris atque peccatis. 20If you leave the Lord, and serve strange gods, he will turn, and will afflict you, and will destroy you after all the good he hath done you.Se abbandonerete il Signore, e servirete a dei stranieri, egli si volterà contro di voi, e vi flagellerà, e vi sperderà dopo avervi fatto tanto bene.If you leaue our Lord, and serue strange goddes, he wil turne him self, and wil afflict you, and ouerthrow you after he hath geuen you good thinges.Si dimiseritis Dominum, et servieritis diis alienis, convertet se, et affliget vos atque subvertet, postquam vobis præstiterit bona. 21And the people said to Josue: No, it shall not be so as thou sayest, but we will serve the Lord.E il popolo disse a Giosuè: Non sarà come tu dici: ma serviremo al Signore.And the people said to Iosue: No, it shal not be so as thou speakest, but we wil serue our Lord.Dixitque populus ad Josue: Nequaquam ita ut loqueris erit, sed Domino serviemus. 22And Josue said to the people, You are witnesses, that you yourselves have chosen you the Lord to serve him. And they answered: We are witnesses.E Giosuè al popolo: Testimoni siete voi, come vi siete eletto il Signore per servire a lui. Ed essi risposero: Siam testimoni.And Iosue said to the people: You are witnesses, that your selues haue chosen to you our Lord for to serue him. And they answered: Witnesses.Et Josue ad populum: Testes, inquit, vos estis, quia ipsi elegeritis vobis Dominum ut serviatis ei. Responderuntque: Testes.
23Now therefore, said he, put away strange gods from among you, and incline your hearts to the Lord the God of Israel.Or adunque (diss'egli) togliete di mezzo a voi gli dei stranieri, e soggettate i cuori vostri al Signore Dio d'Israele.Now therfore, quoth he, take away strange goddes our of the middes of you, and incline your hartes to our Lord the God of Israel.Nunc ergo, ait, auferte deos alienos de medio vestri, et inclinate corda vestra ad Dominum Deum Israël. 24And the people said to Josue: We will serve the Lord our God, and we will be obedient to his commandments.E il popolo disse a Giosuè: Serviremo il Signore Dio nostro, e saremo obbedienti ai suoi comandamenti.And the people said to Iosue: We wil serue our Lord God, and wil be obedient to his preceptes.Dixitque populus ad Josue: Domino Deo nostro serviemus, et obedientes erimus præceptis ejus. 25Josue therefore on that day made a covenant, and set before the people commandments and judgments in Sichem.Giosuè adunque fermò in quel giorno il patto, e propose al popolo i precetti, e le leggi (del Signore) in Sichem.Iosue therfore in that day made a couenant, and proposed to the people preceptes and iudgementes in Sichem.Percussit ergo Josue in die illo fœdus, et proposuit populo præcepta atque judicia in Sichem. 26And he wrote all these things in the volume of the law of the Lord: and he took a great stone, and set it under the oak that was in the sanctuary of the Lord.Scrisse ancora tutte queste cose nel libro della legge del Signore: e prese una pietra stragrande, e la pose sotto una quercia, che era nel santuario del Signore.He wrote also al these wordes in the volume of the law of our Lord: and he tooke a very great stone, and put it vnder the oke, that was in the Sanctuarie of our Lord:Scripsit quoque omnia verba hæc in volumine legis Domini: et tulit lapidem pergrandem, posuitque eum subter quercum, quæ erat in sanctuario Domini: 27And he said to all the people: Behold this stone shall be a testimony unto you, that it hath heard all the words of the Lord, which he hath spoken to you: lest perhaps hereafter you will deny it, and lie to the Lord your God.E disse a tutto il popolo: Ecco questa pietra, che vi servirà di testimone, come ha udite tutte le parole che il Signore ha dette a voi: affinchè non vi venga poi la voglia di negare, e dir bugia al Signore Dio vostro.and said to al the people: Behold this stone shal be a testimonie for you, that it hath heard al the wordes of our Lord, which he hath spoken to you: lest perhaps hereafter you wil denie, and lye to our Lord your God.et dixit ad omnem populum: En lapis iste erit vobis in testimonium, quod audierit omnia verba Domini, quæ locutus est vobis: ne forte postea negare velitis, et mentiri Domino Deo vestro.
28And he sent the people away every one to their own possession,E congedò il popolo, che andasser ciascun alle loro terre.And he dismist the people, euerie one into their possession.Dimisitque populum, singulos in possessionem suam. 29And after these things Josue the son of Nun the servant of the Lord died, being a hundred and ten years old:Dopo di che Giosuè figliuolo di Nun, servo del Signore, morì di cento dieci anni:And after these thinges Iosue the sonne of Nun the seruant of our Lord died, being a hundred and ten yeares old:Et post hæc mortuus est Josue filius Nun servus Domini, centum et decem annorum: 30And they buried him in the border of his possession in Thamnathsare, which is situate in mount Ephraim, on the north side of mount Gaas.E lo seppellirono ai confini del suo retaggio in Thamnath-sare, che è situata sul monte Ephraim, dalla parte settentrionale del monte Gaas.and they buried him in the coastes of his possession in Thamnathsare, which is situated in the mountaine of Ephraim, on the North part of mount Gaas.sepelieruntque eum in finibus possessionis suæ in Thamnathsare, quæ est sita in monte Ephraim, a septentrionali parte montis Gaas. 31And Israel served the Lord all the days of Josue, and of the ancients that lived a long time after Josue, and that had known all the works of the Lord which he had done in Israel.E Israele servì al Signore tutto il tempo della vita di Giosuè, e de' seniori, i quali vissero lungamente dopo Giosuè, e sapevano tutte le opere fatte dal Signore per Israele.And Israel serued our Lord al the daies of Iosue, and of the ancientes, that liued a long time after Iosue, and that had knowen al the workes of our Lord which he had done in Israel.Servivitque Israël Domino cunctis diebus Josue et seniorum, qui longo vixerunt tempore post Josue, et qui noverunt omnia opera Domini quæ fecerat in Israël. 32And the bones of Joseph which the children of Israel had taken out of Egypt, they buried in Sichem, in that part of the field which Jacob had bought of the sons of Hemor the father of Sichem, for a hundred young ewes, and it was in the possession of the sons of Joseph.Eglino ancora seppellirono le ossa di Giuseppe (le quali da' figliuoli d'Israele erano state portate dall'Egitto) in Sichem, nella parte del campo, la quale Giacobbe avea comprata da' figliuoli di Hemor padre di Sichem per cento pecore novelle, e fu poscia nella porzione de' figliuoli di Giuseppe.The bones also of Ioseph which the children of Israel had taken out of Aegypt, they buried in Sichem, in part of the field, which Iacob had bought of the sonnes of Hemor the father of Sichem, for a hundred yong ewes, and it was in the possession of the sonnes of Ioseph.Ossa quoque Joseph, quæ tulerant filii Israël de Ægypto, sepelierunt in Sichem, in parte agri quem emerat Jacob a filiis Hemor patris Sichem, centum novellis ovibus, et fuit in possessionem filiorum Joseph.
33Eleazar also the son of Aaron died: and they buried him in Gabaath that belongeth to Phinees his son, which was given him in mount Ephraim.E morì anche Eleazaro figliuolo di Aronne, e lo seppellirono sul monte Ephraim in Gabaath, la quale era stata data a Phinees suo figliuolo.Eleazar also the sonne of Aaron died: and they buried him in Gabaath of Phinees his sonne, which was geuen him in mount Ephraim.Eleazar quoque filius Aaron mortuus est: et sepelierunt eum in Gabaath Phinees filii ejus, quæ data est ei in monte Ephraim.
24:1
Year of the World 2570.
Haydock
Of Israel. There seems no reason for restricting this to the ancients, etc. On this solemn occasion, when all Israel was probably assembled at one of the great festivals, Josue concluded his exhortation, by renewing the covenant (Calmet) in the place where he had formerly complied with the injunction of Moses, Josue 8:31. (Haydock)
Calmet
In Sichem, in the field which Jacob had purchased, and where a great oak (ver. 26,) was growing, that had been honoured, it is thought, with the presence of the patriarchs. It was near the two famous mountains of Garizim and Hebal. (Calmet)
Eusebius † AD 339
Sichem was at the foot of the former mountain of blessings; and Josephus informs us, the altar was erected in its vicinity. No fitter place could therefore have been selected by the aged chief, to conclude the actions of his life, and to attach the people to the religion which they had once received, in the most signal manner. The Vatican and Alexandrian copies (Haydock) of the Septuagint, followed by St. Augustine (q. 30,) read Silo, where the tabernacle was fixed: but all the rest agree with the original, and with the ancient versions, in retaining Sichem, to which place the ark was removed on this occasion, (Calmet) the distance of ten (St. Jerome) or twelve miles. (Eusebius)
Calmet
It is not probable that an oak would be growing in the sanctuary, near the altar, contrary to the express prohibition of the Lord, ver. 26., and Deuteronomy 16:21. (Calmet)
Tirinus
Many interpreters suppose that the assembly might be held at Silo, in the territory of Sichem. (Tirinus; Menochius; Serarius)
Haydock
But the distance seems too great; and Bonfrere rather thinks that the copies of the Septuagint have been altered. (Haydock)
Salien remarks, that they might go in solemn procession from Sichem to Silo. (In the year of the world 2600)
24:2
Challoner
Of the river. The Euphrates. (Challoner)
Worthington
Gods. Some think that Abraham himself was in his youth engaged in the worship of idols, (though this is denied by St. Augustine, City of God 16:13.; Theodoret, q. 18.; etc.; Worthington) as well as his father, etc., ver. 14., and Genesis 11:31. Thare was the father of both Abraham and Nachor, (Genesis 11:26,) unless (Haydock) the grandfather (Menochius) of Abraham be meant, who was also called Nachor, (Haydock) as well as Rebecca's grandfather, Genesis xxiv. (Worthington)
24:3
Haydock
From the. Hebrew and Septuagint, "other side of the flood or river," where Mesopotamia commences. (Haydock)
24:4
24:6
You. Many still survived, and had seen these wonders, as God had only exterminated those who had murmured.
24:9
Calmet
Fought, not perhaps with the sword, but by endeavouring to get Israel cursed, that so he might be unable to make any resistance. He had the will to fight, and in this sense princes are said to be at war, though they never come to an engagement, 3 Kings 14:38. (Calmet)
St. Augustine
Balac shut his gates against Israel. (St. Augustine, q. 26.)
24:11
Haydock
Men. Hebrew, "the masters of Jericho," which may denote either the king or the inhabitants. It is thought that people of the different nations were come to defend the city, or the text may signify that not only Jericho, but these different people, (Calmet) fought successively against the people of God, but all in vain. (Haydock)
Calmet
The fighting of the inhabitants of Jericho was only intentional; a miracle rendered all their efforts abortive. Yet this is called fighting in scripture (ver. 9,) as well as in other authors. "We judge of actions by the intention, says St. Isidore: (Pelus. 2:ep. 289,) the person who intended to murder is punished, though he only inflicted a wound; and on the other hand, he who dills undesignedly receives a pardon." So Orion was said to have violated Diana, because he wished to do it; and Virgil, (Aeneid viii.) speaking of some who already thought they were in possession of the capital, says, Galli per dumos aderant, arcemque tenebant, "they seized the citadel," though they never entered it. (Calmet)
Menochius
Yet it is probable that the inhabitants of Jericho would defend themselves. (Menochius)
24:12
Calmet
Hornets. St. Augustine explains this of the rumours, or devils, which terrified the people of the country. But it is generally understood literally, Wisdom 12:8. (Menochius) (Exodus 23:28.) (Calmet)
Haydock
The two, etc., not only the nations on the west, but also those on the east side of the Jordan, who fell, not so much by the valour of the Israelites, as by the terror and judgments of God. (Haydock)
The resistance which they made was hardly worth mentioning.
24:14
Haydock
The gods. Some still retained in their hearts an affection for these idols, though privately; (Calmet) so that Josue could not convict them, or bring them to condign punishment; as no doubt he, and Moses before him, would have done, if they had been apprized of any overt act of idolatry. Amos 5:26, says, You carried a tabernacle for your Moloch and the image of your idols, etc., which is confirmed by Ezechiel 23:3, 8., and Acts 7:42. For these acts many of the people were punished, (Numbers 25:3, 9,) and the rest were either sincerely converted, or took care to hide their impiety till after the death of Josue. Yet the secret inclination of many was still corrupt; and these no sooner found a proper opportunity than they relapsed repeatedly into the worship of idols, for which reason the prophets represent their disposition as criminal from their youth. (Haydock)
Worthington
St. Augustine (q. 29,) cannot think that the people, who are so often praised for their fidelity during the administration of Josue and of the ancients, (chap. 22:2., and 23:3, 8., and 24:31,) and who had testified such zeal against every appearance of idolatry in Ruben, (chap. 22.) should be themselves infected with this deadly poison. He therefore supposes that Josue exhorts them to repent, if any of them should have retained a predilection for the worship of their ancestors in Mesopotamia, and in Egypt, (Calmet) which, by the prophetic light he saw, was secretly the case. (Worthington)
Haydock
Yet, though the great majority was clear of this crime, it seems many concealed from their leaders their secret attachment to it, ver. 23; (Calmet) or if they were sincere, for a time, their former bad habits soon gained the ascendancy, and involved them in perdition. (Haydock)
Calmet
Fathers. He does not exempt Abraham, and the Jews acknowledge that he was once an idolater, which is the opinion of St. Ephrem, of the author of the Recognitions, B. I., and of many moderns; some of whom think that St. Paul gives him the epithet of impious, or ungodly, on that account, Romans 4:5. The idolatry of the Hebrews in Egypt, is no less certain than that of their ancestors in Mesopotamia, Ezechiel 23:2, 8, 27. (Calmet)
24:15
Calmet
Choice. Josue was persuaded that no restraint could bind the will; (Haydock) and that, if the Israelites did not freely adhere to the Lord, they would not serve him long, nor would their adoration have any merit. (Calmet)
Haydock
Hence he endeavours by all means to draw from them a free and candid acknowledgment of his divinity; and he leads the way, by declaring that all his house will adhere to the true and only God. They answer his fullest expectations, and profess in the most cordial manner, that every tie of gratitude must bind them for ever to the service of the same Lord. (Haydock)
Haydock
Elias makes a similar proposition; (3 Kings 18:21. See Ecclesiasticus 15:18.; Menochius) not that it can be ever lawful to choose evil and to reject the sovereign good. But by this method the minds and hearts of the audience are stimulated to make the free and decided election of what alone can ensure their eternal happiness. (Haydock)
Menochius
Thus we often set before the people hell or heaven for their choice. (Menochius)
24:19
Challoner
You will not be able to serve the Lord, etc. This was not said by way of discouraging them; but rather to make them more earnest and resolute, by setting before them the greatness of the undertaking, and the courage and constancy necessary to go through with it. (Challoner)
Aben Ezra. Simon
Josue knew the fickle temper of his subjects. He insinuates, therefore, that if they do not lay that aside, they will not stand to their engagements, (Calmet) and will irritate God the more, if they enter into a covenant with him, and afterwards prove inconsistent. Hebrew La thuclu, "you cannot," may perhaps have the first u redundant; (Kennicott) as that is a letter which is often inserted or omitted at the transcriber's pleasure. (Aben Ezra. Simon)
Kennicott
Hallet suggests that we ought to read lo thucelu, "you shall not cease," which would obviate the apparent difficulty of Josue's attempting, as it were, to cool the fervour of the people, by insinuating that they will not be able to stick to their resolutions, and that at a time when he is exerting every nerve to make them sensible of their duty, and to engage them to swear an inviolable fidelity to the Lord. "Cease not to serve the Lord, for he is a holy God, he is a jealous God, he will not forgive your rebellion, (Copssácos. Job 34:27,) nor your sins; if you forsake the Lord, and serve strange gods, then he will turn and consume you." (Kennicott, Dis. 2.)
Haydock
If we were to read with an interrogation, "Will you not be able? etc., it might answer the same end. Josue may be considered as starting an objection, which is but too common in the mouth of the slothful, and of many of the pretended reformers, Luther, etc., who endeavour to persuade the world that they are not able to comply with the rigour of God's law, and even make his severity an encouragement for their despair. Josue replies that these pretexts are groundless, and that God, who has already done so much for them, (ver. 20,) will not abandon them in their wants, if they cry unto him; and that, instead of being dejected by the thought of his judgments, they ought to strive, with the utmost fervour, to comply with his divine will. (Haydock)
Menochius
A general sometimes withholds the ardour of his soldiers, telling them that they are not a match for the enemy, in order to inflame their courage the more. (Menochius)
Haydock
A torrent which has been long repressed, rushes forward with greater fury when the dam is broken down. (Haydock)
24:20
Turn, and alter his conduct in your regard, instead of being your protector, he will destroy you.
24:21
Calmet
Lord. We shall not experience the chastisements with which thou hast threatened us, because we will adhere inviolably to the Lord. (Calmet)
24:25
Haydock
Covenant. He renewed the one that had been formerly made, stipulating, on the part of God, that the people should serve Him alone, ver. 23. After which he probably read some of the most striking passages of Deuteronomy, (Calmet) particularly the Decalogue, or ten commandments, with the blessings and curses which enforced the observance of them, Deuteronomy 5., and 27., and 28., and 29., and 30. (Haydock)
Calmet
Then the people swore that they would observe the law, the customary sacrifices were offered, and a record of the whole was subjoined by Josue to that of Moses, in order that it might be deposited in or near the ark, Deuteronomy 31:26. (Calmet)
Worthington
This renewal of the covenant prefigured the law of grace. (St. Augustine, q. 30.) (Worthington)
24:26
Haydock
Lord, particularly what related to the ratification of the covenant, which was the last public act of this great man. He placed it in its proper order in the continuation of the sacred history, which Moses had commenced. (Haydock)
Menochius
Stone unpolished, except where there was an inscription, relating what had taken place. (Menochius)
Calmet
This monument of religion was not forbidden, Deuteronomy 16:22. (Calmet)
Menochius
Oak. Hebrew alla, is translated a turpentine tree, Genesis 35:4., (Haydock) and by the Septuagint here. But most people translate the oak. (Chaldean; Aquila; etc.) Under it Jacob buried the idols of Laban, and Abimelech was chosen king; (Judges 9:6,) as Abraham had entertained the angels under the same tree, Genesis 18:1., (Calmet) and had sat under it when he first came into Sichem, Genesis 12:6. On which supposition it must have subsisted about 500 years. (Menochius)
It was even shewn some ages after Christ. But it is hardly credible that the same tree should have continued for such a length of time.
Calmet
Sanctuary, or tent, where the ark was placed on this occasion under the oak. (Calmet; Bonfrere)
Menochius
Some think it was at Silo. (Menochius; ver. 1.)
Haydock
Kennicott denies that the ark was present, and supposes that they offered sacrifice upon the very altar which Josue had erected on Garizim, between 20 and 30 years before; and that this mountain is here called the sanctuary or "holy place." Upon it the oak might very well grow, and Josue might "with great propriety take some large stone, and set it up for a witness, making at the same time this striking remark, that this stone had heard all the words of the Lord, or had been present when his law was inscribed and read to the people at their former solemn convention." Hence he infers against Collins, "that the Jews had thoughts of worshipping, and did worship at Gerizim long before the separation of Israel from Juda;" and it was probably for fear of the Israelites returning to a sense of their duty, by the sight of these monuments of the old religion, that Jeroboam refrained from setting up his golden calves in the vicinity. (Diss. 2:p. 119.) (Haydock)
24:27
Worthington
It hath heard. This is a figure of speech, by which sensation is attributed to inanimate things; and they are called upon, as it were, to bear witness in favour of the great Creator, whom they on their part constantly obey, (Challoner) which is the best manner of hearing. They rise up to our confusion. (Theodoret, q. 19.) (Worthington)
Calmet
The oriental writers delight in these strong figurative expressions, which are not confined to poetry. Jesus Christ says, that if the children were silent, the stones would cry out, Luke 19:40. See Numbers 13:33., and Genesis 4:10. (Calmet)
Haydock
Lest. Hebrew, "it shall be therefore a witness unto you, lest you deny your God;" or literally, "lie unto your Elohim." (Haydock)
The expression often means to revolt and prove faithless, Deuteronomy 33:29., etc.
24:29
Challoner
And after, etc. If Josue wrote this book, as is commonly believed, these last verses were added by Samuel, or some other prophet. (Challoner)
Worthington
Scholastic History. (Worthington)
Calmet
Josue had governed Israel 17 years with the greatest prudence and fidelity. (Calmet)
Haydock
Some extend his administration to a longer period. (Haydock)
St. Jerome
He paid the debt of nature (that is, he died) probably not long after the ratification of the covenant. It does not appear that he was ever married. (St. Jerome, contra Jov. 1.; St Chrysostom)
Haydock
The Scripture does not mention that the people mourned for him, as they had done for Moses, etc. Yet we cannot doubt but they would shew this mark of respect to his memory, on account of the many benefits which they had received from him. The Holy Ghost has vouchsafed to be his panegyrist, Numbers 27:12., and Ecclesiasticus 46:1., etc. Josephus ([Antiquities?] 5:1,) represents him as a most universal character, equally perfect in every thing that he took in hand. His greatest honour is to have been so striking a figure of Jesus, whose name he bore, (Calmet) and whose sacred office in administering a second circumcision after he had caused the people to cross the Jordan, he so well described. Like him he introduces the faithful into the land of promise, overthrows their enemies, and establishes them in peace, taking care both at the beginning and at the end of his administration, to set before their eyes the will of the heavenly Father, the God who is both holy and jealous, ver. 19. Under Josue the Israelites are invincible, only as long as they continue faithful, Josue 7. But Jesus secures his Church both from infidelity and from the attacks of all her enemies, by his all-powerful grace. (Haydock)
Selden
The Jews have attributed to Josue ten regulations, which are too trifling to have been made by him. (Selden, Jur. 6:2.)
Calmet
The Samaritan chronicle embellishes the account of this great man with many surprising and puerile fictions, as if the true history were not sufficient to excite our attention. See Basnage and Serarius. (Calmet)
Haydock
The Jews say Josue died on the 26th of Nisan, unmarried. The Roman martyrology honours his memory on the 1st of September. (Salien, in the year before Christ 1453.) It is probable that the Egyptian or Tyrean Hercules, who encountered so many giants and difficulties, was no other than Josue, whose history the pagans have obscured with fables. (Vossius.) (Haydock)
24:30
Haydock
Thamnathsare. Judges 2:9. The last word is written hares (eros) the first and last letters being transposed in one of these places. It may probably be in this verse, as we read of Mount Hares, Judges 1:35. Kennicott rather thinks that Sare is the proper reading, as it is found in the Syriac, Arabic, and Vulgate versions of the Book of Judges. He observes, that if we were to read in an English historian that the renowned Marlborough was buried at Blenheim, near Woodstock, and a few pages after that his remains were interred "at Blenmeih, etc., we should naturally conclude that two letters had exchanged their places. And may we not allow the same in this part of the sacred history, as it is universally printed" in Hebrew? (Dis. I.) Some, however, maintain that Thamnath hares was so called, on account of "the image of the sun" being placed in the tomb of Josue, along with the knives of stone used by him in circumcision, which last the Septuagint and St. Augustine (q. 30,) admit. But these must be reckoned among the Jewish or Oriental fables, (Calmet) though it is not improbable but the circumcising knives might be thus preserved, as a monument of the covenant made with the Israelites. (Haydock)
Calmet
Gaas. This was another name for Mount Sare, or Hares, a part of Mount Ephraim; where St. Jerome tells us St. Paula visited the tomb of Josue. It was shewn near Thamna in the days of Eusebius. (Calmet)
Worthington
No mention is made of mourning, as for Moses, etc., to insinuate that under the law the saints descended into limbo, but are admitted into paradise under the gospel. (St. Jerome, mans. 34.) (Worthington)
24:31
Menochius
Long time; perhaps fifteen years. These ancients kept the people in order by their authority (Calmet) and good example, so great an influence have the manners of superiors upon those of the subjects. (Menochius)
Regis ad exemplar totus componitur orbis. See 2 Paralipomenon 24:2, 16. After the death of these virtuous rulers, who had been formed in the school of Moses and of Josue, and had beheld the wonders of God, (Haydock) the people began to embrace the worship of Baalim, Judges 2:11.
24:32
Sichem. Joseph had charged his brethren to take his bones with them, Genesis 50:24., and Exodus 13:19. Masius supposes that they were solemnly interred after the altar was erected near Sichem, and the covenant ratified, when all the people were together. Others think that they deferred doing this till the country was conquered and divided. Josue would lose no time unnecessarily in performing these last rites to the revered patriarch.
Field. Jacob had given this field to his son. He had first purchased it; (Genesis 33:19,) and when the Amorrhite had taken possession again, after the unhappy affair at Sichem, he recovered it by the sword, Genesis 48:22.
Calmet
Ewes. Hebrew Kesita may denote also some species of money, though not perhaps marked with any figure of a lamb, etc. (Calmet)
Haydock
Protestants, "pieces of silver." (Haydock)
Worthington
The mausoleum of Joseph at Sichem, was to be seen in St. Jerome's time. (q. Heb. in Gen.) (Worthington)
24:33
Haydock
Eleazar, the second high priest, was succeeded by his son Phinees. They were both of a very unexceptionable character. The Holy Ghost says, (Ecclesiasticus 45:28,) Phinees, the son of Eleazar, is the third in glory, by imitating him (his father or grandfather) in the fear of the Lord, etc. The Jews seem to have adopted the doctrine of Pythagoras, with respect to Phinees, (Haydock) as they say that he was the man of God, (3 Kings 2:27,) who appeared to Heli, (Trad. Heb. in Reg.) and that he was consulted by Jephte, and gave him advice to fulfil his vow; that he was the same person with Elias, and with one Phinees, who returned from the captivity with Esdras, 1 Paralipomenon 9:20. They will even have him to be an incarnate angel. (Ap. Munster, etc.) But without dwelling any longer on these fabulous accounts, (Calmet) he was surely a man of the greatest zeal and piety. (Haydock)
Calmet
In consideration of his extraordinary merit, the city of Gabaath was given to him, though it was not properly a sacerdotal city, and priests could not regularly possess any land as their inheritance. Grotius supposes that he obtained this city along with his wife, as she was an heiress of the tribe of Ephraim. But if that had been the case, must she not have married some of the same tribe? Numbers 36:8. (Calmet)
Haydock
Septuagint (Grabe) add, "In that day the children of Israel taking the ark of the covenant of God, carried it about among themselves, and Phinees was priest instead of his father, till he died, and he was buried in Gabaath, his own city. But the Israelites went each to his own place and city; and the children of Israel worshipped Astarte and Asteroth, and the gods of the surrounding nations, and the Lord delivered them into the hands of Eglon, the king of Moab, and he held them in subjection 18 years." See Judges 3:12, 14. Why this is recorded in this place does not appear, unless it be to insinuate that the servitude under Eglon did not commence till after the death of Phinees, who had been high priest 40 years. Abisue, his son, entered upon the pontificate in the first year of the administration of Aod, 1 Paralipomenon 6:4, 50. (Salien, in the year of the world 2641, in the year before Christ 1412.) Josue and Eleazar had reigned nearly during the same period of time, and finished their course together. They had assisted each other in keeping the people of God under due restraint. Their successors in office acted with the like zeal and concord, though they were not quite so successful. It is probable that Phinees would have the chief sway in "the aristocracy" of the ancients, which Josephus says took place between Josue and Othoniel. Their government is acknowledged by most authors, though Salien supposes that their authority, as distinct from the Sanhedrim, consisted in giving good example. Many assert that Phinees ruled the people twenty-three years. (Haydock)
24:2
Of the river.... The Euphrates.
24:19
You will not be able to serve the Lord, etc.... This was not said by way of discouraging them; but rather to make them more earnest and resolute, by setting before them the greatness of the undertaking, and the courage and constancy necessary to go through with it.
24:27
It hath heard.... This is a figure of speech, by which sensation is attributed to inanimate things; and they are called upon, as it were, to bear witness in favour of the great Creator, whom they on their part constantly obey.
24:29
24:33
THE BOOK OF JUDGES
This Book is called JUDGES, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel.
24:2
2. They serued false goddes.] It is euident by this place, that Thare, and some Thare sometime serued false goddes, but Abraham neuer. other progenitors of Israel sometimes serued false goddes, from which they were reduced: but Abraham was euer preserued in true religion; and the whole familie of Thare was therfore persecuted in Chaldea. as S. Augustin sheweth li. 16. c. 13. de ciuit. Likwise Theodoret, q. 18. in Iosue, and other both ancient and late writers teach the same as is already noted. pag. 203.
The Israelites descended also of Nachor, by Rebecca, his sonnes daughter, the wife of Isaac. Gen. 24.
24:14
Iosue being a prophet saw some of their hartes inclined to idoles, though exteriorly they then had none among them. S. Aug. q. 29. in Iosue.
24:25
This renouation of the same couenāt presigured the law of the new Testament. S. Aug. q. 30. in Iosue.
24:27
To the more confusion of reasonable creatures wilfully offending, vnsensible things are made witnesses, because they euer obey Gods wil, which is the best maner of hearing. Theod. q. 19. in Iosue.
24:29
If Iosue writ the rest of this booke, then Samuel added these last verses. Hist. Schol.
24:30
30. They buried.] In that no mention is made of mourning for Iosue, S. Hierom Before Christ none entered into heauen. noteth a mysterie, and a special point of Chistian doctrin: It semeth to me (saieth he Epist. de 42. Maus. mans. 33.) that in Marie prophecie is dead, in Moyses and Aaron, an end is put to the law and priesthood of the Iewes. For so much as they could neither passe into the land of promise, nor bring the beleuing people out of the wildernes of this world. And (Mans 34.) Aaron (sayeth he) was mourned, (and so was Moyses) Iesus is not mourned that is, in the law was descentinto hel (called limbus) in the Gospel is passage to paradise.
24:32
Iosephs Mausoleum (o• famous sepulchre) remained in Sichem in S. Hieroms time. as he wit nesseth. Tradit. Hebra. in Gen. prope sinem.
Gen. 5•. •xo. 13.
24:2
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 8
And this advice I give, that we not merely peruse what is written there, but that we also emulate it, and make neither place, nor education, nor forefathers’ wickedness an excuse. For if we will take heed to ourselves, none of these things shall be an hindrance to us, since even Abraham had an ungodly father,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 26
… But when he has to seek to the very and true God, do you then mention singleness and simpleness to me? These things are not so, assuredly they are not! For the complaints are those of mere listlessness. For which do you think the most simple and rude, those in Abraham’s day or those now? (
St Augustine of Hippo † AD 430 City of God 16.12
… The family of Terah, to which Abraham belonged, was the only one in which the worship of the true God survived, and the only one, we may suppose, in which the Hebrew language was preserved; although Joshua the son of Nun tells us that even this family served other gods in Mesopotamia.
24:12
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… And what is the fitting epitaph for it from us? “O death, where is thy sting? O grave, where is thy victory?” Thou art overthrown by the Cross; thou art slain by Him who is the Giver of life; thou art without breath, dead, without motion, even though thou keepest the form of a serpent lifted up on high on a pole.
24:23
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
… For when the soul hath its spiritual faculty in a natural state virtue is formed. And it is in a natural state when it remains as it came into existence. And when it came into existence it was fair and exceeding honest. For this cause Joshua, the son of Nun, in his exhortation said to the people, “Make straight your heart unto the Lord God of Israel
24:26
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.17
… and Jesus said unto the people, Behold, this stone shall be to you for a testimony, because it hath heard all the things which were spoken by the Lord, which He hath spoken to you to-day; and it shall be for a testimony to you in the last of the days, when ye shall have departed from your God.”
24:27
St Basil the Great † AD 379 De Spiritu Sancto 13
… Moreover, Joshua, the son of Nun, even set up a stone as witness of his words (already a heap somewhere had been called a witness by Jacob), for he says, “Behold this stone shall be a witness unto you this day to the end of days, when ye lie to the Lord our God,”
24:28
St Jerome † AD 420 Against Jovinianus 1.22
… Again in the book of Judges we read of him as though he had risen and come to life again, and by way of summary his works are extolled. We read too
24:29
St Jerome † AD 420 Against Jovinianus 1.22
… He certainly received the fairest spot in the division of the land of Judah, and died, not in the twenties , which are ever unlucky in Scripture—by them are reckoned the years of Jacob’s service, the price of Joseph, and sundry presents which Esau who was fond of them received—but in the
24:30
St Jerome † AD 420 The Letters of St. Jerome 39.4
I cannot adequately extol the mysteries of Scripture, nor sufficiently admire the spiritual meaning conveyed in its most simple words. We are told, for instance, that lamentation was made for Moses; yet when the funeral of Joshua is described
St Jerome † AD 420 The Letters of St. Jerome 60.6
… The Jew’s mourning is the Christian’s joy. “Weeping may endure for a night but joy cometh in the morning.” “The night is far spent, the day is at hand.” Accordingly when Moses dies, mourning is made for him, but when Joshua is buried, it is without tears or funeral pomp.
St Jerome † AD 420 The Letters of St. Jerome 108.13
… Also when she was in Mount Ephraim she made pilgrimages to the tombs of Joshua the son of Nun and of Eleazar the son of Aaron the priest, exactly opposite the one to the other; that of Joshua being built at Timnath-serah “on the north side of the hill of Gaash,”
24:33
St Jerome † AD 420 The Letters of St. Jerome 108.13
… Also when she was in Mount Ephraim she made pilgrimages to the tombs of Joshua the son of Nun and of Eleazar the son of Aaron the priest, exactly opposite the one to the other; that of Joshua being built at Timnath-serah “on the north side of the hill of Gaash,” and that of Eleazar “in a hill that pertained to Phinehas his son.”
24:1
1. IN SICHEM. — Thus the Hebrew, Chaldean, and Roman texts. You will say: The Septuagint has "in Shiloh"; for there was the Sanctuary, namely the tabernacle representing God, before whom Joshua made this covenant. Serarius responds that these things happened in Shiloh, but that Shiloh was in the territory of Sichem. Yet Sichem was ten miles distant from Shiloh, as St. Jerome testifies in his work on Hebrew Places. I say therefore that in the Septuagint one should read "in Sichem," as the Septuagint reads in the Complutensian and Royal Bibles. The reason why Joshua renewed the covenant in Sichem rather than in Shiloh by this assembly was that God through Moses had commanded that this covenant be ratified in Sichem at the mountains Garizim and Hebal, and that the first covenant made at Sinai be repeated, Exodus XIX, which Joshua had carried out in chapter VIII, 30. Therefore in that same place he now renews the covenant, so that the first covenant made there, just as at Sinai, might be recalled to the people's memory, and bind them completely to it. For in Sichem Abraham, entering the land of Canaan, first offered sacrifice to God, Genesis XII, 6 and 7. In Sichem also Joseph and the other Patriarchs his brothers were buried, as is evident here in verse 32, and in Acts VII, 16. Joshua therefore wished in that same place, shortly before his death, by the repetition of the law and covenant with God, to bid his Israelites a final farewell: in which matter he imitated his master Moses, who had done the same throughout Deuteronomy, especially chapter XXXII, and this in Sichem, so that where Abraham, the heir of Canaan, was appointed by God, Genesis XII, there his descendants, having entered into his inheritance, might solemnly swear to God's law, and there might have an eternal monument of their religion and oath, concerning which more in verse 26. IN THE SIGHT OF THE LORD, — that is, before the ark which was as it were the footstool of God sitting upon the wings of the Cherubim in the mercy seat. For Joshua had the ark transferred from Shiloh to Sichem, so that he might ratify this covenant before it, as will be evident in verse 26.
24:2
2. BEYOND THE RIVER (the Euphrates in Mesopotamia) YOUR FATHERS DWELT FROM THE BEGINNING, THARE THE FATHER OF ABRAHAM AND NACHOR (the brother of Abraham) AND THEY SERVED STRANGE GODS, — namely Thare and Nachor; for these worshipped idols, but not Abraham, who always proved to be a true worshipper of the one God, as I have shown from Augustine, Abulensis, Pererius and others in Genesis XI, 31.
24:4
4. I GAVE ESAU MOUNT SEIR, — namely Idumaea.
24:6
24:9
9. AND BALAC THE SON OF SEPHOR KING OF MOAB ROSE UP, AND FOUGHT AGAINST ISRAEL. — "Fought," not in effect and by arms, inasmuch as he, seeing himself inferior and unequal to the Hebrews, abstained from war, but in intention, effort and counsels and by magical arts, intending destruction to the Hebrews through Balaam the soothsayer. For Balaam, at Balac's request, wished to curse the Hebrews, which curse if it had taken effect, Balac would have invaded and destroyed them; but seeing that God converted Balaam's curses into blessings, terrified, he did not dare to attack the Hebrews. See Numbers chapter XXII, verse 11. St. Augustine somewhat differently. "The fight," he says, "was an armed defense." See here how the words of the Hebrews often signify an act, not perfected, but begun, indeed an affection and attempt only, not an effect. Thus in verse 11, the men of Jericho are said to have fought, that is, to have prepared themselves for battle against the Hebrews. Thus Amos III, 3, it is said: "If they shall hide themselves from my eyes," that is, if they shall attempt to hide themselves; for in reality no one can hide himself from God's most clear eyes. Psalm XXXIII, 4. "Magnify the Lord with me." Luke I, 47: "My soul doth magnify the Lord," that is, desires and wishes to magnify; for in truth we cannot magnify or exalt God.
24:12
12. AND I SENT BEFORE YOU HORNETS, AND I CAST THEM OUT OF THEIR PLACES, TWO (the Septuagint and Roman text have δώδεκα, that is, twelve, but the Complutensian and Royal texts have δύο, that is, two, namely Sehon and Og), KINGS OF THE AMORRHEANS, NOT BY THY SWORD, NOR BY THY BOW, — that is, not by the strength and power of thy sword and bow, but by the hornets sent before by me. For the hornets so harassed the Amorrheans that the Hebrews following them easily slew them with their swords and pierced them with their arrows. See what is said in Exodus XXIII, 28, and Wisdom XII, 8.
24:15
15. A CHOICE IS GIVEN TO YOU: CHOOSE THIS DAY WHAT PLEASES YOU, WHOM YOU OUGHT CHIEFLY TO SERVE, — as if to say: It is in your power to choose the true God, or the false gods of the nations; but if you choose these, behold the sharp vengeance and wrath of God will seize you; but if you choose God, he himself will heap all good things upon you. Wherefore Joshua does not here grant the Hebrews a true choice of selecting God or gods, since in the preceding chapter he compelled them to the worship of the one true God; but he uses a rhetorical device, and brings forward so many advantages of the worship of the true God, so many disadvantages of the worship of idols, that no one unless mad would choose to neglect the true God and select false gods for himself to worship.
24:16
16. YOU WILL NOT BE ABLE TO SERVE THE LORD. — He aggravates the difficulty of serving God, so that he may more strongly incite the Hebrews to serve him, as if to say: God wishes to be worshipped alone, and to be served by you exactly and constantly with your whole heart; but you are inclined toward idols and vices, and you are of a fickle and inconstant mind; wherefore you will not be able to serve him, unless you put on new, great, and constant minds to reject idols and vices, and to love God with your whole heart in a holy manner, and to worship him continually: therefore put on those minds. This is evident from the reason which he adds: FOR GOD IS HOLY. — In Hebrew כי אלוהים קדשים הוא ki elohim kedoshim hu, that is, because God is holy. The word holy is in the plural number. He uses the plural adjective, both to signify the plurality of persons in God and in the Holy Trinity, as many wish; and because the name of God elohim, among the Hebrews, is plural; and because the plural number in this place is more fitting for comparison with the many gods of the gentiles; as if you were to say: The gods of the gentiles are impure and wicked, but ours are pure and holy (for our God, namely the Father, Son and Holy Spirit, loves holiness and hates wickedness); and finally to signify the universal and most absolute holiness of God. For the holiness of God embraces all the holiness of all Angels and men, and transcends it immeasurably. See Ribera on Micheas chapter V, number 37.
24:23
23. PUT AWAY THE STRANGE GODS FROM THE MIDST OF YOU. — St. Augustine, Questions XXIV, thinks that there were no idols then among the Hebrews, and he gathers this from verse 31, where it is said: "And Israel served the Lord;" wherefore by strange gods or idols St. Augustine understands thoughts alien from God and from God's majesty, namely vain phantasms, which someone fashions for himself concerning God, when he imagines God to be different from what he truly is. Thus tropologically the idol of the avaricious man is gold, of the proud man honor, of the gluttonous man delights, of the lustful man Venus. But Joshua seems altogether to speak of idols properly so called, whether those which were then in the people, or which their descendants would erect a little later; for Joshua directs these words of his to posterity as well. Finally, although at the time of Joshua there was no public idol, which is signified by verse 31, with the words already cited, nevertheless privately the Hebrews worshipped idols even in the desert, as is evident from Amos chapter V, verse 26, and Acts chapter VII, verse 45. See the things said there. Thus Masius, Serarius and others.
24:25
25. THEREFORE JOSHUA MADE A COVENANT ON THAT DAY. — This covenant was that the people would promise to worship one God, and to keep his laws laid down by Moses, as we heard in verse 21. But Joshua, in turn on behalf of God, would promise to the people that the Lord would be their God, that is, their protector, provider, promoter, and that he would preserve them, nourish them, and exalt them in the promised land. Moreover, I have recounted the rite of sanctioning the covenant in Genesis chapter XV, verses 17 and 18, Exodus chapter XXIV, verses 6 and following. For the covenant was sanctioned through federal victims which were then slain and sacrificed, and from this they were said to strike or make a covenant; because they struck the victim, tacitly imprecating a similar striking upon him who would violate the covenant. Whence that saying: They stood, and with slain pig they confirmed the covenant. Wherefore it seems altogether that in this covenant those victims were sacrificed; for this was a solemn covenant, by which Joshua, about to die, bound the whole people to God. AND HE SET BEFORE THE PEOPLE PRECEPTS AND JUDGMENTS. — that is, he took care through the priests to read from Deuteronomy the precepts of God, both moral and ceremonial, as well as judicial, so that he might refresh and impress their memory upon the people.
24:26
26. HE ALSO WROTE ALL THESE WORDS IN THE VOLUME OF THE LAW OF THE LORD, — that is to say, For perpetual remembrance Joshua wrote the rite and rationale of this covenant in words conceived and sanctioned on both sides in the book of Deuteronomy, namely at the end of the book; for Moses had ordered this book to be placed at the side of the ark, Deut. XXXI, 24 and 26, because this book contains all the precepts of God, which are the condition of the covenant between God and the people initiated through Moses, and renewed here through Joshua. AND HE TOOK A VERY GREAT STONE, — so that he might set it up as a sign and perpetual monument of the covenant made, which would continually admonish the Hebrews and strike their eyes, so that they would holily observe this covenant and keep the precepts. AND SET IT UNDER THE OAK THAT WAS IN THE SANCTUARY OF THE LORD, — which was in the court of the tabernacle, which Joshua had caused to be transferred from Shiloh to Shechem through the Priests and Levites, so that before it, as if before God dwelling in it, this covenant might be sanctioned. The Hebrews, whom Masius follows, think this oak or terebinth to be the same as that under which Jacob buried idols, Gen. XXXV, 4, indeed to be the same as that near which God first appeared to Abraham and promised him this land, Gen. XII, 6, so that there Abraham as heir of the land had been established by God, there the Hebrews now possessing the land renewed the covenant with God, and therefore this place is here called a sanctuary, or the sanctuary of the Lord; because namely in it Abraham first consecrated an altar to God, in which Jacob and others afterwards invoked God. You will say: That oak could not live so long and remain; for from Abraham to Joshua there elapsed 545 years, but oaks commonly live only three hundred years; for in the first hundred years they grow to proper height and thickness; in the second hundred years they strengthen themselves in it and endure in their strength; in the third hundred years they gradually fail and die. I answer: This is commonly true, but nevertheless some oaks are more ancient and live longer; for they have very hard wood, whence they are also called robora. Add that this oak was an oak grove, as the Chaldean translator rendered it, which always endures, while one oak dying through acorns falling to the ground reproduces itself, so that from these another oak is born, and from this another and another, so that they always endure. The Septuagint for oak render terebinth, because the Hebrew word אלון alla, or אלון elon, although it signifies a mast-bearing tree. Whence St. Augustine understands by it the cross of Christ, by which the New Testament and covenant are sanctioned. Hear him here, in the last Question: "Now indeed that a stone was set under the terebinth, this signifies that the rod was applied to the rock so that water might flow forth, because neither here was the stone set without wood. But it was under, because it would not have been exalted on the cross unless subjected by humility: or because at that time when Jesus Nave was doing this, the mystery was still to be veiled. For the wood of the terebinth exudes a medicinal tear, which tree is placed by the Septuagint Interpreters in this place, although according to other interpreters an oak is read." You will say: God commanded in Deut. XVI, 21, saying: "Thou shalt not plant a grove and every tree beside the altar;" how therefore was this oak in the tabernacle beside the altar? I answer, God forbids planting a tree, but not setting up the tabernacle and ark beside a tree already planted beforehand. Add that a tree is forbidden, that is, trees which make a grove or forest after the manner of the Gentiles. Whence the Hebrew and Septuagint have: Thou shalt not make of every tree, that is, of every kind of tree.
24:27
27. AND THIS STONE SHALL BE UNTO YOU FOR A TESTIMONY, THAT IT HATH HEARD ALL THE WORDS OF THE LORD WHICH HE HATH SPOKEN TO YOU. — "Hath heard." Thus it should be read with the Hebrews, the Septuagint, and the Romans. Therefore some scribblers wrongly wrote "shall hear." It is a prosopopoeia; for to the insensible stone, as if to a witness on account of the inscription, hearing is attributed to the nerve of the discourse: but in reality nothing else is signified than that the stone, before which these things were done, is a witness and memorial of the covenant made. The sense therefore is, as if to say, If the stone had sense, it would have heard this covenant and could testify to it; now since it has no sense, it will be an inanimate witness, as if to say, If you do not hear the words of God, this stone will be a dumb witness that you have heard and violated these pacts. Whence the Chaldean version translates: Behold, this stone shall be to us as two tables of stone of the covenant; and we have not made it for a testimony; for the words which are written upon it, from the sight of all the words of the Lord, which He hath spoken to us, and it shall be to you for a memorial. Hence it is clear that words or signs of this covenant were inscribed or carved upon the stone. In a similar manner, to move the passions, so that Moses might confound, sting and stir up the hard and insensible Jews, he invokes heaven and earth at Deut. XXXII, 1, that they themselves, although insensible, might feel and hear the words of God, which the people endowed with sense and reason are unwilling to hear. "Hear, O heavens," he says, "what I speak, let the earth hear the words of my mouth." And Isaiah, cap. I, 2: "Hear, O heavens, and give ear, O earth, for the Lord hath spoken. I have nourished and brought up children, and they have despised me." And Jeremiah, cap. II, 12: "Be astonished, O ye heavens, at this, and be ye very desolate, saith the Lord: for my people have done two evils: They have forsaken me, the fountain of living water," etc.
24:29
29. AND AFTER THESE THINGS JOSHUA THE SON OF NUN, THE SERVANT OF THE LORD, DIED, BEING ONE HUNDRED AND TEN YEARS OLD. — In what year of his rule Joshua died is uncertain; for Chronologists vary. Serarius here reviews twelve of their opinions, of which two are more probable and more approved, and have more authors. The former assigns to Joshua's leadership seventeen or eighteen years, the latter twenty-seven; and both can be reconciled, if one should say that Joshua ruled precisely for eighteen years only, and died in that year, but the book of Joshua extends to deeds after his death, namely here vers. 31, relating that Israel served the Lord for many years, namely as long as Eleazar lived, and the elders who had seen the works and wonders of God fighting for Israel, and finally that Eleazar died, which perhaps happened in the twenty-seventh year from the beginning of Joshua's rule: although these years of the elders extending after Joshua's death are contained in the years of Othniel, who succeeded Joshua, as will appear Judg. cap. 1 and seq. ONE HUNDRED AND TEN YEARS OLD. — Hence the chronology of Joshua's deeds is clear. For if we suppose that he ruled the people for eighteen years, this will be the series of years. Moses died in the fortieth year from the exodus of the Hebrews from Egypt, which was the year of the world 2494. In the same year Joshua succeeded Moses, and led the people into the promised land, and then for seven years, warring, he subdued Canaan; he lived afterwards for eleven more years, namely to the eighteenth year of his rule. He died therefore in the fifty-eighth year from the exodus of the Hebrews from Egypt, of the world 2552, after the death of Joseph (to whom he was equal in age: for Joseph also lived 110 years) 184. Hence it follows that Joshua was born in the year of the world 2402, which was ninety-two years after the death of Joseph; wherefore he was younger than Moses by twenty-seven years. For in the exodus of the Hebrews from Egypt Moses was eighty years old, Joshua truly fifty-three. But Caleb was fifteen years older than Joshua; for Caleb after the seven-year war, by which Canaan was subdued, was eighty-five years old, as he himself says cap. XIV, vers. 10, then Joshua was one hundred years old. Note the three parts and likewise three states of the years and life of Joshua. For he, born in Egypt, lived there fifty-three years, then in the desert forty years, where in the second year he defeated Amalek, Exod. XVII, 10, likewise Og, Sehon and the other enemies of Israel. Finally, entering and subduing the promised land, he lived there seventeen or eighteen years. He spent the first in servitude, the second in pilgrimage, the third in rule, of which the former seven in wars, the last ten in peace and organizing the Republic, in which he died in the year of his age 110, which was before the birth of Christ the year 1448.
24:30
30. AND THEY BURIED HIM IN THE BORDERS OF HIS POSSESSION IN THAMNATH SARE. — In Hebrew in Thamnath Sarach, but the final cheth, because of its harsh pronunciation, the Septuagint and our translators are accustomed to omit: whence for Noach they translate Noe, for Corach Core, for Terach Thare. Now the Hebrews in the Seder Olam hand down that Thamnath Serach, by metathesis, is put for Thamnath Cheres, that is חמונה חרם temuna cheres, that is, image, or statue of the sun, because the Israelites placed it upon the sepulchre of Joshua, to preserve the memory of that prodigy by which he had made the sun stand still. The same is asserted by R. Solomon, Masius, Arias, Cajetan, Magalianus, Serarius, Adrichomius and others. Whence also in Judges II, 8, Thamnath Serach, in the Hebrew, Septuagint and some Latin versions is called Thamnath Chares, that is image of the sun. Pliny, lib. XXXIV, cap. VII, celebrates above all colossi the colossus of the sun. "Before all things," he says, "the colossus of the sun at Rhodes was in admiration, which Chares of Lindos, a disciple of the aforesaid Lysippus, had made. It was seventy cubits in height. This image, after the fifty-sixth year, was overthrown by an earthquake, but even lying down it is a marvel. Few embrace its thumb. Its fingers are larger than most statues. Vast caverns gape from the broken limbs. Great masses of stone are seen within, by whose weight he who made it had stabilized it. They say it was completed in twelve years, at a cost of three hundred talents, which had been contributed from the equipment of King Demetrius, left in the manner of a king." But this colossus is nothing if compared with the station of the sun and this Josuean colossus. The Septuagint adds in the first Roman edition: "There they placed with him in the monument, in which they buried him, stone knives, with which Jesus had circumcised the children of Israel in Gilgal, when he led them out of Egypt, as the Lord had commanded; and they are there unto this day." Cyril of Alexandria, weighing this narrative, lib. IV in John, cap. V, says: "Not without cause were the knives placed with him in the same place, but that we might learn that the grace of spiritual circumcision (which is the patroness of heavenly goods to us) is affixed to the death of the Saviour." Gregory of Tours adds, lib. I Mirac. or De Gloria Martyrum, cap. XXVIII, two other marvels, these concerning the lowest miracles of Joshua: "First," he says, "at the city of Levida there are hot waters, in which Jesus Nave was accustomed to wash, where likewise lepers are cleansed. It is moreover twelve miles from Jericho. Second, near Jericho there are trees which produce wool. For they bear fruit in the manner of gourds, having hard shells round about, but within they are full of wool. And from these indeed they say Jesus Nave was accustomed to have garments made. But even today they exhibit such wool: from which we have seen some brought to us by certain persons, and we have marvelled both at their whiteness and at their fineness." ON THE NORTHERN PART OF THE MOUNTAIN GAAS. — St. Jerome, Masius, Adrichomius and others assert that the mountain Gaas is a part or appendage of the mountain of Ephraim. Hence also the Hebrews in the Seder Olam hand down that Joshua died on the 26th of Nisan, which almost coincides with the 25th of March, on which Jesus Christ his antitype died on the cross for the salvation of the world: although in the Roman Martyrology Jesus is read to be inscribed among the Saints on the first day of September. The Hebrews hand down in the Seder Olam, and in the Midrash Ruth, that when Joshua was buried in the mountain of Ephraim, a great earthquake occurred, and from this the mountain was called Gaas, that is, of commotion and tremor: for נעש gaas signifies to be moved and to tremble. Masius laughs at this as a fable, but Serarius defends it as history, and says that in this matter Joshua was a type of Jesus Christ, in whose death "the earth was moved, and the rocks were rent," Matt. XXVII, 51. Furthermore, it is not doubtful that the Hebrews mourned the death of Joshua as well as that of Moses with solemn pomp; yet no mention of mourning is made here, which the Fathers refer to a mystery, namely that it is signified that under the old law the dead were to be mourned under Moses, because they descended into hell to the limbo of the fathers; but in the new law in the death of the faithful there is to be rejoicing, because Jesus by dying opened heaven to them, so that they themselves might ascend there, whither he himself first entered and went before the way. Finally, no mention is made of the children of Joshua, because he himself was celibate and a virgin, as I said from St. Ignatius, Chrysostom and others in the preface. Hear St. Jerome, book I Against Jovinianus: "Jesus," he says, "is buried in Thamnath Sare, that is, in the most perfect principality, or in the number of the covering of the new covenant, so that he might signify the flocks of virgins protected by the aid of the Savior: on the mountain of Ephraim, that is, on the fruitful mountain, from the north of the mountain Gaas, which is interpreted as commotion. For Mount Sion, the sides of the north, the city of the great King, which is always opposed to envy, through each temptation says: My feet were almost moved:" And below: "Wherefore also Moses dying is mourned by the people of Israel, but Jesus as if about to live is not mourned. For nuptials are ended in death, virginity begins to be crowned after death." Moreover, the Rabbis relate wonderful and pleasant things in their book Juchasin concerning the war which Joshua waged with forty-five kings of Armenia, Persia and Media, which Serarius here recounts at length, and then refutes as fabulous, Question XIII, page 474.
24:31
31. AND ISRAEL SERVED THE LORD ALL THE DAYS OF JOSHUA,—namely because Joshua kept him by word and example in the worship and piety of God. Hear Cicero, book I, epistle to Lentulus: "These things are written divinely in our Plato: What sort of princes there are in the Republic, such the other citizens are accustomed to be." AND OF THE ELDERS, WHO LIVED A LONG TIME AFTER JOSHUA.—These elders were Eleazar the High Priest, Caleb and others who at the time of the spies of the holy Land had not yet reached the twentieth year of age, nor had murmured; for all the others on account of murmuring in the desert died, and did not see Chanaan, Numbers XIII and XIV.
24:32
32. AND THE BONES OF JOSEPH ALSO, WHICH THE CHILDREN OF ISRAEL HAD BROUGHT OUT OF EGYPT, THEY BURIED IN SICHEM.—For Joseph had commanded this, that he should not be buried in Egypt among the unfaithful and impious, but in Chanaan among the faithful and pious, with his fathers and ancestors the Patriarchs; especially because he knew that Christ was about to be born, to suffer, to rise again in Chanaan, and he hoped that he himself would rise again with him and through him, which it is probable also came to pass. And there was another reason, namely that Joseph might encourage the Hebrews to the exodus from Egypt, and to the entrance into the land promised by God. See what is said Genesis XXIII, at the end, and Genesis L, 23, and Exodus XIII, 19, where Moses satisfying the last wishes of Joseph, carried out his bones departing from Egypt with him. In a similar manner Noah reverently received the bones of Adam into the ark, and after the flood distributed them among his three sons, and gave to Sem, whom he preferred before the other two, the skull of Adam, and with it Judaea, as James Otto Haita, or the Edessan, relates, who was the master of St. Ephrem, and from him Masius, who translated his book into Latin. So great was the care and honor of burial in the ancients, on account of the faith which they had in the immortality of the soul, and on account of the hope of resurrection from the merits of Christ, about to live and die in Chanaan. IN THE PART OF THE FIELD WHICH HE HAD BOUGHT.—See what is said Genesis chapter XXXIII, 19. AND IT WAS IN THE POSSESSION OF THE CHILDREN OF JOSEPH,—that is, it fell to the Ephraimites, who were descended from Ephraim the son of Joseph. See what is said Genesis XLVIII, 22.
24:33
33. AND ELEAZAR ALSO THE SON OF AARON DIED, AND THEY BURIED HIM IN GABAATH PHINEES HIS SON, WHICH WAS GIVEN TO HIM IN MOUNT EPHRAIM. — Whether Gabaa was first given to Eleazar, as Masius and Abulensis wish, or rather to his son Phinees, as Vatablus wishes, and St. Jerome insinuates in the Epitaph of St. Paula, is uncertain. It is certain that Gabaa was named after Phinees, either because he dwelt in it for a very long time, or for another reason. Moreover, Eleazar the High Priest directed Josue, and consulted God for him in doubtful matters, as God had commanded through Moses, Num. cap. XXVII, vers. 21; whence Eleazar in Hebrew means the same as the help of God; for he himself exhibited this to the prince Josue and to all the camps of the Hebrews. Phinees, his son, a man of great zeal, succeeded Eleazar his father in the High Priesthood, as is evident from Num. XXV, 11. IN MOUNT EPHRAIM. — From this it is clear that Gabaa was in the tribe of Ephraim; it is therefore strange that St. Jerome, or rather Eusebius in the Hebrew Places, places it in the tribe of Benjamin; for although many cities assigned to the Levites in cap. XXI were in the tribe of Juda or Benjamin; yet Gabaa was given to Eleazar and Phinees outside the ordinary arrangement, both on account of their merits, and so that Eleazar the High Priest might be near the prince Josue dwelling in his tribe of Ephraim, and might aid and direct him with counsel and every assistance. Finally, the Septuagint in the Roman edition adds certain things, which Theodoretus and the Syriac also acknowledge (whence you may gather that the Syriac was translated from the Greek Septuagint, not from the Hebrew, as I have noted elsewhere), according to Masius. These are as follows: "In that day the children of Israel taking the ark of God, surrounded it among themselves (Syriac, in Israel), and Phinees performed the priesthood in place of Eleazar his father as long as he lived, and was buried in Gabaa, which was his. And the children of Israel went each one to his own place, and to his own city. And the children of Israel worshipped Astartem and Astaroth, and the gods of the nations which were round about them. And the Lord delivered them into the hands of Eglon king of Moab, and he ruled over them eighteen years." But these things transcribed here seem to be taken from the book of Judges, where we shall hear them. Whence also the Syriac says these are marked with an obelisk, as if added. For in the Hebrew, Chaldean, Latin, Septuagint, Complutensian and Regian editions they are wanting in this place.
Machine translation from the Latin, not reviewed.
24:1
Sichem (Heb. Šēḥḥem «Nuca»; Gr. Sychem or Sychima)
… At the beginning of the Israelite conquest Joshua held there a solemn assembly of all 12 tribes (Josh. 8:30) and there the covenant pact was confirmed and renewed (ibid. 24:1); it was among the Levitical and refuge cities (ibid. 20:21). In the time of the Judges there was still in the city a temple to Ba'al bèrith (Judg. 8:33; 9:4), from whose treasury …
24:2
A.'s family, born in Ur (v.), was idolatrous (Josh. 24, 2; Judg. 5, 7-9; cf. Gen. 31, 19, 35), and some descendants of Terah bear in their names traces of the moon god Sin, whose cult had its central seat at Ur. Terah, who belonged to …
… swearing by "Him who was held in reverence by Isaac" his father (Gen. 31:43-54). While Jacob invokes only the God of Abraham and Isaac, that is, the one true God, L. also names the God of Nachor: this suggests that he, like his ancestor Nachor (cf. Ios. 24:2), was infected with polytheism: which seems confirmed also by the episode of the tērāphim. …
… who was the son of Bethuel and the grandson of N., a covenant was concluded between the two in the name "of the God of Abraham and the God of N." (ibid. 31:33): from this passage some wish to infer that N. too, like his father Terah before him (cf. Josh. 24:2), was infected with idolatry.
… the moment of departing with Jacob from Laban's house: they must have been objects of small dimensions, because easily hidden: it is commonly understood as "idols" (Vulg. idolo); the Chaldean tersāhites (v. THARE) were in fact in some way idolatrous (Josh. 24:2; Jdt. 5:5 ff.), although a true cult paid to the t. never appears. …
24:7
… The miraculous crossing of the Red Sea is a historical fact such that it cannot be suppressed without shaking the whole edifice of the Old Testament (Ex. 14; 15:4; 22; Num. 33:8; Deut. 11:14; Josh. 2:10; 4:24; 24:7; Ps. 105 [106]:8; Id. 11:16; Neh. 9:11; Wis. 10:8; 1 Macc. 4:9; Acts 7:36).
24:9
He was the protagonist of an episode described at length in Num. 22-24, and to which allusion is made in Deut. 23:4-5; Josh. 13:22; 24:9-10; Mic. 6:5; 2 Pet. 2:15; Jude 11; Rev. 2:14.
24:11
… It is always included by the Bible in the enumeration of the pre-Israelite peoples (Gen. 15:21; Ex. 3:8; 13:5; 23:23; 32:2; 34:11; Deut. 7:1; 20:17; Josh. 3:10; 5:1; 9:1; 11:3; 12:8; 24:11; etc.), sometimes as the chief nucleus of the ethnic group alongside the Hittites (Num. 13:30), so that it also represents the whole complex of the pre-Israelite Palestinian populations …
Girgashites (Hebrew Girgāshī; Septuagint Germachai, Latinized as Gergesites)
… In the Bible the G. are mentioned very few times (Gen. 10:19; 15:21; Deut. 7:1; Ios. 3:10; 24:11; Neh. 9:8) and always with a stereotyped phraseology, which lists the various clans or tribes of pre-Israelite Palestine. …
… sometimes οἱ Εὐαῖοι). - A people settled in the land of Canaan and always included in the list of the whole group of peoples dwelling in the land before the Israelite conquest (Ex. 2, 11; 3, 8; 13, 5; 23, 28; Deut. 7, 1; 20, 17; Josh. 3, 10; 9, 1; 12, 8; 24, 11; Judg. 3, 5; 2 Kings 9, 29; 2 Chron. 8, 7; v. CANAAN).
24:15
… 20:17; Josh. 3:10; 5:1; 9:1; 11:3; 12:8; 24:11; etc.), sometimes as the chief nucleus of the ethnic group alongside the Hittites (Num. 13:30), so that it also represents the whole complex of the pre-Israelite Palestinian populations (Gen. 15:16; Josh. 24:15; Am. 2:9 ff.) and therefore sometimes corresponds to "Canaanites" (Josh. 24:15, 18; Judg. 6:10; 1 Sam. 7:14; 1 Kings 21:26; Ex. 16:3, 45; etc.).
… people dwelling in the south of Palestine; Ios. 10, 5 ff.), while to the Canaanites are attributed the plain and the valley of the Jordan (Num. 13, 29; Ios. 11, 3). Not rarely the Bible calls the whole pre-Israelite population Amorites (cf. Gen. 15, 16; Ios. 24, 15.18; Iudc. 6, 10); but in later times the Amorites, either exterminated or assimilated by the Israelites who had occupied the mountain, no longer existed, while the "Canaanites" in the …
24:26
… 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).
… Ios. 15, 13-19 and 19, 47 with Iudc. 1, 10-15 and 18, 27-29; Ios. 13, 30 with Iudc. 10, 3-5, etc.); the indications to the contrary, to which ancient Jewish opinions and very scanty late Christian testimonies refer, are explicable otherwise (Ios. 24, 26 refers only to the renewal of the covenant; certain expressions in the first person plural are critically erroneous, such as 5, 1, or suspect, or attribute individual parts to Joshua, …
24:30
… death finds its realization in the successive Jewish cemeteries, cut into rocky walls, but also artificial ones (cf. for Abraham and Sarah: Gen. 23, 4-20; for Deborah: ibid. 35, 8; for Jacob, ibid. 49, 29-30; for Moses: Deut. 34, 6; for Joshua: Ios. 24, 30-33; for David: I Reg. 2, 10; for Solomon: ibid. 11, 43; etc.). …
24:32
Joseph (Heb. Yôsēph; Ps. 81, 6 Yĕhôsēph = «God Increases»)
J. dies in Egypt and is buried there, but at the time of the exodus the Israelites carry the body to Shechem (Gen. 48:22), the land that was given to him by his father (Josh. 24:32).
Sichem (Heb. Šēḥḥem «Nuca»; Gr. Sychem or Sychima)
… vision there received the promise of the land of Canaan (Gen. 12:6); Jacob, under the same tree, hid the idolatrous objects (v. THERAPHIM) of his caravan; there he raised an altar and acquired a plot of land, where Joseph was later buried (Gen. 33:18-20; Josh. 24:32). The sons of Jacob, Levi and Simeon, there avenged the honor of their sister Dinah, violated by Shechem, son of Hamor, the local prince (Gen. 34).
24:33
Eleazar (Heb. 'El'āzār, "God Has Helped")
… Raised to that office at the death of Aaron (Num. 20:26 ff.), E. exercised it under the guidance of Moses until his death, which occurred at Gabaath (Josh. 24:33), after the Israelites under the leadership of Joshua had already entered the Promised Land. …
4. G. of Phinehas, on the mountain of Ephraim (Josh. 24, 33), where Eleazar son of Aaron was buried. …
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.