After seven days’ processions, the priests sounding the trumpets, the walls of Jericho fall down: and the city is taken and destroyed.
Some priestes carying the arke, others sounding Iubilee trumpetes, •r•ed m•• going before, and the rest of the people folowing, goe euerie day once, six dayes together, and the seuenth day, seuen times, round about Iericho. 16. at last al making a great shoote, the walles fal downe, and they entering 〈◊〉 kil and destroy al (22. sauing Rahab and her kinred.) The gold, siluer, brasse, and iron are brought into the treasurie. 26. And he is cursed that shal build the citie againe.
1Now Jericho was close shut up and fenced, for fear of the children of Israel, and no man durst go out or come in.Or la città di Gerico era chiusa, e ben munita per timore de' figliuoli d'Israele, e nissuno ardiva di uscirne, o di entrarvi.AND Iericho was shut and fensed, for feare of the children of Israel, and no man durst goe out or come in.Jericho autem clausa erat atque munita, timore filiorum Israël, et nullus egredi audebat aut ingredi. 2And the Lord said to Josue: Behold I have given into thy hands Jericho, and the king thereof, and all the valiant men.E il Signore disse a Giosuè: Ecco che io ho data in tuo potere Gerico, e il suo re, e tutti i suoi campioni.And our Lord said to Iosue: Behold I haue geuen into thy handes Iericho, and the king therof, and al the valiant men.Dixitque Dominus ad Josue: Ecce dedi in manu tua Jericho, et regem ejus, omnesque fortes viros. 3Go round about the city all ye fighting men once a day: so shall ye do for six days.Fate il giro della città una volta il giorno voi quanti siete uomini atti alla guerra: così farete per sei giorni.Goe round about the citie al you that be men of warre once a day: so shal you doe six daies.Circuite urbem cuncti bellatores semel per diem: sic facietis sex diebus. 4And on the seventh day the priests shall take the seven trumpets, which are used in the jubilee, and shall go before the ark of the covenant: and you shall go about the city seven times, and the priests shall sound the trumpets.E il settimo giorno i sacerdoti prendano le sette trombe che si adoperano pel giubbileo, e vadano innanzi all'arca del testamento: e farete sette volte il giro della città, e i sacerdoti soneranno le trombe.And the seuenth day the priestes shal take vp the seuen trumpettes, which are vsed in the Iubilee, and shal goe before the arke of the couenant: and you shal goe about the citie seuen times, and the priestes shal sound with trumpetes.Septimo autem die, sacerdotes tollant septem buccinas, quarum usus est in jubilæo, et præcedant arcam fœderis: septiesque circuibitis civitatem, et sacerdotes clangent buccinis. 5And when the voice of the trumpet shall give a longer and broken tune, and shall sound in your ears, all the people shall shout together with a very great shout, and the walls of the city shall fall to the ground, and they shall enter in every one at the place against which they shall stand.E quando si farà sentire il suono della tromba più lungo, e più rotto, che ferirà le vostre orecchie, tutto il popolo alzerà un grandissimo strido, e le mura della città cadranno da' fondamenti; e ciascheduno entrerà da quella parte che gli sarà dirimpetto.And when the voice of the trumpet shal sound in length and with a broken tune, and shal sound in your eares, al the people shal crie together with a verie greate shoote, and the walles of the citie shal fall to the ground, and they shal enter in euerie one at the place against which they shal stād.Cumque insonuerit vox tubæ longior atque concisior, et in auribus vestris increpuerit, conclamabit omnis populus vociferatione maxima, et muri funditus corruent civitatis, ingredienturque singuli per locum contra quem steterint.
6Then Josue, the son of Nun, called the priests, and said to them: Take the ark of the covenant: and let seven other priests take the seven trumpets of the jubilee, and march before the ark of the Lord.Chiamò adunque Giosuè figliuolo di Nun i sacerdoti, e disse loro: Prendete l'arca del testamento: e sette altri sacerdoti prendano le sette trombe del giubbileo, e vadano innanzi all'arca del Signore.Iosue therfore the sonne of Nun called the priestes, and said to them: Take vp the arke of the couenant: and let seuen other priestes take vp the seuen trūpe•tes of the iubilees, and march before the arke of our Lord.Vocavit ergo Josue filius Nun sacerdotes, et dixit ad eos: Tollite arcam fœderis: et septem alii sacerdotes tollant septem jubilæorum buccinas, et incedant ante arcam Domini. 7And he said to the people: Go, and compass the city, armed, marching before the ark of the Lord.E al popolo disse: Andate, e fate il giro della città armati, andando innanzi all'arca del Signore.To the people also he said: Goe, and cōpasse the citie, the armed going before the arke of our Lord.Ad populum quoque ait: Ite, et circuite civitatem, armati, præcedentes arcam Domini. 8And when Josue had ended his words, and the seven priests blew the seven trumpets before the ark of the covenant of the Lord,E avendo Giosuè finito di parlare, e i sette sacerdoti sonando le sette trombe dinanzi all'arca del testamento del Signore,And when Iosue had ended his wordes, and the seuen priestes sounded with seuen trumpettes before the arke of the couenant of ou• Lord,Cumque Josue verba finisset, et septem sacerdotes septem buccinis clangerent ante arcam fœderis Domini, 9And all the armed men went before, the rest of the common people followed the ark, and the sound of the trumpets was heard on all sides.E andando avanti tutto l'esercito armato, il resto della turba veniva dietro all'arca, e dappertutto rimbombava il suono delle trombe.and al the armed hoste went before, the rest of the commō people folowed the arke, and al places sounded with the trumpettes.omnisque præcederet armatus exercitus, reliquum vulgus arcam sequebatur, ac buccinis omnia concrepabant. 10But Josue had commanded the people, saying: You shall not shout, nor shall your voice be heard, nor any word go out of your mouth: until the day come wherein I shall say to you: Cry, and shout.Or Giosuè avea ordinato, e detto al popolo: Voi non griderete, e non si udirà la vostra voce, nè vi uscirà parola di bocca, fino a tanto che venga il giorno, in cui io vi dirò: Gridate, e alzate la voce.But Iosue had commanded the people, saying: You shal not crie, neither shal your voice be heard, nor any word goe out of your mouth: vntil the day come wherin I shal say to you: Crie, and shoote.Præceperat autem Josue populo, dicens: Non clamabitis, nec audietur vox vestra, neque ullus sermo ex ore vestro egredietur, donec veniat dies in quo dicam vobis: Clamate, et vociferamini.
11So the ark of the Lord went about the city once a day, and returning into the camp, abode there.Fece adunque l'arca del Signore il giro della città una volta in quel dì, e se ne tornò agli alloggiamenti, e ivi si stette.Therfore the arke of our Lord went about the citie once a day, and returning into the campe, abode there.Circuivit ergo arca Domini civitatem semel per diem, et reversa in castra mansit ibi. 12And Josue rising before day, the priests took the ark of the Lord,Alzatosi poi Giosuè di notte tempo, presero i sacerdoti l'arca del Signore,Iosue therfore rysing in the night, the priestes tooke the arke of our Lord,Igitur Josue de nocte consurgente, tulerunt sacerdotes arcam Domini, 13And seven of them seven trumpets, which are used in the jubilee: and they went before the ark of the Lord, walking and sounding the trumpets: and the armed men went before them, and the rest of the common people followed the ark, and they blew the trumpets.E sette di loro le sette trombe, che si adoperano nel giubbileo, e andavano innanzi all'arca del Signore camminando, e sonando, e il popolo armato li precedeva; ma il resto della turba andava dietro all'arca, e le trombe sonavano.and seuen of them seuen trumpettes, which are vsed in the iubilee: and they went before the arke of our Lord walking and sounding: and the armed people went before them, and the rest of the common people folowed the arke, and they sounded with trumpettes.et septem ex eis septem buccinas, quarum in jubilæo usus est: præcedebantque arcam Domini ambulantes atque clangentes: et armatus populus ibat ante eos, vulgus autem reliquum sequebatur arcam, et buccinis personabat. 14And they went round about the city the second day once, and returned into the camp. So they did six days.E fecero il giro della città una volta il secondo giorno; e se ne tornarono al campo. Così fecero per sei giorni.And they went round about the citie the second day once, and returned into the campe. So did they six daies.Circuieruntque civitatem secundo die semel, et reversi sunt in castra. Sic fecerunt sex diebus. 15But the seventh day, rising up early, they went about the city, as it was ordered, seven times.Ma il settimo giorno alzatisi di gran mattino fecero il giro della città sette volte, come era stato ordinato.But the seuenth day, rysing vp early, they went about the citie, as it was ordained, seuen times.Dies autem septimo, diluculo consurgentes, circuierunt urbem, sicut dispositum erat, septies. 16And when in the seventh going about the priests sounded with the trumpets, Josue said to all Israel: Shout: for the Lord hath delivered the city to you:E al settimo giro sonando i sacerdoti le trombe, disse Giosuè a tutto Israele: Alzate la voce: perocché il Signore ha data in poter vostro la città:And when in the seuenth going about the priestes sounded with the trumpettes, Iosue said to al Israel: Make a shoote: for our Lord hath deliuered to you the citie:Cumque septimo circuitu clangerent buccinis sacerdotes, dixit Josue ad omnem Israël: Vociferamini: tradidit enim vobis Dominus civitatem.
17And let this city be an anathema, and all things that are in it, to the Lord. Let only Rahab, the harlot, live, with all that are with her in the house: for she hid the messengers whom we sent.E questa città sia un anatema, e tutto quello che vi è dentro, sia del Signore: sola Rahab meretrice abbia la vita con tutti quelli che sono nella sua casa: perchè ella nascose gli esploratori mandati da noi.and let this citie be anathema: and al thinges that are in it, to our Lord. onlie Rahab the harlot let her liue, with al that be with her in the house: for she hidde the messengers whom we sent.Sitque civitas hæc anathema, et omnia quæ in ea sunt, Domino: sola Rahab meretrix vivat, cum universis qui cum ea in domo sunt: abscondit enim nuntios quos direximus. 18But beware ye lest you touch ought of those things that are forbidden, and you be guilty of transgression, and all the camp of Israel be under sin, and be troubled.Ma voi guardatevi dal toccare alcuna di quelle cose contro l'ordine dato, affinchè non vi facciate rei di prevaricazione, per cui tutto il campo d'Israele resterebbe sotto il peccato, e sarebbe messo in iscompiglio.But you beware you touch not ought of those rhinges, that are commanded, and be guiltie of preuarication, and al the campe of Israel be vnder sinne, and be trubled.Vos autem cavete ne de his, quæ præcepta sunt, quippiam contingatis, et sitis prævaricationis rei, et omnia castra Israël sub peccato sint atque turbentur. 19But whatsoever gold or silver there shall be, or vessels of brass and iron, let it be consecrated to the Lord, laid up in his treasures.Ma tutto quello che vi sarà d'oro, e di argento, e di vasi di rame, e di ferro, sarà consacrato al Signore, e riposto ne' suoi tesori.But whatsoeuer gold or siluer there shal be, and of brasen vessels and yron, let it be consecrated to our Lord, layd vp in his treasures.Quidquid autem auri et argenti fuerit, et vasorum æneorum ac ferri, Domino consecretur, repositum in thesauris ejus. 20So all the people making a shout, and the trumpets sounding, when the voice and the sound thundered in the ears of the multitude, the walls forthwith fell down: and every man went up by the place that was over against him: and they took the city,Quando adunque tutto il popolo ebbe alzate le grida unite al suon delle trombe, e quando la voce e il suono ferì le orecchie della moltitudine, le mura caddero subitamente: e ciascheduno vi entrò per la parte che gli stava davanti; e presero la città.Therfore al the people making a shoote, and the trumpettes sounding, after that the voice and the sound thundred in the eares of the multitude, the walles forthwith fell: and euerie man went vp by the place, that was against him: and they tooke the citie,Igitur omni populo vociferante, et clangentibus tubis, postquam in aures multitudinis vox sonitusque increpuit, muri illico corruerunt: et ascendit unusquisque per locum qui contra se erat: ceperuntque civitatem, 21And killed all that were in it, man and woman, young and old. The oxen also, and the sheep, and the asses, they slew with the edge of the sword.E uccisero tutti quei che incontrarono, uomini e donne, fanciulli e vecchi. E misero a morte anche i bovi, e le pecore, e gli asini.and killed al thinges that were in it, from man to woman, from the infant to the old man. The oxen also and sheepe, and the asses they stroke in the edge of the sword.et interfecerunt omnia quæ erant in ea, a viro usque ad mulierem, ab infante usque ad senem. Boves quoque et oves et asinos in ore gladii percusserunt.
22But Josue said to the two men that had been sent for spies: Go into the harlot’s house, and bring her out, and all things that are hers, as you assured her by oath.Ma a que' due uomini che erano stati mandati ad esplorare, disse Giosuè: Andate alla casa di quella donna meretrice, e conducetela fuori con tutto quello che ad essa appartiene, come voi le prometteste con giuramento.But to the two men that had bene sent for spies, Iosue said: Goe into the house of the woman the harlotte, and bring her forth, and al thinges that be hers, as you assured her by oath.Duobus autem viris, qui exploratores missi fuerant, dixit Josue: Ingredimini domum mulieris meretricis, et producite eam, et omnia quæ illius sunt, sicut illi juramento firmastis. 23And the young men went in, and brought out Rahab, and her parents, her brethren also, and all her goods, and her kindred, and made them to stay without the camp.E que' giovani andarono, e menaron fuori Rahab, e i suoi genitori, e anche i fratelli, e tutte le robe di lei, e i suoi parenti, e li fecero stare fuori del campo d'Israele.And the young men going in, brought out Rahab, and her parentes, her brethren also and al her stuffe and kinred, and made them to tarie without the campe.Ingressique juvenes eduxerunt Rahab, et parentes ejus, fratres quoque, et cunctam supellectilem ac cognationem illius, et extra castra Israël manere fecerunt. 24But they burned the city, and all things that were therein; except the gold and silver, and vessels of brass and iron, which they consecrated unto the treasury of the Lord.E dieder fuoco alla città, e tutto quello che v'era dentro, eccettuato l'oro, e l'argento e i vasi di rame, e di ferro che eglino consacrarono nell'erario del Signore.But the citie, and al thinges, that were found therein they burnt; except the gold and siluer, and brasen vessels, and yron, which they consecrated vnto the treasurie of our Lord.Urbem autem, et omnia quæ erant in ea, succenderunt, absque auro et argento, et vasis æneis, ac ferro, quæ in ærarium Domini consecrarunt. 25But Josue saved Rahab the harlot, and her father’s house, and all she had, and they dwelt in the midst of Israel until this present day: because she hid the messengers whom he had sent to spy out Jericho. At that time, Josue made an imprecation, saying:Ma a Rahab meretrice, e alla famiglia del padre di lei, e a tutti i suoi donò Giosuè la vita, ed eglino si rimasero tra gl'Israeliti, come sono fino al dì d'oggi: perchè ella nascose i messi spediti in Gerico a prender lingua. Allora Giosuè fulminò questa imprecazione, e disse:But Rahab the harlotte and the house of her father, and al that she had, Iosue caused to liue, and they dwelt in the middes of Israel vntil this present day: for that she hidde the messengers, which he had sent to view Iericho. At that time, Iosue pronounced a curse, saying:Rahab vero meretricem, et domum patris ejus, et omnia quæ habebat, fecit Josue vivere, et habitaverunt in medio Israël, usque in præsentem diem: eo quod absconderit nuntios, quos miserat ut explorarent Jericho. In tempore illo, imprecatus est Josue, dicens:
26Cursed be the man before the Lord, that shall raise up and build the city of Jericho. In his firstborn may he lay the foundation thereof, and in the last of his children set up its gates.Maledetto dinanzi al Signore, colui che risusciterà, e riedificherà la città di Gerico: ne getti egli le fondamenta sul proprio suo primogenito, e ne rialzi le porte sopra l'ultimo de' suoi figliuoli.Cursed be the man before our Lord, that shal rayse vp and build the citie of Iericho. In his first borne lay he the fundations therof, and in the last of his children sette he vp the gates therof.Maledictus vir coram Domino, qui suscitaverit et ædificaverit civitatem Jericho. In primogenito suo fundamenta illius jaciat, et in novissimo liberorum ponat portas ejus. 27And the Lord was with Josue, and his name was noised throughout all the land.Il Signore adunque fu con Giosuè, e si sparse la sua rinomanza sopra tutta la terra.Our Lord therfore was with Iosue, and his name was bruited in al the earth.Fuit ergo Dominus cum Josue, et nomen ejus vulgatum est in omni terra.
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Year of the World 2553, Year before Christ 1451.
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Haydock
The Lord, in the person of the angel, who appeared to Josue, as he was praying in silent meditation, or reconnoitring the city of Jericho, Josue 5:13. (Haydock)
Men. People of the different nations had come to defend the city, Josue 24:11.
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Calmet
Men. These went first. Afterwards the priests bore the ark, which was followed by all the people. (Calmet)
Rabbins
The procession began on a Sunday. (Rabbins)
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Menochius
Jubilee. (Numbers 10:2.) The number seven, is often used to express an indefinite number. But here a particular stress is laid upon it. See Masius. As, on the 7th year the Hebrews regained the possessions which they had sold: so now they assert their rights to the land of Chanaan. The sound of the trumpets announced joyful tidings to them. (Menochius)
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Haydock
Tune, with certain modulations, continued for a long time, Numbers 10:5. (Haydock)
Calmet
Ground. The Rabbins say they sink in, so that the ruins might not impede the march of the army. Some think only a large breach was made, opposite to the Israelites, as the house of Rahab upon the walls was preserved. (Calmet)
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Calmet
There. This singular procession served to exercise the obedience of the people, and to teach them to despise the enemy, who durst not come out to attack them, though many were unarmed. (Calmet)
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Calmet
Seventh day. The Jews say it was the sabbath; but of this there is no proof. Marcion hence took occasion to accuse God of inconsistency, as he forbad all working, and yet ordered the people to go round Jericho on a sabbath day. But Tertullian (IV. 12,) answers very well, that servile work is forbidden, and not the works of God or of religion, and God may change the ceremonial law as he thinks proper. (Calmet)
Du Hamel
Sabbato opera humana prohibentur non divina. (Du Hamel)
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Calmet
Said, or "had said," when he gave the people the sound of the trumpet for a sign (Haydock) when they were to shout, ver. 5. He probably gave the regulations respecting the plunder of the city, before the army left the camp. (Calmet)
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Challoner
An anathema. That is, a thing accursed and devoted to utter destruction. (Challoner)
Calmet
Only the metal that was found, was consecrated to the Lord, (ver. 19,) and the family of Rahab saved. In devoting things, the person who laid on the curse, might extend its operation as he pleased. On some occasions, all was to be destroyed; on others, some things were preserved, Deuteronomy 2:34., and Leviticus 27:21. (Calmet)
This first city, which the Israelites attacked, was treated with peculiar severity, to terrify the rest.
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Haydock
Forbidden, transgression, sin. Hebrew has always anathema. (Haydock)
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Haydock
Treasures, probably in the tabernacle. See Numbers 31:48. God claims the first-fruits of the booty, as an acknowledgment that he granted the victory, (Calmet) and all the riches of the country, to his people. (Haydock)
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Men. Hebrew, "boys;" a name given to people advanced in years.
Calmet
Camp. A respect for the majesty of God, would not permit the Israelites to introduce unbelievers into the camp. They were first instructed, and then the men were circumcised, and the women received baptism. (Calmet)
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Challoner
Cursed, etc. Jericho, in the mystical sense, signifies iniquity; the sounding of the trumpets by the priests, signifies the preaching of the word of God; by which the walls of Jericho are thrown down, when sinners are converted: and a dreadful curse will light on them who build them up again. (Challoner)
Calmet
Gates. Some copies of the Septuagint insert here that the curse fell upon Azan (Hiel) of Bethel, 3 Kings 16:34. Before his time, there was a city of palm-trees, or Jericho, built in the neighbourhood. (Josephus, Jewish Wars 5:4.) Though Hiel was so severely punished, no one made any scruple to live there. Elias and Jesus Christ himself honoured the place with their presence. The city is now almost in ruins, and the territory uncultivated. Ancient history mentions similar imprecations against obnoxious cities. Thus the Romans cursed the rebuilders of Carthage, and Agamemnon followed "the ancient custom," says Strabo, (xiii.) laying a curse upon those who should rebuild the city of Troy. The Ionians and Greeks forbad those temples to be re-established, which the Persians had destroyed, that they might remain eternal monuments of the impiety of the latter, and of the hatred which subsisted between the two nations. (Pausanias in Phoc.) (Calmet)
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Cursed, etc.... Jericho, in the mystical sense, signifies iniquity: the sounding of the trumpets by the priests, the preaching of the word of God; by which the walls of Jericho are thrown down, when sinners are converted; and a dreadful curse will light on them who build them up again.
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God appointed this long and solemne procession to the end it might appeare, that the walles of Iericho •el not by chance, no• by force of mans industrie, but by the mightie hand of God.
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Manie are held guiltie of sinne, and are iustly punished for the fact of one or few, either because they cō sented, or concealed, or neglected to punish the offenders: or els they suffer temporal affliction for their warning to abhorre sinne, & for increase of their merite. •. Aug. q. 8. & 9. in Iosue.
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Hi•l fel into this curse for reparing Iericho. 3. Reg. 16. v. 34.
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St Justin Martyr † AD 165 Dialogue with Trypho 62
… And the Lord’s Captain says to Joshua, Loose the shoes off thy feet; for the place whereon thou standest is holy ground. And Jericho was shut up and fortified, and no one went out of it. And the Lord said to Joshua, Behold, I give into thine hand Jericho, and its king, [and] its mighty men.’ ”
Tertullian † AD 220 An Answer to the Jews 4
… and thus, when the seventh day’s circuit had been performed, the walls of the city would spontaneously fall.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… And I think of the seven trumpets of Jesus, the son of Nave, and the same number of circuits and days and priests, by which the walls of Jericho were shaken down.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 38
… xii. 2 .) But when excuse was to be made for Himself, He betook Himself to the Father, showing in two ways His Equality, by calling God His Father peculiarly, and by doing the same things which He did. “And wherefore did He not mention what took place at Jericho
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.12
… How long shall these walls stand? Not always shall they stand. The Ark is going around the walls of Jericho: there shall come a time at the seventh going round of the Ark, when all the walls of the city unbelieving and contradicting shall fall.
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.pref.3
… and having, by the power of that which was the sign of our Lord’s Cross and Name, overcome the might of five kings and conquering hosts, he both avenged his neighbour and gained victory and the ransom of his brother’s son. So also Joshua the son of Nun, when he could not prevail against the enemy with the might of all his army,
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.pref.3
… So also Joshua the son of Nun, when he could not prevail against the enemy with the might of all his army, overcame by sound of seven sacred trumpets, in the place where he saw and knew the Captain of the heavenly host.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 39
… For it is by no means the same, to break in upon a day, and to touch that holy table, which it was not lawful for any man to touch. Since the Sabbath indeed hath been violated, and that often; nay rather it is continually being violated, both by circumcision, and by many other works; and at Jericho
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St Augustine of Hippo † AD 430 Letters of St. Augustin 46
… As to the idols, Gideon was commanded by the Lord to make a whole burnt-offering of the bullock which he killed. And in the book of Joshua the son of Nun, it is said of Jericho that all the silver, and gold, and brass should be brought into the treasures of the Lord, and the things found in the accursed city were called sacred.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… the River shall be cut off; the sun shall stand still; and the moon be restrained; walls shall be overthrown even without engines; swarms of hornets shall go before thee to make a way for Israel, and to hold the Gentiles in check;
St Jerome † AD 420 The Letters of St. Jerome 76.3
… Warn her against supposing that the work of virtue is perfected when she has made her exodus from Egypt. Remind her that she must pass through snares innumerable to arrive at mount Nebo and the River Jordan, that she must receive circumcision anew at Gilgal, that Jericho must fall before her, overthrown by the blasts of priestly trumpets,
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Origen † AD 254 Origen's Commentary on Matthew 12.4
… But you might say that the Word of God, leaving the synagogue of the Jews as adulterous, departed from it, and took a wife of fornication, namely, those from the Gentiles; since those who were “Sion, a faithful city,” have become harlots; but these have become like the harlot Rahab, who received the spies of Joshua, and was saved with all her house;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… as I think it more marvellous for a man to advance a little in fetters, than for one to run who is not carrying any weight; or to be only a little spattered in walking through mud, than to be perfectly clean when the road is clean. To give you a proof of what I have said:—Rahab the harlot was justified by one thing alone, her hospitality,
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1. Now Jericho was shut up and fortified.—In Hebrew סוגררת ומסגרת sogeret umisgeret, which Masius, Vatablus, Pagninus translate, Jericho was shutting itself and shut, that is, it was most diligently shut, completely barred and closed. Whence Our version and the Septuagint, explaining this, translate: "Jericho was shut up and fortified." And clearly the Chaldean: Now Jericho was shut with iron gates, and fortified with brazen bolts before the children of Israel. There was none that went out of it, nor any that entered into it. out of it to fight, nor any that entered into it to make peace. This verse is inserted as it were by way of parenthesis, that those wonderful things which the Angel afterwards commanded to be done to the leader Joshua for the taking of so fortified a city might be better understood. Whence Pagninus places this verse as the last of the preceding chapter.
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2. AND THE LORD SAID TO JOSHUA: BEHOLD I HAVE DELIVERED INTO THY HAND JERICHO.—"The Lord," that is, the Angel the legate of God, and representing his person. Whence in Hebrew he is called Jehova, which is the name proper to God. For God speaks through the Angel, as a King speaks through his legate. Thus the Angel promulgating in God's stead his law on Sinai is called Jehova, Exodus xix, 20. For the Angel continues to speak here, who at the end of the preceding chapter had commanded Joshua to put off his shoes, and being unshod to hear the commands of God; here therefore he unfolds and promises those things, and teaches the manner in which God wishes Jericho to be taken, namely not by the crash of arms, but by the blast of trumpets.
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3. GO AROUND THE CITY (thus at a distance from it, that ye be outside the range of missiles, lest anyone from it cast one at you) ALL YE MEN OF WAR ONCE A DAY: SO SHALL YE DO FOR SIX DAYS.—The Hebrew texts add: "And let the priests take the trumpets of the Jubilee, and let them go before the ark of the covenant;" which Our version rejected into the following verse. Whence it is clear that on the first six days also the priests sounded the trumpets, but only once on each single day, but on the seventh day seven times.
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4. ON THE SEVENTH DAY, HOWEVER, THE PRIESTS SHALL TAKE SEVEN TRUMPETS OF WHICH THE USE IS IN THE JUBILEE,—namely in the fiftieth year, which was entirely festive and joyful. These trumpets were made of horn, not of rams, as the Chaldean has it, but of oxen, as I have shown from St. Jerome and others in Leviticus xxv, 20. SEVEN TIMES YOU SHALL COMPASS THE CITY, AND THE PRIESTS SHALL SOUND THE TRUMPETS,—namely seven times, whereas on the other six days they compassed it only once, and therefore sounded only once, as I said at verse 1; and so it is evident that this was actually done from the very execution of this precept, which is narrated in verse 13. Thus Abulensis. But why does God command the Priests to sound the trumpets of the Jubilee and by them to conquer Jericho? I answer, that it might be signified that the time was at hand when the holy land, from the Canaanites as wicked and unjust possessors, should be vindicated to God as the common and true Lord and Prince, and delivered to others, namely just and faithful settlers, namely the Hebrews, the posterity of Abraham, to whom it had been assigned by God. For in the Jubilee, lands and possessions sold or in any way alienated returned to their first owners and lords, Leviticus xxv. Now the Jews in their father Shem, the son of Noah, had possessed Palestine, but his posterity were driven out of it by the Canaanites. By right therefore here, as it were in their Jubilee, God brought back their posterity, namely the Hebrews, as it were the first and original lords into it; and therefore He commanded them to sound the trumpets of the Jubilee. Procopius gives another reason: "Why," he says, "did He command them to sound a blast with horns and jubilee trumpets? Because to horned animals horns are in place of walls, and so the Lord ought to be to us in place of a horn, according to that: The protector of my life, the horn of my salvation, Psalm xvii, 3. St. Ambrose gives a third reason in chapter x of Luke, verse 30, saying: "The insignia of religion are the arms of the priest," that is to say, The arms of priests are not the helmets of the head, but the trumpets of the Jubilee, because by these they testify their religion and priesthood, by which they overthrew Jericho. Furthermore, this ceremony and procession for seven days of compassing Jericho and sounding the trumpets had the appearance of a siege and assault (but a shadowy one, namely, that the faith of the Hebrews might be exercised, and they might be roused from fear by the blast of the trumpets, and that it might be most manifest that the city was overcome not by human art, but by the will and power of God alone. Thus Abulensis, Arias, Masius and others. This is what the Apostle says, Hebrews xi, 30: "By faith the walls of Jericho fell down, being compassed about seven days." "By faith," namely that by which Joshua and the Hebrews believed God promising this very thing, and therefore obeyed Him by compassing the city and sounding the trumpets. Now this was the order of the whole procession. The Hebrew warriors armed went before, compassing the city as if showing themselves to the city to provoke it: immediately after followed the ark of the covenant with the priests bearing it and Joshua their leader. The unarmed multitude brought up the rear. The ark therefore was in the middle, and was surrounded in front by the armed men, behind by the rest of the people, lest it might be intercepted by those rushing out from Jericho. Whence the ark did not go before here, nor was it separated from the armed men by two thousand paces, as had been done in the crossing of the Jordan; but it immediately followed them. On the first six days they compassed the city once, sounding the trumpets; but on the seventh day seven times, and on the last circuit, with the blast and horrible shout of all the people, the walls of Jericho fell down, and the Hebrews surrounding it entered it each in his place and laid it waste and burned it, and made it an anathema. Morally, let Leaders and Rulers learn here always to occupy their subjects with some labor, lest they waste away in idleness. Whence the Emperor Leo thus commands his generals in the Tactics, chapter xx, number 175: "If you accustom your army to labors, you will always have them ready and obedient to you, keeping their ranks and strong in body. For idleness makes bodies sluggish and weak, renders minds timid and effeminate: but exercise and labor make bodies vigorous and strong, minds manly and alert. Therefore let all things be prepared beforehand for action, that in necessary times all things may be at hand." Anagogically, "Jericho," that is, the Moon, is a type of the mutable world and perpetually changing itself, which on the day of judgment when the trumpet of the Archangel sounds shall be overthrown, and burned by the fire of conflagration. Thus Origen here, homily 7. Tropologically, just as then when the trumpets sounded the walls of Jericho fell, so now in the new law, with the preaching of the Apostles and their successors resounding, the pride of the world falls together with its towers and vices. Whence St. Chrysostom, hom. 21 in the epistle to the Ephesians: The Israelites, he says, overthrew Jericho, dancing and singing rather in the manner of those making choral processions than of warriors. Hear Origen: "In the coming of Jesus (Joshua)," he says, "the walls of Jericho were overthrown; in the coming of my Lord Jesus the world is conquered: if you hear and follow his trumpet of preaching, the world is destroyed for you." He adds that Jesus destroyed the walls of the world, that is, the foundations, namely the worship of idols, the divination of demons, the inventions of augurs, soothsayers and magicians, and the eloquence of Orators, and the wisdom of Philosophers, their reasonings and arguments. But Christ sounded the trumpets of the four Gospels, and the Epistles of the blessed Peter, Paul, James, John and Jude. Hear St. Augustine, serm. 106 On the Seasons: "Just as then when the trumpets sounded the walls fell, so also now it is necessary that the city of the world, that is, pride together with its towers, namely avarice, envy and lust, together with the peoples, that is, all evil desires, be destroyed and dispersed by the constant preaching of priests. Therefore it is not necessary that priests in the Church be silent, but let them hear the Lord saying: Cry, cease not, lift up thy voice like a trumpet, and declare to my people their wicked deeds," Isaiah LVIII. And after some remarks: "Therefore the trumpet is necessary for sinners, which not only penetrates their ears, but also shakes their heart, nor delights with song, but chastises by hearing, and exhorts the diligent to good deeds, and terrifies the remiss for their sins. For just as in battle the trumpet casts down the mind of the fearful soldier and kindles the spirit of the brave: so also the priestly trumpet humbles the mind of the sinner, strengthens the souls of the holy man, nor does it spare the voice so that it may spare salvation, and with one and the same sound it gives to this one exhortation, how he may be stronger to conquer; to that one it strikes terror, how he may be slower to sin." He sets forth the reason below: "For what else do we believe those priestly trumpets of that time prefigured than the preachings of the priests of this time, by which they do not cease to announce to sinners in a terrible sound the stern judgment, to preach the sad destruction of hell and to strike the ears of the delinquent with a certain sound of threatening? For just as then the clangor of trumpets, with the walls of the fortifications destroyed, penetrated to the interior of the people: so now the preaching of priests, with wicked thoughts destroyed, passes through to the naked soul. And just as the sound of the sacred voice destroyed and captured the stubborn people, so also now the priestly preaching subjugates the sinful people." But why does Jericho fall by a sevenfold circuit and clangor? I answer, because the number seven is sacred in Scripture on account of the feast of the seventh day, or the Sabbath, and signifies universality, because God created the world in six days, and rested on the seventh. Hence there were seven trumpets here, seven priests, seven clangers, seven days of circuit and clangor. See what is said Levit. XXIII, 24, and Num. XI, 3. Hear St. Augustine in the place cited: "By the number seven now through the priests of God not so much a single city is destroyed, as the iniquity of the whole world is scattered. For just as in the designation of a single city the condition of the whole world is figured: so by the circle of seven days the spaces of the whole world are distinguished, through which the trumpets of priestly preachings announce destruction to the world itself, and threaten judgment, as it is written: Because the world shall perish, and all things that are in the world. But he that doth the will of God, abideth for ever, as Christ also abideth for ever." I shall assign the mystical signification and reason of the sevenfold circuit in verse 15. Finally St. Chrysostom, homil. 5 On Penance, and Procopius here note that God commanded the circuit of seven days so that he might strike down the inhabitants of Jericho, and lead them to penance for their sins. For he gave them this space for repenting out of his clemency, so that they might escape destruction, just as he gave three days to the Ninevites when Jonah preached, cap. iv, and by that they also escaped destruction.
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5. AND WHEN THE SOUND OF THE TRUMPET BECAME LONGER AND MORE BROKEN. — In Hebrew, when they shall draw in the horn of jubilee. Masius, when they shall blow the horn of jubilee with a prolonged sound, and therefore more broken, as our author rightly adds, both because to draw out the voice is to break and fracture the voice: for thus when you draw the earth, you cut it by sawing; and because the breath of a man cannot inflate a trumpet without drawing back, breaking and cutting this inflation, so that he may breathe, and resume breath and spirit for inflating.
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7. Armed men going before the ark of the Lord. — St. Chrysostom in Psalm xliii asks: If the walls were to fall, why do they arm themselves? And he answers, so that the Hebrews might more easily believe the city was to be taken by them; they arm themselves therefore as if truly about to wage war. You might say more plainly that God wishes us to cooperate with him in miracles, and to do that which is our part; then indeed God will do that which is his. For God is absent from the idle, present to the industrious, and helps the one who strives, as if to say: Arm yourselves, O Hebrews, and with arms go around the city; then I will be present to you, and will lay low the walls, so that you, armed, entering the city, may slay all the citizens with your weapons, and overturn the city. Moreover Joshua here carefully observes the military precepts which Vegetius assigns, lib. III De Re militari, cap. ult., saying: "An army profits by labor, grows old in idleness. Never bring a soldier to public battle unless you see him hoping for victory. Sudden things terrify the enemy, customary things become worthless. No counsels are better than those which the adversary shall not have known before you act. What you are about to do, discuss with very few and most faithful men, or rather with yourself alone."
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8. With trumpets sounding. — By their sounding therefore, without ballistas, without battering rams, the walls of Jericho fell. Learn here tropologically how weak, thin and vain is Jericho, that is the glory of the world, inasmuch as it falls and vanishes by the mere blasts of trumpets alone. Hear St. Gregory, lib. XX Moral. cap. xxiv: "The glory of the present life is seen as if on high, but is solidified by no stability." Hear also St. Chrysostom, hom. 1 in Epist. I ad Corinth.: "Do you not see boys, when playing they have drawn up a line and arranged soldiers; and lictors precede them, and heralds, and a boy walks in the middle, in the place of the Emperor, how childish are the things that are done? Such are human affairs, and more vile and abject than these, so that what is today is not tomorrow."
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9. The rest of the common people followed the ark. — The Hebrew is meassaph, properly the same as gathering, or collecting, namely the preceding crowd, that is closing the line, as Masius, Vatablus, Pagninus and others translate it. The Septuagint: the rear guard, namely of the old men, servants, proselytes, boys, women, and the rest of the unarmed common people, which followed the ark. For in the first line went the warriors, in the middle were the priests with the ark and trumpets, in the last was this rest of the common people. Moreover the Chaldean translates, and the tribe of Dan went after the ark. Indeed Masius, translating closing the line, understands by these the Danites, Asherites and Naphthalites; for these three tribes were accustomed to close the line of the camp in the desert. But in the desert the ark was in the middle of the camps and of the twelve tribes; for six tribes preceded the ark, namely Judah, Issachar, Zebulun, Reuben, Simeon and Gad; but six followed the ark, namely Ephraim, Manasseh, Benjamin, Dan, Asher and Naphtali, as is clear from Num. x, 12, 21 and following. Here however the warriors of all the tribes armed went before the ark, as is clear from this verse; but the unarmed common people followed the ark. Wherefore Cajetan less correctly thinks that the tribe of Reuben, Gad and half of Manasseh preceded the ark, but the remaining nine tribes marched after the ark. AND ALL THINGS RESOUNDED WITH TRUMPETS. — From this gather that not only the priests, but also the rest of the people sounded their trumpets; but these were different from the trumpets of the priests, which were Jubilee trumpets; but those of the people were common and popular. For God wished the people not to be idle, but to consent and cooperate with God and the priests in sounding, so that by the horrible sounding of all the trumpets the inhabitants of Jericho might be struck. Masius, Lyran and others deny this; but it is clearer in verse 13, where it is said: "But the rest of the common people followed, and the trumpets resounded;" which words are so manifest that they cannot be twisted to the priests without violence. That therefore in the following verse Joshua commands silence to the people, this was of voice and shouting, not of trumpets and sounding. For he says:
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10. YOU SHALL NOT CRY OUT, NOR SHALL YOUR VOICE BE HEARD, NOR SHALL ANY WORD PROCEED FROM YOUR MOUTH. — Behold, here there is no mention or prohibition of clanging and trumpets. Procopius and Chrysostom give the reason, in the homily On Penance: He commanded, he says, the multitude to follow in the rear, so that he might teach that no one ought to desert the battle line of God, but rather to resist with all their might against the forces, whether they stand in the same line or pursue fighting. UNTIL THE DAY COMES (the Seventh) IN WHICH I SHALL SAY TO YOU: CRY OUT AND SHOUT. — The Hebrew and Septuagint have: cry out, and then you shall cry out; Masius: wail, and you shall wail; which Our translator more significantly rendered in the same sense: "Cry out and shout," as if with the common voice of all exhorting one another to battle, and as if with common spirit and arms about to assault Jericho. In Hebrew it is tariu, which Our translator and others render in the Psalms as Rejoice. Whence Vatablus here translates: Shout, then raise a shout of joy, that is, sing a triumph, as if certain of victory and the capture of the city. And Origen here, in homily 7, translates: Rejoice. "Blessed is the people," he says, "who knows the shout of joy. Wherefore the shouting of the people in concord and unanimous rejoicing was a kind of acclamation of victory in the manner of a hymn or thanksgiving, so that this people may deservedly be called blessed, inasmuch as they know how to rejoice." And further below: If you demand from yourself the consent of rejoicing, that is, if your people of thoughts and feelings always utters a voice harmonious and consonant, so that in words and deeds you are truthful and constant, and the spirit rules over the flesh, utter the voice of rejoicing, because the world is conquered for you. Thus Origen at greater length, but I, for the sake of brevity, have compressed many of his words into few. THE ARK THEREFORE WENT AROUND. — Hebrew jasseb in Hiphil, that is, led around. But Hiphil is often taken for Qal; whence all here translate: went around.
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12. THEREFORE JOSHUA RISING IN THE NIGHT. — Hebrew babboker, that is, at dawn, in the morning, or in the twilight of early morning when the night ends and light begins with the day.
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15. On the seventh day. — The Hebrews transmit from the Babylonian Talmud, tractate On the Sabbath, chapter 1, that this seventh day was the Sabbath, and that on account of it the walls of Jericho fell (to persuade the people to reverence and observance of the Sabbath) on the seventh circuit of the city and the seventh blast; so that the first day of the circuit was a Sunday. Thus also Lyra, Serarius and others. From this Marcion blasphemed that the God of the Old Testament was contrary to himself, inasmuch as he had commanded the Jews the rest of the Sabbath, and yet ordered them to circle the city on the Sabbath. But Tertullian responds, book II Against Marcion, chapter xxi, that God on the Sabbath forbade human works only, not divine works, or those which are done by God's command, such as circling the city was here; for God was Lord of the Sabbath, and not only could he dispense in it, but also could abolish it, as he had previously instituted it. God therefore fixed the law of the Sabbath for the Jews, not for himself, because he himself always works even on the Sabbath in heaven and on earth all things whatsoever are generated and done. Furthermore Josephus writes that the first day of the circuit of Jericho was the day of Passover, or the fifteenth of Nisan. The Seder Olam Rabba, that is, the Great Chronicle of the Hebrews, and Serarius think it was the first day after the octave of Passover, which was the twenty-second of Nisan. But nothing can be determined here with certainty, since Scripture says nothing about it. Mystically Ambrosiaster (for it is clear that S. Ambrose is not the author, from the fact that he mentions the Lombards invading Italy, which invasion occurred long after the death of S. Ambrose) in chapter I of the Apocalypse, refers these seven circuits of Jericho to the seven Churches and ages of the just: "For Jericho," he says, "signifies every body of the reprobate, which is the city of the devil; but by the sons of Israel the elect are signified; by the priests, preachers; by the trumpets, the doctrine of preaching; by the people moreover who followed them, all the just are designated, who followed their doctrine and imitated their deeds; but by the ark which they carried, Christ is understood, who dwelling in their holy hearts was borne." And a little further on: "The first circuit therefore pertains to those just ones who were before the flood, who were also called sons of God; they circled the city of Jericho therefore as long as they separated themselves from the society of the reprobate." The circuit of the second day pertains to those who were after the flood until Moses: who also themselves circled the city of Jericho, because they separated themselves from the iniquities of the reprobate. The third circuit moreover pertains to those who were under the law: which law itself manifests with how much care they ought to separate themselves from the society of the wicked. The Prophets moreover, to whom the fourth circuit pertains, so much despised and reproved the sins of princes and wicked men, that on account of this some of them were stoned, some killed, some moreover died in the slaughter of the sword. The Apostles moreover and those who believed from the Jews, to whom the fifth circuit pertains, with how much zeal they separated themselves from the counsel and works of unbelieving Jews, Luke narrates in the Acts of the Apostles. The Gentiles moreover to whom the sixth circuit pertains, with how much ardor they disjoined themselves from the society of the wicked, the martyrs being questioned say. The seventh circuit moreover pertains to those who will be in the times of the future Antichrist; but also how those will refute the perfidy of the Antichrist and his ministers, this book makes manifest. On the seventh day therefore the priests circling Jericho with the ark, and shouting, the walls of Jericho fell, and all the people with their king were slain: because when preachers of truth preaching at the end of the world and announcing the end of the world, suddenly the end of the world will come, and the whole city of the devil will be destroyed, and with its very head the devil will be damned to perpetual death."
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16. JOSHUA SAID TO ALL ISRAEL: SHOUT. — The voice of Joshua could not be heard by all the people, inasmuch as it consisted of three million men. He "said" therefore to those who were near him, and they said the same to those nearby, and they to those following, and thus in turn to the last. Or certainly "said," that is, he proclaimed it through heralds, as is customary in camps. Or finally "said" to the twelve princes of the twelve tribes, each of them said the same to the individual heads of families in his tribe, and they in turn to individual fathers, and they to all their sons and servants.
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17. AND LET THIS CITY BE ANATHEMA. — Hebrew cherem, that is, a thing devoted to God alone, and in His honor (so that just vengeance may be taken upon the wicked who have offended Him, and thus by it a propitiation for divine justice may be made, by which the honor of God, as it were taken away, may be restored) devoted to death and destruction, either real or civil. For both cherem and anathemata are things devoted to God in perpetuity, and cannot be converted to profane uses, as here was gold, silver, bronze, iron, etc., and things burned to God in holocaust, or abolished by sword and fire. See what is said Leviticus xxvii, 28, and Numbers xxi, 2 and 3. But whereas beyond the law of Deuteronomy xx, verse 1, by which it is only commanded that none of the Canaanites be spared, but all be slain, here moreover it is commanded that the city of Jericho itself be burned, which we do not read was done in other Canaanite cities subsequently conquered by Joshua, there were three causes. First, because God demanded Jericho, the first hostile city, as it were the firstfruits of Canaan for Himself: but firstfruits ought to be rendered to God in their entirety. Thus Josephus, Theodoret, Question VI, and the Hebrews. Second, because the victory was won here by God's power alone and Jericho was conquered, whereas in subduing the other cities the Hebrews fought fiercely and overcame them by military assault. Third, because God wished to set an example of severe vengeance upon the other Canaanite cities in the first Jericho, and to strike terror into them, and at the same time to call the most wicked people to repentance for their way of life. Furthermore, that Joshua did these things by God's instigation, or by the warning of an Angel, although Scripture does not express it, it is fitting to believe from what is said in chapter I and chapter v, at the end, and chapter vi, verse 2. Thus the Romans devoted hostile cities to curses and anathema by a certain formula of words. Livy, book VIII, chapter IX, tells that the consul Decius in war against the Latins devoted himself together with the enemy to anathema with this prayer: "Jane, Jupiter, Marspiter, Quirine, Bellona, Lares, I beseech you that you prosper strength and victory to the Roman people; and that you afflict the enemies of the Roman people with terror and death; as I have pronounced in words, so for the Republic and the Roman people I devote the legions and the auxiliaries of the enemy together with me to the gods of the dead and to the earth."
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18. BUT YOU BEWARE LEST YOU TOUCH ANYTHING OF THOSE THINGS THAT ARE COMMANDED, AND YOU BECOME GUILTY OF TRANSGRESSION. — In Hebrew, Only keep yourselves from the anathema, lest perhaps you anathematize (impose upon yourselves the guilt and penalty of anathema) and take of the anathema (Masius translated more clearly: Lest perhaps you anathematize, that is, take of the anathema; for and is exegetical, that is, explanatory, and means the same as, that is), and place the camp of Israel in anathema, so that on account of the anathema taken away from God by sacrilege, the camp itself may become anathema, that is, be devoted to destruction by God through just vengeance; which Our version translated: "And all the camp of Israel shall be under sin and be troubled," lest namely one who shall steal something from Jericho, by the contagion and communion of his sin and anathema, involve and contaminate all the camp with sin, equally as with the penalty of his sin and theft. For the camp was reckoned to be one political body, or one people; wherefore what one of them had sinned, God by hidden judgment determined to avenge upon all, and to subject all to anathema, that is, to destruction. The sense is, as if to say, Beware lest you steal anything from Jericho devoted to anathema, lest you be the cause of anathema and destruction, not only of yourselves, but also of all the camp of Israel. A similar phrase is in the following chapter, verse 1 and 11; Matthew xxvi, 8; John xii, 4; Deuteronomy xxi, 8. For this reason also it is repeated so often in Scripture: "Put away evil from your midst," concerning which more in the following chapter.
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19. BUT ALL THE GOLD AND SILVER, AND VESSELS OF BRONZE AND IRON, LET THEM BE CONSECRATED TO THE LORD. — In Hebrew, it is holiness to the Lord himself, that is, as it were a holy and sacred thing be consecrated to God; whence, as such, it shall be "laid up in his treasures." The Chaldean: let it be brought into the treasury of the house of the sanctuary of the Lord, namely into the tabernacle, which was as it were a mobile temple of the Hebrews, for its use and adornment. For Jericho had become cherem, that is, anathema: therefore the whole ought to fall to God alone, namely the city through burning, but the gold, silver and bronze (under which understand tin, steel, lead and other metals, whose use was rarer in the tabernacle) through oblation in the tabernacle: but nothing from it could be converted to private or profane uses. Tropologically Procopius: It is fitting, he says, that men of God be desirous not of riches, not of glory, not of power, not of worldly wisdom. But gold is a figure or image of riches, silver represents glory, bronze wisdom and eloquence, iron strength and power. God at the same time with Achan destroyed his relatives, because they had been conscious of his crime. He himself indeed gives punishment: but the people is instructed more toward piety, the caution against sacrilege as a pestilential thing coming upon them.
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20. THEREFORE ALL THE PEOPLE SHOUTING AND THE TRUMPETS SOUNDING. — In Hebrew it is, and the people cried out, and they sounded the trumpets. First the priests sounded the trumpets, then the people, excited by this sound, joined their shout to the sound of the trumpets. Whence Vatablus translates, Therefore the people shouted together, after they had sounded the horns. So also Masius. And clearly the Septuagint in the Roman edition, And the priests sounded the trumpets; but when the people heard the trumpets, all the people shouted with a great shout. For in Hebrew tariu, which our translator renders, They cried out, they shouted, the Septuagint renders elalaze, that is, they shouted; for alalazo means to shout, to vociferate, to cry out, to howl. See what is said at verse 10, where note that alalaze has two meanings: first, to utter a military cry for engaging, such as soldiers utter before battle when the line is drawn up and about to fight, so that they sharpen their courage and anger against the enemy. Whence Masius translates, ululate; second, to shout for joy, or to exult and sing a triumph when victory is already won; although Varro asserts that jubilare properly means to express a complaint, or the outcry of rustics and others imploring aid. Both meanings suit this place. For the Hebrews cried out before the battle, as if about to invade Jericho; and at the same time they shouted for joy, as being certain from God's promise of the victory and its destruction. Furthermore, the Emperor Leo in the Tactics, cap. xx, num. 204, thus ordains concerning the cry of soldiers: "That you may instill strength in the army, command that if the enemy come against your men with a cry, your men should immediately proceed with silence and quiet: but if they walk silently and quietly, then your men shall attack them with a cry and the clashing of arms." THE WALLS FELL DOWN. — In Hebrew, the walls fell down beneath them. The Chaldean paraphrase: the wall of the city was loosened, and was swallowed up beneath it. Hear Cajetan: "By saying beneath it, he makes clear that the wall was about to fall either into the ditch round about, or by a greater miracle beneath the earth, so that the Israelites would not be hindered by the ruins of the wall, but would have free entrance all around into the city." The Septuagint: the wall fell down round about, the Angels impelling it to this end by the sign and sound, or God withdrawing His concurrence from the standing wall to make it stand. For just as when the sun withdraws its rays light vanishes, so when God withdraws His concurrence from a thing it crumbles and vanishes. Moreover, God can withdraw His concurrence from a thing standing upright, and thus cause that the standing thing does not stand but falls, and not withdraw His concurrence from its existence, but preserve the thing in its existence. Thus He did here: by withdrawing His concurrence from the wall's standing upright He caused it to slip and fall; but by preserving the same concurrence to the wall's existence, He caused the stones of the falling wall to remain in their being, and not to pass into nothingness, which they would certainly do if God had withdrawn His concurrence from their existence. Besides this concurrence of God, another was necessary, by which God concurred with the wall's falling, namely that it should fall from on high to the earth and collapse. For every thing, just as in its creation, so also in its preservation intimately depends on God; for preservation is as it were a continuous creation. Thus the voice of Christ cast down an armed cohort on the Mount of Olives, and Paul in the field of Damascus: the voice of the Lord broke the cedars of Lebanon, the voice of Peter cast down Ananias and Sapphira, and the Britons, heretics, by the command of St. Germanus, sang Alleluia, as Bede testifies in lib. I of his History, cap. xx. And the Albigenses that verse from the hymn: "Hostem repellas longius," as the History of Simon of Montfort relates. Moreover, Robert, king of France, singing with priests, cast down the walls of the city of Avellino which he was besieging, and opened an entrance into it for his men, as Lipsius relates in Exempl. polit. cap. II.
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21. AND THEY KILLED EVERYTHING THAT WAS IN IT. — In Hebrew yacherimu, that is, they devoted to destruction, destroyed, annihilated it. For Jericho was cherem, that is, devoted to destruction and condemned to annihilation. Mystically Lyra says: "Jericho," he says, "signifies the city of guilt, which is made by the love of self even to the contempt of God. This city is enclosed by a triple wall, namely the wall of carnal concupiscence, of temporal abundance, and of worldly excellence." And shortly after: "This triple wall is overthrown by the sound of holy preaching, by the cry of devout prayer, by the circuit of proper examination; which circuit ought to be made seven times, that is, perfectly, because perfection is designated by the number seven. For he who is converted from guilt to grace ought to examine his own conscience diligently and perfectly. Whatever is found in this city contrary to salvation ought to be destroyed. But what is found there of the gold of philosophical wisdom, of the silver of eloquence, of vessels of bronze, that is, of natural skill, which avails for much, as also vessels of iron, that is, of bodily and temporal power, ought to be consecrated to the Lord, that is, henceforth to be applied to good works. Rahab with her household is saved on account of the work of mercy, because according to the saying of the Saviour, Matt. cap. v: Blessed are the merciful, for they shall obtain mercy."
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22. BRING HER OUT (Rahab) AND ALL THAT IS HERS. — In Hebrew hotsiu, that is, bring her out, namely from her own house. For this entire city was consumed by fire together with it. For all Jericho was devoted to anathema and to burning. Some, however, from verse 25, think that the house of Rahab was preserved from the common fire, and Rahab was brought out beyond the camps, concerning which see the following verse. Let the commander of war note here that he preserves the faith given to an enemy by his men, just as Joshua preserved the faith given to Rahab by the spies. Whence St. Ambrose in chapter x of Luke, verse 30: "This (Joshua)," he says, "was more concerned to preserve faith than to conquer, and commanded the safety of the harlot before the destruction of the city." Furthermore, Masius wrongly thinks that this Rahab is different from Rahab, who is placed in the genealogy of Christ in Matthew chapter I; Theophylactus inclines to the same view there. For St. Jerome and others teach everywhere that she is the same. 23. And the young men entered. — In Hebrew, the young men spies. Whence it is clear that they were not old men, but young men, as being most suited for such a deed. The Rabbis therefore wrongly think that these spies were Caleb and Phinehas, who (they say), although they were old in age, were nevertheless young in strength and vigor. OUTSIDE THE CAMPS OF ISRAEL,— because those were holy through circumcision, through the public worship of the true God, through the ark of the covenant, through Joshua, the priests, etc.; but Rahab was from the nation of the unfaithful and impious, and had not yet publicly given her name to Judaism: her relatives and kinsmen were also still unbelievers and idolaters; but shortly after they were converted by Joshua and the Hebrews to faith and the worship of the one God, and to Judaism, and therefore were admitted within the camps of Israel. Thus Abulensis, Masius, Salianus and others.
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25. And the house of her father. — By "house" understand not the material building, but the family, namely the brothers, relatives and kinsmen of Rahab. Whence R. Simeon: Rahab, he says, obtained such great grace with God by her faith, that even if she had two hundred relatives joined to her, and they had contracted affinity with two hundred other families, all would have been saved by her grace. Furthermore, Rahab afterwards married Salmon, a prince of the tribe of Judah, if not as a primary wife, certainly as a secondary wife; for polygamy was then lawful. Torniellus and Salmeron think that Rahab married Salmon in the fourteenth year of her age, the Hebrews in the fiftieth; more probably Salianus thinks that Rahab was twenty-five or twenty years old (for she had been a harlot), and that Salmon was about forty years old. MADE JOSHUA LIVE, — that is, he preserved her safe and unharmed with all hers, kept her in life; for this is what hecheie signifies in Hebrew. The Hebrews therefore explain it less correctly: he supplied her with food necessary for life, although it is not doubtful that Joshua did this as well.
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26. JOSHUA CURSED, SAYING: CURSED BE THE MAN, etc., WHO SHALL BUILD JERICHO. — This dire curse of Joshua was made by the instinct of God, as it is right to believe, and for this purpose, that an eternal monument of divine power might stand in the ruins of Jericho, and of vengeance upon its impious citizens; and of benignity, truth and faithfulness toward the pious Israelites, which would strike terror into all ages, and would provoke all to the fear and worship of God. Thus Masius, Arias and others. IN HIS FIRSTBORN. — Masius, In his firstborn let him lay its foundation, and in his youngest let him place its gates, as if in laying stones for the foundation of Jericho, he were casting them upon his own, and stoning and killing them with them. The sense is, as Masius says: Whoever in future ages shall ever dare to restore Jericho appointed by God as anathema, when he shall have laid the first foundations of the city, let him lose his firstborn, then while building let him lose all the others in order, finally however the youngest of all, when he shall have come to the placing of the gates after the work is completed. Thus Rupertus here in chapter xvi, who also shows that this curse was a fitting punishment for the crime, saying: "So that in building the name of the founder, he would lose the whole honor of his father in effect," that is, It is just that the builder of the forbidden city should cease to be the father of offspring. Thus the disobedient Hiel actually incurred these curses, who in rebuilding Jericho lost his sons, as is clear in III Kings xvi, 34, where it is said: "In his days Hiel of Bethel built Jericho; in Abiram his firstborn he laid its foundation, and in Segub his youngest he set up its gates: according to the word of the Lord, which he had spoken by the hand of Joshua the son of Nun." Tropologically, he destroys Jericho who renounces Satan and the pomps of the world; but he rebuilds it who turns to vices: he loses his firstborn in the foundation, and his youngest in the placing of the gates, because he loses both the foundations of faith, from which the good buildings of virtues are begun, and the barriers of good action. Thus Bede, and from him Angelomus, and Eucherius in III Kings xvi, 34.
Machine translation from the Latin, not reviewed.
6:1
… A characteristic example of c. is found in the Old Testament in that for the capture of Jericho (Ios. 6, 1-20), which Joshua had the soldiers perform for six days around the walls, and on the seventh, seven times by the Ark of the Covenant. …
6:17
… The sentence was carried out in a valley south of Jericho and Gilgal, which was therefore named that of 'Achor or of the "troubler." By contamination with that name is explained the change of A. to Akar in I Chron. 2:7 (Josh. 6:17-19; 7:1-26). Faustino Salvoni
… In reward she obtained the oath that she would be spared together with her family on the day of the occupation; she fulfilled the agreed condition (a red cord at the window) and the promise was kept (Josh. 2:2-21; 6:17-25). Converted to the Israelite religion, she married Salmon of the tribe of Judah and had as her son Boaz, the future husband of Ruth (Ruth 4:21; Matt. 1:5). Her faith was praised in …
6:23
… Its most important manifestations may be seen in: Gen. 18, 3-8: Abraham; ibid. 19, 2-3: Lot; Ex. 2, 19-20: Moses; Ios. 6, 23: Rahab; Iudc. 19: the Levite of Ephraim; Job 31, 31-32, etc. Hospitality consisted in having the stranger spend the night under one's tent or in one's house, in giving him the opportunity …
6:26
… Firstborn were the object of the greatest affection (cf. Gen. 22:2, 12, 16; Ios. 6:26; II Reg. 3:27; Zach. 12:10). God therefore calls Israel "his firstborn" (Ex. 4:22 ff.; Eccli. 36:14; cf. Ier. 31:9). And "beloved son" (Lk. 20:13: ἀγαπητός) is equivalent to only son …
… Unfortunately the example of the Canaanites and other neighboring peoples sometimes dragged the Israelites into that abominable practice, as is gathered from the fact that Hiel, in the rebuilding of Jericho, immolated two of his sons (I Kings 16:34; cf. Josh. 6:26, where the misdeed is the object of execution); likewise some impious princes sacrificed human lives to Moloch in Jerusalem itself, that is, in the valley of Ben-Hinnom or Gehenna …
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.