A Levite bringing home his wife, is lodged by an old man at Gabaa in the tribe of Benjamin. His wife is there abused by wicked men, and in the morning found dead. Her husband cutteth her body in pieces, and sendeth to every tribe of Israel, requiring them to revenge the wicked fact.
A Leuite bringing homeward his reconciled wife, 15. at Gabaa in the tribe of Beniamin hardly getteth lodging. 25. his wife is there vilanously abused by wicked men, and in the morning found dead. 29. whereupon her husband cutteth her bodie, and sendeth peeces to euerie tribe of Israel, requiring them to reuenge the wicked fact.
1There was a certain Levite, who dwelt on the side of mount Ephraim, who took a wife of Bethlehem Juda:Eravi un certo Levita che abitava accanto al monte di Ephraim, il quale prese una moglie di Bethlehem di Giuda:THERE was a certaine man a Leuite, dwelling on the side of mount Ephraim, who tooke a wife of Bethlehem Iudae.Fuit quidam vir Levites habitans in latere montis Ephraim, qui accepit uxorem de Bethlehem Juda: 2And she left him, and returned to her father’s house in Bethlehem, and abode with him four months.La quale lo lasciò, e tornò a casa di suo padre a Bethlehem, e si stette con lui quattro mesi.which left him, and returned vnto her fathers house into Bethlehem, and abode with him foure monethes.quæ reliquit eum, et reversa est in domum patris sui in Bethlehem, mansitque apud eum quatuor mensibus. 3And her husband followed her, willing to be reconciled with her, and to speak kindly to her, and to bring her back with him, having with him a servant and two asses: and she received him, and brought him into her father’s house. And when his father in law had heard this, and had seen him, he met him with joy,E suo marito andò a trovarla, volendo riconciliarsi con lei, e colle buone parole ricondurla seco; egli avea con se un servo, e due asini: ed ella lo accolse, e menollo in casa di suo padre. E il suocero saputo che ebbe il suo arrivo, e vedutolo, gli andò incontro con festa,And her husband folowed her, willing to be reconciled vnto her, and to speake her fayre, and to bring her backe with him, hauing in his companie a seruant and two asses: who receiued him, and brought him into her fathers house. Which when his father in law had heard, and had seene him, he mette him ioyful,Secutusque est eam vir suus, volens reconciliari ei, atque blandiri, et secum reducere, habens in comitatu puerum et duos asinos: quæ suscepit eum, et introduxit in domum patris sui. Quod cum audisset socer ejus, eumque vidisset, occurrit ei lætus, 4And embraced the man. And the son in law tarried in the house of his father in law three days, eating with him and drinking familiarly.E abbracciollo. E il genero stette in casa del suocero tre giorni, mangiando e bevendo con lui familiarmente.and embraced the man. And the sonne in law taried in the house of his father in law three daies, eating with him and drinking familiarly.et amplexatus est hominem. Mansitque gener in domo soceri tribus diebus, comedens cum eo et bibens familiariter. 5But on the fourth day, arising early in the morning, he desired to depart. But his father in law kept him, and said to him: Taste first a little bread, and strengthen thy stomach, and so thou shalt depart.E il quarto giorno alzatosi che era ancor notte, volea partire; ma il suocero lo trattenne, e gli disse: Assaggia prima un po' di pane, e fortificati lo stomaco, e poi anderai.But the fourth day arysing before day, he would depart. Whom his father in law held, and said to him: Tast first a litle bread, & strengthen thy stomacke, and so thou shalt depart.Die autem quarto de nocte consurgens, proficisci voluit: quem tenuit socer, et ait ad eum: Gusta prius pauxillum panis, et conforta stomachum, et sic proficisceris.
6And they sat down together, and ate and drank. And the father of the young woman said to his son in law: I beseech thee to stay here to day, and let us make merry together.E si posero insieme a sedere, e mangiarono e bevvero. E il padre della donna disse a suo genero: Di grazia per oggi sta qui, e facciamo allegria insieme.And they sate together, and did eate and drinke. And the father of the yong woman said to his sonne in law: I besech thee that thou tarie here to day, and let vs make merie together.Sederuntque simul, ac comederunt et biberunt. Dixitque pater puellæ ad generum suum: Quæso te ut hodie hic maneas, pariterque lætemur. 7But he rising up, began to be for departing. And nevertheless his father in law earnestly pressed him, and made him stay with him.Ma quegli alzatosi volea andarsene. E nulladimeno il suocero gli fece violenza, e lo fece restare in sua casa.But he rysing vp, beganne as if he would depart. And neuertheles with much adoc his father in law stayed him, and made him to tarie with him.At ille consurgens, cœpit velle proficisci. Et nihilominus obnixe eum socer tenuit, et apud se fecit manere. 8But when morning was come, the Levite prepared to go on his journey. And his father in law said to him again: I beseech thee to take a little meat, and strengthening thyself, till the day be farther advanced, afterwards thou mayest depart. And they ate together.Venuta poi la mattina, il Levita si pose in ordine per partire. E di nuovo il suocero: Di grazia prendi, gli disse, un po' di cibo, e ristorate le forze sino tanto che il giorno cresca, poscia te n'andrai. Mangiarono adunque insieme:But when morning was come, the Leuite prepared to goe his iourney. To whom his father in law againe: I besech thee, quoth he, that thou take a litle meate, and making thy self strong, til the day be farder spent, afterward thou mayest depart. They did eate therfore together.Mane autem facto, parabat Levites iter. Cui socer rursum: Oro te, inquit, ut paululum cibi capias, et assumptis viribus donec increscat dies, postea proficiscaris. Comederunt ergo simul. 9And the young man arose to set forward with his wife and servant. And his father in law spoke to him again: Consider that the day is declining, and draweth toward evening: tarry with me to day also, and spend the day in mirth, and to morrow thou shalt depart, that thou mayest go into thy house.E il giovane si alzò per partire colla sua moglie, e col servo, Ma il suocero di nuovo gli disse: Rifletti che il dì s'avanza, e si avvicina la sera: rimanti ancora quest'oggi meco, passa il dì allegramente, e domani partirai per andare a casa tua.And the yong man arose, that he might sette forward with his wife and his seruant. To whom his father in law spake againe: Consider that the day is more declining to the west, and draweth nigh to euening: tarie with me to day also, and spend the day in mirth, and to morrow thou shalt depart that thou mayst goe into thy house.Surrexitque adolescens, ut pergeret cum uxore sua et puero. Cui rursum locutus est socer: Considera quod dies ad occasum declivior sit, et propinquat ad vesperum: mane apud me etiam hodie, et duc lætum diem, et cras proficisceris ut vadas in domum tuam.
10His son in law would not consent to his words: but forthwith went forward, and came over against Jebus, which by another name is called Jerusalem, leading with him two asses laden, and his concubine.Non volle il genero piegarsi alle sue parole; ma tosto se n'andò, e giunse dirimpetto a Jebus, la quale con altro nome è chiamata Gerusalemme, conducendo seco due asini carichi, e la donna:His sonne in law would not condescend to his wordes: but forthwith went forward, and came ouer against Iebus, which by an other name is called Ierusalem, leading with him two asses loden, and his concubine.Noluit gener acquiescere sermonibus ejus: sed statim perrexit, et venit contra Jebus, quæ altero nomine vocatur Jerusalem, ducens secum duos asinos onustos, et concubinam. 11And now they were come near Jebus, and the day was far spent: and the servant said to his master: Come, I beseech thee, let us turn into the city of the Jebusites, and lodge there.E già erano vicini a Jebus, e il dì faceva luogo alla notte: e il servo disse al suo padrone: Vieni di grazia, pigliam la strada della città delli Jebusei, e ivi fermiamoci.And now they were come nigh to Iebus and the day changed into night: & the seruant said to his maister: Come, I besech thee, let vs turne into the citie of the Iebuseites, and tarie in it.Jamque erant juxta Jebus, et dies mutabatur in noctem: dixitque puer ad dominum suum: Veni, obsecro: declinemus ad urbem Jebusæorum, et maneamus in ea. 12His master answered him: I will not go into the town of another nation, who are not of the children of Israel, but I will pass over to Gabaa:Il padrone gli rispose: Io non entrerò in una città di gente estrania che non è de' figliuoli d'Israele, ma anderò fino a Gabaa:To whom his maister answered: I wil not enter into the towne of a strange nation, which is not of the children of Israel, but I wil passe as farre as Gabaa:Cui respondit dominus: Non ingrediar oppidum gentis alienæ, quæ non est de filiis Israël: sed transibo usque Gabaa, 13And when I shall come thither, we will lodge there, or at least in the city of Rama.E arrivato ch'io sia colà ivi resteremo, o per lo meno nella città di Rama.and when I shal come thither, we wil lodge in it, or at the least in the citie of Rama.et cum illuc pervenero, manebimus in ea, aut certe in urbe Rama. 14So they passed by Jebus, and went on their journey, and the sun went down upon them when they were by Gabaa, which is in the tribe of Benjamin:Trapassarono adunque Jebus, e continuavano il viaggio incominciato, e il sol tramontò loro vicino a Gabaa, che è nella tribù di Beniamin:They passed therfore by Iebus, and went on their iourney begone, and the sonne went downe to them byside Gabaa, which is in the tribe of Beniamin:Transierunt ergo Jebus, et cœptum carpebant iter, occubuitque eis sol juxta Gabaa, quæ est in tribu Benjamin:
15And they turned into it to lodge there. And when they were come in, they sat in the street of the city, for no man would receive them to lodge.E vi entrarono per fermarvisi. E quando furono dentro, si posero a seder sulla piazza della città, ma nissuno volle albergarli.and they turned into it, that they might lodge there. Whither when they were entred, they sate in the streate of the citie, and no man would receiue them to lodge.diverteruntque ad eam, ut manerent ibi. Quo cum intrassent, sedebant in platea civitatis, et nullus eos recipere voluit hospitio. 16And behold they saw an old man, returning out of the field and from his work in the evening, and he also was of mount Ephraim, and dwelt as a stranger in Gabaa; but the men of that country were the children of Jemini.Quand'ecco comparve un vecchio uomo che tornava dal campo, e dal suo lavoro sul tardi, che era egli pure della montagna di Ephraim, e abitava forestiero in Gabaa: ora gli uomini di quel paese eran figliuoli di Jemini.And behold there appeared an old man, returning out of the field and from his worke in the euening, who him self also was of mount Ephraim, and dwelt as a stranger in Gabaa, but the men of that countrie were the children of Iemini.Et ecce, apparuit homo senex, revertens de agro et de opere suo vesperi, qui et ipse de monte erat Ephraim, et peregrinus habitabat in Gabaa: homines autem regionis illius erant filii Jemini. 17And the old man lifting up his eyes, saw the man sitting with his bundles in the street of the city, and said to him: Whence comest thou? and whither goest thou?E alzati gli occhi il vecchio vide l'uomo fermo col suo piccolo bagaglio nella piazza della città, e dissegli: Donde vieni? e dove vai?And lifting vp his eies, the old man saw the man sitting with his fardels in the streate of the citie, and said to him: Whence comest thou? and whither goest thou?Elevatisque oculis, vidit senex sedentem hominem cum sarcinulis suis in platea civitatis, et dixit ad eum: Unde venis ? et quo vadis ? 18He answered him: We came out from Bethlehem Juda, and we are going to our home, which is on the side of mount Ephraim, from whence we went to Bethlehem: and now we go to the house of God, and none will receive us under his roof:E quegli rispose a lui: Siamo partiti da Bethlehem di Giuda, e andiamo a casa nostra, la quale è accanto al monte Ephraim, donde eravamo andati a Bethlehem, e ora andiamo alla casa di Dio, e nissuno vuol darci ricetto sotto il suo tetto,Who answered him: We departed from Bethlehem Iuda, and we goe to our place, which is on the side of mount Ephraim, from whence we went into Bethlehem: and now we goe to the house of God, and none wil receiue vs vnder his roofe,Qui respondit ei: Profecti sumus de Bethlehem Juda, et pergimus ad locum nostrum, qui est in latere montis Ephraim, unde ieramus in Bethlehem: et nunc vadimus ad domum Dei, nullusque sub tectum suum nos vult recipere,
19We have straw and hay for provender of the asses, and bread and wine for the use of myself and of thy handmaid, and of the servant that is with me: we want nothing but lodging.Avendo noi paglia, e fieno pegli asini, e pane, e vino pel bisogno mio, e della tua serva, e del garzone che è meco: non abbiamo bisogno d'altro che di ricovero.hauing straw and hay for prouender of the asses, and bread and wine for the vse of my self and of thy handmaid, and of the seruant that is with me: we lacke nothing but lodging.habentes paleas et fœnum in asinorum pabulum, et panem ac vinum in meos et ancillæ tuæ usus, et pueri qui mecum est: nulla re indigemus nisi hospitio. 20And the old man answered him: Peace be with thee: I will furnish all things that are necessary: only I beseech thee, stay not in the street.Risposegli il vecchio: Pace sia a te; io ti somministrerò tutto il necessario: solo ti prego di non istar sulla piazza.To whom the old man answered: Peace be with thee, I wil geue al thinges that are necessarie: only, I besech thee, tarie not in the streate.Cui respondit senex: Pax tecum sit, ego præbebo omnia quæ necessaria sunt: tantum, quæso, ne in platea maneas. 21And he brought him into his house, and gave provender to his asses: and after they had washed their feet, he entertained them with a feast.E li menò in casa sua, e diede da mangiare agli asini: e lavati che ebbero i loro piedi fece loro un banchetto.And he brought him into his house, and gaue prouender to his asses: and after they had washed their feete, he receiued them to a bankette.Introduxitque eum in domum suam, et pabulum asinis præbuit: ac postquam laverunt pedes suos, recepit eos in convivium. 22While they were making merry, and refreshing their bodies with meat and drink, after the labour of the journey, the men of that city, sons of Belial (that is, without yoke), came and beset the old man’s house, and began to knock at the door, calling to the master of the house, and saying: Bring forth the man that came into thy house, that we may abuse him:Nel tempo che essi cenavano, e dopo la fatica del viaggio ristoravan col cibo, e colla bevanda i corpi loro, arrivarono degli uomini di quella città, figliuoli di Belial (vale a dire senza giogo), e circondata la casa del vecchio principiarono a picchiare gridando, e dicendo al padrone di casa: Conduci fuora quell'uomo, che vogliamo abusarne.They making merie, and after the labour of their iourney, refreshing their bodie with meate and drinke, there came men of that citie, the children of Belial (that is to say, without yoke) and besetting the old mans house, beganne to knocke at the doores, crying to the maister of the house, and saying: Bring forth the man, that entred into thy house, that we may abuse him.Illis epulantibus, et post laborem itineris cibo et potu reficientibus corpora, venerunt viri civitatis illius, filii Belial (id est, absque jugo), et circumdantes domum senis, fores pulsare cœperunt, clamantes ad dominum domus atque dicentes: Educ virum, qui ingressus est domum tuam, ut abutamur eo.
23And the old man went out to them, and said: Do not so, my brethren, do not so wickedly: because this man is come into my lodging, and cease I pray you from this folly.E il vecchio uscì fuora a trovarli, e disse: Non vogliate, fratelli, non vogliate far questo male, perocché quest'uomo è venuto da me in ospizio: guardatevi da tanta stoltezza.And the old man went out to them, and said: Doe not so brethren, doe not this euil: because this man is entered to my lodging, and cease from this folie:Egressusque est ad eos senex, et ait: Nolite, fratres, nolite facere malum hoc, quia ingressus est homo hospitium meum: et cessate ab hac stultitia. 24I have a maiden daughter, and this man hath a concubine, I will bring them out to you, and you may humble them, and satisfy your lust: only, I beseech you, commit not this crime against nature on the man.Io ho una figliuola vergine, e quest'uomo ha la sua concubina; le condurrò a voi, e voi servitevene, e saziate la vostra libidine: di questo solo vi prego, che non commettiate con un uomo una scelleraggine contraria alla natura.I haue a daughter that is a virgin, and this man hath a concubine, I wil bring them forth to you, that you may humble them, & fulfil your lust: only, I beseche you, worke not this wickednes against nature on the man.Habeo filiam virginem, et hic homo habet concubinam: educam eas ad vos, ut humilietis eas, et vestram libidinem compleatis: tantum, obsecro, ne scelus hoc contra naturam operemini in virum. 25They would not be satisfied with his words; which the man seeing, brought out his concubine to them, and abandoned her to their wickedness: and when they had abused her all the night, they let her go in the morning.Non volevano quegli rendersi alle sue parole: lo che vedendo quell'uomo (Levita) trasse lor fuora la sua concubina, e l'abbandonò a' loro scherni: ed eglino dopo averla straziata tutta la notte, la rimandarono di gran mattino.They would not agree to his wordes. which the man seing, he brought forth his concubine to them, and he deliuered her to them to be illuded: whom when they had abused al the night, they let her goe in the morning.Nolebant acquiescere sermonibus illius: quod cernens homo, eduxit ad eos concubinam suam, et eis tradidit illudendam: qua cum tota nocte abusi essent, dimiserunt eam mane. 26But the woman, at the dawning of the day, came to the door of the house, where her lord lodged, and there fell down.Ma la donna, dileguandosi già le tenebre, andò fino alla porta della casa, dove stava il suo signore, e ivi cadde per terra.But the woman, when the darkenes departed, came to the doore of the house, where her lord lodged, and there fel downe.At mulier, recedentibus tenebris, venit ad ostium domus, ubi manebat dominus suus, et ibi corruit.
27And in the morning the man arose, and opened the door, that he might end the journey he had begun: and behold his concubine lay before the door with her hands spread on the threshold.Fattosi giorno si levò il marito, e aperse la porta per continuare il suo viaggio; ed ecco vede la sua concubina giacente dinanzi alla porta, colle mani distese sopra la soglia.Morning being come, the man arose, and opened the doore, that he might finish his iourney begone: and behold his concubine lay before the doore, her handes spredde on the threshold.Mane facto, surrexit homo, et aperuit ostium, ut cœptam expleret viam: et ecce concubina ejus jacebat ante ostium sparsis in limine manibus. 28He thinking she was taking her rest, said to her: Arise, and let us be going. But as she made no answer, perceiving she was dead, he took her up, and laid her upon his ass, and returned to his house.Ed egli credendola addormentata, le diceva: Alzati, e andiamcene. Ma non rispondendo ella niente, comprese come era morta, e la prese, e la mise sull'asino, e tornossene a casa sua.To whom he, thinking that she tooke her rest, spake: Arise, and let vs walke. Who answering nothing, perceiuing that she was dead; he tooke her, and laid her vpon his asse, & returned into his house.Cui ille, putans eam quiescere, loquebatur: Surge, et ambulemus. Qua nihil respondente, intelligens quod erat mortua, tulit eam, et imposuit asino, reversusque est in domum suam. 29And when he was come home, he took a sword, and divided the dead body of his wife with her bones into twelve parts, and sent the pieces into all the borders of Israel.E appena vi fu entrato prese un coltello, e il cadavere della donna colle sue ossa divise in dodici parti, e mandolle per tutte le regioni d'Israele.Which when he was entered vnto, he tooke asword, and cutting the carcasse of his wife with her bones into twelue partes and peeces, he sent them into al the borders of Israel.Quam cum esset ingressus, arripuit gladium, et cadaver uxoris cum ossibus suis in duodecim partes ac frustra concidens, misit in omnes terminos Israël. 30And when every one had seen this, they all cried out: There was never such a thing done in Israel, from the day that our fathers came up out of Egypt, until this day: give sentence, and decree in common what ought to be done.E a tale spettacolo esclamavano ad uno ad uno: Non è mai avvenuta cosa simile in Israele da quel giorno, in cui i padri nostri uscirono dall'Egitto fino al presente: ponderate il fatto, e per comun consiglio determinate quello che sia da farsi.Which when euerie one had seene, they cried together: There was neuer such a thing done in Israel from that day, when our fathers ascended out of Aegypt, vntil this present time: geue sentence, and decree in common what is needeful to be done.Quod cum vidissent singuli, conclamabant: Numquam res talis facta est in Israël, ex eo die quo ascenderunt patres nostri de Ægypto usque in præsens tempus: ferte sententiam, et in commune decernite quid facto opus sit.
19:1
Calmet
Ephraim. Some think at Silo, to which place, he says, he was going, (ver. 18,) though it might be only out of devotion. (Calmet)
Haydock
A wife. Hebrew, "a concubine." Septuagint joins both together, "he took a harlot to wife." (Haydock)
19:2
Calmet
Left him. Hebrew thozné. Now tizne, (Du Hamel) "his concubine, fell into fornication against (Junius improperly translates with) him." Chaldean, "She despised and went from him." Septuagint, "She was vexed at or she left him." (Calmet)
Josephus, "as he was deeply in love with her on account of her beauty, he was displeased that she did not correspond with his love. Hence a quarrel ensuing, the woman would not bear his continual expostulations, and leaving her husband, after four months, returns to her parents. Hither, overcome by his love for her, he follows, and, by the mediation of her parents, he is reconciled to his wife, both agreeing to lay aside all complaints." (Antiquities 5:2.)
Busbec. ii
It is clear that the Septuagint, Vulgate, etc., have read the text in a different manner from what we do at present, and their explanation seems more rational than the Hebrew. For, is it probable that a Levite should go to be reconciled to an adulteress, contrary to the intention of the law (Deuteronomy 24:2., Jeremias 3:1., and Proverbs 18:22.) and the custom of the Jews, as well as of pagan nations, who looked upon those with contempt, who kept a woman of this character? The word concubine, we have often remarked, signifies a wife without a dowry, etc., (Calmet) such as the Mahometans still maintain as lawful wives. (Busbec. ii.)
Months. Josephus explain this of the time she had remained with her husband.
19:3
With him. Hebrew, "her husband arose and followed her to speak to her heart, to bring her back," Genesis 34:3. He shewed great condescension and love, (Haydock) and she received him with suitable sentiments of regard, and did not become more haughty, as women, who perceive themselves to be courted, frequently do. If she had been married to another, she could not have been received by her former husband.
19:7
Menochius
With him. A beautiful instance of hospitality, like that of the disciples at Emaus, Luke 24:29. (Menochius)
19:8
Haydock
Advanced. Hebrew, "and they tarried until the evening." Septuagint, "rest till the day decline." (Haydock)
Calmet
He wishes them to wait till the heat of the day be over. (Calmet)
When he had obtained this request, he made the late hour an excuse for detaining them longer. But unhappily, the Levite was too resolute and desirous of returning home.
19:9
Haydock
Depart. Hebrew and Septuagint add, "early," before the sun was up to render travelling incommodious. (Haydock)
19:10
Haydock
Jebus was about six short miles from Bethlehem, and as many from Gabaa. It had not yet fallen into the hands of Juda (Calmet) and Benjamin, (Haydock) or they had been expelled again, so that the old inhabitants held possession of it at this time, (Calmet) as they did of the citadel till the reign of David. See Judges 1:6, 21. (Haydock)
Challoner
Concubine. She was his lawful wife: but even lawful wives are frequently in Scripture called concubines. See above, Judges 8:31. (Challoner)
Ver. 2.
19:13
Rama was not so far as Gabaa; so that, if they could not travel to the latter place, they might turn to the former, and lodge all night. They held on their journey, however, till they came not very late, to Gabaa.
19:15
Haydock
Lodge. No one invited them in. How much had these people degenerated from the manners of Abraham and of Lot, to imitate those of the men of Sodom! (Haydock)
19:16
Challoner
Jemini. That is, Benjamin. (Challoner)
Judges 3:15.
19:17
Bundles. Hebrew, "saw a traveller in," etc.
19:18
Haydock
Of God. Septuagint, "to my house I return in haste; and no one brings me into his house." The tabernacle was fixed at Silo in Ephraim. (Haydock)
Chaldean, "the house of the sanctuary of God." (Menochius) (Ver. 1.)
19:19
19:20
I will. Hebrew, "all thy wants be upon me." I will furnish all that may be requisite. In this wicked city, there was at least, one generous soul, like Lot in Sodom, Genesis xviii., and xix.
19:22
Menochius
That is, etc. An interpretation of the Vulgate. Belial is sometimes rendered "devilish, apostate," etc. Septuagint, "lawless, or transgressors." (Menochius)
Calmet
Aquila, "rebels." Symmachus, "libertines," without education or restraint. (Calmet)
Haydock
Josephus lays the blame on some young men, who had been captivated with the charms of the Levite's wife, whom they had seen in the street. But they seem to have had designs still more criminal, though they were prevailed upon to desist, when she was abandoned to them. (Haydock)
Calmet
The demanded the Levite himself. (Calmet)
19:24
Menochius
I have, etc. A similar proposal was made by Lot; (Genesis 19:8,) and hence the old man, who was brought up to hard labour, and the young Levite might, through ignorance, suppose it lawful for them to do the like. (Menochius)
Calmet
It is lawful to advise a man, who is about to commit two crimes, to be satisfied with the less: but we cannot persuade any one to do even the smallest offence, that good may ensue, Romans 3:8. The ignorance or good intention of these people might extenuate, but could hardly excuse their conduct, as it was unjust to the woman, whom the people of Gabaa did not ask for; and they ought rather to have encountered the utmost fury of the populace. Had the latter even come to the extremity proposed, if the Levite had made all possible resistance, his virtue could not have been injured. (Calmet)
Haydock
His crown would have been doubled, as St. Lucy observed when the judge threatened to have her prostituted. Castitas mihi duplicabitur ad coronam. (Dec. xiii.) (Haydock)
Calmet
Perhaps in the agitation of mind, caused by such a brutal proposal, the old man might have been so disturbed, as scarcely to know what he was saying, and he did not afterwards expose his daughter. (Calmet)
Calmet
But the Levite, seeing him in such a dilemma, on his account (Haydock) took his wife by force. (Hebrew, etc.) See Tostat; Bonfrere. (Estius) (Calmet)
Against nature. Hebrew, "unto this man do not so vile a thing."
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Haydock
And abandoned. Hebrew, "and they knew her and abused her." (Haydock)
Calmet
Interpreters say in the most unnatural manner. (Calmet)
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Lord. So wives styled their husbands, 1 Peter 3:5.
Josephus
Down dead through fatigue, (Menochius) shame, and grief. (Josephus)
Calmet
She had not power to knock. (Calmet)
Haydock
Though the former misconduct of this unhappy woman might call for punishment, yet, after she was reconciled to her husband, we cannot but think he used her ill, though he acted through a sort of constraint and ignorance. (Haydock)
Calmet
Instances of women dying under a similar treatment, may be found in Herodotus, and in the Russian and Turkish historians. (Calmet)
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Salien
Israel. One part, like an epistle, written with blood, to every tribe. (Salien)
Haydock
Some, without reason, think that Benjamin was neglected: but they were to be summoned, to bring their guilty brethren (Calmet) to condign punishment, or to share in their fate, as accomplices of the crime. (Haydock)
Calmet
The state of the republic authorized the Levite to take this extraordinary method of rousing all to a sense of horror for what had been done. (Calmet)
His brethren, dispersed through the country, would no doubt take part in his grief.
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Salien
Egypt, that is for the space of eighty years. (Salien)
Indeed the annals of all past ages could hardly furnish an instance of such barbarous lust.
Calmet
Done. In every city, people gathered together to consult how the crime was to be expiated; (Haydock) and all agreed to assemble before the Lord. (Calmet)
Haydock
Grabe's Septuagint observes, that the Levite "gave order to the men, to whom he sent, saying, these things shall you speak to every Israelite. If such a word (or thing) has come to pass, from the day of the coming up of the sons of Israel out of Egypt, till the present day? Take ye advice concerning it, and speak." (Haydock)
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She was his lawful wife and so called. v. •. • 9.) et also is called concubine because she had no dawrie, nor as yet enioyed the priuiledges of a mistris in her husbands house.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.19
111. How full of pitiful traits is this story! A man, it says,
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.19
… Whither goest thou and whence dost thou come? On his answering that he was travelling and was making for Mount Ephraim and that there was no one to take him in, the old man offered him hospitality and prepared a meal.
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Origen † AD 254 Origen Against Celsus 6.43
… and it was necessary to send it away into the desert, and to treat it as an expiatory sacrifice, because on it the lot fell. For all who belong to the “worse” part, on account of their wickedness, being opposed to those who are God’s heritage, are deserted by God. Nay, with respect to the sons of Belial in the book of Judges,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.19
… Overcome by this cruelty or by grief at her wrong, she fell at the door of their host where her husband had entered, and gave up the ghost, with the last effort of her life guarding the feelings of a good wife so as to preserve for her husband at least her mortal remains.
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St Athanasius of Alexandria † AD 373 Epistola Encyclica. (Encyclical Letter.) 1
Our sufferings have been dreadful beyond endurance, and it is impossible to describe them in suitable terms; but in order that the dreadful nature of the events which have taken place may be more readily apprehended, I have thought it good to remind you of a history out of the Scriptures. It happened that a certain Levite
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Our interpreter tiznach, that is, she left him, she withdrew herself; now they read tizneh, that is, she committed fornication. Whence the Rabbis think she was dismissed by the Levite on account of adultery. But neither the Septuagint, nor the Chaldean, nor Josephus made mention of this crime. The Septuagint translates, she was angry with him; the Chaldean, she despised him. Josephus says she departed from her husband on account of his jealousy. It is likely that there were different customs among them, and hence quarrels, disputes and wrangles, such as are frequent among spouses, and therefore the wife withdrew from her husband to her own parents. This is gathered from that verse 3: "And her husband followed her, willing to be reconciled with her."
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Namely Jerusalem, which was then occupied by the Jebusites; for although it was taken by Caleb, Judges chapter I, verse 8, yet afterwards the Jebusites recovered it. Or rather Caleb indeed took the city of Jerusalem, but not the fortress of Sion; for David took this long afterwards. Wherefore the Jebusites, holding the fortress, dominated the city, in which Jews and Jebusites dwelt together, namely Benjaminites, as is expressly stated in chapter I, verse 21, and Joshua chapter XV, final verse. For this reason therefore the Levite here was unwilling to lodge in Jerusalem, lest he be forced to associate with the idolatrous Jebusites.
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"I lie," says St. Ambrose, book V of the Hexameron, chapter XVI, "if this was not the cause of the punishment of the Sodomites, inhospitality;" indeed Ezekiel, chapter XVI, verse 49: "This," he says, "was the iniquity of Sodom, pride, fullness of bread and abundance, and idleness of her and of her daughters, and they did not put out their hand to the needy and the poor."
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You may ask whether this man sinned by offering his daughter to the lust of the Gibeonites, and whether the Levite husband sinned by leading out his wife to avoid sodomy? I answer that it was lawful for them, when others were willing to inflict a graver injury, to offer a lesser one to redeem the graver. Now a lesser injury was that a daughter or wife be violated than that a man be violated by nefarious lust, and he a guest, thus violating at the same time the right of hospitality, which at that time was most sacred and inviolable: thus to one willing to commit adultery it is lawful to persuade fornication with a harlot, and to one willing to commit a greater sin to persuade a lesser one. For this counsel is prudent and honest, for here a lesser evil is not advised absolutely, but under this condition: if you are going to commit a greater sin, commit rather a lesser one; which is the object of this counsel, prudent and worthy of a wise man. Thus St. Chrysostom, homily 27 to the People, and homily 43 on Genesis, to him who is accustomed to swear by God, advises that he swear rather by his head. And St. Augustine, book II On Adulterous Marriages, chapter XV: "If he is going to do," he says, "what is not lawful, let him now commit adultery, and not murder," that is, let him commit a lesser sin rather than a greater one; the same doctrine is taught by St. Ambrose, book I On Abraham, chapter VI; St. Gregory, book XXXII Moral, chapter XX, and expressly Cajetan here; Bartholomaeus Fumus, in the Summa of Cases, under the word Tyrant; D. Soto, book VI On Justice, Question I, article 5; Adrian, quodlibet I, Question II; St. Thomas, Question On Evil. See Navarrus, chapter XIV, number 40, at the end. This in general; now in particular. I answer secondly that this man appears to have sinned against piety. For this dictates to a father that he consult the modesty and good of his daughter rather than of an external guest, even if a graver injury is to be inflicted on him: and against justice, if he offered her to be violated unwilling and resisting (as is wont to happen); and against charity, if there was danger in the daughter of consent to venereal pleasure. Thus Lyra, Abulensis, Dionysius and Pererius on chapter XIX of Genesis, verse 5, where I said something similar about Lot offering his daughters to the Sodomites to free his guests. But if there was no danger of consent in the daughter, and she herself willingly submitted to her father, or even offered herself to avoid such a nefarious act, and to bear this shame, there was no sin whatsoever. Finally, the perturbation of mind, thoughtlessness and lack of counsel of this man greatly diminished his guilt. More excusable is the Levite who, in order to avoid an unspeakable injury to himself, offered his wife to rape, if she herself consented to this offering of herself (to which she was not obliged). For each one ought rather to prevent injury to himself than to another, especially so nefarious an injury, than from another, namely from a wife. For charity begins with oneself.
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So that, enticed by the presence of the object and the beauty of the woman, they would abstain from the man and seek nothing further, as indeed happened: thus Abulensis; and perhaps the inhabitants of Gibeah were seeking the man in pretense, so that the woman whom they desired, and whose wonderful beauty they had seen passing through the forum, would be offered to them, as Josephus asserts. This was an enormous crime, which God therefore avenged by the destruction of almost the entire tribe. Whence it is said of it in Hosea chapter IX, verse 9: "They have sinned deeply, as in the days of Gibeah. The Lord will remember their iniquity, and will visit their sins."
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Namely into twelve tribes, to each tribe one part was sent. This husband did not sin, because he did not cut up his wife for the dishonoring of her body itself, but rather to restore honor to her through vengeance for so great a crime, which shortly thereafter indeed followed: for by this cutting up he aroused all to vengeance. Thus Abulensis. St. Athanasius cites this deed and example of the Levite in his letter to the Orthodox; and in a similar manner, recounting the nefarious crimes of the Arians committed against Catholics, he stirs them up so that they detest the Arians.
Machine translation from the Latin, not reviewed.
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Dans 1* le waw devant מלך indique en réalité une subordination, de sorte que l'histoire qui suit n'est pas rapportée au temps de celle qui précède, mais seulement au temps antérieur à la monarchie. Rien ne prouve que la formule soit rédactionnelle. Elle prouve seulement que l'auteur est le même que celui de 17 s. — Budde croit que le lévite est une addition aux deux documents qu'il distingue dans ce chapitre, mais l'expression qu'il attaque, ,לוי גר parfaitement correcte. Le lévite était encore un non domicilié, ce qui est bien remarquable. Le fond d'Éphraïm (cf. Is. 44 13) indique que l’auteur habitait Juda, car dans Éphraïm mème cela ne donnerait aucune indication (Budde). Pour un judéen, ce doit être la partie nord d'Ephraïm. — אשה פילגש : les deux termes ne sont réunis que 1] Sam. 45 16 ; 20 3; l'association est parfaitement possible, et la position de cette femme ne s'explique bien clairement que dans la polygamie. Elle est vraiment femme légitime, mais de second rang. Cette femme était de Bethléem, ce qui fait un second lévite en relation avec cette ville (47 1), mais en sens inverse du premier.
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ותזנה עליו est doublement irrégulier ; après le waw cons. il faudrait ,יתזן de plus על n'exprime jamais ce rapport ; on fornique en s'éloignant de quelqu'un by, nnnn etc. Le G(B) a ἐπορεύθη (suivi par Vg.), qui pourrait bien être pour ἐπορνεύθη et répondrait au TM. Mais G(A. Lag. anc.-lat. syr.- hex. etc) xai ὡργίσθη αὐτῷ, qui convient beaucoup mieux au contexte puisque le mari vient pour la calmer. Moore a conjecturé très heureusement que le texte était ROULE elle s'irrita, quoique le mot ne se dise que de la colère divine, corrompu en ותנאף et elle commit l'adultère, que les 3. ויבא ; TM ותביאהו οἱ elle l'amena. Rabbins auraient corrigé en ותזנה sur cette réflexion qu'une concubine ne pouvait être coupable que de fornication. D'ailleurs la condescendance du lévite les a choqués (Güttin 6). Elle va chez son père, et non avec un compagnou, ce qui marque mieux la colère que l’inconduite. Le style est redondant : « chez son père, à Bethléem, — pour un certain temps, quatre mois
19:3
Parler au cœur, pour chercher à gagner l'affection, Gen. 34 3 ; 50 21; Os. 2 16. להשיבו le suff. masc. indiquerait : « pour ramener son cœur mais le Qré est beaucoup plus naturel, להשיבה > pour la ramener ותביאהר indiquerait que la femme ayant accepté la réconciliation amène le lévite chez son père. Mais où s'étaient-ils donc vus ? Lire ויבא avec G(A, Lag., etc.). D'une façon ou de l’autre, la réconciliation est sous-entendue. Ce qui importait à l’auteur, c'est d'expliquer pourquoi le lévite se trouvait si tard en route. 4( Son beau-père, le père de 18 jeune femme, style redondant. On suppose deux récits; dans l’un le lévite serait parti le même jour, dans l’autre, il serait resté plusieurs jours. Il est impossible de détacher ces deux récits. Pour notre cas, le plus simple est de supposer que le terme de beau-père a paru trop fort pour une union de ce genre et qu'un glossateur a fait remarquer qu'il était seulement le père de la jeune femme, ici et v. 9; dans v. 7, le beau-père seul. 5( Le sing. ויקם est pour Budde une marque de document différent après le pluriel. Tous se lèvent de bonne heure, le lévite pour partir, le beaupère pour faire ses adieux ; au moment où le lévite se lève pour partir, le beau-père le retient en s'adressant à lui seul au sing., tout en faisant allu- 7. 20%; TM 2% ef il retourna. 8. וותמהמהו ; TM והתמהמהו οἱ perdez du temps. sion au départ au pluriel. Il n’y a rien de tellement étrange. ,עד 6 qames chatouph, car l'accent Darga fait ici le même effet que Maggeph v. 8, en enlevant le ton. Cependant cette prononciation en à est anormale; mieux vaut lire 7ÿD dans les deux cas à cause de la gutturale. Pour l'idée, cf. Gen. 48 5, de E d'après nous. 6 5.) הואלחנא comme 47 11. לבך 20 ; cf. 48 20 pour l'expression et 46 25, mais seulement pour l’idée. יפצר בו ; cf. Gen. 19 s., de E d’après nous; Gen. 33 11 (Ὁ). — 209" «et il revint » a été lu ולשב > et il resta » par une partie du grec, ce qui ‘est plus naturel ; Vg. traduit largement.
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Nouvelle insistance. Assurément ce style paraît verbeux, mais combien les traits ont la couleur orientale! on emploie l'insistance, presque la ruse pour retenir un hôte. Il est tellement contraire aux habitudes qu'on se mette en route peu avant le coucher du soleil qu'il fallait montrer que le lévite n'a accepté cette extrémité que pour en finir. ,והתמהמזהו d’après les règles de la consec. temp. ne peut être le parfait, c'est donc un impér. comme ont traduit les LXX. Mais on ne comprend pas que le beau-père les invite à perdre du temps jusqu’au coucher du soleil, car ΠΩΣ ne peut signifier la naissance et l'accroissement du jour (comme a rendu Vg.). 1] faut donc lire du moins .וותמהכזהו Mais quelques mss. grecs (cf. Field) ont rendu διεπλάνα αὐτόν ou διεπλάτυνε αὐτόν, que Moore restitue ויופתהו et il 6 séduisit, le trompa pour le retenir, qu'on placerait avant .יוותמהזהו 6 accepte cette leçon composée; elle est peu probable parce que πλανάω, « faire errer de côté et d'autre », peut être la traduction de l'hébreu par à peu près. Noter en tout cas que les onciaux A et B avec Lag. ont la fausse leçon στρατεύθητι ou στράτευσον (B) pour στραγεύθητι ; la variété des leçons, différentes encore dans Ag. et Sym., montre que διεπλάνα ou διεπλάτυνε ne sont que des tentatives. 9. 21% ; TM 21} pour se coucher )9( — הנה ; TM ñ3ñ voici. — Omettre חנות היום םלין פה le camper du jour, passe la nuit ici. 10. Omettre יבוס היא Jébus, c'est. — 11931; TM ἸῺΝ avec lui.
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Budde voit ici deux sources distinctes commençant toutes deux par הנה et exprimant en termes différents la chute du jour. Mais il y a tellement doublet que ce n'est là qu'une leçon composite comme le prouvent les textes des LXX qui diffèrent entre eux, mais ne contiennent qu'une des deux phrases en remplaçant le second הנה par “2, « ici ». Moore lit d'après À, Lag. 299 היום ΠῺΣ ,הנה « voici que [ε΄ jour s'incline vers le soir » remplaçant רפה" devenir faible, et ערדב inusité comme verbe en hébreu pour marquer le coucher du soleil; רפה peut s'entendre dans 6 sens de baisser, mais 16 ל est inexplicable devant le second verbe, attendu que רפה signifie plutôt cesser de, s'abstenir de, que s'incliner à. 1] faut donc du moins lire 239 avec tous les Grecs. Le TM DA הנה חנות est difficile à expliquer : « voici le camper du jour (?) » ce peut être une glose expliquant les mots précédents : on pourrait aussi lire היום ΤῚΣ « encore aujourd'hui », avec Moore d'après G(A, Lag.). 12 לין a pu être introduit pour remplacer ñ31 devenu n31. Le Syr. a seulement : voici que le jour s’incline, demeure ici et que ton cœur, etc. La Vg. a fusionné, conservant cependant efiam hodie qui parait nécessaire au contexte.
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Nous savons maintenant par les tablettes d'el-Amarna que Jérusalem s'appelait déjà Urusalim longtemps avant l'occupation par les Hébreux. Elle ne s'est donc jamais appelée Jébus ὈῚ2). Mois comme elle était occupée par les Jébuséens, on 8 pu dire הובוסי le Jébuséen, pour Jérusalem, Jos. 45 8; 18 16.28, comme Lutelia a fini par se nommer Paris du nom des Parisii qui occupaient la région. De là on a conclu au nom propre יבוס qui ne se trouve que 1 Chr. 44 4 et 5, où il paraît manifestement comme une glose au v. 4 et où il n'est pas critiquement certain au v. 5. 161 même, au νυ. 10, il peut être considéré comme une 11. ירושלם ; TM ובוס Jébus. — ורד forme régulière pour TM רד (?). 12. 21 au lieu de .הנה glose placée avant le mot à expliquer par un copiste qui voulait corriger le texte en mettant le nom prétendu ancien. Au v. 41 « cette ville des Jébuséens » dans 11 montre bien que ובים ne figurait pas dans 445. Le texte primitif devait lire là aussi Jérusalem, ou היבוסי ; cf. Jud. 4 7.21; Jos. 45 63; II Sam. 56. On peut donc dire que si l'opinion que Jérusalem s'appelait primitivement Jébus a vraiment eu cours chez les Juifs et si elle a laissé des traces dans l’A.T., ce n'est que par des gloses et que les textes étaient conformes à ce que prouve l’histoire. —- Ils ont dû arriver en face de Jérusalem après deux petites heures. — Le passage ne dit rien de la ville jébuséenne. — Syr.-hex. et quelques mss. grecs ont ונערו qui doit être lu à la place de ἸῺΝ qui se trouve déjà au début de l'incise.
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La tournure הם וגו" comme 48 3, dans un rapport plus éloigné avec 45 14. Lire ורד au lieu de ,רד l’aphérèse doit être due simplement à un copiste. Nous avons noté que ובוס avait été introduit ici en conformité avec la glose de v. 10, mais ne peut être primitif. 12 5.) עור נכרי > une ville d'étrangers », עוך étant féminin. הנה doit être corrigé en ,הכה eux, les étrangers, בכרל collectif ; le fém. a sans doute été écriten pensant aux villes. — 12? paraît à Budde un doublet évident; dans ce document, le lévite aurait tout d'abord assigné Gibe‘a comme but, au v. suivant l’autre document aurait laissé le but en suspens jusqu’à ce que le coucher du soleil décide. Moore considère l’incise comme une glose, parce que l'opposition ne peut être marquée par un simple waw conséc., cependant Gen. 47 5 est dans le même cas. Nous pensons que les mots doivent être mainteuus dans le sens propre d'une opposition : « nous ne nous arrêterons pas, mais nous continuerons vers Gibe‘a. » ΤΣ peut avoir le sens de la direction; cf. 1 Sam. 9 9. Le dessein de continuer la route une fois arrêté, et la direction marquée par le point culminant de la région, le 169106 ajoute, peut-être après un certain temps : « nous nous approcherons, par 15. Le plur. ויבאו וישבו au lieu du sing. (TM). un petit détour, de Gibe‘a ou de Rama ». Ilest clair que Rama devait se trouver plus loin puisque le soleil tranche la question pour Gibe‘a. Gibe‘a est Tell el-Foul, Rama, er-Ram. Tell el-Foul est au quatrième mille de Jérusalem, er-Ram à l'est, ua peu en deçà du sixième. La question fort difficile des différents Gibe‘a, Geb‘a, appartient à la topographie.
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לך pour mb.
19:14
19:15
Au moment où le soleil se couche, ils quittent la voie directe pour se rendre à Gibe‘a Le singulier alterne avec le pluriel, mais on ne peut rien en conclure pour les documents, les LXX ont toujours le pluriel et il est certain que le waw final est la lettre qui manque 16 plus facilement à la fin des mots.
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Le vieillard était d'Éphraïm, les gens du lieu de Benjamin. La dernière réflexion est fort inutile, surtout après le νυ. 14, où Gibe‘a avait été qualifiée d'après Benjamin. De sorte que Budde et aussi Moore considèrent comme une addition au récit depuis .והאיש On aurait ajouté ce trait pour montrer qu'à Gibe‘a comme à Sodome (Gen. 19 1 ss.) le seul homme hospitalier était un étranger. Le trait est d’ailleurs assez naturel, non ignara mali... de sorte que nous n'osons décider, d'autant que le vieillard commence simplement par interroger et ne montre de l'empressement que lorsqu'il a reconnu un compatriote ; Lot s'empresse aussitôt (Gen. 19 2). 18. אל ביתי ; TM ai ואת בית avec(?) la maison de 6.
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Dans 18» יהוה n°2 ואת est impossible parce que את ne peut pas marquer l'endroit où l’on va, et que la locution > je vais avec lahvé » ne peut signifier « je suis de la compagnie de Jahvé » c’est-à-dire prêtre. Il faut donc lire אל ביתי avec les LXX dont la leçon est tout à fait dans le contexte, et laisser de côté toute allusion au sanctuaire 06 5110. Le ו de בית a été pris pour l'abréviation de את ; יהוה pour אל est une faute de copiste. Vg. ad domum Dei, ne suppose pas Béthel, mais יהוה n°2 comme TM. Syr. Targ.; dans la polyglotte d'Anvers le latin porte domum Domini; d'ailleurs s. Jér. traduit largement : il a interverti les questions au v. 17.
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ΤΩΣ le sing. au lieu du plur. (TM).
Le début se soude étroitement à ce qui précède ; on ne veut pas les recevoir et cependant ils ne seront pas une gêne. Le מספוא après Jan, > la paille hachée », signifie « du grain » (cf. Gen. 42 27) ; la même alliance de mots Gen. 24 25 dans J est peu caractéristique. עבדיך ὩΣ le pluriel comprend ici la jeune femme, avec G; Vg. Syr. Targ. ont le sing. (le lévite seul) avec quelques mss. hébreux (Moore). Pour la fin de la phrase, cf. 18
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La ponctuation Ὧι אל anormale pour n אל qui se trouve II Sam. 17 16.
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Qré San de ,בלל ici dénom. de ,בליל ce qu'on donne aux bêtes de somme, Au printemps, on coupe les orges pour les faire manger en vert, c'est peut-être le ,בלול de בלל mouiller.
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Début comme 48 22. La fin est à mettre au fém. d'après les observations ci-dessus. Sur ,בלועל voir l’article si suggestif de Cheyne dans Enc. biblica. L'étym. ordinaire בלי ועל « sans profit, sans utilité, des gens de rien », est loin d'épuiser le sens apocalyptique du mot qui se rattache à de très anciens concepts. Le texte typique serait Ps. 48 5 où Beli‘al serait le grand abime souterrain, celui d'où l'on ne remonte pas, ,בלו עלה comme le Chéol babylonien est mat ]4 tarat, 6 le pays sans retour 0. 1 22. את האשה אשר באֶה אל ביתך ונדענה ; TM l'homme qui est venu dans La maison pour que nous le connaissions. 24. Omettre אותה — ,ופלגשהו bis au lieu de DIN, לֶה au lieu de .להם serait donc une personnification de l'abime et des puissances du mal;ilest toujours employé pour indiquer une extrême malice, en Grec, ἀνόμημα ἀνομία, ἀποστασία, où comme nom propre Belau G(A, ici). De même, dans le N.T. (I Cor. 6 15), Beliar est opposé au Christ et semble être visé dans l’Antéchrist, ὁ ἄνθρωπος τῆς ἀνομίας (1 Thess. 2 3). 23 8.) Le vicillard insiste surtout sur la violation de l'hospitalité. Dans le v. 24, les pronoms masculins sont par trop étranges surtout en cette circonstance ; Gen. 19 8 a les formes féminines. Le vieillard offre sa fille plutôt que de tolérer l'injure faite à son hôte. On ne comprend donc pas qu'il dispose en même temps de la concubine. Les commentateurs ont longuement disputé de la faute du vieillard et du lévite : peut-on offrir un moindre mal pour en empêcher un plus grand? comment le vieillard a-t-ik offert sa fille pour éviter ce qui n'eût été qu'une faute matérielle chez le Lévite? etc. Mais le cas de conscience ne s'est pas ainsi posé pour le vieillard. 11 ἃ simplement tout sacrifié un devoir sacré de l'hospitalité. ופילגשהו qu'il faut supprimer a d’ailleurs un suffixe anormal pour ,פילגשו v. 2.9,
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וידעו אותה et ויתעללוחבה ne sont nullement des doublets; l'auteur marque l’acharnement οἱ l'extrême intempérance des coupables ; c’est un jeu cruel avec une personne réduite à l'impuissance, 1 Sam. 34 #; Jer. 38 19. Du soir jusqu'au matin indique qu'ils n'ont pas cessé, l'auteur marque ensuite précisément qu'ils ont rejeté la malheureuse au lever de l'aurore. Le Qré כעלות est un des sept cas où la Massore corrige en ב 16 כ avec l'infinitif (cf. Moore).
19:26
Encore des doublets pour Budde « au petit matin », « jusqu'à ce qu'il fit jour »... mais tout cela n'est pas sans beauté ; elle tombe avant d'avoir <u la force de frapper, elle demeure sans secours jusqu’à la pleine lumière, C'est l’agonie de l'infortunée qui frappe inutilement à la porte de la maison où est son mari, réduite à attendre encore. ,פנות הבקר cf. Ex. 44 27; de E selon nous. Un certain nombre de mss. grecs (Lag. etc.) ont παρὰ τὴν θύραν τοῦ πυλῶνος τοῦ οἴκου... ,פתח שער הבית et comme il n'est pas probable qu'ils aient introduit cette redondance, ce serait une preuve de שער pour une porte de maison; cf. 18 16.17 ; c'est en tout cas un accus. adv. — עד האור semble avoir été ponctué niph., האלר par les LXX.
19:27
נפלת > étendue », cf. 4 22; mais ici le texte évite de dire qu’elle était morte : elle est dans une position naturelle, les mains sur le seuil comme endormie.
19:28
אין ענה (littér. « et personne ne répondait ») ; les LXX ont ajouté car elle était morte, mais cela ne paraît être que pour plus de clarté, comme 5. Jér., moins naïvement, a ajouté : inlelligens quod erat mortua. Quoiqu'on admire beaucoup la concision tragique du texte, il est étonnant que la mort ne soit pas mentionnée. La version arm. et le syr.-hex. (Field) ont mis la mort à la place de עד האור y. 27.
19:29
Cela rappelle aussitôt 1 Sam. 44 7, et Moore pense même que l'action de 5801 coupant ses bœufs comme une menace symbolique va plus droit au but que celle du lévite qui ne tend qu’à inspirer de l'horreur pour le forfait. Ce sont en effet des idées bien différentes, mais on ne peut dire quelle est la primitive, et encore moins avec Wellh. que nous n’ayons ici qu'une imitation. Le chiffre de douze ne vise pas directement les tribus, mais immédiatement la division des membres; on peut supposer que les bras et les jambes sont coupés aux jointures principales, la tête et le tronc P. LaGrancs. — Les Juges. 20 restant à part (Moore). Il n’est pas légitime de suspecter le chiffre de douze comme introduit plus tard d'après les idées fixées sur les douze tribus (contre Budde) ; il faut plutôt constater que ce chiffre de douze était déjà admis et reçu couramment. A l'ajouter plus tard, on eût dit expressément qu'il envoya « aux douze tribus » d'Israël.
19:30
Dans le TM ὙΩΝῚ, le waw consec. avec le parf. marque que l'action se reproduisait toutes les fois que le cas se présentait : « chaque fois qu'on voyait, on disait »; le waw consec. avec l'imparf. signifierait « après avoir vu il disait »... D'ailleurs l'ensemble du texte est évidemment écourté. 30? ne peut être placé que dans la bouche des envoyés du lévite. Il faut restaurer le texte d'après l'ancienne traduction grecque, représentée ici par À avec d'autres et Syr.-hex. On ץ trouve d'abord le TM 30 puis une addition, puis le texte mass. 30°. L'addition est nécessaire avant 30, mais on peut se demander si elle ne rend pas inutile 16 TM 30: cependant comme ce texte marque énergiquement la réprobation des Israélites et qu'on ne s’expliquerait pas son invention, il y a lieu de le conserver en le déplaçant. Pour 30» עצוּ vient de V1Y, forme secondaire pour Yÿ, et doit être complété par עָצָה comme dans 18. 8 10 (le seul autre cas), ou encore les deux cas doivent être ponctués עצו de V1. Moore préfère la locution, d’ailleurs inusitée, ושים עצה prendre conseil, d'après les LXX; mais il semble qu'ici les LXX n'ont pas compris la locution שימו 02) qui à elle seule signifie réfléchir. Il est vrai que 0229 pour לכם plus naturel, mais Sg St. qui proposent cette correction fournissent des exemples de l'ellipse de ,לב Is. 44 20 ; Job. 23 6. > Pensez-y, délibérez et faites connaître votre décision. » La Vg. très largement : Fertle sententiam el in commune decernile, quid facto opus sit. — Le texte de G(A) est celui que Josèphe avait sous les yeux (Ant. V 2 8).
19:10
… Together with the Amorites and the Hittites they dwelt in the mountainous region (Num. 13:30), but their center was the slope of the hill (kheteph ha-Jēbhūti) of the city of Jerusalem, which they designated, according to an ancient usage, Jēbhūs (Judg. 19:10; I Chron. 11:4). Their king was killed by Joshua (Josh. 10:23-26), but the J. resisted all the attacks of the tribe of Benjamin, to which the city had been assigned (Josh. 18:28), …
19:11
… Chron. 11:4). Their king was killed by Joshua (Josh. 10:23-26), but the J. resisted all the attacks of the tribe of Benjamin, to which the city had been assigned (Josh. 18:28), as well as those of the neighboring tribe of Judah (Josh. 15:63; Judg. 1:21; 19:11), and they remained in the city even after David's conquest (II Sam. 5:6-7).
19:12
… Although defeated and put to death by Joshua (Jos. 10, 26), he left the capital strong enough to confront (Jos. 15, 8.63) and to keep the conquerors at a respectful distance (Judg. 19, 12) until the year 1000.
19:13
Rama (Heb. Hā-Rāmāh = "The Height")
1. R. in the tribe of Benjamin (Josh. 18:25) on the Jerusalem-Bethel road (Judg. 4:5), north of Gibeah (Judg. 19:13; 1 Sam. 25:6), an outpost to the south of the Kingdom of Israel and fortified by King Baasha (1 Kings 15:17; 2 Chron. 15:1-6). After the fall of Jerusalem it became a collection center …
19:14
3. G. of Benjamin (I Sam. 13, 2; 23, 20), destroyed to avenge the outrage of the Benjaminites against the concubine of the Levite of Ephraim (Judg. 19, 14; 20, 4). After its rebuilding it was called "G. of Saul," in memory of the birth and residence of the king (I Sam. 10, 16; 22, 6). Today Tell el-Ful, 6 km north of Jerusalem. …
19:22
… = "without usefulness" would be a litotes (cf. Lat. nequam, Fr. vaurien); but St. Jerome (in Eph. 4, 27; PL 26, 544) with the ancient rabbis (Sanhedhrin, III b) sees in it 'ōl "yoke," whence his gloss id est absque iugo (= bēli 'ōl) in Iudc. 19, 22 (Vulg.); T. K. Cheyne, H. Gressmann (who adduces the Babylonian gods of the underworld Belili), and others, seeing in II Sam. 22, 5 (= Ps. 17, 5) where B. is in parallelism …
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.