The people for their sins, are oppressed by the Madianites. Gedeon is called to deliver them.
The people falling againe to sinne, are oppressed by the Madianites. 12. An Angel appearing to Gedeon, sendeth him to deliuer Israel, 17. confirming his mission by miracle. 25. So he first destroyeth Baals altar. 34. then gathereth an armie against Idolaters. 36. and is assured againe of Gods protection by two miracles in a fleece of woolle.
1And the children of Israel again did evil in the sight of the Lord: and he delivered them into the hand of Madian seven years,Ma i figliuoli d'Israele fecero il male nel cospetto del Signore, il quale li diede in potere de' Madianiti per sette anni,AND the children of Israel did euil in the sight of our Lord: who deliuered them into the hand of Madian seuen yeares,Fecerunt autem filii Israël malum in conspectu Domini: qui tradidit illos in manu Madian septem annis, 2And they were grievously oppressed by them. And they made themselves dens and caves in the mountains, and strong holds to resist.E furono grandemente vessati da loro. E si fecero caverne, e spelonche ne' monti e luoghi assai forti per resistere;& they were sore oppressed of them. And they made them selues dennes and caues in the mountaines, and very wel fensed places to resist.et oppressi sunt valde ab eis. Feceruntque sibi antra et speluncas in montibus, et munitissima ad repugnandum loca. 3And when Israel had sown, Madian and Amalec, and the rest of the eastern nations, came up:E quando Israele avea seminato, veniva il Madianita, e l'Amalecita, e tutte le altre nazioni dell'oriente;And when Israel had sowen, Madian came vp and Amalec, and the rest of the East nations:Cumque sevisset Israël, ascendebat Madian et Amalec, ceterique orientalium nationum: 4And pitching their tents among them, wasted all things as they were in the blade, even to the entrance of Gaza: and they left nothing at all in Israel for sustenance of life, nor sheep, nor oxen, nor asses.E piantate vicino ad essi le tende guastavano il tutto in erba fino all'ingresso di Gaza: e non lasciavan cosa veruna ad Israele da sostentare la vita, non pecore, non bovi, non asini.and pitching their tentes by them wasted al thinges as they were in the blade vnto the entring of Gaza: and they left nothing at al in Israel that perteyned to mans life, not sheepe, not oxen, not asses.et apud eos figentes tentoria, sicut erant in herbis cuncta vastabant usque ad introitum Gazæ: nihilque omnino ad vitam pertinens relinquebant in Israël, non oves, non boves, non asinos. 5For they and all their flocks came with their tents, and like locusts filled all places, an innumerable multitude of men, and of camels, wasting whatsoever they touched.Imperocché venivano con tutti i loro greggi, e colle loro tende, e a guisa di locuste inondavano la terra colla immensa moltitudine di uomini, e di cammelli, e dovunque stendeansi le loro mani, portavan desolazione.For they and al their flockes came with their tabernacles, and like vnto locustes filled al places, an inumerable multitude of men, and of camels, wasting whatsoeuer they touched.Ipsi enim et universi greges eorum veniebant cum tabernaculis suis, et instar locustarum universa complebant, innumera multitudo hominum et camelorum, quidquid tetigerant devastantes.
6And Israel was humbled exceedingly in the sight of Madian.E Israele fu ridotto in gran miseria dalla presenza de' Madianiti.And Israel was sore humbled in the sight of Madian.Humiliatusque est Israël valde in conspectu Madian. 7And he cried to the Lord, desiring help against the Madianites.E alzò le grida al Signore, domandando soccorso contro de' Madianiti.And he cried to our Lord desiring helpe against the Madianites.Et clamavit ad Dominum postulans auxilium contra Madianitas. 8And he sent unto them a prophet, and he spoke: Thus saith the Lord, the God of Israel: I made you to come up out of Egypt, and brought you out of the house of bondage,E il Signore mandò ad essi un uomo profeta, il quale così parlò: Queste cose dice il Signore Dio d'Israele: Io vi feci uscir dall'Egitto, e vi trassi dalla casa di servitù,who sent vnto them a man that was a prophet, and he spake: Thus sayeth our Lord the God of Israel: I made you to come vp out of Aegypt, and brought you out of the house of seruitude,Qui misit ad eos virum prophetam, et locutus est: Hæc dicit Dominus Deus Israël: Ego vos feci conscendere de Ægypto, et eduxi vos de domo servitutis, 9And delivered you out of the hands of the Egyptians, and of all the enemies that afflicted you: and I cast them out at your coming in, and gave you their land.E vi liberai dalle mani degli Egiziani, e di tutti i nemici vostri che vi straziavano: e li discacciai alla vostra venuta, e diedi a voi le loro terre.and deliuered you out of the handes of the Aegyptians, and of al the enemies, that afflicted you: and I cast them out at your entring, and deliuered you their Land.et liberavi de manu Ægyptiorum, et omnium inimicorum qui affligebant vos: ejecique eos ad introitum vestrum, et tradidi vobis terram eorum. 10And I said: I am the Lord your God, fear not the gods of the Amorrhites, in whose land you dwell. And you would not hear my voice.E dissi: Io il Signore Dio vostro: Non temete gli dei degli Amorrhei, nella terra de' quali abitate: e non avete voluto ascoltar la mia voce.And I said I the Lord your God, feare not the goddes of the Amorrheites, in whose land you dwel. And you would not heare my voice.Et dixi: Ego Dominus Deus vester: ne timeatis deos Amorrhæorum, in quorum terra habitatis. Et noluistis audire vocem meam. 11And an angel of the Lord came, and sat under an oak that was in Ephra, and belonged to Joas, the father of the family of Ezri. And when Gedeon, his son, was threshing and cleansing wheat by the winepress, to flee from Madian,Indi venne l'Angelo del Signore, e si assise sotto una quercia che era in Ephra, e apparteneva a Gioas capo della famiglia di Ezri: e mentre Gedeone suo figliuolo batteva, e nettava il grano in una cantina per fuggire, e nascondersi da' Madianiti,And an Angel of our lord came, and sate vnder an oke, that was in Ephra, and perteyned to Ioas the father of the familie of Ezri. And when Gedeon his sonne did thresh and purge wheate in a winepresse, to flee Madian,Venit autem angelus Domini, et sedit sub quercu, quæ erat in Ephra, et pertinebat ad Joas patrem familiæ Ezri. Cumque Gedeon filius ejus excuteret atque purgaret frumenta in torculari, ut fugeret Madian, 12The angel of the Lord appeared to him, and said: The Lord is with thee, O most valiant of men.Apparve a lui l'Angelo del Signore, e disse: Il Signore è con te, o il più forte di tutti gli uomini.the Angel of our Lord appeared to him, and said: Our Lord be with thee ô most valiant of men.apparuit ei angelus Domini, et ait: Dominus tecum, virorum fortissime.
13And Gedeon said to him: I beseech thee, my lord, if the Lord be with us, why have these evils fallen upon us? Where are his miracles, which our fathers have told us of, saying: The Lord brought us out of Egypt but now the Lord hath forsaken us, and delivered us into the hand of Madian.E Gedeone gli disse: Di grazia, signor mio, se è con noi il Signore, donde avvien egli che siamo stretti da tutti questi mali? Dove sono i miracoli di lui raccontatici da' padri nostri, i quali dicevano: Dall'Egitto ci trasse il Signore? Ma adesso il Signore ci ha abbandonati, e ci ha dati in potere de' Madianiti.And Gedeon said to him: I besech thee my Lord, if our Lord be with vs, why hane these euils apprehended vs? where are his meruelous workes, which our fathers haue told vs, and said: Out of Aegypt did our Lord bring vs? but now our Lord hath forsaken vs, and deliuered vs into the hande of Madian.Dixitque ei Gedeon: Obsecro, mi domine, si Dominus nobiscum est, cur apprehenderunt nos hæc omnia ? ubi sunt mirabilia ejus, quæ narraverunt patres nostri, atque dixerunt: De Ægypto eduxit nos Dominus ? nunc autem dereliquit nos Dominus, et tradidit in manu Madian. 14And the Lord looked upon him, and said: Go, in this thy strength, and thou shalt deliver Israel out of the hand of Madian: know that I have sent thee.Allora il Signore lo mirò, e disse: Va con questa tua fortezza, e libererai Israele dal potere di Madian: sappi, che son io che ti mando.And our Lord looked to ward him, and said: Goe in this thy strength, and thou shalt deliuer Israel out of the hand of Madian: know that I haue sent thee.Respexitque ad eum Dominus, et ait: Vade in hac fortitudine tua, et liberabis Israël de manu Madian: scito quod miserim te. 15He answered, and said: I beseech thee, my lord wherewith shall I deliver Israel? Behold, my family is the meanest in Manasses, and I am the least in my father’s house.Ma quegli rispose, e disse: Signor mio, dimmi, ti prego, in qual modo libererò io Israele? tu vedi come la mia famiglia è la infima di Manasse, e io sono il minimo della casa del padre mio.Who answering said: I besech thee, my Lord, wherein shal I deliuer Israel? behold my familie is the meanest in Manasses, and I the least in my fathers house.Qui respondens ait: Obsecro, mi domine, in quo liberabo Israël ? ecce familia mea infima est in Manasse, et ego minimus in domo patris mei. 16And the Lord said to him: I will be with thee: and thou shalt cut off Madian as one man.E il Signore gli disse: Io sarò con te, e abbatterai i Madianiti, quasi fossero un solo uomo.And our Lord said to him: I wil be with thee: and thou shalt strike Madian as it were one man.Dixitque ei Dominus: Ego ero tecum: et percuties Madian quasi unum virum.
17And he said: If I have found grace before thee, give me a sign that it is thou that speakest to me:Ed egli: Se ho trovato grazia dinanzi a te, dammi, disse, un segno che se' tu quegli che meco parli.And he said: If I haue found, quoth he, grace before thee, geue me a signe that it is thou which speakest to me.Et ille: Si inveni, inquit, gratiam coram te, da mihi signum quod tu sis qui loqueris ad me: 18And depart not hence, till I return to thee, and bring a sacrifice, and offer it to thee. And he answered: I will wait thy coming.E non andartene di qua fino a tanto che io torni a te, e porti un sacrifizio, e te l'offerisca. E quegli rispose: Io aspetto il tuo ritorno.Neither depart thou hence, til I returne to thee, bringing a sacrifice, and offering to thee. Who answered: I wil tarie thy coming.nec recedas hinc, donec revertar ad te, portans sacrificium, et offerens tibi. Qui respondit: Ego præstolabor adventum tuum. 19So Gedeon went in, and boiled a kid, and made unleavened loaves of a measure of flour: and putting the flesh in a basket, and the broth of the flesh into a pot, he carried all under the oak, and presented to him.Gedeone adunque andò a sua casa, e cosse un capretto, e pane azzimo per una misura di farina: e mise le carni in un canestro, e il brodo delle carni in una pentola, e portò ogni cosa sotto la quercia e a lui l'offerse.Gedeon therfore went in, and boyled a kidde, and of a bushel of flowre baked vnleuened loaues: and putting the flesh in a basket, and the broth of the flesh into a potte, he caried al vnder the oke, and offered to him.Ingressus est itaque Gedeon, et coxit hædum, et de farinæ modio azymos panes: carnesque ponens in canistro, et jus carnium mittens in ollam, tulit omnia sub quercu, et obtulit ei. 20And the angel of the Lord said to him: Take the flesh and the unleavened loaves, and lay them upon that rock, and pour out the broth thereon. And when he had done so,Disse a lui l'Angelo del Signore: Prendi le carni, e i pani azzimi, e mettili sopra quella pietra, e versa sopra di essa il brodo. E fatto ch'egli ebbe così,To whom the Angel of our Lord said: Take the flesh and the vnleuened loaues, and put them vpon that rocke, and powre out the broth theron. And when he had done,Cui dixit angelus Domini: Tolle carnes et azymos panes, et pone supra petram illam, et jus desuper funde. Cumque fecisset ita, 21The angel of the Lord put forth the tip of the rod, which he held in his hand, and touched the flesh and the unleavened loaves: and there arose a fire from the rock, and consumed the flesh and the unleavened loaves: and the angel of the Lord vanished out of his sight.Stese l'Angelo del Signore la punta del bastone che aveva in mano, e toccò le carni, e i pani azzimi, e uscì dalla pietra una fiamma, la quale divorò le carni, e i pani azzimi; e l'Angelo del Signore sparì da' suoi occhi.the Angel of our Lord stretched forth the tippe of the rodde, which he held in his hand, and touched the flesh and the vnleuened loaues: and there arose a fyre from the rocke, and consumed the flesh, and the leuened loaues: and the Angel of our Lord vanished from his eies.extendit angelus Domini summitatem virgæ, quam tenebat in manu, et tetigit carnes et panes azymos: ascenditque ignis de petra, et carnes azymosque panes consumpsit: angelus autem Domini evanuit ex oculis ejus.
22And Gedeon seeing that it was the angel of the Lord, said: Alas, my Lord God: for I have seen the angel of the Lord face to face.E Gedeone veggendo che quegli era un Angelo del Signore, disse: Ahi, mio Signore Dio, io ho veduto un Angelo del Signore faccia a faccia.And Gedeon seeing that it was the Angel of our Lord, said: Alas my Lord God: that I haue seene the Angel our Lord face to face.Vidensque Gedeon quod esset angelus Domini, ait: Heu mi Domine Deus: quia vidi angelum Domini facie ad faciem. 23And the Lord said to him: Peace be with thee: fear not, thou shalt not die.E il Signore gli disse: Pace con te: non temere, tu non morrai.And our Lord said to him: Peace be with thee: feare not, thou shalt not die.Dixitque ei Dominus: Pax tecum: ne timeas, non morieris. 24And Gedeon built there an altar to the Lord, and called it the Lord’s peace, until this present day. And when he was yet in Ephra, which is of the family of Ezri,Gedeone adunque edificò in quel luogo un altare al Signore, e chiamollo la pace del Signore, come si chiama fin al dì d'oggi. Ed essendo egli tuttora in Ephra, la quale appartiene alla famiglia di Ezri,And Gedeon built there an altar to our Lord, and called it, our Lords peace, vntil this present day. And when he was yet in Ephra, which is of the familie of Ezri,Ædificavit ergo ibi Gedeon altare Domino, vocavitque illud, Domini pax, usque in præsentem diem. Cumque adhuc esset in Ephra, quæ est familiæ Ezri, 25That night the Lord said to him: Take a bullock of thy father’s, and another bullock of seven years, and thou shalt destroy the altar of Baal, which is thy father’s: and cut down the grove that is about the altar:In quella notte dissegli il Signore: Prendi il toro del padre tuo, e l'altro toro di sette anni, e va a distruggere l'altare di Baal che è del padre tuo, e taglia il boschetto che è intorno all'altare:that night our Lord said to him: Take a bullocke of thy fathers, and an other bullocke of seuen yeares, and thou shalt destroy the altar of Baal, which is thy fathers: and cut downe the groue, that is about the altar:nocte illa dixit Dominus ad eum: Tolle taurum patris tui, et alterum taurum annorum septem, destruesque aram Baal, quæ est patris tui, et nemus, quod circa aram est, succide. 26And thou shalt build an altar to the Lord thy God, in the top of this rock, whereupon thou didst lay the sacrifice before: and thou shalt take the second bullock, and shalt offer a holocaust upon a pile of the wood, which thou shalt cut down out of the grove.Ed edificherai un altare al Signore Dio tuo sulla cima della pietra, sopra la qual ponesti già il sacrifizio: e prenderai l'altro toro, e l'offerirai in olocausto sopra una massa di legna del boschetto tagliato.and thou shalt build an altar to the Lord thy God in the toppe of this rocke, whereupon thou didst lay the sacrifice before: and thou shalt take the second bullocke, and shalt offer an holocauste vpon a pile of the wood, which thou shalt •nt downe out of the groue.Et ædificabis ibi altare Domino Deo tuo in summitate petræ hujus, super quam ante sacrificium posuisti: tollesque taurum secundum, et offeres holocaustum super struem lignorum, quæ de nemore succideris.
27Then Gedeon, taking ten men of his servants, did as the Lord had commanded him. But fearing his father’s house, and the men of that city, he would not do it by day, but did all by night.Prese adunque Gedeone dieci de' suoi servi, e fece quanto aveagli ordinato il Signore. Ma avendo paura della famiglia del padre suo, e degli uomini di quella città, non volle ciò fare di giorno, ma eseguì ogni cosa la notte.Gedeon therfore taking to him ten men of his seruantes, did as our Lord had commanded him. But fearing his fathers house, and the men of that citie, he would not doe it by day, but accomplished al thinges by night.Assumptis ergo Gedeon decem viris de servis suis, fecit sicut præceperat ei Dominus. Timens autem domum patris sui, et homines illius civitatis, per diem noluit id facere, sed omnia nocte complevit. 28And when the men of that town were risen in the morning, they saw the altar of Baal destroyed, and the grove cut down, and the second bullock laid upon the altar, which then was built.E gli uomini della città levatisi la mattina, vider distrutto l'altare di Baal, e il boschetto atterrato, e l'altro toro posto sopra l'altare che era stato eretto di nuovo.And when the men of that towne were risen in the morning, they saw the altar of Baal destroyed, and the groue cut downe, and the other bullocke laid vpon the altar, which then was built,Cumque surrexissent viri oppidi ejus mane, viderunt destructam aram Baal, lucumque succisum, et taurum alterum impositum super altare, quod tunc ædificatum erat. 29And they said one to another: Who hath done this? And when they inquired for the author of the fact, it was said: Gedeon, the son of Joas, did all this.E dissero tra di loro: Chi ha fatta tal cosa? E fatta diligente ricerca dell'autore di tal fatto, fu detto loro: Gedeone figliuolo di Gioas ha fatte tutte queste cose.They said one to an other: who hath done this? And when they inquired for the author of the fact, it was said: Gedeon the sonne of Ioas did al these thinges.Dixeruntque ad invicem: Quis hoc fecit ? Cumque perquirerent auctorem facti, dictum est: Gedeon filius Joas fecit hæc omnia. 30And they said to Joas: Bring out thy son hither, that he may die: because he hath destroyed the altar of Baal, and hath cut down his grove.E dissero a Gioas: Conduci qua fuori il tuo figliuolo, affinchè sia messo a morte; perchè ha distrutto l'altare di Baal, e ha tagliato il boschetto.And they said to Ioas: Bring forth thy sonne hither, that he may die: because he hath destroyed the altar of Baal, and hath cut downe his groue.Et dixerunt ad Joas: Produc filium tuum huc, ut moriatur: quia destruxit aram Baal, et succidit nemus.
31He answered them: Are you the avengers of Baal, that you fight for him? he that is his adversary, let him die before to morrow light appear: if he be a god, let him revenge himself on him that hath cast down his altar.Ma quegli rispose loro: Vi assumete voi forse di far le vendette di Baal, e di combatter per lui? Chiunque è nemico di lui, muoia prima che venga il dì di domane: se egli è Dio, si vendichi di colui che ha distrutto il suo altare.To whom he answered: Why are you reuengers of Baal, that you fight for him? he that is his aduersarie, let him die before to morrow light appeare: if he be God, reuenge he him self, on him that hath raysed his altar.Quibus ille respondit: Numquid ultores estis Baal, ut pugnetis pro eo ? qui adversarius est ejus, moriatur antequam lux crastina veniat: si deus est, vindicet se de eo, qui suffodit aram ejus. 32From that day Gedeon was called Jerobaal, because Joas had said: Let Baal revenge himself on him that hath cast down his altar.Da quel dì in poi Gedeone fu chiamato Jerobaal per aver detto Gioas: Si vendichi Baal di colui che ha distrutto il suo altare.From that day Gedeon was called Ierobaal, because Ioas had said: Let Baal reuenge him self on him, that hath raysed his altar.Ex illo die vocatus est Gedeon Jerobaal, eo quod dixisset Joas: Ulciscatur se de eo Baal, qui suffodit aram ejus. 33Now all Madian, and Amalec, and the eastern people, were gathered together, and passing over the Jordan, camped in the valley of Jezrael.Si raunarono adunque tutti i Madianiti, e gli Amaleciti, e i popoli d'oriente; e passato il Giordano posero il campo nella valle di Jezrael.Therefore al Madian, and Amalec, and the east peoples were gathered together, and passing ouer Iordan, camped in the vaile Iezrael.Igitur omnis Madian, et Amalec, et orientales populi, congregati sunt simul: et transeuntes Jordanem, castrametati sunt in valle Jezraël. 34But the spirit of the Lord came upon Gedeon, and he sounded the trumpet, and called together the house of Abiezer, to follow him.Ma lo spirito di Dio investì Gedeone, il quale sonando la tromba convocò la famiglia di Abiezer, perchè andasse con lui.But the spirit of our Lord reuested Gedeon, who sounding with a trumpet called together the house of Abiezer, to folow him.Spiritus autem Domini induit Gedeon, qui clangens buccina convocavit domum Abiezer, ut sequeretur se. 35And he sent messengers into all Manasses, and they also followed him: and other messengers into Aser and Zabulon, and Nephthali, and they came to meet him.E spedì avvisi a tutto Manasse, il quale anch'esso lo seguitò; e altri nunzii ad Aser, e a Zabulon, e a Nephthali, i quali andarono incontro a lui.And he sent messengers into al Manasses, which it selfe also did folow him: and other messengers into Aser and Zabulon and Nepthali, which mette him.Misitque nuntios in universum Manassen, qui et ipse secutus est eum: et alios nuntios in Aser et Zabulon et Nephthali, qui occurrerunt ei.
36And Gedeon said to God: If thou wilt save Israel by my hand, as thou hast said,E Gedeone disse a Dio: Se tu sei per salvare Israele per mezzo mio, come hai detto,And Gedeon said to God: If thou saue Israel by my hand, as thou hast spoken,Dixitque Gedeon ad Deum: Si salvum facis per manum meam Israël, sicut locutus es, 37I will put this fleece of wool on the floor: if there be dew on the fleece only, and it be dry on all the ground beside, I shall know that by my hand, as thou hast said, thou wilt deliver Israel.Io metterò questo vello di lana nell'aia: se sul vello sarà la rugiada, e tutto il terreno asciutto, io intenderò, che per mezzo di me libererai Israele, conforme hai detto.I wil putte this fleece of wool on the floore: if there shal be dew in the fleece onlie, and on al the ground drienes, I shal know that by my hand, as thou hast spoken, thou wilt deliuer Israel.ponam hoc vellus lanæ in area: si ros in solo vellere fuerit, et in omni terra siccitas, sciam quod per manum meam, sicut locutus es, liberabis Israël. 38And it was so. And rising before day, wringing the fleece, he filled a vessel with the dew.E così avvenne. Ed essendosi egli alzato che era ancor notte, spremuto il vello, empì un catino di rugiada.And it came so to passe. And rysing in the night wringing the fleece, he filled a vessel with the dew.Factumque est ita. Et de nocte consurgens expresso vellere, concham rore implevit. 39And he said again to God: Let not thy wrath be kindled against me, if I try once more, seeking a sign in the fleece. I pray that the fleece only may be dry, and all the ground wet with dew.E di nuovo diss'egli a Dio: Non si accenda il tuo furore contro di me, se io cerco ancor una prova chiedendo un segno nel vello. Io prego che il solo vello sia asciutto, e tutta la terra molle di rugiada.And he said againe to God: Let not thy furie be angry against me if I tempt once againe, seeking a signe in the fleece. I desire that the fleece onlie may be drie, and al the ground wette with dew.Dixitque rursus ad Deum: Ne irascatur furor tuus contra me si adhuc semel tentavero, signum quærens in vellere. Oro ut solum vellus siccum sit, et omnis terra rore madens. 40And God did that night as he had requested: and it was dry on the fleece only, and there was dew on all the ground.E il Signore fece quella notte come egli avea domandato: e il solo vello fu asciutto, e la rugiada per tutto il terreno.And God did that night as he had requested: and there was drienes in the fleece onlie, and dew on al the ground.Fecitque Deus nocte illa ut postulaverat: et fuit siccitas in solo vellere, et ros in omni terra.
6:1
Haydock
Madian. This nation had formerly been almost extirpated by Moses, Numbers 31:7, etc. (Haydock)
Haydock
But they had re-established themselves, and dwelt in the neighbourhood of the Moabites, whom they had assisted. They now made a league with Amalec, and other eastern nations, (Calmet) in order to revenge themselves upon the Israelites. (Haydock)
6:2
Haydock
Resist is not expressed in Hebrew; neither did Israel dare to encounter the enemy. They retreated into the strongest holds, to rescue their goods and persons from the depredations of the Madianites. (Haydock)
6:3
Amalec was formerly widely dispersed through Arabia. Some dwelt to the south of the promised land, Exodus xvii., Numbers 13:3., 1 Kings 15:6., and 31:1. But these inhabited the eastern countries, concerning whom Balaam spoke, Numbers 24:20. The Amalecites were scattered from Hevila upon the Euphrates, as far as the Red Sea and Sur, which is near Egypt, 1 Kings 15:7., and 27:8. The other eastern nations denote those who inhabited the desert Arabia, the Moabites, Ammonites, Idumeans, Cedarenians, etc., Isaias 11:14., Jeremias 49:28., and Ezechiel 8:7.
6:4
Calmet
Blade. Hebrew, "the increase of the earth." They waited till the corn was almost ripe, and what they could not carry off they destroyed. (Calmet)
It seems they had allowed Gedeon time to gather in some corn, (ver. 11.) and other Israelites would seize their opportunity, and perhaps cut the corn before it was perfectly ripe, which the Vulgate may insinuate by mentioning the blade.
Haydock
Gaza. They ravaged the whole country from east to west. (Haydock)
This method of warfare is, in effect, more cruel than any other.
Calmet
Asses. They left no cattle, nor animals that they could take, wherewith the Isrealites might cultivate the earth. (Calmet)
Haydock
In the extremity of famine, the flesh of asses would have been used to sustain life, as the text insinuates. (Haydock)
6:5
Locusts. This comparison shews the rapacity and devastation of the enemy. Locusts in those countries often obscure the air with their numbers, and presently eat up every green thing. They proceed in regular order like a great battalion, and it is reported that they send some before to explore the country. (St. Jerome in Joel ii.; Bochart; Calmet) (Genesis 10:4.)
6:8
Haydock
A prophet. The people no sooner repent, than God shews them mercy. (Haydock)
Menochius
The name of this prophet is unknown. The Jews say it was Phinees; others think it was an angel in human shape: but he might be one divinely commissioned on this occasion, to make an exhortation to the people, assembled on some of the great festivals, (see Judges 2:1.; Calmet) though he might continue to exercise his authority afterwards. (Menochius)
Worthington
St. Augustine (q. 31,) thinks that the angel (ver. 11,) is here called a prophet, because he appeared in human form. (Worthington)
6:10
Haydock
Fear not. Idols can do you no hurt, if you continue faithful to me. (Haydock)
Haydock
Shew them no respect or worship. The fear of Isaac means the God (Calmet) whom Isaac worshipped, Genesis 31:42. Idolatry owed its rise to a groundless fear: primos in orbe deos fecit timor. (Lucretius) The pagans offered sacrifice to Paventia, to fear and paleness, etc., that they might be secure from them. (Lactan.) (Haydock)
6:11
Year of the World 2759, Year before Christ 1245.
Menochius
Angel; Michael. (Menochius)
Broughton and other Protestants
Some think it was the prophet who had addressed the people, or Phinees, according to the Rabbins. See St. Augustine, q. 31. Others believe it was the Son of God, who takes the name of Jehovah. (Broughton and other Protestants)
But the most natural opinion is, that a real angel was sent, in the name of God, like that which appeared to Moses, and assumed the incommunicable name, as the ambassador of God. Gedeon took him for a man, and presented him a noble feast, without designing to offer sacrifice to him. Maimonides and Grotius seem to suppose that all this passed in a dream; but the sequal refutes this opinion.
Ephra, a city of the half tribe of Manasses, on the west side of the Jordan, of which Joas was the richest citizen. He was of the family of Ezri, and a descendant of Abiezer, 1 Paralipomenon 8:18. Hebrew might be rendered, "Joas, the Abiezerite," Judges 8:32., and 13:2.
Calmet
Madian. Not having the convenience of cleansing the wheat in the open field, Gedeon was doing it privately, with a design to carry it off, at the approach of the enemy, and to support himself and family in some cavern. Hebrew takes no notice of cleaning: "Gedeon threshed wheat, by the wine press, to hide it, or to flee," etc. He probably used a flail, or some smaller sticks, such as were employed to beat out olives, Isaias 28:27., and Ruth 2:17. (Calmet)
6:12
Is. We should naturally translate, be with thee, if the answer of Gedeon did not shew (Calmet) that it is to be taken as an assertion, that the Lord was already reconciled to Israel, and had made choice of this valiant man to rescue his people from slavery, though he was not of the first nobility, ver. 15.
6:13
Menochius
My lord. This he says out of respect, supposing that he was addressing a prophet, (Haydock) or some virtuous person, of whom he desires to know what reasons could be given for the assurance of divine favour, which he held out. He speaks not out of distrust. (Menochius)
6:14
Haydock
Lord, Jehova. (Haydock)
Calmet
The Chaldean and Septuagint have, "the angel of the Lord," as the best interpreters understand it. (Calmet)
Haydock
Upon him, with benevolence and an air of authority, that he might know that he was speaking to some one more than man. (Haydock)
Menochius
Strength, with which I have endued thee. (Menochius)
Haydock
Though Gedeon was naturally brave, he was no more disposed to attack the Madianites than the rest of his dispirited countrymen; and, even after he was strengthened from above, he was so conscious of his own inability to effect so great a deliverance, that he stood in need of the most convincing miracles, to make him act as the judge of Israel. (Haydock)
6:15
Challoner
The meanest in Manasses, etc. Mark how the Lord chooses the humble (who are mean and little in their own eyes) for the greatest enterprises. (Challoner)
Hebrew and Septuagint literally, "My millenary is poor, or lowly," etc. This term means a great family, from which many others spring, or a city inhabited by such. Bethlehem was of this description in Juda, Micheas 5:2. Ephra and the family of Abiezer were not the first in Manasses. Grotius observes, that Gedeon and Cincinnatus were called to the highest offices, when they least expected it.
6:17
Calmet
Thou, the Lord, or his angel, capable of fulfilling these great promises; or be pleased, by some sign, to manifest thyself to me. (Calmet)
He began to perceive that he was talking with some person of authority: (Haydock) yet still he did not suspect that it was a spirit, otherwise he would not have offered food, nor would he have been so much surprised and afraid, only when the angel disappeared so suddenly, ver. 22.
6:18
Calmet
A sacrifice, or some provisions to present unto thee. Hebrew mincha, is taken for a present, particularly of flour and wine. It is used to denote those presents which were made by Jacob to Esau, and Joseph, and by Aod to the king of Moab, Judges 3:15., and Genesis 43:14. (Calmet)
Menochius
To sacrifice, often means to kill things for a feast, Matthew 22:4. What Gedeon brought, was afterwards turned into a sacrifice by the angel, ver. 21. (Menochius)
Calmet
Gedeon was not a priest, nor was there any altar prepared for a sacrifice. If Gedeon had intended to offer one, he would not have boiled nor baked the food, which he presented before his guest. (Calmet)
6:19
Measure. Hebrew, "epha," containing ten gomors, each of which was sufficient for the daily maintenance of a man; so that Gedeon brought as much as would have sufficed for ten men. Abraham presented no more before the three angels, Genesis 18:6. The magnificence of the ancients consisted rather in producing great abundance, than in multiplying dishes.
Broth. Syriac and Arabic translate, "a good (old) wine."
6:20
Haydock
Thereon. Thus he would shew Gedeon that he had no need of food. He would exercise his obedience, and manifest a greater miracle, as the flesh and bread would be less apt to take fire, when the angel touched them, even though some might imagine that he caused a spark to come from the rock. For the like purpose, Elias ordered thrice four buckets of water to be poured on the bullock, which fire from heaven would miraculously consume, 3 Kings 18:34. (Haydock)
A. Montan
This broth might serve to anoint the altar, (Exodus 40:10.; Menochius) or answer instead of the usual libations. (A. Montan.)
6:22
Grotius
Alas. He makes this exclamation, concluding that he should soon die, Exodus 33:20. Callimachus says that "it was a law of Saturn, that the man who saw an immortal, unless the god himself chose to shew him that favour, should pay dearly for it." (Grotius)
Menochius
This opinion was groundless; and it is wonderful that it should prevail among the Israelites, (Haydock) since so many had seen angels without receiving any harm. (Menochius)
6:23
Calmet
Said to him, as he was ascending into heaven, (Menochius) or the following night. (Calmet)
Menochius
It seems that Gedeon heard the angel's proclamation of peace, and shewed his gratitude by forming the rock, or stone, into a kind of rough altar, which he entitled Yehova shalom, "God's peace," (Haydock) for doing which he received an order, ver. 26. (Menochius)
Calmet
Others erect altars, in various places; but they must be authorized by God. (Calmet)
Haydock
Ezri. Protestants, "unto this day it is yet in Ophra, of the Abiezrites." Septuagint is ambiguous. "He, or it, being yet in Ephra," etc. (Haydock)
6:25
Calmet
And another, or "the second." Only one seems to have been sacrificed; (ver. 28.; Cajetan) though others think that the second bullock was designed for a peace-offering. (Bonfrere) Some infer that it had been fattened for Baal. Septuagint observe, that the first bullock or "calf was fattened:" but it does not appear for what purpose. (Calmet)
Menochius
Seven years, in memory of the duration of the slavery. (Menochius)
Before that age, bulls were not deemed so fit for yoking. Hesiod would have them to be nine years old.
Calmet
Altar. We may render the Hebrew, "Cut down the idol which is upon the altar; or, Break in pieces the ashera," etc. This is the title of the idol of the grove, Astare or Asteroth. (Syriac and Arabic) The Septuagint is favourable to this explanation. (Calmet)
Menochius
But the groves themselves were to be cut down, where an altar of God was to be erected. It seems this altar and the grove belonged to Joas, who is hence supposed to have joined in the worship of Baal. If he did formerly, his eyes were now opened, and he boldly approved of the conduct of his son, (ver. 31.; Haydock) who had probably never been infected. (Menochius)
6:26
Haydock
Top. Hebrew, "on the top of this fortress, (Mawz. Daniel 11:38.; Septuagint) on the platform, (Calmet) or place appointed." (Haydock)
Menochius
Offer. Though Gedeon was not a priest, he was authorized to offer sacrifice. (Menochius)
Haydock
God can dispense with his own laws. (Haydock)
6:27
Haydock
House, his relations and fellow-citizens, (Calmet) who were addicted to idolatry. Prudence dictated that he should do this privately, lest he might be prevented by them. They would soon perceive the weakness of their idol. Yet some of the servants, or others who had been on the watch, disclosed to the idolaters that Gedeon had done the daring deed, unless perhaps they accused him on suspicion, as his enmity to that worship could not be concealed. (Haydock)
6:30
Haydock
Bring. Parents took cognizance of the evil actions done in their family. The citizens require Joas to punish his son, or to deliver him up to them. On the same principle, the Israelites insisted that the tribes of Benjamin should not neglect to punish the citizens of Gabaa; and the Philistines demand Samson, Judges 15:12., and 20:13. Cato advised that Caesar should be given up to the Germans, whom he had unjustly invaded; and the Gauls would not be satisfied, unless the Fabii should be abandoned unto them. (Grotius, Jur. 2:21, 4.[24?]) (Haydock)
6:31
Calmet
His, Baal's, or rather my son's adversary; (Calmet) let him die before this morning be spent, as the Hebrew insinuates. Joas represents to the men of the city, who looked upon him with a degree of respect, (Haydock) as the first in power and riches among them, (Calmet) how ill it became the Israelites to vindicate an idol. If Baal were truly so powerful, as they seemed to imagine, (Haydock) and so eager to revenge himself, he could never be restrained from bringing his adversary to condign punishment. "Let the gods punish those who injure them," said Tacitus, Ann. 1:"They would take care that their sacred things were not abused." (Livy x.) This argumentation would suit the idolaters, who supposed that their gods were animated with the same sentiments and eagerness for revenge as themselves. But the true God, who can feel no such impressions, bears for a long time with the impiety of men, though he requires that those who are in power should punish notorious offenders. The magistrate is the instrument of God's justice, and must stop, as much as possible, the growth of vice and irreligion. (Calmet)
Haydock
It seems the citizens of Ephra acquiesced to the reason or authority of Joas, and even enlisted under the banners of Gedeon. (Haydock)
6:32
Haydock
Altar. Protestants, "Therefore on that day he called him Jerubbaal, saying, let Baal plead against him, because he hath thrown down his altar." Septuagint Alexandrian says that he then styled it (auto, the altar,) "the judgment-seat of Baal," Dikasterion Baal. But the Vatican copy [of the Septuagint] leaves Terobaal; and this title rather belonged to Gedeon. (Haydock)
Calmet
David, out of horror for the name of Baal, calls him Jeruboseth, 2 Kings 11:21. "Let confusion plead," etc. For the same reason, Esbaal and Meribaal are called Isboseth and Miphiboseth in Scripture. We read that Sanconiathon consulted "Jerombaal, priest of the god Jao," concerning the antiquities of Phoenicia, which has led some to conclude that he had seen Jerobaal. The work, however, of that author is generally supposed to be a fabrication of Porphyrius, and was unknown to Josephus. It contains a multitude of fabulous accounts, intermixed with some truths, which might be taken from the Bible. Gedeon was no priest, and we may suppose little concerned about the Phoenician affairs or antiquities. (Calmet)
6:33
Calmet
Jezrael. The crossed the Jordan, probably at Bethsan, expecting to find rich booty in this most fertile vale, where it is reported that grass, or the plants, grow to such a size, that a man on horseback can scarcely be seen! They met with a defeat near Endor and Mount Thabor, Judges 8:18., and Psalm 82:11. (Calmet)
6:34
Him. He first calls his relations, and then the neighbouring tribes, to march against the enemy. He had before declared God's orders, and was recognized as judge and deliverer of Israel; so that no one objects to his exercising this act of sovereignty.
6:35
Menochius
Him. Hebrew, "them." (Menochius)
Haydock
The people readily obey the summons, though many of them had not got the better of their fears, Judges 7:3. (Haydock)
6:38
Calmet
So. Gedeon besought the Lord to confirm his mission, in order to raise the drooping spirits of his soldiers. If he had not believed that he was chosen for the purpose of rescuing Israel, he would never have exposed himself, by destroying the idol and grove of Baal, and by calling the people to arms. Yet he might fear at present, lest he might be destitute of some of the necessary qualifications, and might entertain some apprehensions, lest the promises of God might by only conditional. The readiness with which God grants his requests, shews that he was inspired to act as he did, and his faith is greatly commended, Hebrews 11:32. Other great saints have asked for a miraculous confirmation of what was promised, Exodus 4:1., Josue 5:13., and Luke 1:34. (Calmet)
Calmet
Vessels. Hebrew sephel, Septuagint lecané, "a dish." Syriac, "a basin." The dew in Chanaan is very copious, resembling a shower of rain, insomuch that the roads are rendered extremely slippery. (Roger. 1:2.) (Calmet)
6:40
Ground. In these two miracles the Fathers observe, that the fleece represented the Jewish nation, favoured with so many graces, while the rest of the world was dry and barren; and that, when the latter was watered with dew from heaven, by the coming of Jesus Christ, the Synagogue was deprived of those favours. (Origen, hom. viii.; Theodoret, q. 14.; St. Jerome, ad Paulin.; St. Augustine; etc.)
Calmet
In the first miracle we may also contemplate, the incarnation of our Saviour [Jesus Christ] in the womb of the most pure Virgin [Mary], Psalm 71:6. (St. Bernard, serm.; St. Jerome, epist. Paul.) (Calmet)
6:15
The meanest in Manasses, etc.... Mark how the Lord chooseth the humble (who are mean and little in their own eyes) for the greatest enterprises.
6:8
S. Augustin (q 31. in Iudic.) supposeth that this messenger sent from God called a man & a prophete (for the forme, wherin he appeared) was the same Angel which sate vnder the oke and sent Gedeon to deliuer Israel. v. 11. 12. &c.
6:18
He meant not to offer sacrifice to the Angel, but that either the Angel, or himselfe in presence of the Angel, should offer it to God and so in dede the Angel partly directed him what to do, partly executed the office himselfe, by touching the oblation with his rodde; and miraculously bringing fire to consume the sacrifice.
6:24
An altar for a monument, not for sacrifice.
6:32
The strength of Baal, or stronger then Baal.
6:37
Dew first in the fleece and after on the ground signified grace and true religion first in one people, after in al nations. Sainct Amb. Ser. 13. de Natal Dom. Venr. Beda. qq) in Iudic. c. 4. Also Christs Incarnation without detriment of his mothers virginitie, of whose grace al are replenished S. Bernard. ho. 2. in Missus est.
6:2
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 15
… But if you think they are two persons because elsewhere we read, “Mary the mother of James the less,” and here, “Mary of Clopas,” you have still to learn that it is customary in Scripture for the same individual to bear different names. Raguel, Moses’ father-in-law, is also called Jethro. Gedeon,
6:11
St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.1
1. When Jerubbaal, as we read, was beating out wheat
6:14
St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.2
2. And Gideon, moved by that message, when he heard that, though thousands of the people failed, God would deliver His own from their enemies by means of one man,
St Augustine of Hippo † AD 430 On Christian Doctrine 4.21
… and as soon as the angel of God touched it with the end of the staff that was in his hand, there rose up fire out of the rock and consumed the offering.
6:19
St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.2
… And as soon as the Angel touched them with the end of the staff which he bore, fire burst forth out of the rock, and so the sacrifice which he was offering was consumed.
6:21
St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.3
… For the flesh of the kid refers to sins of deed, the broth to the enticements of desire as it is written: “For the people lusted an evil lust, and said, Who shall give us flesh to eat?” That the Angel then stretched forth his staff, and touched the rock, from which fire went out,
St Ambrose of Milan † AD 397 On the Mysteries 5
… When the Holy Spirit also speaks, Who came down in the likeness of a dove? When David, too, speaks: “The voice of the Lord is above the waters, the God of glory thundered, the Lord above many waters”? When Scripture testifies that at the prayer of Jerubbaal, fire came down from heaven,
6:26
St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.4
4. Then the man, instructed and foreknowing what was to be, observes the heavenly mysteries, and therefore, according to the warning, slew the bullock de stined by his father to idols, and himself offered to God another bullock seven years old.
St Augustine of Hippo † AD 430 Letters of St. Augustin 46
… Again, when Abimelech came to Isaac, and he and those who were with him sware to Isaac, we are not told what kind of oath it was. As to the idols, Gideon was commanded by the Lord to make a whole burnt-offering of the bullock which he killed.
6:27
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XVIII 1
And this was not without meaning; but that by means of the number of the ten men,
6:31
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 40.26
26. And yet how great a thing it is, O Emperor, that you should not think it necessary to enquire or to punish in regard to a matter as to which up to this day no one has enquired, no one has ever inflicted punishment. It is a serious matter to endanger your salvation for the Jews. When Gideon
6:32
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 15
… The publican, when insulted by the Pharisee, insulted not in return, though, had he wished it, he might have done so: but he bore it like a philosopher, saying, “Be merciful to me a sinner.” ( Luke xviii. 13 .) Mephibosheth,
6:34
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.28
28. In the might of this Spirit, as we have it in the Book of Judges, Othniel judged ; Gideon
6:36
St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.5
… “If Thou wilt save Israel by mine hand, O Lord, as Thou hast said, behold I will put a fleece of wool on the threshing-floor, and if there shall be dew on the fleece and dryness on all the ground, I shall know that Thou wilt deliver the people by my hand according to Thy promise. And it was so.”
St Jerome † AD 420 The Letters of St. Jerome 58.3
… for “God is a spirit, and they that worship Him must worship Him in spirit and in truth.” “Now the spirit bloweth where it listeth,” and “the earth is the Lord’s and the fulness thereof.” When the fleece of Judæa was made dry although the whole world was wet with the dew of heaven,
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.29
… but like the rain in the fleece which God sets apart for His inheritance, not of debt, but of His own will, it was latently present, but is now patently visible amongst all nations as its “floor,” the fleece being dry,—in other words, the Jewish people having become reprobate.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 46.9
… but seeing ye put it from you, we turn to the Gentiles;” then was fulfilled, “I will command the clouds that they rain no rain upon it.” The nation of the Jews hath just so remained as a fleece dry upon the ground. For this, ye know, happened in a certain miracle, the ground was dry, the fleece only was wet, yet rain in the fleece appeared not.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.9
… 6 ). He hath called to our minds and admonished us, that what was done by Gedeon the Judge, in Christ hath its end. For he asked a sign of the Lord, that a fleece laid on the floor should alone be rained upon, and the floor should be dry; and again, the fleece alone should be dry, and the floor should be rained upon; and so it came to pass.
6:37
St Irenaeus of Lyons † AD 202 Against Heresies 3.17.3
… so that we, receiving by the Spirit the image and superscription of the Father and the Son, might cause the denarium entrusted to us to be fruitful, counting out the increase [thereof] to the Lord.
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… the mother of the Creator; the nurse of the Nourisher; the circumference of Him who embraces all things; the upholder of Him who upholds all things by His word; the gate through which God appears in the flesh; the tongs of that cleansing coal; the bosom in small of that bosom which is all-containing; the fleece of wool,
St Ambrose of Milan † AD 397 Concerning Widows 3
… receiving the pledge of future victory, recognized the spiritual sacrament in the vision of his mind, that that rain was the dew of the Divine Word, which first came down on the fleece, when all the earth was parched with continual drought, and by a second true sign, moistened the floor of all the earth with a shower, whilst dryness was upon the fleece.
St Jerome † AD 420 The Letters of St. Jerome 108.10
… “Glory to God in the highest and on earth peace, goodwill toward men.” While they were keeping their sheep they found the Lamb of God; whose fleece bright and clean was made wet with the dew of heaven when it was dry upon all the earth beside,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 81.9
… I see that a few have understood me, that more have not understood, whom I will by no means defraud by keeping silence. Gideon, one of the righteous men of old, asked for a sign from the Lord, and said, “I pray, Lord, that this fleece which I put in the floor be bedewed, and that the floor be dry.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 138.7
… Much every way; chiefly because that unto them were committed the oracles of God.” These were the words of God. …What meant Gideon’s fleece? It is like the nation of the Jews in the midst of the world, which had the grace of sacraments, not indeed openly manifested, but hidden in a cloud, or in a veil, like the dew in the fleece.
6:1
1. And the children of Israel did evil in the sight of the Lord, that is, they made idols and idolatry. For this is said antonomastically as evil, because it is the greatest crime, and that in the sight of the Lord, because it sets before God, who sees and is indignant, another God, and one created, and often made and fashioned from stone, gold, silver or bronze, which is the greatest injury, contempt and offense to God. He (being angry, and justly avenging so great a crime and so great an injury to himself) delivered them into the hand of Midian for seven years. Midian was the son of Abraham by Keturah, Gen. xxv, 2, from whom his descendants were called Midianites, and their region Midian. Now there was a twofold region of Midian, one near the Red Sea to the East, into which Moses fled and tended the flocks of Jethro, and took his daughter Zipporah as wife, Exodus II; the other neighboring Moab, about Arnon and Areapolis, whose male inhabitants were all slain and destroyed by Moses, Numer. cap. xxxi, verse 7, because they had provoked the Hebrews to fornication and the worship of Baal-peor, Numer. cap. xxv. But many then fearing this calamity had already fled beforehand to neighboring nations, who later returned to Midian: others also, neighbors, entering into Midian emptied by this slaughter of its inhabitants, occupied it, who were likewise called Midianites. These therefore invaded Judea, and were slain by Gideon. Moreover, Midian abounds in camels, sheep and goats. Philo the Biblical commentator asserts that the Israelites were delivered to the Midianites under Gideon, because, incited by a certain Midianite magician, whose name was Aod, they had consulted the gods of the Midianites. In Hebrew Midian, the same as contention, strife, says Pagninus, because although the Midianites were brothers of the Hebrews, equally as the Ishmaelites or Saracens, and the Edomites descendants of Esau, inasmuch as they were descended from the same father Abraham and Jacob respectively, yet they were their perpetual enemies. Again, Midian, in Hebrew Midian, the same as Middin, that is, from judgment, says Pagninus, because by the just judgment of God they invaded the Hebrews to punish their crimes. Origen, however, interprets Midian as outside judgment; because the Midianites, unjustly so far as concerns themselves, although justly so far as concerns God, plundered the Hebrews; for these had done them no injury. Whence Tropologically, the Midianites are the Turks, heretics, tyrants and other impious men, who unjustly afflict the pious, but God permitting this either for the punishment of sins or for the trial of patience.
6:3
3. And when Israel had sown (wheat, barley, oats, peas, beans, etc.), Midian and Amalec (that is, the people licking in Hebrew), and the other nations of the East ascended. In Hebrew, the children of the East, descended from Abraham and Keturah, dwelling to the East, who are therefore called the children of the East, Gen. cap. xxv, verse 6. Such also can be called Ishmaelites, Moabites, Ammonites, etc.
6:4
4. And pitching tents among them (the children of Israel), as they were in the grass, they devastated everything, pasturing their camels, cattle, sheep in them, and not permitting the sown crops to grow and ripen into grain and harvest; wherefore they cut down all grain and all provisions, so that the Israelites would perish from hunger. Tropologically, the Midianite is the demon and his followers, who disturb, suffocate and take away the good seeds of virtue either sown by God or by a preacher or another similar person in the minds of men, lest they grow into good work.
6:5
5. Like locusts. For these, by their innumerable multitude, equally as by their eagerness to eat and gnaw, cut down and consume all sprouts from the root, so that no fruit can grow and be born. Whence this was the great eighth plague of Egypt, Exodus cap. x.
6:6
6. And Israel was humbled. In Hebrew, was made thin; the Septuagint, was impoverished and reduced to beggary.
6:7
7. And (that is, for this reason, namely because hunger compelled them) he cried to the Lord. Namely, hunger teaches men forgetful of God to remember him; indeed to cry to him that he lift it. Thus often Superiors who have rebellious subjects, by taking food from them, humble them and reduce them to obedience and duty. For he who feeds another acquires the right to command what he wishes. Men are indeed animals, and like animals are led by food. For a growling belly submits to anything, that it may satisfy itself.
6:8
8. Who sent to them a man that was a prophet. St. Augustine suspects that it was that Angel who soon appeared to Gideon in verse 11. But others generally think it was a man endowed with the spirit of prophecy by God, and sent to the Hebrews in the manner of the other prophets. Who this was is unknown, because Scripture does not name him. The Rabbis guess that it was Phinees the High Priest, but rashly; for he had long since departed from life. For if he had lived at this time, he would have been two hundred years old, which age was unusual and unaccustomed in that era. Moreover, God, wishing to hear the cry of the Hebrews and to free them from the Midianites through Gideon, sent this prophet before him, who would sharply rebuke their ingratitude, idols and crimes, so that they might return to their senses and thereafter serve God alone. Let a Prelate imitate God, who, having decided to forgive offenses to his subjects, should first drench them with the vinegar of correction and pierce their hearts, lest they return to their vomit.
6:10
10. Fear not the gods of the Amorrhites, that is, do not worship them, do not revere them. For fear in Scripture signifies all worship of God, both because "fear first made gods in the world," and because God is chiefly worshipped with fear and reverence, according to that: "If I am the Lord, where is my fear?" Malachi 1, 6. For the Lord demands fear from a servant, and wishes to be feared and worshipped by him.
6:11
11. And the Angel of the Lord came and sat under the oak that was in Ephra, a city so called, which was the native country of Gideon, to whom this Angel was sent. Therefore Ephra is different from Ephrata; for this was in the tribe of Manasseh, from which Gideon was, as is evident from verse 15. Again Ephrata in Hebrew is written with Aleph: but Ephra with Ain. Moreover Ephrata in Hebrew means the same as increase: but Ephra means the same as dusty, or a young doe, or a hind. Moreover, this Angel sat under the oak fittingly, as if about to add strength to Gideon for waging war against Midian. For the oak is a sturdy symbol of strength. Whence in greeting him he says: "The Lord is with thee, thou most valiant of men." Thus Deborah sat under a palm, because by her oracles she wove the palm of victory for Barac and the Hebrews against Sisara. And it belonged (the oak under which the Angel dwelt) to Joas the father of the family of Ezri, from which Gideon was descended. For Joas was the father, that is, the prince, or the first and head of the family of Ezri, from which Gideon was born. Such are elsewhere called princes of houses, that is, of families. The Hebrew is אבי עזרי abi ezri, which Vatablus and others accept as a proper name, and render as Joas descended from Abiezri: for the family of Abiezri was celebrated, as is evident from verse 34. Moreover Abiezri in Hebrew means the same as father of help; from this Gideon was born, who was destined by God as a help to Israel, to free him from the Midianites. And when Gideon his son (of Joas) was beating and winnowing wheat in the winepress, so that he might flee from Midian. "Was beating," namely with a flail, as the Belgians and others by beating the crops shake out the grain from the ears. Otherwise in Palestine (as is still done in Italy) oxen would thresh the crops by treading them under their hooves, and thus shake out the grain; whence that: "Thou shalt not muzzle the ox that treadeth out the corn," Deuteronomy 25, 4. But Gideon also threshed here with a flail, because he did it secretly and hastily, lest he be caught by the approaching Midianites; and for the same reason he did it in the winepress, where grapes are usually pressed, and wine drawn from them; for this winepress was in a level place, and perhaps in a barn, as Vatablus wishes, where crops are usually beaten and threshed. Tropologically St. Gregory, book III of the Morals, XVII: "What is it," he says, "to beat wheat with a rod, except by the rectitude of judgment to separate the grains of virtues from the chaff of vices? But the Angel appears to those doing these things: because the Lord makes known interior things all the more, the more earnestly men purge themselves from exterior things." Allegorically St. Augustine, sermon 108 On the Seasons: "The winepress," he says, "where he was threshing the harvest, on account of the continual tribulations of the Church bore a type. The harvest that was being beaten signified the Christian people, whom Christ coming with the rod of discipline or the staff of his cross separated from the chaff, that is, from all sins. For that Angel too who came to him is himself received as a type of the Lord Savior. The tree under which he stood, and the rod which he held, signified the cross. That rock upon which Gideon offered the holocaust was Christ. For thus the Apostle says: And the rock was Christ. That kid which was offered designated the human race bound by sins. That the Angel touched the rock with his rod and fire came forth, and consumed that kid; the cross touched Christ, and from the rock which was Christ, fire came forth of charity, which consumed the sins of the human race. For concerning him the true Gideon Christ said in the Gospel: I am come to cast fire on the earth; and what will I but that it be kindled? And St. Ambrose, preface to book I On the Holy Spirit: "Not idly," he says, "did he place the fleece not in the field, or in the meadow, but in the threshing floor, where the harvest of wheat is (for the harvest is great, but the laborers are few), because through faith in the Lord there was to be a fruitful harvest of virtues."
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And the Angel said: The Lord be with thee, most mighty of men. In Hebrew גבור החיל gibbor hechail, that is, strong in strength or vigor; the Septuagint, mighty in strength, the Chaldean, a man of virtue; Vatablus, most mighty of men: for gibbor signifies a strong man, powerful, robust, such as were the giants: but chail signifies strength, industry, vigor, forces. Whence Serarius suspects that for "of men" should be read "of forces," but nothing compels this to be said: for "of men" corresponds to the Hebrew gibbor; but gibbor signifies both strong and man; for men are strong. Whence Gabriel is said to be as it were the mighty one of God, or the man of God. Add: he who is mightiest in strength, he is mightiest of men. Moreover Gideon was strong not only in body, but rather in soul, by which he so generously undertook so great a war. Again he was strong not only naturally, but also supernaturally, which God here was bestowing upon him, and thereafter was about to bestow upon him to undertake so arduous a work, in fortitude. For when God attributes some name to anyone, at the same time He also bestows upon him the thing and the gift signified by the name. Thus when the Blessed Virgin was greeted by Gabriel the legate of God, "full of grace," then at the same time God bestowed upon her a new abundance and fullness of grace: for the greeting of God (and of His saints, as of St. Paul, says Chrysostom) is efficacious, and for God to say is to do. Thus God, changing Simon's name, and calling him Kepha (Cephas), that is, Peter, bestowed upon him the rocky fortitude by which he would be the foundation of the Church. The same is to be said of John and James, when He called them Boanerges, that is, sons of thunder, and of Abram, when He called him Abraham, that is father of many nations, etc. Gideon is therefore said to be mightiest of men, says Serarius, because he excelled in bodily strength, and was superior in vigor of soul. Secondly, because on account of God's presence and aid he was henceforth to be much more powerful with the same bodily and spiritual strength, and was to accomplish great things for the salvation of his people, and that this fortitude, both of body and of soul, both present and future, was to be his, so that with great confidence and alacrity he might undertake the vindication of the Israelite people, and not despise himself too much, and consider himself unequal to this burden and work. For thus also Jacob was confirmed by a marvelous and prolonged struggle, when he had to come into the sight of the fierce and hardened Esau, Genesis xxxii. Moreover the Septuagint translates in the nominative δυνατός τῇ ἰσχύι, as the Complutensian has it, that is, mighty in strength, or ἰσχυρὸς τῶν δυνάμεων, that is, strong of virtues, as the Roman has it. Whence St. Augustine here, Questions xxxii, thinks this to be an epithet not of Gideon, but of God, as if to say: The Lord is with thee, O Gideon, the Lord, I say, who is strong of virtues. But better Our author, the Chaldean and others translate in the vocative, so that Gideon is greeted by the Angel, and is called mightiest of men. For the Angel gives the reason for this title in verse 14, when he says: "Go in this thy strength, and thou shalt deliver Israel from the hand of Midian."
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14. And the Lord looked upon him, namely the Angel, the legate of the Lord, and representing his person. He "looked" with benign eyes, but keen ones, raising the timid Gideon to confidence and promising him his aid with a friendly countenance and nod, and therefore stirring him up to undertake the office of Judge and Leader against the Midianites, which he himself was offering to him. Rightly "he looked" corresponds to "I beseech thee." In Hebrew בי bi, that is in me, namely I beseech that thou look, that is be propitious to me and mine, which Gideon had said in the preceding verse: the Angel therefore, looking upon him, satisfied his petition and prayers. Go in this thy strength. In Hebrew בכחך becochacha, that is in the strength which I once bestowed upon thee, and now have increased, and hereafter shall increase and amplify more. Whence Abulensis thus expounds: "Go in thy strength," that is "in the strength of the aid which I have already promised thee." Hear Theodoret, Questions xii: "Gideon was mindful of the wonderful works of God, and held a firm opinion concerning God, etc. And he merited to hear from the Angel: go forth in the strength of this faith, and thou shalt conquer."
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16. I will be with thee, and thou shalt smite Midian as one man, as if to say: Fear not, O Gideon, so many thousands of Midianites; for I shall so strengthen thee, and make thee so much more powerful than them, that thou shalt slay all as easily as one man is slain, or as easily as one man is slain, so easily shalt thou with my aid slay all the camps of Midian. For thus one Angel fighting for Ezechias slew in one night in the camps of Sennacherib 185,000 Assyrians, IV Kings xix, 35. So powerful is God, nay even one Angel of God.
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17. Give me a sign that thou art he who speakest to me. Gedeon did not sin in asking for a sign, because he knew not whether he that spoke with him was a man prophet, or an Angel of God or of the devil, for Satan himself transformeth himself into an Angel of light. Thus Abulensis. He saith therefore: "Give me a sign that thou art," namely such a one to whom I may and ought to give credence, promising me such divine aid and so admirable a victory over Madian. Gedeon saw the Angel in the likeness of a most beautiful youth, with countenance, bearing and manners most elegant, and he felt a wonderful consolation, alacrity and joy from his presence and address: but he was not yet certain who he was, and whence he came to him. This very thing therefore he seeketh to have declared and confirmed to him by a sign. Moreover, to Gedeon asking for this sign the Angel gave it in verse 21; when he touched with his rod the bread and the flesh, straightway he drew forth fire from them, by which he offered them to God in sacrifice, and having done this he disappeared. Although some think that Gedeon asked for a sign that which is next subjoined: "Depart not hence until I return to thee;" to which the Septuagint favours, but more plainly, we shall say that Gedeon asked for two things, first, the sign already mentioned; secondly, that the Angel should not depart before he should bring him some office of honour.
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18. Do not depart hence until I return to thee, bringing a sacrifice and offering it to thee. You will ask whether Gedeon truly offered a sacrifice here? St. Augustine affirms it, Questions XXXI. Gedeon wished, he says, to offer a sacrifice before the Angel as if to be helped by the presence of his holiness. So also Theodoret, Questions XII, and Abulensis, Questions XVI. They prove first, because our Author asserts this expressly, saying: Bringing a sacrifice and offering it to thee; secondly, because the Septuagint translates it ἐξοίσω θυσίαν, καὶ θύσω ἐνώπιόν σου, that is, I shall bring a sacrifice, and I shall sacrifice before thee; so also Vatablus; thirdly, because Gedeon sought this sign from the Angel, that he himself might show himself sent by God through fire miraculously produced, by which he would burn and sacrifice the bread and meats brought by Gedeon; by which reasoning Elias showed himself to be a true Prophet of God against the priests of Baal, by drawing fire from heaven, which would inflame his ox, and as it were offer it as a holocaust to God, III Kings xviii. And Manue, the father of Samson, at the command of the Angel, cap. XIII, 16, offered a holocaust. Therefore Gedeon, who was not a priest, did not offer a sacrifice, but brought the matter of a sacrifice to the Angel without fire, so that he might complete it with miraculous fire, and thus sacrifice, and by this sign show himself to be sent by God to whom he was sacrificing. Whence for what our Author translates, offering it to thee, in Hebrew it is I shall lay down, or I shall place before thee, so that namely thou mayest kindle it, and through heavenly fire offer and consume it to God in sacrifice. Gedeon indeed cooked the meats of the sacrifice; because he wished at the same time to bring a meal either to the Angel appearing in human form as if to a man, or to a Prophet (for he did not know whether he was a Prophet or an Angel, but doubted concerning him, and suspected he might be either one), so that one part might fall to him as food, if he were a Prophet, but the other part in sacrifice to God. But the Angel, to show himself to be an Angel, and not to eat food, and so that the miracle might be more evident, burned all things, even the broth itself, to God, and by burning sacrificed. For the Angel was not bound by the laws of sacrifices laid down in Leviticus, which do not permit cooked meat to be sacrificed. Thus Abulensis. This opinion is probable, and the Septuagint favors it, which seems to constitute this sign of Gedeon in this sacrifice of the Angel. But the contrary is truer, namely that Gedeon brought bread and meats to the Angel, not for a sacrifice, but for a meal; so that namely the Angel appearing in human form as if a man would eat them; for Gedeon did not know he was an Angel, but doubted whether he was a man or an Angel. It is proved first, because there was no priest here who would sacrifice. For Gedeon was not from the priestly tribe, namely from Levi, but from Manasseh. Angels also do not usually sacrifice. And Gedeon did not know that he who appeared was an Angel. Secondly, because a kid by the law could not be sacrificed, except for the sin of a prince, Leviticus IV, 2. Thirdly, Gedeon cooked bread and meats: therefore for a meal. For for a sacrifice meats ought to be brought raw, indeed a living animal, which was slain by the priest, cooked and burned in honor of God. Fourthly, it was not lawful to sacrifice outside the tabernacle: therefore neither in the threshing floor of Gedeon. Fifthly, because the Angel appeared here in the form of a traveler, and therefore carried a rod or walking staff in his hand, and already as if weary from the road, and seeking shade and rest, sat under the oak. It appears therefore that Gedeon wished to show him hospitality, and brought bread and meats to refresh him. For thus Abraham did, preparing a meal for angels as if for travelers turning aside from the road to him, Genesis cap. xviii, and Manue cap. xiii, vers. 15. Sixthly, because for sacrifice, in Hebrew it is מנחה mincha, that is a gift or present, as the Chaldean translates it. Thus Aod offered to the king a mincha, that is a gift, cap. iii, 15. I confess that mincha specifically also signifies a gift which is offered to God from flour or bread, namely a flour sacrifice, Leviticus II. But mincha never signifies a flesh sacrifice; but Gedeon brought meats here. To the first therefore I answer: For sacrifice, in Hebrew it is mincha, that is a gift. Our Author nevertheless translates it sacrifice, because the Angel shortly after did not wish to usurp for himself the gift of Gedeon, but converted it into a sacrifice, which he offered to God: and because feasts by catachresis are often called θυσία, that is sacrifice and victims, as is clear from Proverbs ix, 2; I Kings xxv; in the Septuagint, Matthew xxii, 4. For θυσία is said from θύω, that is, I kill; whence the French tuer. I say the same to the second. I add, for θύσω, that is, I shall kill, in the Septuagint it seems to be read θήσω by η, that is, I shall place; for thus St. Augustine reads it, Questions XXXV. The answer to the third point is clear from what has been said. Add that Gideon did not know whether he who appeared was a priest who could offer sacrifice. Finally, that Gideon did not think of sacrifice is evident from the fact that he did not erect an altar, did not bring wood and fire by which the victim would be burned; hence he makes no mention of sacrifice to the Angel; much less did he foresee that the Angel would draw fire with his rod, by which the flesh brought by him would be sacrificed. Thus Theodoret, Procopius, Cajetan, Arias, Serarius. Hear Procopius: "He calls it a sacrifice, which was destined for a meal. For the victim was not cooked according to the law. Moreover, he places it under an oak tree imitating Abraham, and thinking that he would consume these dishes." Vers. 19. Unleavened bread, not because it was the time of Passover, when the Jews were permitted to eat only unleavened bread, but because Gideon was in haste and feared lest the Angel would depart on account of delay; wherefore, since he did not have time to ferment the flour, he hastily baked unleavened bread from it. Vers. 20. Put it upon that rock. That rock therefore the Angel set up as an altar, on which he intended to sacrifice all these things to God by fire. This rock was a type of Christ, I Cor. x, 4, who is at once altar, priest and victim, whom we offer to God in the Eucharist. Philo the Biblical scholar recounts another sign, namely that the Angel commanded Gideon to pour water upon the rock, and Gideon asked this sign from the Angel, and said: "Let it be half blood and half fire; and Gideon poured water upon the rock, and it came to pass, when he had poured it, that half became flame and half blood, and both were mixed together, that is, fire and blood, and the blood did not extinguish the fire, nor did the fire burn up the blood." Philo adds that through Gideon one hundred and twenty thousand Midianites were slain, and the rest fled. But here Philo is of doubtful credibility.
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21. He stretched out the end of the rod, etc., and touched the flesh and the unleavened bread, and fire ascended from the rock, and consumed the flesh and the unleavened bread. Behold this is the sign which the Angel exhibited to Gideon asking for it, which first showed that he was an Angel sent by God; secondly, that he did not eat food; thirdly, that he sacrificed all these things brought by Gideon and offered to him to God by fire. He produced fire by a strong striking of the rock by the rod, armed, it seems, with an iron point; just as by striking flint against iron we draw forth fire from it, or by some other similar way applying active things to passive things, in that manner by which from the secret causes of nature he knew fire should be produced. The Angel therefore here performed the office of a priest, but Gideon that of a minister. Thus Theodoret, Abulensis, Lyra, Dionysius and others. Mystically, the flesh of the kid is guilt, the broth is the allurements of desires. That therefore the Angel extended the rod and touched the rock, from which fire came forth, shows that the flesh of Christ filled with heavenly spirit and divine fire would burn up all the sins of men. Thus St. Ambrose, in the preface to book I On the Holy Spirit, whom hear: "Already therefore in mystery it was declared; because the Lord Jesus in his flesh, being crucified, would abolish all the sins of the world, and not only the offences of deeds, but also the desires of souls; for the flesh of the kid is referred to the guilt of the deed, the broth to the allurments of desires, as it is written: because the people lusted a lust most evil, and said: Who will give us flesh to eat? That therefore the Angel extended the rod and touched the rock, from which fire came forth, shows that the flesh of the Lord filled with divine spirit would burn up all the sins of the human condition. Whence also the Lord says: I am come to cast fire upon the earth." The same things exist word for word in St. Augustine, sermon 108 On the Seasons. Wherefore from one or the other they were transcribed into the other. Hear also St. Gregory, book III of the Morals XVII: "The Angel commands the kid to be slain, that is, all appetite of our flesh to be immolated, and the flesh to be placed upon the rock, and the broth of the flesh to be poured over it. What other does the rock signify than him of whom through Paul it is said: But the rock was Christ? We therefore place flesh upon the rock, when we mortify our body in imitation of Christ. And he pours the broth of the flesh over it, who in the conversation of Christ empties from himself even the carnal delights themselves. For as it were the broth from the flesh liquid is poured upon the rock, when the mind is emptied from the flow of carnal thoughts. Which however the Angel soon touches with the rod, because our intention is never abandoned by the power of divine help. But from the rock fire comes forth, and consumes the broth and the flesh, because the breath from the redeemer of the spirit so burns our heart with such a flame of compunction, that all that is in it unlawful both of deed and of thought is burned up." And the Angel of the Lord vanished from his sight. Ascending into heaven, says Cajetan, whence he had come. Whence the Chaldean renders it: He ascended from before his eyes. From this also Gideon recognized that this was the Angel of God. Whence follows:
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22. And Gedeon seeing that it was an Angel of the Lord, said: Alas, my Lord God (I must die), because I have seen an Angel of the Lord face to face. 23. And the Lord said unto him (the Angel, the messenger of God): Peace be unto thee, fear not, thou shalt not die. From this saying of Gedeon, and from that of Manue in chapter XIII, verse 22: "We shall die, because we have seen God," it is clear that the common opinion of the people at that time was that he who had seen God or an Angel would die. Whence the Jews gather this rule: "Whosoever shall manifestly see an Angel, death shall straightway follow him." This opinion seems to have arisen from the fact that Angels are most subtle spirits and familiar with God; wherefore when they appear to men, they seem to wish to translate them from flesh to spirit with themselves unto God, and forthwith to summon them to God the judge. Add that Angels sometimes appear to those about to die, that they may translate them to another life. Whence Jacob, seeing an Angel and marvelling that he did not die, said: "I have seen God face to face, and my soul has been saved," Gen. XXXII, 30. For so great is the light, glory, and majesty of Angels, that it seems to deprive a man of life. This opinion was increased by that oracle of God to Moses, Exod. XXXIII, 20: "No man shall see me and live," saith St. Augustine here, Quest. LIV. Likewise from the punishment of others, who were slain by Angels for their crimes, as the firstborn of the Egyptians were smitten by them, Exod. XII, and the Sodomites, Gen. XIX, Her and Onan, Gen. XXXVIII. Thus even now concerning spirits and their apparitions many imagine and relate many things which are vain and fabulous. But that this fear of theirs was vain is clear from the visions of Angels made to Abraham, Jacob, Moses, Joshua, Gedeon and others. For these saw Angels, and yet did not die. Whence this Angel said to Gedeon: "Fear not, thou shalt not die." For although this Angel had already vanished from the eyes of Gedeon, yet he formed this voice in the air near to the ears of Gedeon, that he might take away from him the fear of death, saith Abulensis. 24. Then Gedeon built there an altar to the Lord, and called it: The peace of the Lord. Because the Angel had said to him: "Peace be unto thee, fear not, thou shalt not die." He erected therefore this altar not for sacrificing (for this was forbidden to be erected outside the tabernacle or temple, Levit. XVII, 4), but as a monument of the safety and peace granted to him by the Angel seen, and of the salvation and deliverance of Israel from the Madianites promised to him by the same. Whence he called it: "The peace of the Lord." A similar altar was built by the Rubenites, Joshua XXII, 10. Thus Abulensis, unless thou preferest to agree with Cajetan, Lyran, Arias and Serarius, that this altar is the same as that which Gedeon built by the command of God in verse 26; and this likewise is probable.
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25. The Lord said unto him: Take the bullock of thy father, and another bullock of seven years old, and thou shalt destroy the altar of Baal, etc. In Chaldee, a bullock that had been fattened for seven years. Whence Arias and the Rabbis, and even Theodoret think that this bullock was either by the city or by the father of Gedeon dedicated to God as a sacrifice from the beginning of the persecution of the Madianites, that when it ceased it should be offered as a sacrifice to God, and therefore had been fattened for as many years as the persecution had lasted, and would have been fattened for more years if the persecution had lasted longer.
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26. And thou shalt build an altar to the Lord thy God in the top of this rock, upon which thou didst before lay the sacrifice (the victim of bread and flesh): and thou shalt take the second bullock, and shalt offer a holocaust. Whence Arias thinks that both bullocks were immolated and the first is understood under the second. Yet it is possible, saith Serarius, that of the two one was immolated here only at the breaking of light, as it seems to Abulensis, Quest. XL, or for some other reason, and this one was immolated first, because being seven years old it was the fattest and most suited to ending the servitude, and therefore either the other was already wholly burned, or would be burned afterwards, and they found this one only laid upon the altar and still burning, verse 28. Here therefore God made Gedeon a priest, although not of the tribe of Levi, but of Manasse, and commanded him to sacrifice to Him, that he might be a type of Christ, who was a priest. Allegorically St. Ambrose, in the preface to book I On the Holy Spirit: "St. Gedeon," saith he, "slew a calf dedicated by his father to idols, and himself immolated another calf of seven years to God. Which being done, he most manifestly revealed that after the coming of the Lord all the sacrifices of paganism were to be abolished, and only the sacrifice of the Lord's Passion for the redemption of the people was to be offered to God. For that calf was in type Christ, in whom the fullness of seven spiritual virtues dwelt, as Isaiah said. This calf Abraham also offered, when he saw the day of the Lord, and rejoiced. This is he who now in the type of a kid, now of a sheep, now of a calf was offered. A kid, because the sacrifice is for sins; a sheep, because it is a voluntary victim; a calf, because it is an immaculate victim. St. Gedeon therefore foresaw the mystery." The same is found in Augustine, serm. 108 On the Seasons, but the phrasing smells more of the style of St. Ambrose.
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31. Are you avengers of Baal, that you fight for him? Let his adversary die before the light of tomorrow comes. If God he be, let him avenge himself on him who hath broken down his altar. The Hebrew words have a more significant meaning: Are you litigating for Baal? Are you going to save him? By an apparent argument Joas the father frees his son Gideon, the overthrower of Baal's altar, from death, as if to say: If Baal is God, he certainly feels this injury done to him in the cutting down of his altar; wherefore if he himself is God, omnipotent and an implacable avenger, let him save himself and his worship, and let him avenge himself on him who overthrew his altar before tomorrow's day, so that it may appear to all that he is God, to be feared and worshipped by all.
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32. From that day Gideon was called Jerobaal, because Joas had said: Let Baal avenge himself on him who hath broken down his altar. Gideon in Hebrew is the same as the cutter down of iniquity and of idols, likewise the cutter down of sorrow; for this accompanies iniquity, as a lictor accompanies a criminal. He was also called Jerobaal, as if ירוב בעל iarub baal, that is, contending, striving, fighting with Baal. Whence for "let him avenge himself on him," in Hebrew it is ירב בו iareb bo, that is, let him contend with him, let him bring a suit against him, let him strive and fight with him, and if he be more powerful, let him avenge himself on him, and chastise and punish him, as if to say: Why do you contend with Gideon my son, because he hath broken down the altar of Baal? Let Baal himself contend with him, if he is God. For if he is God, he is able and just to punish this injury of his; wherefore he hath no need of you as prosecutors and litigators. It is an argument that appears probable, and ad hominem. For the citizens and inhabitants of Ephrah, who were worshippers of Baal, held this opinion and understanding concerning their Baal; but in truth it is weak and powerless in itself. In a similar manner one might say to heretical iconoclasts: If God and the Saints bear ill the breaking of their images, let him avenge himself on us and chastise us. But this cannot be said, nor is it sufficient for the excuse of the deed: both because God often dissembles the avenging of his injury in this life, and defers it to the next life, that it may be more severe and eternal; and because he hath appointed kings and magistrates, who judge and avenge injuries done to themselves; wherefore they are bound by their office to do the same. Furthermore, for Jerobaal, by crasis Gideon was called Arbel, as is evident from Hosea x, 14. See the things said there. Tropologically: Do you wish to be Gideon, that is, a cutter down of iniquity? Cut down from your heart and that of your neighbors all harmful desires; for these are the idols and altars of Baal, which each one fashions and forms in his mind, which if he cut down, he will easily overcome the Midianites, that is, the demons. Otherwise the name Gideon (I know not from what Hebrew root) is interpreted and explained by St. Gregory, in book XXX of the Morals, chapter XVII: "Gideon," he says, "is interpreted as going around in the womb. For our Lord through the power of his majesty embraces all things; and yet through the grace of his dispensation, taking on humility within the womb of the Virgin, he came. Who then is going around in the womb, except almighty God redeeming us by his dispensation, embracing all things by his divinity, and taking on humanity within the womb? In which womb he was both incarnate and not confined, because he was within the womb through the substance of weakness, and outside the world through the power of his majesty. But Midian is interpreted as of judgment. For in order that his enemies might be repelled and destroyed, it was not from the vice of the one repelling, but from the judgment of one justly judging."
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34. And the Spirit of the Lord clothed Gideon. The Septuagint: And the Spirit of the Lord strengthened Gideon; the Chaldean: And the Spirit of strength from before the Lord clothed Gideon, as if to say: Gideon received from God the fullness and abundance of spirit and strength, to prepare for battle against the innumerable Midianites. For this is what the word "clothe" signifies, as is evident from Job vii, 6: "My flesh is clothed with rottenness," that is, it is full of rottenness, and wholly as it were rotten. And cap. viii, verse 22: "They that hate thee shall be clothed" (that is, shall be filled) "with confusion." Psalm xxxiv, 26: "Let them be clothed" (filled) "with confusion and shame who speak great things against me." Psalm cviii: "He clothed himself with cursing as with a garment," by which he is surrounded and girded on all sides: "Let it be unto him as the garment wherewith he is covered, and as the girdle wherewith he is girded continually. Let them that detract from me be clothed with shame, and let them be covered with their confusion as with a double garment." I Cor. cap. xv: it is necessary that "this corruptible should put on incorruption." Ephes. vi: "Put on" Jesus Christ, so that filled with his spirit, you may be surrounded by him on all sides as it were, and represent him to those who behold you, so that whoever sees and hears you may think that he sees and hears Christ himself in you.
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36. And Gedeon said to God: If thou savest Israel by my hand, as thou hast said, 37. I will put this fleece of wool on the floor: if the dew shall be on the fleece only, and all the ground be dry, I shall know that thou wilt deliver Israel by my hand, as thou hast said. Gedeon had already obtained certain signs that the Angel of God had appeared to him, by fire miraculously drawn forth from the rock by him, and that God willed that he himself undertake battle against Midian; why therefore does he again seek a sign of this matter, namely dew on the fleece? St. Thomas, II II, Question XCVII, article 2, to 3; Abulensis here, and some others hold that Gedeon sinned by infidelity, either mortal or at least venial, in that he doubted the promises of God, and sought from Him a new sign out of weakness of faith. More mildly and better Origen, homily 8; St. Ambrose in the place cited, Isidore, Lyra, Cajetan, Arias, Serarius and others assert that he did not sin, because the Apostle, Hebrews xi, numbers Gedeon among the saints of the Old Testament, and praises him for outstanding faith; and because God here so readily complied with both of Gedeon's requests. It appears therefore that Gedeon sought these two signs from great confidence in God, and with a mind rejoicing in gladness (for the spirit of the Lord had already clothed him), for the glory of God, not so much for his own sake as for that of his fellow soldiers, whom he was calling to himself and to this battle of his by God's command, to raise up their faith and hope; namely, that he might confirm them by these divine signs as they gradually flocked to him, and kindle them to certain hope of victory; whence also when the army was already gathered he sought this sign. Thus Cajetan, Salianus and Suarez. Again it appears that Gedeon was moved and urged by God to seek these signs, for the signification of the mystery which was figured in them concerning Christ, of which more presently. For a similar reason Moses sought from God a sign of his mission to Pharaoh, Exodus III, and Hezekiah of his healing from sickness, Isaiah XXXVIII, 22. Thus Suarez, tome I On Religion, book I On Irreligion, chapter II, and Lessius, book II On the Cardinal Virtues, chapter XLV, doubt 1; Suarez brings forward a third excuse for Gedeon, and approves it before the others, he himself and Serarius likewise, namely that Gedeon sought this sign in order to remove from his mind every motion of doubt, even involuntary: for although he himself firmly believed God promising victory, nevertheless he felt in so arduous a matter certain motions of doubt and temptations of distrust, which in order to remove and to solidify and increase his faith entirely, he sought this sign. A fourth he brings forward, Dionysius the Carthusian, namely that he believed indeed God promising victory, but feared lest this promise were conditional, namely if the Hebrews served God with their whole heart, not absolute: wherefore he seeks this sign, by which God might declare this promise to be absolute; Gedeon therefore sought a twofold sign, or one and the same sign reversed. For first he sought that dew should be on the fleece only of the sheep, but on all the rest of the earth there should be dryness; but afterwards he sought that the fleece alone should be dry, but all the rest of the earth should be dewy and moist. But why did Gedeon demand this sign rather than any other? According to the letter Arias holds that he indicated by the fleece his own vileness and abjection, and unfitness for accomplishing this war; whence he sought dew, that is grace, mercy, spirit and strength to be infused into him by God for this. For in Hebrew גזה gizza, that is fleece, alludes to גזז gazaz (for the letter zain is akin to daleth, and therefore akin to daleth, which is in the name Gedeon), that is to shear, cut off, cut down, as if to say: I, O Lord, am like a fleece of sheep shorn, and cut off from all strength and power; do thou therefore fill it with the dew of thy grace and strength, that strengthened by it I may dare to undertake so great a war, and accomplish it happily. On the other hand in the later sign Arias thinks that the dew on the earth was the symbol of sweat and anxiety, as if Gedeon wished to be taught by this whether, without great labor and great slaughter of his own, there would be a great slaughter and destruction of the Midianites his enemies, as if he prayed: Be thou, O Lord, to the fleece, that is to me dryness, rest and amplitude (for thus in Hebrew חרב choreb, that is dryness, by metathesis customary in symbols alludes, so that choreb is the same as rocheb, that is dilating and dilation): but to all the earth with the hostile remnant, namely the Midianites, be solicitude, anxiety, fear, commotion, dejection. And to this alludes the Hebrew טל tal, that is dew, which alludes to טלל til and טלל talal, that is to cast down, deject. Arias therefore holds that Gedeon understood by the fleece himself and his own, by the surrounding earth the Midianites, and in the first sign by the dew victory; but in the second sweat, tears and calamity are portended. But it seems difficult that the same dew should here signify two contrary things, namely victory and calamity. Wherefore more fittingly both to the literal sense and to the mystical sense, we shall say that the dew signifies the same thing in both cases, namely the grace and mercy of God, aid, victory; so that Gideon in the first sign sought dew upon the fleece, that is, he asked for himself the dew of divine aid and strength to overcome the Midianites, when the rest of Judea was deprived of it, dry, afflicted and barren; in the second sign he asked that the same dew of strength which he had requested for himself in the first sign should be poured forth also upon his other Jewish people, especially upon his fellow soldiers, so that they themselves might eagerly offer themselves as companions to Gideon for so difficult a battle with the Midianites. Furthermore, he sought this sign upon the fleece, first, because he had this fleece at hand as a shepherd of sheep: secondly, because the fleece was an apt symbol of this victory. For fleece is wool plucked and shorn from sheep. For in ancient times they plucked wool from sheep, to which plucking shearing was afterwards substituted. This therefore, as Varro says in book II of De Re rustica, chapter xi: "Some call fleeces vellumina, from which word it is possible to observe that wool-plucking was invented before shearing. Those who even now pluck wool keep them fasting for three days beforehand, because weakened sheep retain the roots of wool less." The same author, in book IV of De lingua Latina: "Vellae," he says, "from which multiple causes might be taken, among which is that the shepherds of the Palatine from sheep before shearing was invented were accustomed to pluck wool; from which fleeces are called." Isidore agrees with Varro, in book XIX of the Origines, chapter XXVII: "Wool," he says, "is called from laniendo, that is, from plucking. Hence also fleece is called, because wool was first plucked, not shorn." By the symbol of the fleece therefore Gideon tacitly indicated that the Midianites had shorn all the crops and sprouts of Judea, just as this fleece had been shorn from the sheep, and therefore he asked that in turn he himself by similar divine aid might shear and scrape the Midianites from Israel. Hence the name Gideon in Hebrew signifies one who cuts, one who cuts off, one who shears, and it alludes to גזה gizza, that is, fleece shorn from a sheep. You will ask secondly, what the dew in the fleece signifies mystically; and immediately in the earth? I answer, allegorically the dew in the fleece is Christ in the Virgin. For dew signifies the descent of the Word into the Virgin and the incarnation, in the manner of dew to be secret, tranquil, chaste, sweet, spiritual, fruitful, without corruption of virginity, and without the pain of childbirth. For the fleece is both the womb of the Virgin, and the humanity of Christ conceived in the Virgin's womb, into which the divinity insinuated itself as heavenly dew. Whence St. Ambrose, St. Ephrem, St. Sophronius, Proclus and others call and invoke the Blessed Virgin: "The Fleece of Gideon." Hear St. Ambrose, sermon 9: "Mary," he says, "is rightly compared to a fleece, who so conceived the Lord that she drew him into herself entirely, nor did she suffer any tearing of his body, but was soft for obedience, firm for holiness." And St. Jerome in the Epitaph of Paula: "Shepherds watching by night deserved to hear: Glory be to God on high, and on earth peace to men of good will, and while they kept watch over sheep, they found the Lamb of God in a pure and most clean fleece, which in the dryness of all the earth was soaked with heavenly dew." Hence St. Bernard, sermon 2 on Missus est: "What," he says, "does the fleece of Gideon signify, which indeed shorn from flesh, but without wound to the flesh, is placed in the threshing floor, and now indeed wool, now the threshing floor is sprinkled with dew, except the flesh assumed from the flesh of the Virgin without detriment to virginity? to which indeed with the heavens distilling, the whole fullness of divinity poured itself forth; so that from this fullness all of us have received, who truly without it are nothing other than dry earth:" to this also the deed of Gideon a prophetic saying seems to fit most beautifully, where it is read: It shall come down like rain upon the fleece." The same author, sermon on the Nativity of Mary: "Behold, O man, the counsel of God, recognize the counsel of wisdom, the counsel of piety. About to water the threshing floor with heavenly dew, he first poured forth the whole fleece; about to redeem the human race, he bestowed the whole price upon Mary." And St. Irenaeus, book III, chapter xix: "Wherefore," he says, "the dew of God is necessary for us, that we be not burned (by the fire of temptation and concupiscence) nor rendered unfruitful." This dew of the divine word we receive specially through sermons, readings, prayers, inspirations of God, but really through the Eucharist, in which we eat the very flesh of Christ the immaculate lamb, and unite ourselves to it, and clothe ourselves with it as with the purest fleece, from which we draw forth all the dew of heavenly grace, and especially put on his humility and gentleness (of which the symbol is woolen and soft fleece). Mystically: The dew of faith and God's grace first rained down upon the fleece of Gideon, that is, upon the Jews, Gideon's fellow-countrymen, until Christ: but with Him preaching, this dew among the Jews dried up on account of their unbelief in Christ, and was diverted to the rest of the earth, that is, to all nations, which eagerly received the faith and grace of Christ. Thus Origen, Theodoret, Procopius, Rupert here and St. Augustine, sermon 108 On the Seasons; St. Ambrose, book On Widows, and the preface to book I On the Holy Spirit, and Chrysostom on Psalm LXXI, to those words: "He shall come down like rain upon the fleece, and as showers falling gently upon the earth." There is signified therefore here the election of the Gentiles, and the reprobation of the Jews, who had previously been watered with the dew of divine law and election: "Hence it is that now the whole world is moistened with the dew of faith," says St. Ambrose. Hear St. Jerome to Paulinus: "After the fleece was dried up, the whole world was drenched with heavenly dew, and many coming from East and West reclined in the bosom of Abraham, God ceased to be known only in Judea and His great name to be in Israel, but the voice of the Apostles went forth into all the earth, and their words to the ends of the world." More fully St. Augustine, book On the Unity of the Church, chapter v: "I do not see," he says, "what else is figured and foretold here, except that we understand the threshing-floor to be the world, the place of the fleece to be the people of Israel. Now this office was in that people in the fleece, that is, in a veil, and as it were in a cloud of mystery, because it had not yet been revealed. But now we see the world already moistened with the revealed dew through the Gospel of our Lord, which was then figured in that covering; but that nation, having lost the priesthood which it had, because it does not understand Christ in the Scriptures, has remained as it were in a dry fleece." Finally the Church herself in the second antiphon of the very first Vespers of Circumcision sings thus: "When Thou wast born ineffably of the Virgin, then the Scriptures were fulfilled; as rain upon the fleece Thou didst descend, that Thou mightest save mankind." Finally Blessed Peter Chrysologus, sermon 3 On the Annunciation: "The heavenly rain," he says, "poured itself with calm descent into the Virgin's fleece, and the whole wave of divinity hid itself in the absorbent fleece of our flesh; until through the gallows of the cross it was pressed out, and poured itself forth upon all lands as a rain of salvation," etc. I have said more on this matter at Isaiah XLV, 8, to those words: "Drop down, ye heavens, from above," where I reviewed nine analogies of dew and Christ. Furthermore the former sign was fulfilled in the conception of the Virgin; for then she alone conceived the heavenly dew, that is, the divine Word, in her womb, the rest of the earth, that is, other women remaining dry, and deprived of this dew; the latter in her childbirth, for then giving birth to Christ she poured out this dew upon the earth, and she herself remained as it were empty and as it were dry. Symbolically, St. Ambrose, book On Widows, after the beginning, taking the fleece to mean the humanity of Christ, which received the dew of divine life in the Incarnation: "This fleece," he says, "dried up in death by the blood pressed out as dew, by the same through His grace watered the whole world." The same, preface to book I On the Holy Spirit: "The Lord comes, therefore," he says, "the Lord comes and rain. The Lord comes bringing heavenly drops with Him, and therefore now we drink, we who before were thirsty, and we drink that divine spirit by inner draught. St. Gideon foresaw this therefore, because the true and spiritual dew even the nations and peoples were to drink by the perception of faith, and therefore he inquired more carefully." Tropologically, Father Berthon, and from him Serarius: "The clergy," he says, "who like the fleece are joined to the Lord, and ought to be soft, humble and kind, used to be moistened with the dew of divine grace before others, but the threshing-floor, that is, the secular people, with respect to them were devout, dry and hard, but truly today we see the contrary; the threshing-floor is more dewy than the fleece, the secular are more devout than the regular, the laity than the clergy, subjects than Prelates, as has been found." Mimetically, the miracle of the fleece defended from moisture by being wrung out was renewed in St. Bernard, who writing his first letter to Robert his nephew in the open air, when it was raining all around, nevertheless did not wet the paper, as Baronius says, volume XII, in the year of Christ 1125.
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38. Having wrung out the fleece, he filled the shell with dew, so that he might know for certain that the fleece was dewy, indeed swollen with dew; for he had asked this sign from God. Mystically, how our mind ought to be a shell, first filling itself with dew and water of grace and virtue, before deriving it to others, not a channel, which emits all the water it receives, retaining nothing for itself, St. Bernard most beautifully teaches, sermon 18 in the Canticles: "Learn," he says, "that you too should pour forth only from fullness, nor wish to be more generous than God. The shell imitates the fountain: that does not flow into a stream; nor does it extend into a lake, until it is satisfied with its own waters, etc. Fill first, and thus pour forth with care. Benign and prudent charity is accustomed to flow abundantly, not to flow away." Whence St. Ambrose, in the preface to book I On the Holy Spirit: "Water," he says, "is the dew of heavenly grace. Let therefore this water come, O Lord Jesus, into my soul, into my flesh, so that by the moisture of this rain our valleys of minds, and the fields of the inmost heart may grow green. Let your drops come upon me, raining grace and immortality. Wash the steps of my mind, that I sin not again. Cleanse the heel of my soul, so that I may be able to abolish the curse, lest I feel the bite of the serpent with my inner foot, but as you yourself commanded those following you, so that I may be able to tread upon serpents and scorpions with unharmed step." Secondly, this same miracle of dew and fleece was as it were renewed in St. Arnulf, bishop of Metz, from whom the entire lineage of the family of Pepin and Charlemagne, as well as nobility and sanctity, descended as if from a fountain. For he, in the year of Christ 485, seeking pardon for sins from God, cast a ring into the Moselle saying: "Then shall I believe myself absolved from the bonds of guilt, when I shall have received again this ring which I cast forth;" and after some time, finding this ring in a fish brought to him by a fisherman, he knew his sins were remitted to him, and gave thanks to God. Thus Paul the Deacon narrates in his Life, and he professes to have received this from the mouth of Charlemagne himself, and adds: "Nor did this venerable father act dissimilarly from that Gideon; for he wished to receive a sign from the Lord through the fleece placed in the threshing floor, whether he could have victory over enemies in battle: this one, casting a ring into the deepest abyss of the river, wished to test whether he had already gained victory over enemies. Strong indeed were those whom he had conquered, but stronger were those whom this one had overcome." Finally, from this fleece of Gideon arose the history or fable of the Argonauts, who are said by Eusebius, Genebrard and others in the Chronicles to have flourished sixty years after Gideon under Abesan the Judge. These were indeed 54 heroes, who sailed in a ship called the Argo to Colchis, to carry off the golden fleece; whose leaders and chief men were Jason, Castor, Pollux, Hercules, Orpheus, of whom Virgil, Eclogue IV: Then shall another Tiphys be, and another Argo / To carry chosen heroes. See Diodorus, book V, chapter III, and Hyginus, Fable 15. Again, looking back to both these fleeces, namely of Gideon and Jason, Philip surnamed the Good, Duke of Burgundy, father of Charles the Bold, in the year of the Lord 1430, on the third day before the Ides of January, instituted the most celebrated order of knights of the Golden Fleece, consisting of the most noble and most valiant heroes, who would raise up the collapsed dignity of the Christian faith, and overthrow and cut down the altars of Baal, that is the Turkish Mosques, as Serarius says, and the assemblies of heretics as new Gideons. Thus Pontus Heuterus, book IV, Burgundius William of Mentz, book I On the Golden Fleece, chapters I and II; Hadrian Barlandus, Alvarus Gometicus, James Meyer, and others who wrote of Belgian and Burgundian affairs. Recently a Superior of a certain ancient and numerous Order, exhorting his members to their original fervor of virtue, began thus cleverly: "At first conscience flourished in us; from conscience diminished followed knowledge, thence both cut short, we became mere entities of fact, that is stumps and stones. We must therefore return to our pristine conscience, so that we may first fill it with the spirit and sanctity of our fathers." This is a common vice of created things, that they gradually degenerate, wither, fail, and growing old return to their nothingness from which they came: wherefore ecclesiastical and religious men ought frequently to renew themselves, so that they may recall, preserve and increase the original spirit of their calling as it flees, as we see them doing. Indeed in this age, in which Luther, like a new Midianite, or rather the leader of the Midianites, deformed the Church of God by his heresy, gluttony and luxury, and like Zebah, that is a wolf, tore apart and mangled the sheep and lambs of Christ, God also opposed to him St. Ignatius of Loyola, the founder of the Society of Jesus, like a new Gideon, through the grace of Christ, to the great joy of all, as we see with our own eyes, all the Orders of the Church striving with great zeal to reform themselves and to strive with mighty steps toward the original vigor and rigor of their institution. To God be praise and glory. Let us all proceed strenuously on this way which we have begun, so that each one may strive to imbue the fleece of his religion, drying out, with the dew of divine wisdom and grace, so that we may emulate the life of Angels, to which we are called, and may be heavenly men and earthly Angels; so that we may burn with love like the Seraphim, shine with knowledge of divine things like the Cherubim, having become spiritual may judge all things like the Thrones, may rule ourselves like the Dominations, may strongly resist our disordered movements and the suggestions of evil spirits like the Virtues, may govern the kingdom of the soul in justice and peace like the Powers, may duly provide for our subjects like the Principalities: may share great things, if we have them, with our neighbors like the Archangels; may distribute lesser aids to those in need like the Angels.
Machine translation from the Latin, not reviewed.
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Le récit ne fait entrer en ligne que Zabulon et Nephtali ; 1086 y ajoute, certainement à juste titre, Issachar, Éphraïm, Makir et Benjamin. — On peut répondre que dans l’ode elle-même, lorsqu'il s’agit du combat, Zabulon et Nephtali sont seuls nommés v. 18. Les autres paraissent parmi ceux qui se sont rendus à l'appel de Débora, moins comme des troupes, sauf pour Éphraïm, que comme des chefs, (5 13). Le récit a pu négliger ce contingent : d’ailleurs en faisant venir Débora du pays de Benjamin-Éphraïm et en plaçant la scène du combat dans Issachar, il suggère très facilement la pensée d'un groupe placé autour de Débora. Encore le silence sur les tribus centrales ne serait-il pas dû dans le récit à l'intrusion de Hasor qui mettait surtout en cause celles du nord”?
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La deuxième opposition a trait à la mort de Sisara, mort debout dans l'ode, endormi dans le récit. Budde reconnaît d'ailleurs de bonne grâce que la seconde manière serait la plus naturelle : dès lors où est la supériorité historique? et ne pourrait-on prêter à l'ode un raccourci dans le tableau? mais nous avons vu dans les notes exégétiques que la présence d’un piquet dans la main de [88] (5 26) excluait absolument qu'elle eût assommé Sisara pendant qu’il buvait.
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Opposition que Budde lui-même cherche à résoudre : dans l'ode, les Cananéens se battent à Ta‘anak, dans le récit, au pied du Thabor. Budde remarque très bien que les Cananéens pouvaient être sur la rive droite du Cison, au pied du Carmel, à la hauteur de Ta‘anak. On peut ajouter que le vers qui suit la mention de Ta ‘anak est fort obscur, et qu'il indiquait peut-être ce que faisaient les ennemis dans ces parages. Peut-être étaient-ils campés là avant de s'avancer dans la direction du Thabor. Il 'ת a donc aucune opposition sérieuse entre les deux morceaux, relativement à l’histoire de Sisara : le roi de Hasor n'est pas moins en conflit avec le récit en prose qu'avec l'ode, il est exclu de la comparaison. Cependant nous avons admis une solution admettant un roi étranger, avec Sisara comme général : cette solution est-elle en contradiction avec le cantique qui représenterait Sisara comme le chef des confédérés? Nous avons besoin pour le savoir de suivre attentivement la manière de l'ode. Avec des détails historiques très précieux elle comporte une emphase poétique qui doit être examinée de près. Les circonstances de l'oppression sont en effet très vaguement indiquées dans le récit. Dans l’ode il semble que c’est très exactement l'interruption de toutes les relations commerciales (v. 6), l'insécurité qui s'en suivait, l'impossibilité pour les Israélites de se défendre. Cela convient admirablement à une domination sévère exercée par les Cananéens de la plaine d'Esdrelon : : 1 du nord était comme coupé en deux, son unité menacée : ce détail est très précieux, mais cette vérité n’est pas sans une certaine exagération quand le poète ajoute qu'on ne voyait pas une lance ni un glaive : ils se montrent dans la prose (4 16), ce qui assurément est un détail humain où les Israélites-ne sont pas de simples figurants. À la strophe suivante, l'ode décrit le triomphe sous les plus brillantes couleurs; le récit en prose (v. 24) est plus modeste : il fallut encore bien des efforts après la mort de Sisara pour réduire les Cananéens. Où est la couleur historique? Dans la demi-strophe (v. 12), Débora excite les Israélites par son cantique, ou invite Baraq à prendre d'ores et déjà ceux qui le tenaient captifl! Admirable, mais les hésitations de Baraq ont leur valeur psychologique. Au v. 18, dans l’ode, Nephtali et Zabulon sont aux prises avec les rois de Canaan. Qu'il y ait eu là des rois, tout le monde le concède, toute la question est de savoir si Sisara était à leur tête comme chef des confédérés par son titre propre, ou au nom d'un autre. D'ailleurs ici les ennemis des Cananéens sont les étoiles et le Cison ; dans le style poétique qui atteint alors son paroxysme d'élévation, les rois ne seraient-ils pas les moindres qu'on pût opposer aux étoiles ? Dans le couplet sur la‘el, mêmes caractères distinctifs de la poésie qui tait souvent le fait précis pour s'étendre sur des détails. L’outre au leben que possède chaque nomade devient la coupe des illustres; quatre verbes expriment comment la tête de Sisara fut fracassée, sept autres (du moins dans TM), comment il est tombé; mais on ne nous dit pas le procédé technique, le clou enfoncé dans la tempe, qui est cependant nécessairement supposé par la mention du piquet (v. 26). Et lorsqu'on a constaté que le poëte a tout grandi par une riche imagination, faut-il s'étonner que la mère de l'ennemi vaincu, ne fût-il qu’un simple généralissime, soit représentée sur son balcon, entourée de ses princesses? L'importance donnée à l’action de 18 68], en prose comme en poésie, atteste l’importance de Sisara; mais un roi est souvent plus RITIQUE facile à remplacer qu’un habile général, et ne pouvait-on considérer un roi de Canaan comme le général d'un roi étranger plus puissant? Suffitil pour faire de Sisara un chef de confédérés de l'acharnement d’un poète contre un ennemi, vaincu dans des circonstances dramatiques? On pourrait comparer ici la haine des juifs contre Nicanor, la fête instituée en souvenir de sa mort et de sa défaite, sa tête et sa main coupées, sans que le nom du roi de Syrie régnant ait laissé les mêmes souvenirs dans la tradition juive (1 Macch. 7 47 ss. Megillat ta‘anith 30) La poésie et la prose font donc allusion au même événement historique, chacun dans la tonalité de son genre littéraire. Cependant la manière d'envisager les faits est assez différente pour qu’on ne voie de dépendance littéraire d'aucun côté. L'ode n’a pas été écrite d'après 6 récit, mais sous l'impression des faits; le récit n’est pas composé d'après le cantique pour lui servir de préface dans un recueil de poésie comme serait celui du lachar ou des guerres de Iahvé; c'est un morceau d’histoire qui paraît puisé à de bonnes sources, sinon absolument contemporain. Critique historique. — Les critiques qui font du cantique de Débora une production toute artificielle ne lui attribuent naturellement aucune valeur historique. Mais ils sont fort peu nombreux. Quelques-uns reconnaissent l'antiquité du fond mais supposent des altérations si graves qu'on ne saurait rien en tirer de sûr. Ainsi Winckler. Sa thèse fondamentale que Iahvé, Dieu spécial de Juda, n'a été adopté par l'Israël du nord qu'après le règne de David, se heurte à tout le poème. Il en est réduit à dire qu'on a mis là le nom de lahvé comme les Arabes celui d'Allah dans leurs poèmes antéislamiques aux lieu et place des divinités anciennes !. 101 la supposition est absolument gratuite puisque rien ne prouve qu'israël ait jamais eu un autre dieu que Juda. D'autres ont travesti l’histoire. C. Niebuhr a imaginé (op. laud.). que Sisara est le pharaon égyptien Sesu-Rê de la XVIII dynastie, un descendant, légitime par sa mère, du fameux Khounaton ou Aménophis IV, le roi hérétique « qui a cherché de nouveaux dieux » v. 8. Les Cananéens soulevés contre lui furent d'abord vaincus, mais le Pharaon fut à son tour défait par les Israélites. Nowack a pris la peine de réfuter cette reconstellation. Marquart (op. laud.) ἃ songé de 1. Geschichte Israëls, p. 34. Sangara, roi hétéen du "אנ siècle; Sisara serait son fils Pisiri. Cette opinion a souri à Paul Ruben (Jewish Quarterly Review avril 1898) qui a donné les Cananéens comme alliés aux Israélites. Il croit pouvoir soupçonner d'après le cantique que Nephtali inclinait vers la monarchie, Benjamin et Issachar vers l'aristocratie, mais que des tendances démocratiques perçaient dans Éphraïm, Makir et Zabulon. Nous avons déjà dit que Wellhausen, Moore, Budde, Nowack et en général les critiques allemands et anglais qui font partie de ce groupe, le plus considérable de beaucoup, tiennent au contraire pour le caractère historique du cantique et le regardent comme le plus précieux document de l’ancienne histoire d'Israël, pour ne pas dire le seul digne de foi. Le P. de Hummelauer croit pouvoir affirmer, à l'encontre de cette dernière assertion, que l'auteur du cantique connaissait les faits et le texte du Pentateuque. Nous avons essayé de montrer par la critique littéraire que le cantique et le récit en prose étaient assez d'accord pour que nous puissions tirer de tous deux des conséquences historiques d'égale valeur, à la condition toutefois de ne point prendre à la lettre toutes les figures du cantique. Il demeure une difficulté considérable. Le roi oppresseur ne peut être Ilabin, roi de Hasor. Si son nom véritable était Sisara, pourquoi Je cantique nomme-t-il Chamgar ? Nousavons donc pensé que le prosateur n'avait nullement dissimulé les faits, mais au contraire conservé un souvenir historique en ne faisant de Sisara qu'un général d'armée. Si on pouvait affirmer que l’oppresseur se nommait bien Chamgar, on serait en effet tenté de chercher du côté des Hétéens, où conduirait aussi la forme du nom de Sisara. Mais cela ne changerait rien au fait essentiel. Le roi étranger ne paraît nulle part dans l'action Sisara est à la tête des Cananéens. Ce sont les Cananéens qui sont les ennemis d'Israël. 1[ importerait seulement à l’histoire de ces Cananéens de savoir s'ils n’ont pas à ce moment subi une suzeraineté étrangère qui permît même à un roi hétéen de placer à leur tête un homme de sa race. On sait assez que ces suzerainetés, fruits de conquêtes rapides, disparaissaient avec la même facilité et faisaient peu de changements dans les populations. En tout cas il ne serait pas permis de descendre jusqu'au 1x° siècle qui marqua la déchéance des Hétéens. Nous ne saurions d'ailleurs nous appesantir sur des hypothèses. 1] reste le fait historique, capital pour Israël, sa lutte contre les Cananéens. On voit les Israélites refoulés ou contenus dans les districts montagneux. Ils n'ont pu s'emparer de la plaine d’Esdrelon à cause des chars de fer et ceci est conforme aux données du premier chapitre. La distribution des tribus est celle que nous connaissons par l'histoire officielle. Ruben placé à côté de Galaad était donc déjà au delà du Jourdain ; si Benjamin est né en Canaan, comme le veulent plusieurs critiques, il était donc né de bien bonne heure puisqu'il se tenait déjà derrière son frère Éphraïm. Seul Makir fait difficulté. On ne saurait ‘pourtant affirmer d’après ce seul texte (5 14) qu'il n'était pas encore installé δὰ delà du Jourdain. La présence d'un nomade Qénite dans la plaine d'Esdrelon est d'un haut intérêt et bien d'accord avec les récits qui marquent [68006 des Qénites avec celui des Israélites. Les critiques qui admettent les faits historiques du cantique et s'inscrivent en faux contre l'histoire de la conquête, qu'ils veulent avoir été l'œuvre de clans isolés, n'ont pas assez remarqué que les reproches adressés aux tribus absentes supposent l'habitude d'agir en commun. Et combien cette union était plus naturelle dans une première attaque que pour participer à une insurrection sans y avoir un intérêt particulier, alors que chacun était installé! Il est vrai qu'il n'est pas question de Juda. Cette omission ou cette prétérition ἃ fait grand bruit. Ce silence est censé équivalent à cette affirmation : Juda était alors complètement en dehors de l'horizon d'Israël, il n'était pas éncore reconnu pour être de la famille. Mais Siméon et Lévi ne sont pas nommés non plus, et les mêmes critiques admettent volontiers qu'après la conquête ils avaient essayé un établissement près de Sichem. — C'est qu'ils avaient échoué et disparu. — Soit, mais Juda pouvait être aussi impuissant qu'eux, à cause de son isolement. Cet isolement est expliqué dans le livre de Josué ‘ch. 9) par l'incident des Gabaonites. Une ceinture de villes confédérées séparait Juda de ses frères du nord. Jérusalem était une autre barrière, puis les Cananéens de la plaine, le désert et la mer morte. Nous ne -prétendons pas nier que Juda ait beaucoup alors vécu de sa vie propre. La fusion commença sous Saÿl par la destruction des forces gabaonites, elle se continua sous David par l'amoindrissement des Philistins et la conquête de Jérusalem. L'absence du nom de Juda prouve qu'en effet l'épisode doit se placer aux premiers temps de la conquête. Si on n'avait pas eu avec Juda des rapports antérieurs, la fusion ne se serait jamais faite. Elle s'est faite sur le nom de lahvé. lahvé est le lien moral qui unit les tribus du nord : elles sont le peuple de lahvé. Dira-t-on que Juda et son héros David n'étaient pas le peuple de Iahvé ? Toutes les tribus ne faisaient donc qu’un peuple et cela confirme l'histoire d’une fraternité antérieure, soit au désert, soit au moment de la conquête. Ici Winckler est logique. Si Juda qui avait pour dieu Jahvé n'était pas, avant la conquête de David, le frère reconnu de l'Israël du nord, c'est que ce dernier n'avait pas le même dieu que lui, il n’adorait pas 18276 et le cantique 06 Débora n'a pas de valeur historique. Faut-il ajouter avec le P. de Hummelauer que le cantique de 1262058 qui prouve l'unité religieuse d'Israël suppose aussi la connaissance du texte du Pentateuque? Nous pensons que le savant critique ne soutiendrait plus aujourd'hui cette thèse sans atténuation. Il suffit de lire ses arguments d'antan pour reconnaître qu'ils prouvent seulement le même fond d'idées religieuses. Les rapports littéraires avec le cantique du Deutéronome (ch. 33), les bénédictions de Jacob (Gen.49 13( le cantique de Moïse (Ex. 15) peuvent s'expliquer autrement. Les cantiques ou poèmes du Pentateuque ne sont pas partie intégrante et. indivisible du texte en prose. Le cantique de Moïse nous paraît une œuvre artificielle, quoique très belle, beaucoup moins ancienne que le cantique de Débora. Un passage des bénédictions de Jacob a été, croyons-nous, inséré dans l'ode de Débora. Deut. 33 peut lui être postérieur. Cependant nous sommes loin de conclure que le cantique de Débora est donc le plus ancien morceau de la littérature hébraïque. Sans doute l'ode est spontanée, vigoureuse comme la poésie dans sa sève printanière. Mais si elle n'est pas d'un art raffiné, elle est d'un art sûr de lui, en pleine possession de ses moyens. Un pareil morceau doit avoir devant lui de nombreuses écritures et rien n'empêche qu'elles ne nous aient été conservées. La lutte se poursuivit entre Cananéens et Israélites, mais, privés de leurs chars de fer, les Cananéens devaient s'affaiblir peu à peu. Le livre des Juges ne nous mettra plus en présence que d'ennemis plus ou moins venus du dehors. La bataille du Thabor marque donc une ère dans l'histoire de l’Israël du nord. CHapiTREs 6-8. --- ΗΙΒΤΟΙΆΕ δὲ GÉDÉON 6. 1-6. אסופגצאו/] pes NomaDes. —
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Les formules du rédac. deutér., 211; 37.12; 41, avec le temps de l'oppression. 2) יל du même rédac., c'est l'achèvement de la pensée. 12? commence d'une façon abrupte : il est probable que le vrai commencement a été remplacé par les formules de RD. — מונהרות est considéré par Budde comme glosé par בוערות > cavernes » ; 16 sens doit être un peu différent. Le verbe nahara ou nahira peut signifier en arabe creuser jusqu'à ce qu'on trouve de l'eau. Il doit être question ici non pas des grottes qui sont creusées dans le flanc des montagnes, mais de vastes silos ou magasins fouillés au-dessous des surfaces unies, à la manière des citernes ou réservoirs d'eau. La phrase marque qu'on attribuait à cette époque d’oppression les cavernes aménagées et les fortifications rustiques qu’on voyait dans les montagnes.
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Le parf. רעלה s'explique très bien comme une conséquence d’un état habituel ; au contraire le second verbe רעלד fait double emploi ; il y a done lieu de croire qu’ ‘Amaleq et les Orientaux ont été ajoutés 101 dans le texte de J d'après E v. 33 pour compléter l'introduction. \ 4 8.) Le ν. 4 est effacé comme une glose par Budde et du v. 5 depuis כדו jusqu’à יבאו ; la principale raison philologique est la répétition de יבאו qui donne de plus une position boiteuse à אהליהם ; il suffit de restaurer le vrai texte יביאו d'après G (À, Lag., παρέφερον, suivi d'une double traduction, d'après TM). Quant à l’exagération résultant de l'éloignement de Gaza, il peut y avoir une hyÿperbole pour marquer les courses rapides des Madianites dans la plaine, à moins qu'on n’admette une invasion par le sud. L'ensemble des expressions, très pittoresque בואך) de J, Gen. 40 19. 30; 5. יביאו ; TM ובאו ils venaient, Khetib טס ἹΝΔῚ Qré. 43 10; 25 18), marque un milieu entre les razzias rapides qui se font chez un ennemi qui pourrait se défendre et une occupation complète à laquelle ces nomades ne paraissent pas songer. Îls viennent sans se gêner, et ne s'en vont que quand ils ont tout pris. C'est la contre-partie du passage d'Israël (Num. 22 4). Dans le νυ. 4, impf. conséc, peut-être parce qu'il s'agit du cas où Israël avait semé, c’est-à-dire d’une circonstance particulière; dans v. 5, impf. d'habitude.
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6» est la formule de RD ; 63 doit être aussi de lui comme un équivalent de 2 15°, c'est le préliminaire des cris de supplication.
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La question du מלאך de Iahvé se pose ici comme partout au point de vue purement textuel. Comme Iahvé paraît seul v. 23, on peut se demander s’il ne figurait pas seul aussi dès le début comme Gen. 48 1, l'ange ayant été ajouté plus tard comme un intermédiaire. — Le térébinthe appartient à 1085, du clan d’Abiézer et se trouve à ‘Ophra. Comme le clan d'Abiézer dépend de Manassé (Num. 26 30; Jos. 47 ל ; 1 Chron. 7 18), il est probable que cet ‘Ophra n’est pas celui de Benjamin (Jos. 48 23; 1 Sam. 3 17) ; cependant la Bible ne mentionne aucun ‘Ophra dans Manassé, si celui de Gédéon n'en est pas un, et une tradition grecque fort ancienne place la patrie de Gédéon à Tayebeh, qui a des titres à être ‘Ophra, lequel serail ainsi entre Manassé et Benjamin. Il faut supposer qu’un autre Tayebeh entre le Thabor et Beisan représente l’‘Ophra d'Abiézer. Far‘ata au sud-ouest de Naplouse est plutôt פרעתון ; l'ou. Far'a (Budde) ne s'appuie sur aucune tradition et ne reproduit pas la consonnance. — Ce verset se soude très bien au v. 5, Gédéon est obligé de se cacher pour préserver son blé, להנום moins comme Ex. 9 20, où il y a un régime, que comme 100. 7 21, dans un sens intransitif. Dépiquer le grain avec un bâton, c’est l'œuvre de gens misérables ; ordinairement on le foule avec des animaux sur des aires spacieuses à l'air libre (Is. 28 27; Ruth 2 17). 143,5.) Il ne s’agit pas d'une apparition d'apparence mystérieuse ; 86 ou son ange se montre sous une forme humaine, Gen. 48 1. Le salut suppose un souhait plutôt qu'une constatation ; si la réponse de Gédéon se porte sur le second sens, c'est qu'il profite du double sens possible des termes pour exprimer aussitôt une pensée qu’il paraît avoir eue à cœur. Dans le G (4 et Lag.) Gédéon répète avec étonnement la salutation, ce qui est d'un heureux effet et pourrait être primitif. « Iahvé, avec toi! — lahvé est avec moi? mais si lahvé.. » etc. — 13° est plutôt du rédacdeutér, dans la manière des vv. 8-10. La réponse demeure, brève et sèche, mais suffisamment claire d'après les circonstances pour que l'ange dans sa réponse fasse une allusion à Madian.
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G : > l'ange » de Iahvé, ce qui prouve avec quelle facilité on l'introduisait dans le texte. Dans la rédaction actuelle, il y a comme une préparation au signe final. Iahvé se fait reconnaître peu à peu, et Gédéon se doute bien vite de sa présence. C'est une manière de présenter les choses très acceptable, mais il ne semble pas que ce soit la primitive, à en juger par l'importance qu'attache Gédéon à bien traiter son hôte au point de vue matériel sans paraître se douter de sa personnalité. Les éléments qui préparent et supposent même la reconnaissance peuvent-ils avoir été ajoutés par un rédac.? on n’en voit guère la raison. Tout s'expliquerait très bien s'ils appartenaient à E, faisant partie d’une vision que Gédéon a dû avoir dans son texte, probablement la nuit (ν, 25), en particulier la demande d’un signe 17°, qui précéderait très exactement v. 36 (E). est connu, l'envoi par le premier 6צגה] suppose que ,הלא שלחתיך comme 4 6.14, dans le sens aflirmatif. הלא venu n'aurait pas d'importance,
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Gédéon ne répond pas à la mission, mais à la force qu'on lui attribue; c'est une réponse analogue à celle de Saül (1 Sam. 9 21), mais très en situation. Lire אדכי la ponctuation sainte qui s'adresse à Dieu a été ajoutée avant que la situation ne le demande, comme Gen. 48 3. אלף est ici une subdivision de la tribu équivalent à כמושפחה comme dans I Sam. 23 23.
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:Le v. est dans la situation où Dieu se révèle comme l'interlocuteur, sans se manifester entièrement, il est de plus conforme dans les termes au célèbre passage élohiste, Ex. 3 12-14. Sur LXX, cf. infra.
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110 répond très bien à v. 16, Gédéon demande un signe pour savoir si c'est bien Dieu qui lui parle et qui l’envoie. Dans 17 5 , il emploie seulement une formule d'invitation qui n’a rien d'exagéré pour prier un hôte d'accepter l'hospitalité (Gen. 48 3) et qui d'ailleurs est très ordinaire dans J. Budde considère sans raison 17b comme une pure glose et peut ainsi considérer עו relatif comme moderne : mais ce procédé ici, au moins dans son système documentaire, n’est pas moins violent que 5 7. — Mettre l'article tombé par haplographie devant 9279 ; cf. Gen. 45 19 (Moore). Nous devons examiner maintenant les variantes grecques des vv. 16 et 17. Au v. 16, A et B ont : « l'ange du Seigneur lui dit : le Seigneur sera avec toi» ce qui élimine toute dissonance, et au v. 17 mais seulement dans B « Si j'ai trouvé grâce à tes yeux, et si tu me fais aujourd’hui tout ce que tu m'as dit ». Au v. {7 le texte de B doit être une altération intérieure au texte grec σήμερον pour σημεῖον, car « aujourd'hui » ne peut être en situation. Le TM étant maintenu pour v. 17, la constatation faite sur ce verset, d'une tentative du grec d'éliminer ce qui amène la reconnaissance rejaillit aussi sur le .ץצ 16; c'est-à-dire qu’au v. 16, nous préférons comme antérieur le texte qui harmonise moins les deux documents J et E, d'autant que le TM est soutenu par Lag., l'éd. Aldine, 16 Syr.-hex. et l'Anc.-lat.
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Comme מנחה ne signifie nulle part un repas offert, on soupçonne encore ce mot d'être une retouche pour mettre dans la bouche de Gédéon quelque chose qui convienne à la nature divine de son interlocuteur ; le grec a θυσία, un sacrifice. 1[ 56 peut que le mot ait été choisi à double sens par l’auteur, mais le sens de présent est bien attesté, et il y a un jeu de mots avec 112 hiph'il, qui n'est pas l'expression technique pour l’offrande de la ,מנחה non plus que ΝΥ. Ce sera de fait un sacrifice, sans que Gédéon le comprenne encore.
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La valeur de l'épha est trop peu connue pour qu'on puisse dire que les préparatifs sont exagérés : d’ailleurs le terme peut être pris vaguement pour une bonne mesure. Gédéon apporte le chevreau bouilli, la chair dans une corbeille, le bouillon dans la marmite où a cuit le chevreau ; ce point rendra la combustion beaucoup plus extraordinaire. Tout cela est très naturel en soi, très en harmonie avec le miracle final : Budde croit savoir que dans le récit primitif le chevreau était rôti! Mais ce dernier mode exige en somme plus de temps parce qu'on fait rôtir la bête en entier, et est moins fréquent lorsqu'il s'agit des chevreaux, du moins de nos jours. Le dernier mot w3% est lu par G(B) au φαΐ, « et il s'approcha » ; par TM «et il l’offrit», qui peut s'entendre d’un sacrifice (hiph'il) ; le G (A et Lag.) el il se prosterna. Dans l'ordre où nous avons placé ces variantes, on trou ve de plus en plus chez Gédéon la connaissance de la personne qui lui parle ; le texte de G{B) est donc le meilleur, d'autant qu'il est le plus naturel sans objet exprimé ; Gen. 27 25 a du moins un complément.
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Lire יהוה au lieu d'Élohim avec LXX, Vg. Le verset est absolument en situation, contre Budde, Moore : il est vrai qu'il prépare le miracle, et que Gédéon doit être étonné de ce qu'on lui fait faire : mais si le signe est ainsi mieux préparé, c'est par l'auteur qui savail où il menait le lecteur, l'obéissance de Gédéon envers l'inconnu est seulement mise à l'épreuve.
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Le feu sort du rocher où le chevreau a élé mis. Est-il nécessaire de dire que l'auteur avait bien le droit de varier ses termes et de mettre צר au lieu de סלע du v. précédent ? --- Il est très étonnant que l'ange disparaisse ici puisque Iahvé parle encore v. 23. Moore et Budde supposent סט a été ajouté d’après 43 20, mais on n'ajoute pas sans raison des mots qui gènent, d'autant que l’occasion était bonne de dire comme 13 20 que l'ange monta dans la flamme. Il faut, ou bien dire avec Calmet que ‘ces mots appartiennent à la vision nocturne, nous dirions aujourd’hui au document E, ou bien insister sur la différence entre l'ange de lahvé et lahvé, de sorte que peut-être pour l’auteur lahvé du v. 24 indiquait un autre mode de révélation.
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Budde note avec raison qu'on devait primitivement ponctuer ,אדני mon seigneur au sing., la ponctuation אדני étant en partie artificielle; réservée pour Dieu par les massorètes, elle a dû être étendue au cas où il s'agissait de Dieu. כי על כן 6 1, Gen. 33 10 ; 38 26 ; Num. 10 31, mais 5 Gen. 18 5; Num. 44 43. Ces mots ne peuvent signifier quia qu'indirectement ; « je suis perdu, car ce ne peut être que parce que je dois mourir que j'ai vu... » la mort est sous-entendue en pareil cas, cf. surtout Gen. 32 31.
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La parole de lahvé peut ici avoir été une parole intérieure, cf. Gen. 81 3 etc.
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Hum. croit que le v. est du rédacteur : sans aucune raison. On voit ici avec quelle simplicité l’auteur suppose que Gédéon a suivi les coutumes des patriarches, sans aucune préoccupation de [8 loi sur l'unité d'autel. Gen. 8 20 ; 42 7 ; 13 18; 26 25 ; 33 20; Ex. 47 15. Hum. comprend très bien que cet autel ne peut être le même que celui qui va être construit à la place de l'autel de Baal qu’à la condition de supposer que le même fait 8 été raconté par deux auteurs de deux manières différentes. Il suppose donc très gratuitement que notre autel a été construit après la victoire en même temps que l'éphod, 8 27! La réflexion de l’auteur, que l'autel existe encore, remonte au Lemps où ces autels de Tahvé n’excitaient pas de reproches, même à proximité de Jérusalem. Pour Hum. Gédéon a imité les actes des patriarches mais non leur esprit : comment le sait-il ל La Vg. a lié à tort la fin du v. au v. suivant. 25-32. מק מדדט,] GÉDÉON CONTRE BAAL, 1L REÇOIT LE NOM DE IEROUBBAAL, -- ‘Il'est évident et la Vg. l’ajoute en Loutes lettres au v. 26, que Gédéon n'a pas ‘bâti deux autels à Ophra, c’est le sentiment de la majorité des exégètes catholiques. Mais peut-on dire que ce qui suit n’est que l'explication de ce qui précède, par le même auteur? Comment se fait-il que les récits soient si différents ? Dans le premier cas, Gédéon ne paraît se soucier nullement de la présence du culte de Baal : il ne paraît pas croire que le peuple soit dans l'infidélité, v. 13 ; la vision a lieu le jour, elle est suivie d'un miracle, Gédéon bâtit l'autel pour perpétuer ce souvenir. Dans le second récit, dit explication du premier, il y a en réalité une autre narration du même fait ; c'est le même fait avec des circonstances différentes, donc l’œuvre d'un auteur différent. Ce récit commence d’une façon abrupte, c'est une révélation noclurne, qui fait immédiatement penser à E ; Gédéon sait parfaitement à qui il parle. Le morceau se soude donc à v. 7 par l'intermédiaire d’un début dont nous avons les traces v. 14b, 16 et 17b. Il n'est pas si bien lié à 8-10 que le veut Moore qui l’attribue à ₪? de Budde ; 8-10 est universaliste, les dieux des Amorrhéens; ici il s’agit très déterminément de Baal.
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ον; TM השור du taureau. — Omettre .ופר השני שבע שנים — Omettre 2 loco .אשר לאביך
ΠῚ n’y a rien à tirer du TM : « le taureau du second, sept ans », qui devient ensuite le « second taureau » vv. 26 et 28. Impossible d'expliquer un second taureau ni ce que font les sept ans, qui dans TM ne peuvent ètre l’âge du taureau. La restauration de Xüitlel (dans la traduction de Kautzsch) : « prends dix de tes esclaves et un taureau de sept ans » est très osée, il faut ensuite supprimer le second taureau. Le G (À et Lag) donne פר שמן > un laureau gras », au lieu de פר השור qui est aussi assez étrange, el reproduit la même leçon v. 28. Elle est très bonne, c’est le veau gras qui est censé être dans l'étable. Peu importe d'où vient la confusion massor. Π] se peul que שמון ayant été transcrit par mégarde 93%, on ait voulu ensuite expliquer ce taureau second comme un taureau âgé, du mot שנה année, en וט[ attribuant sept ans, le temps de l'oppression madianite v. 1. אשר לאביך 2° loco doit être effacé comme une dittographic; l'autel de Baal n'était pas la propriété privée du père de Gédéon; c'était l'autel du village. Sur l'achéra cf. RB. 1901, p. 547 ss. 26. :שמן TM השני le second.
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Le mot בזעוד ne peut signifier ici « forteresse, lieu de refuge », car son sommet serait le toit. Le G l'a entendu du nom propre d'une montagne (A, Lag). Mais le sens d’endroit naturellement escarpé n'est pas impossible. — ΓΟ ne signifie pas une « rangée de bois », puisque le bois sera mentionné ensuite, ni la rangée des soldats, son sens ordinaire, sans application ici. Le plus simple est de le rapporter directement à la construction de l'autel: tu bâtiras en rangée, naturellement de pierres; l'autel ne doit pas être fait trop au hasard, mais en appareil régulier vraiment bâti (v. 28), comme devant durer. La Vgq. a remplacé le mot difficile par une glose harmonisante avec v. 20 : super quam ante sacrificium posuisli.
6:28
τῶν; TM השני le second.
השכים בבקר est selon nous une bonne marque de E. Le passif אעלה est précédé de son régime avec את Kœn. 108 ss., le verbe ayant alors un sens impersonnel. Ce sens est d'ailleurs au passé, on s'aperçoit que le taureau ἃ été sacrifié, il manque à l’étable et on peut constater qu'il y au un holocauste. La Vg. a rendu par à peu près, viderunt.…. taurum..….. imposilum. Mais alors il y aurait cu flagrant délit, non pas enquête. G(B) 8 compris (comme Rosen.) הנה avec la force de ils virent, gouvernant ,את et אשר sous-entendu devant .העלה
6:30
C'était à 1085 à punir son fils ; il pouvait lui répugner de le faire ; les gens de la ville lui demandent pacifiquement de le leur abandonner. Il ץ a des exemples semblables dans l'antiquité classique aussi bien que (Moore) dans la légende de Mahomet. L’abandon du coupable a pour but d'éviter la naissance du droit de vengeance en même temps que l’odieux d’une punition domestique. C’est très faussement qu’Hum. le représente comme le souverain magistrat siégeant à son tribunal.
6:31
loas refuse de livrer son fils; c'est à Baal de venger ses injures, s’il est dieu qu'il combatte pour lui-même. 11 se peut que le bonhomme ait été déjà frappé de l’inaction de Baal et que des doutes sérieux se soient élevés dans son esprit sur Baal lui-même. La phrase ὙΩΝ et ss., jusqu’à הבקר 312b ne peut signifier qu'une chose : celui qui prendra fait et cause pour Baal sera mis à mort jusqu’au matin et probablement avant demain matin. Or 1085 ne peut vraiment passer à cet excès de zèle contre-Baal; ces mots jurent avec sa défense habile et modérée. C'est la glose d’un scribe 2616 qu; introduit ici la peine de mort légale pour de pareils excès (Budde). Les quatre derniers mots sont peut-être une simple répétition de copiste d'après v. 32. - \
6:32
Il importe fort peu que l'étym. soit fausse; elle est donnée comme populaire. On pouvait songer, en prenant pour point de départ ,ריב > soutenir la cause », à trois combinaisons : Baal soutient sa propre cause (13), selon v. 31 ou : Baal soutient une cause contre lui (3), cela paraît être ici le sens, ou : il combat contre Baal, et cela paraît être le sens du récit. Mais ces divergences ne prouvent pas que le v. 32 soit secondaire (contre Budde) si l’auteur a choisi la seconde combinaison, c'est qu’elle constitue le dernier mot de la petite histoire : il a attaqué Baal, que Baal se défende, que Baal se défende donc contre lui. On voit que l'auteur ne cherchait pas une étymologie proprement dite, mais en tous cas 1) 2) était moins favorable par la présence de 4h, tandis que 92 entrait dans la duplication du .ב Quant à l’étym. elle-même, Budde rejette la racine ריב qui ne donnerait pas un futur en ou et pense avec Wellhausen à ורובעל « fondation de Baal », comme .ירואל Mais la duplication du 2 ne s'expliquerait pas. Il vaut mieux dire avec Ges.3 que la racine ,רוב inusitée, est exigée par ce nom et par la forme ירבשת qu'il a 11 Sam. 11 24, le futur ורב contracté en Ἀγ}: « Baal combat, » ou « celui qui combat pour Baal », ou « contre Baal ». On peut supposer que רוב se comportait comme ריב qui gouverne parfois l’accus. soit de la personne qu'on défend, soit de celle contre laquelle on plaide. Philologiquement, ce qui nous paraît le plus probable c’est que Baal était le sujet, comme dans les autres noms théophores. Il n'y a aucun inconvénient à ce que le nom ait pu être porté par des serviteurs de Baal. Il faut seulement retenir que ce n'est point le nom de naissance de Gédéon, car l’auteur qui raconte le culte de la maison de 1088 pour Baal n'avait aucune raison de céler cette circonstance. Le nom est donc occasionnel, et le peuple a dû l'interpréter bien souvent d'un homme qui combat contre 881; l’auteur a montré un sens de la langue plus vrai en prenant pour sujet Baal. 33-35 APPEL AUX ARMES CONTRE Les ΜΑΡΙΑΝΙΤΈΒ. — Le premier verset est l'introduction du chap. suivant que nous attribuerons pour le récit à E, il doit donc être de E. Dans J les Madianites étaient déjà actuellement présents puisque Gédéon se cachait d'eux v. 12 ss. Le verset suivant (v. 34) suppose Gédéon parfaitement résolu et déjà en action, ce qui concorde moins bien avec le signe de la toison (de E). Il sera donc de J, venant très bien après νυ. 24; de plus Abiézer deux fois nommé dans J v. 11 et .צ 24 confirme cette origine. Le v. 35 a paru une sorte de reproduction avant le temps de ce qui a dû se passer après la bataille, 7 23 s., lorsque les autres Israélites doivent se porter au-devant de l’ennemi. C'est alors seulement que Gédéon fait appel aux tribus. Budde a conjecturé que cet appel a été placé ici pour expliquer le grand nombre de gens qui sont avec Gédéon 7 2-8. Cependant il est assez rationnel que Manassé très voisin ou plutôt de la tribu même réponde immédiatement, tandis que la réponse d'Acher, et de Nephtali ne se trouve mentionnée que plus tard 7 23. Dans la pensée de l’auteur ils se mettent en marche mais n'arrivent qu'après l'événement.
6:33
Il n’y a ici aucune raison grammaticale de considérer comme une glose ‘Amaleq et les Orientaux. ‘Amaleq a pu faire une campagne avec les Madianites en tournant le sud de Juda. Son expansion a pu être plus grande alors qu'au temps de Saül; rien d'étonnant dans ce monde oriental nomade. E, qui avait probablement parlé en général des invasions de Madian, en cite une qui se présente à point nommé. Ils ont passé le Jourdain et sont 34. לקראתו : TM לקראתם au-devant d'eux. campés dans la plaine de 1027681; le nom de cette ville, auj. Zer'‘én, indiquerait plutôt la partie orientale de la grande plaine (auj. Merdj ibn ‘Amir) qui commence à ses pieds pour aller à l’ouest jusqu'à l'embouchure du Cison (Jos. 47 16; Os. 4 5).
6:34
L'esprit de lahvé revét Gédéon, cette forme du don de l'Esprit seulement encore 1 Chr. 42 18 ; II Chron. 24 20, où il s'agit aussi d'actes qui demandent une force particulière. Sonner de la trompette, comme 3 27; Abiézer est convoqué, c’est-à-dire répond à l'appel; c'est la forme passive, niph'al servant de passif à hiph'‘il, relativement à 4 10.13; tournure assez bizarre : le G(A, Lag) Abiézer cria derrière lui, -וידעק
6:35
11 y a encore Zabulon en plus de ce que donne 7 23 après la victoire. Aller à leur rencontre n'est vraiment en situation que 7 24, quand il s’agit de couper la retraite; G(A et Lag) לקראתו au-devant de Gédéon. Tout Manassé est ici opposé au clan d'Abiézer, il ne peut être question du Manassé oriental.
6:36
Allusion à v. 16.
L'ÉPREUVE DE LA TOISON. — On ne voit d'autre nom divin qu'Élohim qui se présente trois fois v. 36.39.40, également dans le G. Le morceau est donc de E. Gédéon demande à Dieu un signe avant de se mettre à l'œuvre. Dans notre analyse, c'est une suite des vv. 16, 17b; Gédéon sollicité (en songe probablement, comme v. 25) de frapper Madian a d'abord demandé un signe pour savoir si C'était bien Dieu qui parlait; il en demande un autre pour savoir si Dieu est décidé à tenir sa promesse. Les deux signes sont donnés de nuit. וישכם v. 38 est pour nous une excellente marque
6:37
11 s'agit d'une toison, la peau avec la laine. Les Orientaux aiment à s'en servir comme d'habit, la composant même de la laine de plusieurs brebis ajustée à une seule peau. La rosée devait naturellement imbiber P. Laaranoe, — Les Juges. 9 4. על ; TM אל vers. davantage la toison que le sol, aussi Gédéon demandera un signe encore plus extraordinaire. Les rosées les plus abondantes en Palestine sont souvent en juillet; les Madianites ont dû venir en effet au moment de la récolte. À ce moment on couche volontiers dehors, sur les aires à ciel découvert et les chaudes couvertures ne sont plus nécessaires. L'ensemble est très pittoresque et très naturel.
6:38
ΠΥ, ordinairement sucer, ici exprimer de. ספל comme 5 25 + ; וידר de .זור
6:39
Gédéon après avoir obtenu un signe si éclatant en demande un autre. C'était bien le moins qu'il s'excusât; on peut cependant reconnaitre avec Budde que son excuse doit porter sur ce qu'il tente encore une fois, non sur ce qu'il parle encore une fois ; הפעם ἽΝ ואדברה peut donc être emprunté à Gen. 18 32 où il est mieux en situation puisque c’est un entretien qui se prolonge.
6:40
Lire על et non ,אל comme v. 37. > Gédéon a peut-être demandé un signe aussi visible pour donner du courage à ceux de son clan. Origène ou un novatien (hom. publiées par Mgr Batiffol) rapporte comme ancienne l'explication spirituelle qui comparait la rosée à la grâce divine; la toison était le peuple juif, d'abord seul objet spécial des faveurs de Dieu, qui depuis s'en était rendu indigne quand cette rosée inondait toute la terre. Voir dans Hum. diverses appréciations morales sur la conduite de Gédéon et d'autres significations typiques.
6:3
Amalecites (Heb. Amaleq; Vulgate [Septuagint] Amalec and Amalecites)
In the age of the Judges, contingents of A. appear in aid of the Moabites and the Midianites (Judg. 3:13; 6:3-33 and 7:12) in guerrilla warfare against the Israelites. …
Gedeon (Hebrew Gidh'ōn; Septuagint GEBEŌN, Vulgate Gedeon)
… After the activity of Deborah (v.), there occurred in Palestine a period of raids and turmoil caused by incursions of Midianites, Amalekites and Transjordanian bedouins (Judg. 6:3). Oppressed by calamity, the Israelites returned to the Lord, who raised up a new "judge" in Gideon, son of Joash, a descendant of Manasseh in the Abiezrite branch (cf. Josh. 17:2). …
6:10
… group alongside the Hittites (Num. 13:30), so that it also represents the whole complex of the pre-Israelite Palestinian populations (Gen. 15:16; Josh. 24:15; Am. 2:9 ff.) and therefore sometimes corresponds to "Canaanites" (Josh. 24:15, 18; Judg. 6:10; 1 Sam. 7:14; 1 Kings 21:26; Ex. 16:3, 45; etc.).
… the south of Palestine; Ios. 10, 5 ff.), while to the Canaanites are attributed the plain and the valley of the Jordan (Num. 13, 29; Ios. 11, 3). Not rarely the Bible calls the whole pre-Israelite population Amorites (cf. Gen. 15, 16; Ios. 24, 15.18; Iudc. 6, 10); but in later times the Amorites, either exterminated or assimilated by the Israelites who had occupied the mountain, no longer existed, while the "Canaanites" in the strong cities …
6:11
Gedeon (Hebrew Gidh'ōn; Septuagint GEBEŌN, Vulgate Gedeon)
… To assure him of his reality as a heavenly messenger, the angel offered Gideon a sign, producing a miraculous fire upon some foods (Judg. 6:11-24).
Joas (Heb. Jō'āf and Jēhō'āf; Greek: 'Iōzōz)
The same name was borne by: 3. The father of Gideon, of the family of Abiezer, tribe of Manasseh (Judg. 6:11; 7:14; 8:13, 29, 32). A lukewarm worshiper of Baal, he defended his son when he tore down the idol of Baal (Judg. 6:29 ff.). - 4. The son of King Ahab; the latter, setting out toward …
6:12
… circumstances, entrusts, with the assurance of his help and the implicit prophecy of a happy outcome (cf. Is. 8:10 and Rom. 8:31), to a person chosen by him, as to the Patriarchs and the leaders of Israel (cf. Gen. 15:1; 26:24; Ex. 3:12; Deut. 31:23; Judg. 6:12, 16; 1 Sam. 10:7), denotes the singular mission of the Virgin in the order of divine redemption: she is the one chosen by God to bring to fulfillment the great promise: Inimicitias ponam …
6:14
Gideon was a Manassite (Judg. 6:14). After the death of Saul the Manassites rallied to David (I Chron. 12:19). Those of the east of the Jordan joined other tribes to fight the Hagrites (ibid. 5:18), but their history …
6:19
Unleavened (Greek: ἀζημός, from privative α and ζῆν, «without leaven»; Hebrew: maṣṣāḥ, pl. maṣṣōth)
Unleavened bread had a religious significance (cf. Judg. 6, 19-21: unleavened bread offered to the angel, consumed by fire). …
6:20
… around the Ark; when later the Temple was built in Jerusalem, it was recognized as the only legitimate place for sacrificing (except for exceptional cases of sacrifices offered by the prophets or in places consecrated by a special divine vision: cf. Judg. 6:20-28; 13:8-23; II Sam. 24:16-25; I Kings 18:29-38; other cases are to be considered abusive). …
6:25
… The ancient versions not rarely put 'Ašerāh in place of A. The image of 'Ašerāh was a wooden pillar, which the Canaanites placed beside the altars of Baal (Ex. 34:13; Deut. 7:5; Judg. 6:25, etc.). …
… The first of these names is rarely applied to the true God (cf. Judg. 6:25), but appears in many theophoric proper names, such as 'Elba'al, Be'eljādhā' Be'aljāh etc.; the second is read in Deut. 35:5; Is. 6:5; 33:22; 43:15; Jer. 48:15; Ps. 5:3, etc.; sometimes …
6:29
Joas (Heb. Jō'āf and Jēhō'āf; Greek: 'Iōzōz)
The same name was borne by: 3. The father of Gideon, of the family of Abiezer, tribe of Manasseh (Judg. 6:11; 7:14; 8:13, 29, 32). A lukewarm worshiper of Baal, he defended his son when he tore down the idol of Baal (Judg. 6:29 ff.). - 4. The son of King Ahab; the latter, setting out toward Ramoth, handed over to him the prophet Micaiah, so that he might keep him in chains (1 Kings 22:26; 2 Chron. 18:25). The …
6:33
… Owing to the unevenness of the terrain - the height varies from 25 to 100 m above sea level - particular zones are distinguished within it, such as the "field of Megiddo" (2 Chron. 35:32; Zech. 12:11) and the valley of Jezreel (Judg. 6:33; 7:1).
6:34
… On the other hand, the descent of the Holy Spirit upon a person chosen by God for a particular mission does not of itself entail any divinization; it serves only to demonstrate a special impulse on God's part, as happened to Othniel (Judg. 3:10), Gideon (Judg. 6:34), Jephthah (Judg. 11:29), Samson (Judg. 13:25), Balaam (Num. 24:2), Saul (1 Sam. 10:6), etc.
6:35
… ff.), who extolled its heroism (ibid. 5:18). This fact explains the praise for its leaders, which is read in Ps. 67:28. The tribe of Z. was also summoned by Gideon for the struggle against the Midianites; but it does not seem that it responded with zeal (Judg. 6:35). To the tribe of Z. belonged the minor judge Ahialon, who exercised his office for ten years (ibid. 12:11 f.).
6:37
… example: the burning bush (Ex. 3, 2), which burning without being consumed represents M. who conceived and gave birth to the Son without detriment to her virginity; the ark of the covenant, of incorruptible wood like the body of M.; the fleece of Gideon (Judg. 6, 37-38), which receives the dew from heaven as M. received her Son from heaven; the bride of the Song of Songs (v.); the enclosed garden (Cant. 6, 12) and the sealed fountain (ibid., 4, 12), fi-
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.