Josue is deceived by the Gabaonites: who being detected are condemned to be perpetual servants.
Other nations fearing Israel ioyne their forces to fight against them, 3. but the Gabaonites send embassadors, feyning craftily to come farre of, 14. with whom Iosue and the ancientes of Israel make league binding it by oath. 16. within three dayes they are detected to be nere inhabitantes. VVherupon the people murmur against their princes. VVho yet for their oath, let the Gabaonites liue. 20. only making them and their progenie perpetual seruantes, to cutte wood, and carie water.
1Now when these things were heard of, all the kings beyond the Jordan, that dwelt in the mountains, and in the plains, in the places near the sea, and on the coasts of the great sea, they also that dwell by Libanus, the Hethite, and the Amorrhite, the Chanaanite, the Pherezite, and the Hevite, and the Jebusite,Udite tali cose, tutti i re di là dal Giordano, che dimoravano sulle montagne, e nei piani, e ne' luoghi marittimi, e lungo il lido del mare grande: e quegli ancora, che abitavano vicino al Libano, gli Hethei, e gli Amorrhei, i Chananei, i Ferezei, gli Hevei, e i JebuseiVVHICH thinges being heard, al the kinges beyond Iordan, that dwelt in the mountaines and champion countries, in the places by the sea side and the shore of the great sea, they also that dwelt beside Libanus, the Hetheite and Amorreite, the Chananeite, the Pherezeite, and the Heueite, and the Iebus eite,Quibus auditis, cuncti reges trans Jordanem, qui versabantur in montanis et campestribus, in maritimis ac littore magni maris, hi quoque qui habitabant juxta Libanum, Hethæus et Amorrhæus, Chananæus, Pherezæus, et Hevæus, et Jebusæus, 2Gathered themselves together, to fight against Josue and Israel with one mind, and one resolution.Si adunarono tutti insieme d'uno stesso animo, e d'uno stesso consiglio per combattere contro Giosuè, e contro Israele.were gathered, to fight against Iosue and Israel with one minde, and one sentence.congregati sunt pariter, ut pugnarent contra Josue et Israël uno animo, eademque sententia. 3But they that dwelt in Gabaon, hearing all that Josue had done to Jericho and Hai:Ma gli abitanti di Gabaon avendo udito tutto quel che Giosuè avea fatto a Gerico, e ad Hai,But they that dwelt in Gabaon, hearing al thinges that Iosue had done to Iericho and Hai:At hi qui habitabant in Gabaon, audientes cuncta quæ fecerat Josue Jericho, et Hai, 4Cunningly devising took for themselves provisions, laying old sacks upon their asses, and wine bottles rent and sewed up again,Usando l'astuzia preser seco de' commestibili, e caricarono sui loro asini de' sacchi vecchi, e degli otri da vino rotti, e ricuciti,subtelly deuising tooke prouision for them selues, laying old sackes vpon their asses, and bottels of wine rent and sowed againe,et callide cogitantes, tulerunt sibi cibaria, saccos veteres asinis imponentes, et utres vinarios scissos atque consutos, 5And very old shoes, which for a show of age were clouted with patches, and old garments upon them: the loaves also, which they carried for provisions by the way, were hard, and broken into pieces:E de' calzari molto vecchi, e rappezzati in segno di vecchiezza, e si vestiron d'abiti molto usati: i pani eziandio, che portavano pel viatico, eran duri, e sbriciolati:and shoes very old which for a shew of oldenesse were clouted with speckes, putting on them old garmentes: the loaues also, which they caried for prouision by the way, were heard, and broken into peeces:calceamentaque perantiqua quæ ad indicium vetustatis pittaciis consuta erant, induti veteribus vestimentis: panes quoque, quos portabant ob viaticum, duri erant, et in frustra comminuti:
6And they went to Josue, who then abode in the camp at Galgal, and said to him, and to all Israel with him: We are come from a far country, desiring to make peace with you. And the children of Israel answered them, and said:E vennero a trovar Giosuè, il quale era allora negli alloggiamenti di Galgala, e dissero a lui, e insieme a tutto Israele: Noi venghiamo di lontan paese bramosi di far pace con voi. E gli uomini d'Israele risposer loro, e dissero:and they went on to Iosue, who then abode in the campe at Galgal, and said to him, and withal to al Israel: We are come from a farre countrie, desirous to make peace with you. And the children of Israel answered them, and said:perrexeruntque ad Josue, qui tunc morabatur in castris Galgalæ, et dixerunt ei, atque simul omni Israëli: De terra longinqua venimus, pacem vobiscum facere cupientes. Responderuntque viri Israël ad eos, atque dixerunt: 7Perhaps you dwell in the land which falls to our lot; if so, we can make no league with you.Purché voi non abitiate in quella terra ch'è dovuta a noi come nostra eredità, e non sia a noi proibito di fare confederazione con voi.Lest perhaps you dwel in the Land which is dew to vs by lotte, and we can not enter a league with you.Ne forte in terra, quæ nobis sorte debetur, habitetis, et non possimus fœdus inire vobiscum. 8But they said to Josue: We are thy servants. Josue said to them: Who are you? and whence came you?Ma quelli dissero a Giosuè: Siamo tuoi servi. Ed egli a loro: Chi siete voi? E donde siete venuti?But they said to Iosue: We are thy seruantes. To whom Iosue said: Who are you? and whence came you?At illi ad Josue: Servi, inquiunt, tui sumus. Quibus Josue ait: Quinam estis vos ? et unde venistis ? 9They answered: From a very far country thy servants are come in the name of the Lord thy God. For we have heard the fame of his power, all the things that he did in Egypt.Risposero: Da paese rimoto assai son venuti i tuoi servi nel nome del Signore Dio tuo: perocché abbiamo udita la fama di sua possanza, e tutto quel che ei fece in Egitto,they answered: From a very farre countrie are thy seruantes come in the name of the Lord thy God. For we haue heard the fame of his might, al thinges that he did in Aegypt,Responderunt: De terra longinqua valde venerunt servi tui in nomine Domini Dei tui. Audivimus enim famam potentiæ ejus, cuncta quæ fecit in Ægypto, 10And to the two kings of the Amorrhites, that were beyond the Jordan, Sehon, king of Hesebon, and Og, king of Basan, that was in Astaroth:E a' due re degli Amorrhei, che erano di là dal Giordano, Sehon re di Hesebon, e Og re di Basan, che stava in Astaroth:and to the two kinges of the Amorrheites that were beyond Iordan, Sehon the king of Hesebon, and Og the king of Basan, that were in Astaroth:et duobus regibus Amorrhæorum qui fuerunt trans Jordanem, Sehon regi Hesebon, et Og regi Basan, qui erat in Astaroth:
11And our ancients, and all the inhabitants of our country, said to us: Take with you victuals for a long way, and go meet them, and say: We are your servants, make ye a league with us.E i nostri seniori, e tutti gli abitatori del nostro paese ci hanno detto: Prendete con voi da mangiare per un viaggio lunghissimo, e andate loro incontro, e dite: Noi siam vostri servi, fate confederazione con noi.and our ancientes, and al the inhabitantes of our Land said to vs: Take in your handes victuals for a very long way, and goe meete them, and say: We are your seruantes, enter a league with vs.dixeruntque nobis seniores, et omnes habitatores terræ nostræ: Tollite in manibus cibaria ob longissimam viam, et occurrite eis, et dicite: Servi vestri sumus: fœdus inite nobiscum. 12Behold, these loaves we took hot, when we set out from our houses to come to you, now they are become dry, and broken in pieces by being exceeding old.Ecco, i pani che noi prendemmo in partendo dalle nostre case per venire a voi, erano caldi: ora sono duri, e per esser troppo vecchi si sbriciolano:Behold, these loaues we tooke hotte, when we departed from our houses to come to you, now they are become drie, and broken for ouer much oldenesse.En panes quando egressi sumus de domibus nostris, ut veniremus ad vos, calidos sumpsimus; nunc sicci facti sunt, et vetustate nimia comminuti. 13These bottles of wine when we filled them were new, now they are rent and burst. These garments we have on, and the shoes we have on our feet, by reason of the very long journey, are worn out, and almost consumed.Noi empiemmo di vino otri nuovi, ora sono rotti, e logori: le vesti che abbiamo addosso, e i calzari de' piedi per la lunghezza di un viaggio di tanto tempo sono usati, e rifiniti.the bottels of wine we filled being new, now they are burst & dissolued. The garmentes and shoes that we haue vpon vs, and which we haue on our feete, for the length of the long way are worne, and almost consumed.Utres vini novos implevimus; nunc rupti sunt et soluti. Vestes et calceamenta quibus induimur, et quæ habemus in pedibus, ob longitudinem longioris viæ trita sunt, et pene consumpta. 14They took therefore of their victuals, and consulted not the mouth of the Lord.Allora quelli preser dei loro commestibili, e non consultarono l'oracolo del Signore.They tooke therfore of their victuals, and asked not the mouth of our Lord.Susceperunt igitur de cibariis eorum, et os Domini non interrogaverunt. 15And Josue made peace with them, and entering into a league, promised that they should not be slain: the princes also of the multitude swore to them.E Giosuè li trattò come amici, e fece con essi alleanza con promessa di salvar loro la vita: e i principi del popolo giurarono ad essi la stessa cosa.And Iosue made peace with them, and entring a league promised that they should not be slaine: the princes also of the multitude sware to them.Fecitque Josue cum eis pacem, et inito fœdere pollicitus est quod non occiderentur: principes quoque multitudinis juraverunt eis.
16Now three days after the league was made, they heard that they dwelt nigh, and they should be among them.Ma tre dì dopo che era stata fatta l'alleanza, riseppero, come quegli abitavano nelle vicinanze, e che sarebbono vissuti tra loro:But three daies after that the league was made, they heard that they dwelt nigh, and they should be among them.Post dies autem tres initi fœderis, audierunt quod in vicino habitarent, et inter eos futuri essent. 17And the children of Israel removed the camp, and came into their cities on the third day, the names of which are, Gabaon, and Caphira, and Beroth, and Cariathiarim.E i figliuoli d'Israele mossero il campo, e andarono tre giorni appresso alle loro città delle quali i nomi son questi: Gabaon, e Caphira, e Beroth, e Cariathiarim.And the children of Israel remoued the campe, and came into their cities the third day, whose names are these, Gabaon, and Chaphira, and Beroth, and Chariathiarim.Moveruntque castra filii Israël, et venerunt in civitates eorum die tertio, quarum hæc vocabula sunt: Gabaon, et Caphira, et Beroth, et Cariathiarim. 18And they slew them not, because the princes of the multitude had sworn in the name of the Lord, the God of Israel. Then all the common people murmured against the princes.E non fecer loro alcun male, perchè i principi del popolo avean così giurato con essi nel nome del Signore Dio d'Israele. Per la qual cosa mormorò tutta la plebe contro i principi.And they stroke them not, because the princes of the multitude had sworne in the name of our Lord the God of Israel. Therfore al the common people murmured against the princes.Et non percusserunt eos, eo quod jurassent eis principes multitudinis in nomine Domini Dei Israël. Murmuravit itaque omne vulgus contra principes. 19And they answered them: We have sworn to them in the name of the Lord, the God of Israel, and therefore we may not touch them.Ma questi le risposero: Noi abbiamo prestato ad essi giuramento nel nome del Signore Dio d'Israele: e perciò non possiam toccarli.Who answered them: We haue sworne to them in the name of our Lord the God of Israel, and therfore we may not touch them.Qui responderunt eis: Juravimus illis in nomine Domini Dei Israël, et idcirco non possumus eos contingere. 20But this we will do to them: Let their lives be saved, lest the wrath of the Lord be stirred up against us, if we should be forsworn:Ma farem loro così: Abbiano salva la vita, affinchè non ci tiriamo addosso l'ira del Signore collo spergiuro:But this we wil doe to them: Let them be reserued in dede aliue, lest the wrath of God be stirred against vs, if we shal be forsworne:Sed hoc faciemus eis: reserventur quidem ut vivant, ne contra nos ira Domini concitetur, si pejeraverimus:
21But so let them live, as to serve the whole multitude in hewing wood, and bringing in water. As they were speaking these things,Ma abbian la vita con questa condizione che taglino le legna pel servizio di tutto il popolo, e portino l'acqua. E mentre quelli parlavano così,but so let them liue, that for the vses of the whole multitude they hew wood, and carie in water. Who speaking these thinges,sed sic vivant, ut in usus universæ multitudinis ligna cædant, aquasque comportent. Quibus hæc loquentibus, 22Josue called the Gabaonites, and said to them: Why would you impose upon us, saying: We dwell very far off from you, whereas you are in the midst of us?Giosuè chiamò a sé i Gabaoniti, e disse loro: Perchè avete voi voluto ingannarci con fraude, dicendo: Noi abitiamo molto lungi da voi, mentre siete in mezzo a noi?Iosue called the Gabaonites, and said to them: Why would you deceiue vs by fraude to say: We dwel very farre of from you, wheras you are in the middes of vs?vocavit Gabaonitas Josue, et dixit eis: Cur nos decipere fraude voluistis, ut diceretis: Procul valde habitamus a vobis, cum in medio nostri sitis ? 23Therefore you shall be under a curse, and your race shall always be hewers of wood, and carriers of water, into the house of my God.Per questo voi sarete sottoposti alla maledizione, nè mai mancherà della vostra stirpe chi tagli le legna, e porti acqua nella casa del mio Dio.Therfore you shal be vnder a curse, and there shal not faile of your stocke a hewer of wood, and a carier of water into the house of my God.itaque sub maledictione eritis, et non deficiet de stirpe vestra ligna cædens, aquasque comportans in domum Dei mei. 24They answered: It was told us, thy servants, that the Lord thy God had promised his servant Moses, to give you all the land, and to destroy all the inhabitants thereof. Therefore we feared exceedingly and provided for our lives, compelled by the dread we had of you, and we took this counsel.Risposer quelli: Fummo avvertiti noi tuoi servi, come il Signore Dio tuo avea promesso a Mosè suo servo di dare a voi tutta questa terra, e sterminarne tutti gli abitatori. La paura pertanto ci prese, e provvedemmo alle nostre vite, e il terrore che avemmo di voi, ci spinse a prendere quel partito.Who answered: It was told vs thy seruantes, that the Lord thy God had promised Moyses his seruant, that he would deliuer you al the Land, and would destroy al the inhabitantes therof. Therfore we feared excedingly and prouided for our liues, cōpelled by your terrour, and we tooke this counsel.Qui responderunt: Nuntiatum est nobis servis tuis, quod promisisset Dominus Deus tuus Moysi servo suo ut traderet vobis omnem terram, et disperderet cunctos habitatores ejus. Timuimus igitur valde, et providimus animabus nostris, vestro terrore compulsi, et hoc consilium inivimus.
25And now we are in thy hand: deal with us as it seemeth good and right unto thee.Ora adunque noi siamo nelle tue mani: fa a noi quel che ti sembra ben fatto, e secondo la giustizia.And now we are in thy hand: that which seemeth vnto thee good and right, doe to vs.Nunc autem in manu tua sumus: quod tibi bonum et rectum videtur, fac nobis. 26So Josue did as he had said, and delivered them from the hand of the children of Israel, that they should not be slain.Giosuè adunque fece come avea detto, e li liberò dalle mani de' figliuoli d'Israele, perchè non perdessero la vita.Iosue therfore did as he had said, and deliuered them from the hand of the children of Israel, that they should not be slaine.Fecit ergo Josue ut dixerat, et liberavit eos de manu filiorum Israël, ut non occiderentur. 27And he gave orders in that day, that they should be in the service of all the people, and of the altar of the Lord, hewing wood, and carrying water, until this present time, in the place which the Lord hath chosen.E determinò in quel giorno che dovessero servire a tutto il popolo, e all'altare del Signore tagliando le legna, e portando l'acqua al luogo, che sarebbesi eletto il Signore, come si fa fino al presente.And he decreed in that day, that they should be in the ministerie of al the people, and of the altar of our Lord, hewing wood, and carying water, vntil this present time, in the place which our Lord hath chosen.Decrevitque in illo die eos esse in ministerio cuncti populi, et altaris Domini, cædentes ligna, et aquas comportantes, usque in præsens tempus, in loco quem Dominus elegisset.
9:1
Year of the World 2553, Year before Christ 1451.
Calmet
These things. The solemn covenant by which the Israelites took possession of Chanaan, (Haydock) and the destruction of the two cities of Jericho and Hai. (Calmet)
Haydock
The kings on that side of the Jordan, and in all the neighbourhood, perceiving that, if the Israelites were suffered to attack them singly, in this manner, they would all presently lose their dominions and their lives. They resolved, therefore, to form a general league, offensive and defensive. (Haydock)
Beyond. Hebrew, "on the side of."
Mountains, on the south of Judea.
Haydock
Sea. All the nations of Phoenicia, and the country of the Philistines, (Calmet) who had seized a part of the country, which belonged to the Israelites. Josue divided their territory among the people, though he did not live to make the conquest of it. (Haydock)
Calmet
Libanus. Hebrew, "and in all the coasts of the great sea, over-against Libanus," as if the Phoenicians were alone meant. (Calmet)
9:4
Calmet
Provisions. By the alteration of a single letter, Hebrew means, "they feigned themselves to be ambassadors." But the Chaldean, Syriac, and Septuagint agree with the Vulgate. (Calmet)
Menochius
The Gabaonites were Hevites, though they are called by the more general name of Amorrhites, 2 Kings 21:2. St. Jerome says that their city stood in the tribe of Benjamin; according to Josephus, 40 or 50 stadia north of Jerusalem. (Menochius)
Haydock
They alone had the prudence to submit, (Calmet) being terrified and converted by the miracles of God. (Haydock)
Again. In the East, goat skins with the hair inwards, are used to carry wine.
9:5
Patches. Hebrew, "spotted," or of different colours, like shoes worn out and spoiled with dirt.
Calmet
Pieces. Hebrew, is translated, "dry, burnt, eaten, mouldy," etc. But it means fine thin bread, or wafers, (3 Kings 14:3,) full of holes. The Israelites partook of this bread, which they would hardly have done if it had been mouldy. (Calmet)
9:7
You. The Gabaonites addressed themselves to the first whom they met in the camp; and these made this remark to them before they were brought into the presence of Josue. The Israelites could make no league with the Chanaanites, as with equals, but only on condition that the latter should embrace the true religion, and acknowledge the dominion of the former. (Grotius) (Exodus 23:32., and Deuteronomy 7:2.)
9:8
Calmet
Servants. They did not mean to submit to servitude, but to make a league; otherwise they would not have needed to have recourse to such artifices. (Calmet)
Haydock
But finding that no other terms could be procured, they were willing, at any rate, to save their lives. (Haydock)
9:9
9:10
Calmet
Astaroth. They take care not to mention what had happened so recently at Jericho, lest they might be detected. (Calmet)
9:13
Haydock
And almost. This is added by way of farther explanation of the Hebrew, "are become old." (Haydock)
9:14
Menochius
Victuals, to examine whether they were as old as they pretended; or they eat of them in sign of friendship. (Menochius)
Euripides
Thus we find a feast generally accompanied the making of a league, Genesis 26:30., and 31:54. To betray a guest was deemed a heinous injury, Psalm 54:15. (Euripides)
Calmet
Lord. By the high priest, clothed with the Urim and Thummim. (Calmet)
Haydock
This remark shews that the Israelites had been guilty of some negligence. (Haydock)
Menochius
Hence they were so easily deceived, being perhaps overjoyed that their friendship should be courted by so distant a nation. (Menochius)
Worthington
The high priest was ordered to consult the Lord for Josue, at the door of the tabernacle, Exodus 29:42., and Numbers 27:21. (Worthington)
9:15
Masius
Them. Were they bound to keep this promise? Some maintain the negative, as it was obtained by fraud, and therefore the Gabaonites leave themselves to the mercy of Josue, (ver. 25,) who condemns them to perpetual servitude in the house of the Lord. He could not, however, have taken away their lives after what had passed. The error was not essential, but the people might have obtained the same conditions, if they had frankly told the truth. If we make a contract with a person who pretends to be of a nation to which he does not belong, the contract will hold good. The deceit of the Gabaonites was punished as it deserved. But God required that the conditions which were granted to them, should be diligently observed; and the family of Saul was severely punished, because he had slain some of them, 3 Kings xxi. If the rest of the Chanaanites had changed their religion, and submitted to the Israelites, they might have been preserved, as Rahab, and so many others were, with whom the pious kings scrupled not to form alliances, Josue 11:19., and Deuteronomy 20:10, etc. (Masius; Bonfrere; Calmet)
Menochius
They were, however, obliged to yield possession of the land to the Israelites, and to renounce idolatry. The Gabaonites were willing to accede to these conditions, and therefore Josue might justly make a peace with them. (Menochius)
9:16
Menochius
Now. The five kings coming to attack the Gabaonites, these were forced to confess the truth, and to implore the assistance of the Israelites; (Calmet) or perhaps Rahab had given information who they really were. (Menochius)
Josue flew to their assistance in the night, and arrived the day following, Josue 10:9.
9:18
Livy iii
Israel. This is one reason why their lives were spared. But we have seen that they could not, with justice, have treated them as enemies, on their submitting to the conditions required, even if they had not engaged themselves by oath. The Gabaonites knew with what respect oaths were then kept by the Hebrews, even when they might have some specious pretext for dispensing themselves from their obligation. "People had not yet begun to neglect God, as they do in the present age; nor did they allow themselves the liberty of interpreting an oath, and accommodating the laws to their own humour, but they rather regulated their morals by their prescription." Nondum haec quae nunc tenet saeculum, negligentia Dei venerat, etc. (Livy iii.)
9:21
Haydock
Multitude. The common people, only considering their own private advantage, murmured at the conduct of their leaders, as they supposed that they were thus deprived of the plunder (Calmet) of many cities, and engaged in a dangerous war, with the five confederate kings. But this war was in no degree detrimental to them, as they knew they had to subdue the whole country; and as for the Gabaonites, they eased the people of Israel of a great burden, by doing the drudgery of the tabernacle, which otherwise must have fallen upon them. (Haydock)
Menochius
These people were dispersed through the country, particularly in the cities of the priests and Levites, whose servants they were forced to be. Gabaon was allotted to the priests. In latter ages, many of these poor people being slain by Saul, etc., David was obliged to select some others, called Nathineans, or "people given," to supply their place, (Calmet) unless these were all the remnants of the Gabaonites. (Menochius)
Josephus (Jewish Wars 2:17,) speaks of the feast of Xylophoria, or "wood carrying," for the uses of the temple; and we read, (2 Esdras 10:34,) that lots were cast among the priests and the Levites, and the people, for the offering of wood, etc., which seems to insinuate that the ancient institution was then altered. Many authors speak of a fountain which furnished the temple with water, after the captivity, so that the service of the Gabaonites was not much wanted. We find no mention of them after that time.
9:23
Calmet
Curse. Hebrew, "you are cursed, and there shall be none of you freed from being bondmen;" (Haydock) you are a part of those nations which are under an anathema, and you deserve to be severely punished. (Calmet)
Serarius
But we shall fulfil our engagements with you, only in punishment for your craftiness: (Haydock) you must submit to change your religion, (Calmet) which will be your greatest blessing, (Haydock) and to perform the meanest offices, which may be considered as a sort of curse. It is thought that some recompense was allowed the Gabaonites for their labour. (Serarius, q. 17.)
Haydock
This sentence was probably pronounced at Galgal, (Calmet) though we might as well conclude that Josue would wait till he came to Gabaon, before he arraigned the people, as no doubt they would make the best of their way out of the camp, as soon as they had obtained their request. (Haydock)
Water. Slaves of the meanest condition were employed in these offices, Deuteronomy 29:11. (Athen. 10:22.)
9:24
Thereof. It seems they know not that any conditions would be admitted; and many interpreters have supposed, that none could be offered by the Israelites. See Deuteronomy 20:15.
9:25
Calmet
Thee. They acknowledge not only that Josue is too strong for them, but also that he has a right to punish them for their deceit. They accept, therefore, of whatever terms he is pleased to allow them. (Calmet)
9:27
Menochius
Chosen in the tabernacle and temple. (Menochius)
Worthington
In these Gabaonites, of the race of Chanaan, the prediction of Noe, that he should serve Sem, was fulfilled, Genesis ix. (Worthington)
9:14
In such a case they ought to haue consulted God, to wirte, the high Priest putting on the Ephod & Rationale, should haue prayed at the dore of the tabernacle, where our Lord appointed to speake vnto him. Exo. 29 v. 42 It was also ordained. Num. 27. v. 21. that Eleazar should cōsult our Lord, when anie thing was to be donne by Iosue, which omittīg to do they were deceiued by these Gabaonites.
9:27
In these Gabaonites of Chanaans race was fulfilled Noes prophecie. Geu. 9. that Chanaan should be a seruant to his brethren.
9:3
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.10
… And he, being as yet ignorant of localities, and not knowing anything of the inhabitants, did not see through their deceit, nor did he enquire of God, but readily believed them.
9:27
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.10
… He made them pay the penalty, however, by forcing them to undertake the lowest kind of work. The judgment was mild indeed, but it was a lasting one, for in their duties there abides the punishment of their ancient cunning, handed down to this day
St Jerome † AD 420 Against Jovinianus 2.10
… And it will be plain to you that sheep indeed they are, but wandering sheep: that they are on the right hand, but do not stand there: they flee until the High Priest dies and descending into hell liberates their souls. The Gibeonites met the children of Israel, and although other nations were slaughtered, they were kept
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1. WHEN THESE THINGS WERE HEARD. — It refers to the slaughter wrought by the Hebrews in Jericho and Hai, not to the covenant made with God on Hebal, which immediately preceded: for that is inserted only in passing; for it is placed later after the intermediate cities were conquered, so that all could safely proceed to Shechem and Hebal, as I have already said. ON THE SHORE OF THE GREAT SEA, — namely the Mediterranean Sea, which was great in respect to the Sea of Galilee and the Dead Sea, both of which are in Judea. Moreover near the Mediterranean Sea dwelt the Tyrians, Sidonians and other Phoenicians, who by nation and race were Canaanites, likewise the Philistines, who having expelled the Canaanites occupied their cities. Wherefore all these (and their regions) were delivered to the Hebrews, although by their cowardice they did not actually occupy them.
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3. AND THEY THAT DWELT IN GABAON. — Gabaon was a great and mighty city, and had inhabitants most robust, as is said in chapter x, 2; it was distant from Jerusalem by a journey of about two hours toward the West, situated in the tribe of Benjamin on a mountain: whence it was called Gabaon, that is, a mountain or hill. Hear Adrichomius in his Description of the Holy Land, page 17: "Gabaon, once the metropolis and royal city of the Hevites, who were descended from Hevaeus the son of Chanaan, is distant from Jerusalem by about fifty stadia, situated on Mount Silo, as Brocardus testifies. Whence also it is said that there was a very high high place there. It had under it the cities Caphira, Beroth and Cariathiarim: but afterward it was assigned to the sons of Aaron the Levites. Now, says Jerome, a village of the same name is shown in the fourth milestone of Bethel toward the Eastern side, near Rama and Remmon, where Solomon offered victims. Its inhabitants, the Gabaonites, clothed in worn garments and bearing the appearance of age, came as suppliants in deceit to Josue in Galgala, and craftily made a covenant: when the fraud was discovered, they were perpetually enslaved as drawers of water and hewers of wood for the temple, called Nathinaei, that is, given or donated to serve the temple; when Saul afterward wished to destroy them, on account of this the whole land was afflicted by famine for three years. Here Solomon in the tabernacle of Moses (for this was indeed the tabernacle, I Paralipomenon xvi, 21, and II Paralipomenon I), having offered a thousand victims upon the brazen altar, asked wisdom from God and obtained it," III Kings iii, 9.
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4. AND CRAFTILY THINKING. — In Hebrew, they also did in craftiness, or cunning and crafty prudence, namely craftily and prudently thinking how they might provide for themselves, as the other Amorrhites did: but these made counsels of war, whence they were conquered and slain; but the Gabaonites, more prudent, by the simulation of a remote dwelling, sought and obtained life from the Hebrews. For they saw that they, although warlike and most strong, could not resist when God fought for the Hebrews. Wherefore in this matter they did not sin, but acted piously and prudently. For they saw that they could not escape destruction unless by this simulation they became suppliants to the Hebrews, in which although they mixed in some falsehoods, nevertheless they believed in good faith that in an article of such necessity it was lawful to lie, which Plato once believed, and Cassianus and other wise men. THEY TOOK TO THEMSELVES PROVISIONS. — Thus also the Chaldean translator renders it, and also the Septuagint, if in them, as Masius wishes from the Syriac, ἐπωτίσαντο is read, not ἐπρέσβευσαν, that is, they appointed, as the Complutensian reads: thus also the Hebrew, if for ר an allied ד be read, namely יצטידו, for יצטירו. For the root צידה tseda signifies provisions or stores. But Masius, Cajetan and other recent scholars, because they read with ר hitstaiaru, hence render they acted as legates, or they simulated themselves as legates; for צִיר tsir indeed signifies a legate, whence in the Hitpael הִצְטִיר hitstaier signifies to act as a legate or to simulate. Thus Marinus in the Lexicon. Sacks (full of provisions and other things necessary for the journey). — Thus it should be read with the Hebrew, Chaldean, Roman and other versions. An error therefore crept into the Septuagint, which for ὄνων, that is, asses, have ὤμων, that is, shoulders.
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5. WHICH WERE SEWN WITH PATCHES AS A SIGN OF AGE. — "Patches," that is, repaired with various pieces. For the Hebrew טלאו talu signifies a variegated fleece sewn together with diverse parts, which St. Francis used to say, patched garments and shoes were signs of poverty, and therefore he commended them to his followers. Hence Masius renders, whose sole was patched with pieces. AND THE LOAVES ALSO, etc., WERE HARD, AND BROKEN INTO PIECES. — The Hebrews call them panes niccudim, that is, of points, namely which on account of dryness were broken into pieces and crumbs, as it were points, or could easily be broken. Whence Arias renders, loaves marked with points; Vatablus, moldy; the Septuagint, covered with mold and corroded; Masius, spotted with mold: for moldy has spots of mold as it were points; the Chaldean, crusts; others, burnt, from the root nacad, that is, to burn.
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6. AND THEY WENT TO JOSUE, WHO AT THAT TIME DWELT IN THE CAMP OF GALGAL. — For it is probable that Josue, after the destruction of Jericho and Hai, returned to the first camp in Galgal, and therefore fixed and fortified his camp in Galgal against the incursions of the Chanaanites. For Galgal was near the Jordan, beyond which dwelt in fortified cities the tribes of Gad, Ruben, and half of Manasse, whom he could either call to himself, or betake himself to their cities, if he were pressed by the Chanaanites. Wherefore from Galgal he proceeded to the conquest of Jericho, Hai, and the other cities, leaving his baggage and the unarmed multitude in Galgal, as being a place most fortified both by nature and by art, especially on account of the vicinity of the Jordan, and having conquered and destroyed the cities, he returned to the camp in Galgal, and there remained until, at the command of God, he was called forth to other expeditions, as is gathered from cap. x, 7, 43; xiv, 6. Hear the Emperor Leo giving precepts to his commanders concerning the position of camps in the Tactics, or concerning the ordering of battle, cap. xi, num. 1: "The ditch therefore, or fortification (for a ditch is properly the fortification of the whole army) thou shalt fortify as strongly as thou canst. If thou canst conveniently pitch camp in spacious and open places, do so: but if not, thou shalt pitch thy camp not negligently, but carefully, firmly and densely; but thou shalt especially avoid those places which have something near them that is higher and more elevated, lest the enemy, anticipating it by night and in a crowd, bring many evils upon thee from that place." And cap. xx, num. 27: "It is always safe to fortify camps, both in time of friendship and peace. If thou shalt be near enemies, draw a ditch around, either of stones or of bricks, and thus place thy camp in safety. For if anything adverse should happen, it will be less becoming for a commander to say at any time: I did not think it." The same precept is given by Vegetius, Aelianus, Cyllenius, Lipsius, Valtrinus, and others who have written on military matters. Leo adds that it is not expedient for camps to remain long in the same place, on account of the filth and uncleanness which are daily produced in a narrow space by individuals, and therefore infect the air and generate diseases and plague, as we have experienced in Italy and elsewhere, and experience daily, through the arrival of foreigners bringing in plague. WE COME FROM A VERY FAR LAND. — They lie, but they think it lawful for themselves to do so in order to save their own life and that of their people; and although they knew that this lie would soon be discovered by the Hebrews, nevertheless on account of the reverence for the oath which they had extorted, they hoped to be spared.
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7. LEST PERHAPS IN THE LAND WHICH IS DUE TO US BY LOT, THOU DWELL. — In Hebrew it is simply, lest perhaps in the midst of me (that is, of my land, namely promised to me by God, and to be divided among us by lot) thou dwell. They touch upon the point and truth of the matter, as if to say: If your land is promised to us by God, we do not wish it to be occupied by you and taken from us. Whence God had forbidden the Hebrews to make a covenant with the inhabitants of Chanaan, but to slay them all. Deuter. vii, 2; Exodi xxxiv, 12, and elsewhere.
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8. BUT THEY SAID TO JOSUE: WE ARE, THEY SAY, THY SERVANTS. — They say this not merely by courtly flattery, as courtiers are wont to say to one another: I am thy servant; but truly and sincerely. For they knew that they would not be spared by the Hebrews unless they subjected themselves and made themselves servants. They therefore wished to redeem their life by servitude. Whence Josue converted their natural death into a civil death, that is, into servitude. Thus Serarius and others. This will be more evident from their words in verse 9 and following.
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9. THEY ANSWERED. — In Hebrew, and the children of Israel said, that is, each Israelite, to the Hevite (the Gabaonites therefore were Hevites): Perhaps thou dwellest in the midst of me, and how shall I make a covenant with thee? For God had forbidden this, Deut. vii, 2. FROM A LAND VERY FAR OFF THY SERVANTS ARE COME IN THE NAME OF THE LORD THY GOD. — In Hebrew, in the name of the Lord thy God, that is, stirred up by the fame of the power and wonders of thy God, by which he himself in the desert smote Og and Sehon, your enemies, the kings. They are silent about the destruction of Jericho and Hai, because that was new and recent, and could not fly so quickly to those far off (as they pretend themselves to be). See here their cunning and art of deceiving. Whence some think that from Gabaon and Gabaonites is derived the Italian gabare and gabatore, that is, to deceive and deceiver. Hence it is clear that the Gabaonites, struck with fear of the mighty God's vengeance exercised against the enemies of the Hebrews, acknowledged his majesty, power and divinity, and offered themselves ready and prepared to believe in him as the only true God, or to believe in him and worship him: and therefore God preserved them before the other Chanaanites obstinate in their idolatry, and impelled Josue and the Hebrews to spare them, make them proselytes and unite them to his Church. They say therefore: "We have come in the name of the Lord," in Hebrew, in the name of the Lord, as if to say, We have come stirred up by the name and fame of the admirable deeds of thy God, that we may be joined with you in the same society. Thus St. Augustine, Lyra, Cajetan, Arias. Elsewhere to come in the name of the Lord is to come by God's aid, power and virtue, as in Psalm cxvii: "Blessed is he that cometh in the name of the Lord." And John xvii: "Holy Father, keep them in thy name," that is, by thy power. "When I was with them, I kept them in thy name," that is, by the power given me by thee; but to walk in the name of the Lord is to worship him, invoke him, and hope in him, and to undertake some matter.
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14. THEY TOOK THEREFORE OF THEIR VICTUALS, — not that they might eat of them: for they had fresh bread from the fruits of the land; but either as a symbol of friendship and covenant, as Lyra, Arias, Vatable and Cajetan wish: for to receive food, and to taste what has been tasted by others, was an ancient and most common symbol of mutual communication, faith, friendship, hospitality among all nations of old, and is observed even today by Orientals, as well as by the Irish; or, as Masius holds, for the purpose of exploring, that namely they might explore whether they spoke the truth, whether namely the bread was truly dried and moldy with age, as they themselves asserted. For he opposes this to what follows: AND ASKED NOT THE COUNSEL OF THE LORD, — as if to say, They explored the truthfulness of the legates and the distance by their own eyes and hands, but not by consulting the Lord through the priest wearing the Rational, in which were the Urim and Tummim. See the words of Exodus xxviii, 30; and thus they erred and were deceived. There was therefore here some sin of the Hebrews, first, of inconsideration, in that when they had God present, directing and answering them, they did not consult him in so grave a matter; second, of rashness and precipitation, in that so quickly with strangers and unknown men, nay, suspected of falsehood, they made a covenant, and confirmed it with an oath, nor first examined the matter more carefully, whether any deceit lay hidden in it, as truly it did; but God permitted this, and withdrew his light from them, that the Gabaonites, now recognizing themselves and fearing, he might preserve and promote both in life and in their recognition, fear and worship. Wherefore the Emperor Leo thus commands his war leader in the Tactics, cap. xx, num. 9: "To deliberate slowly and circumspectly, and not to reject those things which have been deliberated and established by any hesitation or fear, is necessary above all: for fear is not only not a safe thing, but is also most adverse to good things found." Morally, learn here in doubtful and difficult matters to consult God, and to implore his light, and to go to and hear learned and religious men, especially Confessors and Superiors, who hold the place of God. If thou art wise therefore, undertake nothing great unless thou hast first consulted and appeased God. Thus Judas Machabaeus is read always to have invoked God before battle, and therefore by his aid obtained so many and such great victories except in the last battle, in which he is not read to have prayed, and therefore although fighting bravely, he fell.
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15. AND JOSHUA MADE PEACE WITH THEM, AND ENTERING INTO A COVENANT PROMISED THAT THEY SHOULD NOT BE SLAIN, — In Hebrew, to make them live, that is, that he would preserve their lives and not slay them. For this was the purpose of the peace and covenant sought by the Gabaonites. Hear St. Ambrose in book III of On Duties: Joshua, he says, because he was still ignorant of the places and unacquainted with the inhabitants, did not know their deceits; nor did he consult the Lord, but quickly believed. So holy was faith in those times that it did not seem possible to deceive anyone: who would reprove this in the saints, who judge others by their own affection? And because truth is dear to them, they think no one lies, they are ignorant what deception is. They willingly believe what they themselves are, nor can they suspect what they are not. You will ask whether Joshua could lawfully make a covenant with the Gabaonites and give them life, when God had forbidden the Hebrews to make a covenant with the Chanaanites (such as the Gabaonites were) and had commanded them to slay all of them? Exodus xxiii, 32. I answer that Joshua could lawfully make a covenant with them on two conditions. The first was that the Gabaonites should cede their cities, fields and territories to the Hebrews: for these had been given to them by God; and therefore they should subject themselves to them as servants. The second was that they should become proselytes, and abandoning their idols, should receive the faith and worship of the true God, and thus pass over into one Church and Commonwealth with the Hebrews. For the reason why God had commanded them to be slain was that they themselves were idolaters and wicked, and there was danger lest they draw the Hebrews to their idols and wickedness. For God gives this reason, Exodus xxiii, 32 and 33, and Deuteronomy vii, 4. But when this danger ceased, God permitted that they be spared and life be granted to them; and the Gabaonites performed both: for they offered themselves as servants to the Hebrews, and they acknowledged their God, and offered themselves ready to undertake his religion; therefore Joshua could spare them. That this is so is evident first, because in a similar way the Hebrews gave their word to Rahab the Chanaanite, that they would save her and all her kinsmen and relations, and they kept their word, because namely Rahab with hers had subjected herself to the Hebrews, and was ready to undertake their faith and religion. Why could not Joshua in a similar way grant life to the Gabaonites? Secondly, because Joshua in fact spared the Gabaonites, after their deceit was discovered and he knew them to be Chanaanites, and he wished the faith given and sworn to them to be kept. But he could not have done this if this covenant had been unlawful and forbidden by God. For no promise, even if sworn, is valid and binding which is contrary to God and God's law and command. For no one can bind himself or promise to violate God's law or act against it. Thirdly, because God severely punished the descendants of Saul and commanded them to be crucified, II Kings xxi, 1 et seq., because Saul had slain the Gabaonites contrary to the faith given by Joshua. God therefore wished the faith given to them to be valid and to be kept holy. Fourthly, because God, Deuteronomy xx, 10, commands the Hebrews to offer peace to enemies, and if they accept it, to make a covenant with them. Under these the Interpreters think the Chanaanites are also comprehended. For that God there in verses 15 and 18 makes a distinction between the Chanaanites near by and other nations dwelling far off, seems to do so only in that he wishes all the Chanaanites without exception to be slain, lest they draw the Hebrews to their idols, but in the other nations he wishes women and infants to be spared. This will be more evident from what is to be said in verse 19.
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17. GABAON, AND CAPHIRA, AND BEROTH, AND CARIATHIARIM. — These names seem to have been given to those Chanaanite cities for various reasons, derived from the situation of the place, its nature and character, as well as from the advantages and disadvantages which certain neighboring things brought to them. Thus Gabaon, a Chanaanite word, signifies a height, because this city was situated on a mountain; Caphira signifies a little lion, because it had inhabitants strong like lions; Beroth signifies wells, which were there excellent and abundant; Cariathiarim is the same as the city of forests, on account of the abundance of forests there. Thus Arias. Properly Gabaon is the same as the hill of iniquity and sorrow, says St. Jerome in the Hebrew Names, because Gabaon before Joshua was a wicked city, and therefore full of sorrows, until Jesus saved and preserved it.
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19. WE HAVE SWORN TO THEM IN THE NAME (by the name) OF THE LORD GOD OF ISRAEL, AND THEREFORE WE CANNOT TOUCH THEM. — The question is raised whether this oath of the Princes given to the Gabaonites concerning the preservation of their lives bound them to keep the faith which they had pledged to them. Abulensis, Masius, Arias, Magalianus, Serarius and St. Augustine here, Question XIII, deny that it bound them. The first reason is that this covenant and oath was extorted from the Gabaonites by fraud and deceit; the second, because there intervened an error of person: for Joshua and the Princes thought that they were entering into and swearing a covenant not with the neighboring Canaanites, but with foreigners and distant peoples, namely Arabs or Syrians, such as the Gabaonites falsely represented themselves to be, and they intended to bind themselves only to these. For an oath, as Sylvester, Lessius and others teach, follows the nature of its act or contract, and must be understood according to the conditions and restrictions which are understood to be in such an act or contract. Here, however, that condition is understood: "If you are not Canaanites." Wherefore, since the Gabaonites were Canaanites, the Hebrews intended that they did not wish to make a pact with them, nor to enter into a covenant, and consequently did not bind themselves to them by oath. The third reason is that the deed itself was against the law of God, commanding that all Canaanites without exception be destroyed, Numbers xxiii, 52; Deuteronomy xx, 16. Yet the Princes thought themselves bound by this oath: from which error you may gather how great was the reverence and religion for the divine name in that age: and God, whom they had neglected to consult, permitted them to err, so that from this He might draw forth the salvation of the Gabaonites, and show His mercy toward them. Yet the Israelites were bound by the renewed pact, because, discovering the fraud shortly afterward, they held the former pact and faith given to them as valid, God impelling them to this; for it is clear that it pleased God that those who sought peace of their own accord should be spared, and that the faith given should be kept, by conniving at the law of death against the Canaanites that had been laid down, from the fact that when Saul violated this covenant, God avenged it most severely, II Kings, chapter xxi, verse 1. This opinion is probable. However, the contrary opinion is more probable, namely that this covenant and oath bound Joshua and the Hebrews to keep faith and to preserve the life given to the Gabaonites, as Lyran, Hugo, Dionysius, Cajetan, St. Ambrose, book III of the Duties, chapter x; Gratian, book XXII, Question IV, final chapter, and extensively and solidly Suarez, book II On Oaths, chapter xviii, who cites St. Thomas, Bonaventure, Richard, hold. The reason is: First, because God had permitted, indeed almost commanded that the Canaanites be spared if they themselves sought peace and ceded their cities to the Hebrews and embraced their religion, as I showed in verse 15. Now the Gabaonites performed all these things. Therefore they could, indeed from charity ought to be spared, and a covenant should be made with them. Scripture itself sufficiently signifies this, chapter xi, 19, where it says: "There was not a city that delivered itself to the children of Israel, except the Hevite who dwelt in Gabaon; all the rest he took by war. For the Lord's sentence was that their hearts should be hardened, and they should fight against Israel, and fall, and should deserve no mercy, and should perish as the Lord had commanded Moses," that is to say, God commanded the Canaanites to be destroyed because they obstinately resisted the Hebrews; but because the Gabaonites, who were Hevites, did not do this, but sought peace, God therefore wished that peace be given to them. Second, because this fraud of the Gabaonites was not concerning the substance of the thing, or concerning that which the oath required to be valid, but concerning an accident only, namely concerning the nearness or distance of their dwelling; therefore it did not vitiate, nor invalidate the oath, nor the sworn covenant. It would have been concerning the substance if they had wished to retain their cities and their idolatry, and thus to enter into a covenant with the Hebrews: for this was forbidden by God, and therefore the Hebrews could bind themselves to this by no oath; but now, since they offer their lands to the Hebrews and desire to embrace their religion, they perform the substance of the covenant permitted by God, indeed commanded: nor does the fraud violate or nullify it. Wherefore there was not here an error of person, but of some accident of the person. For the Hebrews wished to contract a covenant with the Gabaonites present; but they erred in an accident, thinking them to dwell remotely, not nearby, which does not vitiate the covenant: just as if someone contracts marriage with a woman present, he contracts validly, even if he errs and thinks her to be Italian when she is German. You will say: Joshua did not intend to make a covenant with the Gabaonites except on this condition, that they were not Chanaanites. I answer: add, or that they would not remain Chanaanites, if namely they wished to persist in the hostility, infidelity and impiety of the Chanaanites. But now the Gabaonites have renounced these three things from themselves, and desired to pass over into the friendship, religion and piety of the Hebrews. Wherefore now not Chanaanites, but rather Hebrews and proselytes are to be reckoned, with whom Joshua desired to make a covenant. Thirdly, because this deceit was not harmful, but advantageous to the Hebrews. For what would the slaughter and death of the Gabaonites have profited them, except to the opinion and infamy of barbarous cruelty, in that they had slain those seeking peace, to be established among all nations? But their life profited the Hebrews much, because they used them as servants for the cutting of wood and the carrying of water. Therefore this deceit did not vitiate the covenant, nor did it make the Hebrews unwilling; for shortly after the deceit was known, they voluntarily approved the covenant that had been made. Fourthly, the Gabaonites as suppliants were asking for life only, offering themselves to every servitude; who except a barbarian would have denied it to them and slaughtered them? Surely Tamerlane did not do this, nor Amurath, nor Ottoman, nor anyone else however cruel and tyrannical. Fifthly, Joshua could have and ought to have, and therefore would have wished to spare them, if they themselves without deceit had confessed themselves to be Chanaanites and had subjected themselves, and had bound themselves as servants. For this was the mind of God, as I have already shown. Therefore since they now do the same, he ought to have spared them, even if some deceit intervened: whence also when the deceit was known, he spared them. Sixthly, they themselves here openly confess and assert this: "We have sworn," they say, "to them in the name of the Lord God of Israel (whose faith and worship they themselves acknowledge and desire to receive): and therefore we cannot touch them." And soon after: "Lest the wrath of God be stirred up against us, if we perjure ourselves." Note the word we have sworn, namely in the past; they speak therefore of an oath not renewed after the deceit was known, but first given before the knowledge of the deceit, and by it they assert themselves to be bound. The same is evident from the violation of this oath, which God avenged by the crucifixion of the descendants of Saul, II Kings xxi. Hence the answer to the arguments of the contrary opinion is clear. Finally, it is probable that Eleazar the High Priest, when the deceit was known, consulted God (for God had commanded this, Num. xxvii, 21), what ought to be done in a matter so grave and perplexed; or certainly Joshua prayed to God, and heard from him that he should spare the Gabaonites, and preserve both their bodies and souls through the profession of true religion. You will say: The Chanaanites were most wicked and corrupt men, and therefore God commanded all to be destroyed, lest their vices should rub off on the Hebrews. Therefore although the Gabaonites promised amendment of morals and vices through fear of death, yet the Hebrews ought not to have believed them, but feared lest shortly after they should relapse into their former crimes, and therefore should destroy them all, as God had commanded. I answer: commonly this was true, but not in the Gabaonites, who offered themselves so seriously as servants ready for all things and for the worship of the true God. Add that their mind and constancy ought to have been tested, and there ought to have been appointed to them teachers of religion, and likewise inspectors and guardians, who if they found them relapsing to their idols, would report this to Joshua, whose duty it was to punish and exterminate them, as is now done with Moors and Jews converted to Christ; nor is there doubt that Joshua did the same. But the event taught that the Gabaonites were constant in faith and Judaism, and therefore God avenged their slaughter so gravely in the descendants of Saul. There was no danger of rebellion here, because the Gabaonites were few, disarmed, and distributed among the Hebrews, so that they could not gather together and conspire against them. Learn here how sacredly faith, especially sworn faith, ought to be kept even with an enemy, even an impious and infidel one, such as the Gabaonites were. The same thing is expressly taught and established by the Emperor Leo in the Tactics, or concerning the ordering of battle. For when faith is taken away, all the contracts and society of men are overthrown, which rests as it were on faith, so that men now appear not to be men, but lions, tigers and beasts.
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21. BUT SO LET THEM LIVE, THAT THEY CUT WOOD AND CARRY WATER FOR THE USE OF THE WHOLE MULTITUDE. — The princes here give life to the Gabaonites, but condemn them to servitude, and this justly, both because they had promised and sworn to them life only; and because the Gabaonites had committed deceit, and had extorted the oath by fraud; and because they themselves were Chanaanites, whom God wished to be killed, and if any were spared on account of surrender, they were to be bound to servitude. Mild therefore was this punishment of theirs, which at length became an honored lot and condition of serving the temple, as will appear in the last verse. WHEN THE PRINCES HAD SPOKEN THESE THINGS, JOSHUA CALLED THE GABAONITES, — so that approving the sentence of the Princes, he himself as the supreme Prince and Judge would promulgate the same to the Gabaonites. The Interpreter translated correctly as to sense, what in Hebrew sounds thus word for word: When the Princes had spoken concerning them, Joshua called them, etc. For in Hebrew כאשר caasar means not only as, but also when, or whenever.
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23. AND THEREFORE YOU SHALL BE UNDER A CURSE, — namely under servitude and the burden of cutting wood and drawing water. For servitude is a burdensome kind of curse, that is, of harm and punishment.
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27. AND HE DECREED ON THAT DAY THAT THEY SHOULD BE IN THE MINISTRY OF ALL THE PEOPLE AND OF THE ALTAR OF THE LORD. — Therefore the burden and office of the Gibeonites was twofold: First, to carry wood and water to all the camps of the Hebrews. Whence by Josephus, lib. XI Antiquities, cap. IV and V, they are called δημόσιοι, that is, public servants. Secondly, to carry the same to the tabernacle, and afterwards to the temple, to which they were almost exclusively devoted after the division of the camps and tribes and the possession of the promised land, especially in the time of Solomon, and this by the prescription and more exact distribution of the offices of the temple made by David, whom it is probable called them Nethinim, of whom there is frequent mention in Ezra cap. ii, 43 and 50; cap. viii, 20; Nehemiah iii, 26 and 31; I Paralipomenon ix, 2. For that these Gibeonites are the Nethinim is taught not only by more recent scholars, such as Lyra, Masius, R. Solomon, Sigonius, lib. V On the Republic of the Hebrews, cap. vii; Ribera, lib. III On the Temple, cap. iv; Vilalpando in the Apparatus, part. I, lib. II, cap. vii; but also by St. Jerome (if indeed he is the author) in the Hebrew Traditions in lib. I Paralipomenon: "The Nethinim," he says, "that is, the given ones (from the root נתן nathan, that is, he gave), are the Gibeonites, because they were given to serve in the temple of the Lord," given, namely first by Joshua here: whence in Hebrew it is ויתנם vaiithenem, that is, he gave them (whence the name Nethinim) to the Tabernacle; then by David: given, I say, that they might serve the Priests and Levites, not immediately as Subdeacons to Deacons, as Sigonius wishes, but remotely, as laymen and outsiders to the sacred persons sprung from Levi, and this Scripture indicates, Ezra cap. viii, 29, and I Paralipomenon ix, 2. Whence also it is very probable that the Gibeonites were initiated into the sacred rites of the Jews, and passed into Judaism through circumcision, as Abulensis well proves. And for this reason Josephus calls them sacred servants, that is, servants of the sacred temple. Therefore Nethinim in Hebrew is the same as Dedicate. Thus among the Carthusians and other Religious, lay brothers are called donati or oblati, namely to the order and to God. These therefore are similar to the ancient Nethinim, and can rightly be called Nethinim. You will say: Solomon in the temple made a bronze sea filled with waters, likewise many aqueducts, by which water flowed into the temple. Moreover there was the Sheep Pool near the temple for washing the victims to be sacrificed to God. The Hebrews also offered wood to the temple, and conveyed it to it: therefore the Nethinim were needed for neither task. I answer by denying the consequence. For Solomon with so many aqueducts did indeed lighten the burden of the Nethinim, but did not entirely remove it. For from the aqueducts the Nethinim had to carry water, not only to the altar, but also to all the kitchens of the priests near the altar. I say the same of the wood. Moreover the priests used the Nethinim for any uses of the temple, as we use sacristans and their ministers. For the temple was vast like a city, and daily many, and sometimes thousands (as Solomon did) of sheep, calves and oxen were sacrificed in it, for whose washing, cooking and burning a huge quantity of water was required. Wherefore just as the Priests and Levites served the temple in turns, and then dwelt in the temple, so also the Nethinim; otherwise it is probable that they dwelt scattered in cities assigned to the priests, and served them. Finally Solomon in building the temple used Nethinim among other workers, as Vilalpando and others teach. IN THE PLACE WHICH THE LORD HAD CHOSEN, — to place in it the Tabernacle with the ark of the covenant, the Cherubim and the Mercy Seat, and consequently for his veneration, worship, sacrifices and adoration. This place was first in Gilgal, then in Shiloh, third in Nob, fourth in Gibeah, finally in the temple, when Solomon built it. Moreover the ark remained in Gilgal throughout the seven years in which Joshua conquered the Canaanites: for the ark was in the camps, and the camps were in Gilgal, as is clear from cap. x, last verse. The seven-year wars being finished, in the eighth year of his leadership, Joshua transferred the ark from Gilgal to Shiloh, as will appear in cap. xviii, verse 1.
Machine translation from the Latin, not reviewed.
9:1
… 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 …
… Εὐαῖος, sometimes οἱ Εὐαῖοι). - A people settled in the land of Canaan and always included in the list of the whole group of peoples dwelling in the land before the Israelite conquest (Ex. 2, 11; 3, 8; 13, 5; 23, 28; Deut. 7, 1; 20, 17; Josh. 3, 10; 9, 1; 12, 8; 24, 11; Judg. 3, 5; 2 Kings 9, 29; 2 Chron. 8, 7; v. CANAAN).
9:2
… Gibh'ôn). - A fortified city of the land of Canaan (Josh. 10:2), the chief city of the Hivite confederation (Josh. 9:2). It was spared, through a stratagem of its leaders, from the extermination during the Israelite invasion (Josh. 9). Joshua acknowledged its sovereignty and defended it against the …
9:6
Tabernacle (Tent) of Meeting (Hebrew 'Ohel, usually followed by Me'eth: "Tabernacle of Convene")
… year of the Exodus the T. was erected and consecrated by Moses: the cloud-glory of Jahweh enveloped it, taking possession of it (Ex. 40). The T. followed the Israelites in their vicissitudes from the desert to the Holy Land: at Gilgal (Josh. 4:19; 5:10; 9:6; 10:6 ff. 9:15, 43; 14:6); at Shiloh (ibid. 18:1; 19:51; Judg. 18:31; 21:19; 1 Sam. 1-4; 14:3; Ps. 78:60); at Nob (1 Sam. 21:1); at Gibeon (1 Chron. 16:39; 21:29; 2 Chron. 1:3); on …
9:7
… Gibeon they formed a confederation of 4 cities governed by elders, and by a stratagem obtained a treaty of friendship with the Israelites, but, once the deceit was discovered, they were obliged to the humble services of woodcutters and water-carriers (Josh. 9, 7; 11, 19). Another important center was in the north at the foot of Mount Hermon (Josh. 11, 3; Judg. 3, 3), and they had villages of their own there until the time of David (2 Sam. …
9:9
TESTAMENT IN SACRED SCRIPTURE. - The term testamentum in the Vulgate often translates the Hebrew berith, by which is indicated both a pact between private individuals and an alliance between nations or ethnic groups (Gen. 21:22 ff.; Ex. 23:32; 34:12, 15; Deut. 7:2; Josh. 9:9 ff.; Judg. 2:2 etc.). …
9:10
ASTAROTH. - A city between the Sea of Galilee and the Auran, the ancient residence of Og, king of Bashan (Josh. 9:10; 12:4). After the conquest of Canaan it was assigned to the tribe of Manasseh (13:31), then declared a Levitical city (1 Chron. 6:71). The Rephaim are defeated by Chedorlaomer at …
… "Amorites", v.) ca. the year 2000. Sometimes, however, the Old Testament distinguishes between Canaanites and Amorites, calling Amorites not only the pre-Israelite inhabitants of Transjordan (cf. Num. 21, 13, 31; Deut. 3, 8; 4, 47 ff.; 31, 4; Ios. 2, 10; 9, 10; 12, 2; 13, 10; Iudc. 10, 8), but also a part of the inhabitants of Palestine proper, that is, those dwelling in the mountain (Deut. 1, 7.19.20.44: people dwelling in the south of …
9:17
2) B. of PALESTINE, probably to be identified with el-Bireh, north of Jerusalem, is called Bě'ěrah, Vulg. Bera (Judg. 9, 21; cf. I Chron. 7, 37) and Bě'ěrath, Vulg. Beroth "wells" (Josh. 9, 17). There Bacchides and Alcimus, generals of Demetrius Soter, encamped shortly before the battle in which Judas Maccabeus met his death (I Macc. 9, 4; Vulg. Berea).
9:21
Nathinei (Hebr. Nēthānīm; Septuagint Nēthānīm, rarely Nēthānīm and Nēthānīm; Vulg. Nathinae)
It is thought that for the most part the n. were prisoners of war (cf. Josh. 9:21-23) and their descendants. …
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.