Gedeon, with three hundred men, by stratagem defeateth the Madianites.
Gedeon marching with thirtie two thousand men, al that are fearful, and that drinke water kneeling are dimissed, & onlie three hundred that drinke litle remaine, 9 By a Madianites dreame Gedeonis encouraged. 16 By a stratageme the enemie is frihgted & ouerthrowne. 24. The Ephraites kil Oreb and Zeb.
1Then Jerobaal, who is the same as Gedeon, rising up early, and all the people with him, came to the fountain that is called Harad. Now the camp of Madian was in the valley, on the north side of the high hill.Quindi Jerobaal, o sia Gedeone, levatosi di notte tempo, se n'andò insieme con tutto il popolo alla fontana detta Harad: e il campo de' Madianiti era nella valle verso la parte settentrionale d'un alto colle.THERFORE, Ierobaal, which is also Gedeon, rysing in the night, and al the people with him, came to the fountaine that is called Harad and the campe of Madian was in the valley on the North side of the high hil.Igitur Jerobaal qui et Gedeon, de nocte consurgens, et omnis populus cum eo, venit ad fontem qui vocatur Harad. Erant autem castra Madian in valle ad septentrionalem plagam collis excelsi. 2And the Lord said to Gedeon: The people that are with thee are many, and Madian shall not be delivered into their hands: lest Israel should glory against me, and say: I was delivered by my own strength.E il Signore disse a Gedeone: Una gran turba di gente è con te, e Madian non sarà dato nelle mani di lei, affinchè Israele non si glorifichi contro di me, e dica: Colle mie forze mi son liberato.And our Lord said to Gedeon: There is much people with thee, neither shal Madian be deliuered into their hand: lest Israel glorie against me, and say: By myne owne force I am deliuered.Dixitque Dominus ad Gedeon: Multus tecum est populus, nec tradetur Madian in manus ejus: ne glorietur contra me Israël, et dicat: Meis viribus liberatus sum. 3Speak to the people, and proclaim in the hearing of all: Whosoever is fearful and timorous, let him return. So two and twenty thousand men went away from Mount Galaad and returned home, and only ten thousand remained.Parla al popolo, e a sentita di tutti intima: Chi è pauroso, e timido, se ne vada. E si ritiraron dal monte di Galaad, e tornarono a casa ventidue mila uomini dal popolo, e rimaser solo dieci mila.Speake to the people, and proclame in al their hearing: He that is fearful and timorous, let him returne. And they departed from mount Galaad, and there returned two and twentie thousand men, and onlie ten thousand remained.Loquere ad populum, et cunctis audientibus prædica: Qui formidolosus et timidus est, revertatur. Recesseruntque de monte Galaad, et reversi sunt de populo viginti duo millia virorum, et tantum decem millia remanserunt. 4And the Lord said to Gedeon: The people are still too many, bring them to the waters, and there I will try them: and of whom I shall say to thee, This shall go with thee, let him go: whom I shall forbid to go, let him return.E il Signore disse a Gedeone: Troppa gente hai ancora con te: conducigli all'acqua, e ivi io farò saggio di loro: e chi io ti dirò che venga teco, venga: e quegli, a cui vieterò d'andare, se ne vada,And our Lord said to Gedeon: Yet there is a great multitude, leade them to the waters, and there I wil proue them: and of whom I shal tel thee that he goe with thee, let him goe: whom I shal forbid to goe, let him returne.Dixitque Dominus ad Gedeon: Adhuc populus multus est: duc eos ad aquas et ibi probabo illos: et de quo dixero tibi ut tecum vadat, ipse pergat; quem ire prohibuero, revertatur.
5And when the people were come down to the waters, the Lord said to Gedeon: They that shall lap the water with their tongues, as dogs are wont to lap, thou shalt set apart by themselves: but they that shall drink bowing down their knees, shall be on the other side.E giunto che fu il popolo alle acque, disse il Signore a Gedeone: Quelli che avran leccate le acque colla lingua, come soglion leccarle i cani, li metterai in disparte: quelli che avran piegate le ginocchia per bere, staranno da un altro lato.And when the people were come downe to the waters, our Lord said to Gedeon: They that shal lappe the water with their tongues, as dogges are wont to lappe, thou shalt separate them apart: but they that shal drinke bowing downe their knees, shal be on the other part.Cumque descendisset populus ad aquas, dixit Dominus ad Gedeon: Qui lingua lambuerint aquas, sicut solent canes lambere, separabis eos seorsum: qui autem curvatis genibus biberint, in altera parte erunt. 6And the number of them that had lapped water; casting it with the hand to their mouth, was three hundred men: and all the rest of the multitude had drunk kneeling.Il numero adunque di coloro, i quali avean leccata l'acqua, portandola colla mano alla bocca, fu di trecento uomini: e tutto il resto della moltitudine avea piegato il ginocchio per bere.The number therfore of them that had lapped watter, their hand casting it to their mouth, was three hundred men: and al the rest of the multitude had drunck kneeling.Fuit itaque numerus eorum qui manu ad os projiciente lambuerunt aquas, trecenti viri: omnis autem reliqua multitudo flexo poplite biberat. 7And the Lord said to Gedeon: By the three hundred men, that lapped water, I will save you, and deliver Madian into thy hand: but let all the rest of the people return to their place.E il Signore disse a Gedeone: Questi trecento uomini, i quali hanno leccata l'acqua, son quelli, per mezzo de' quali io vi libererò, e darò in tuo potere i Madianiti: tutto il resto della moltitudine se ne ritorni indietro.And our Lord said to Gedeon: In the three hundred men, that lapped water, I wil deliuer you, and geue Madian in thy hand: but let al the rest of the multitude returne into their place.Et ait Dominus ad Gedeon: In trecentis viris qui lambuerunt aquas, liberabo vos, et tradam in manu tua Madian: omnis autem reliqua multitudo revertatur in locum suum. 8So taking victuals and trumpets according to their number, he ordered all the rest of the multitude to depart to their tents: and he with the three hundred gave himself to the battle. Now the camp of Madia was beneath him in the valley.Presi adunque de' viveri a proporzione del numero delle trombe, ordinò (Gedeone), che tutto il resto della moltitudine se n'andasse alle sue tende, ed egli co' trecento uomini si dispose a combattere. Ora gli alloggiamenti di Madian erano giù nella valle.Taking therfore victuals and trumpettes according to the number, al the rest of the multitude he commanded to depart to their tabernacles: and him selfe with the three hundred gaue him selfe to the battel. And the campe of Madian was beneath in the valley.Sumptis itaque pro numero cibariis et tubis, omnem reliquam multitudinem abire præcepit ad tabernacula sua: et ipse cum trecentis viris se certamini dedit. Castra autem Madian erant subter in valle.
9The same night the Lord said to him: Arise, and go down into the camp: because I have delivered them into thy hand.La stessa notte disse a lui il Signore: Alzati, e scendi agli alloggiamenti: perocché io ho dati coloro in tuo potere:The same night our Lord said to him: Arise, and goe downe into the campe: because I haue deliuered them into thy hand.Eadem nocte dixit Dominus ad eum: Surge, et descende in castra: quia tradidi eos in manu tua. 10But if thou be afraid to go alone, let Phara, thy servant, go down with thee.Ma se hai paura di andar solo, venga teco Phara tuo servo.But if thou be afraid to goe alone, let Phara thy seruant goe downe with thee.Sin autem solus ire formidas, descendat tecum Phara puer tuus. 11And when thou shalt hear what they are saying, then shall thy hands be strengthened, and thou shalt go down more secure to the enemies’ camp. And he went down with Phara his servant, into part of the camp, where was the watch of men in arms.E quando avrai sentito i loro discorsi, allora si rinvigoriran le tue braccia, e andrai con maggior fidanza agli alloggiamenti. Andò adunque egli, e Phara suo servo da quella parte degli alloggiamenti, dove erano sentinelle armate.And when thou shalt heare what they speake, then shal thy handes be strengthned, and thou shalt goe downe more secure to the enemies campe. He therfore went downe and Phara his seruant into part of the campe, where the watch was of men in armes.Et cum audieris quid loquantur, tunc confortabuntur manus tuæ, et securior ad hostium castra descendes. Descendit ergo ipse et Phara puer ejus in partem castrorum, ubi erant armatorum vigiliæ. 12But Madian and Amalec, and all the eastern people, lay scattered in the valley, as a multitude of locusts: their camels also were innumerable, as the sand that lieth on the sea shore.Ora i Madianiti, e gli Amaleciti, e tutti i popoli di oriente s'erano sdraiati nella valle come una turba di locuste: i cammelli ancora erano innumerabili come la rena dei lido del mare.But Madian and Amalec, and al the East peoples lay scattered in the valley, as a multitude of locustes their camels also were innumerable, as the sand that lieth in the sea shore.Madian autem et Amalec, et omnes orientales populi, fusi jacebant in valle, ut locustarum multitudo: cameli quoque innumerabiles erant, sicut arena quæ jacet in littore maris. 13And when Gedeon was come, one told his neighbour a dream: and in this manner related what he had seen: I dreamt a dream, and it seemed to me as if a hearth cake of barley bread rolled and came down into the camp of Madian: and when it was come to a tent, it struck it, and beat it down flat to the ground.E nell'accostarsi che fece Gedeone, uno di quelli raccontava un sogno al suo vicino, e spiegava in tal guisa quello che avea veduto: Ho veduto tal sogno, in cui mi parea come un pane d'orzo cotto sotto la cenere che rotolasse, e cadesse negli alloggiamenti di Madian; e arrivato che fu al padiglione, lo percosse, e lo rovesciò, e atterrollo da capo a piè.And when Gedeon was come, one told his neighbour a dreame: & in this manner he reported that which he had seene: I •aw a dreame, & there semed to me as it were a harth loafe of barlie to roll, & to come into the campe of Madian: and when it was come to the tabernacle, it stroke it, and ouerthrew it, and beate it al flatte with the earth.Cumque venisset Gedeon, narrabat aliquis somnium proximo suo: et in hunc modum referebat quod viderat: Vidi somnium, et videbatur mihi quasi subcinericius panis ex hordeo volvi, et in castra Madian descendere: cumque pervenisset ad tabernaculum, percussit illud, atque subvertit, et terræ funditus coæquavit.
14He to whom he spoke, answered: This is nothing else but the sword of Gedeon, the son of Joas, a man of Israel. For the Lord hath delivered Madian, and all their camp into his hand.Risposegli l'altro, col quale egli parlava: Questo non altro significa se non la spada di Gedeone figliuolo di Gioas Israelita: perocché il Signore ha dato Madian, e tutto il campo in potere di lui.He to whom he spake, answered: This is no other thing, but the sword of Gedeon the sonne of Ioas the man of Israel. For the Lord hath deliuered Madian into his handes, and al their campe.Respondit is, cui loquebatur: Non est hoc aliud, nisi gladius Gedeonis filii Joas viri Israëlitæ: tradidit enim Dominus in manus ejus Madian, et omnia castra ejus. 15And when Gedeon had heard the dream, and the interpretation thereof, he adored: and returned to the camp of Israel, and said: Arise, for the Lord hath delivered the camp of Madian into our hands.Udito che ebbe Gedeone il sogno, e la interpretazione, adorò (il Signore), e tornò agli alloggiamenti d'Israele, e disse: Alzatevi, perchè il Signore ha dato in nostro potere il campo de' Madianiti.And when Gedeon had heard the dreame, and the interpretation therof, he adored: and turned to the campe of Israel, and said: Arise ye, for our Lord hath deliuered the campe of Madian into our handes.Cumque audisset Gedeon somnium, et interpretationem ejus, adoravit: et reversus est ad castra Israël, et ait: Surgite, tradidit enim Dominus in manus nostras castra Madian. 16And he divided the three hundred men into three parts, and gave them trumpets in their hands, and empty pitchers, and lamps within the pitchers.E divise i trecento uomini in tre schiere, e mise a ciascuno in mano una tromba, e una pentola vota, e nel mezzo della pentola un lume:And he diuided the three hundred men into three partes, and gaue them trumpettes in their handes, and emptie pitchers, and lampes in the middes of their pitchers.Divisitque trecentos viros in tres partes, et dedit tubas in manibus eorum, lagenasque vacuas, ac lampades in medio lagenarum. 17And he said to them: What you shall see me do, do you the same: I will go into one part of the camp, and do you as I shall do.E disse loro: Quel che vedrete fare a me, fatelo voi: io entrerò da un lato degli alloggiamenti, e imitatemi in quel ch'io farò.And he said to them: What you shal see me doe, that doe ye: I wil enter into part of the campe, and that which I shal doe folow you.Et dixit ad eos: Quod me facere videritis, hoc facite: ingrediar partem castrorum, et quod fecero, sectamini. 18When the trumpet shall sound in my hand, do you also blow the trumpets on every side of the camp, and shout together to the Lord and to Gedeon.Quand'io sonerò la tromba che ho in mano, voi pure intorno al campo sonate la vostra e gridate ad una voce: Al Signore, e a Gedeone.When the trumpet shal sound in my hand, doe you also sound and crie together round about the campe: To our Lord and to Gedeon.Quando personuerit tuba in manu mea, vos quoque per castrorum circuitum clangite, et conclamate: Domino et Gedeoni.
19And Gedeon, and the three hundred men that were with him, went into part of the camp, at the beginning of the midnight watch, and the watchmen being alarmed, they began to sound their trumpets, and to clap the pitchers one against another.Ed entrò Gedeone, e i trecento uomini che eran con lui da una parte degli alloggiamenti al principiare della vigilia di mezza notte; ed essendosi svegliate le sentinelle, cominciaron quegli a sonar le trombe e a battere tra di loro le pentole.And Gedeon went in, and the three hundred that were with him, into part of the campe, the watch of midnight beginning, and raysing vp the watch men they began to sound with their trumpettes, and to clappe the pitchers one against an other.Ingressusque est Gedeon, et trecenti viri qui erant cum eo, in partem castrorum, incipientibus vigiliis noctis mediæ: et custodibus suscitatis, cœperunt buccinis clangere, et complodere inter se lagenas. 20And when they sounded their trumpets in three places round about the camp, and had broken their pitchers, they held their lamps in their left hands, and with their right hands the trumpets which they blew, and they cried out: The sword of the Lord and of Gedeon:Ed essendo divisi intorno agli alloggiamenti, e facendosi udire il suono da tre parti, rotte che ebbero le pentole, preser colla sinistra i lumi, e tenendo nella destra le trombe, e sonandole gridavano: La spada del Signore, e di Gedeone,And when they sounded in three places round about the campe, and had broken the pitchers, they held the lampes in the left handes, and with the right they sounded the trumpettes, and cried: The sword of our Lord and of Gedeon:Cumque per gyrum castrorum in tribus personarent locis, et hydrias confregissent, tenuerunt sinistris manibus lampades, et dextris sonantes tubas, clamaveruntque: Gladius Domini et Gedeonis: 21Standing every man in his place round about the enemies’ camp. So all the camp was troubled, and crying out and howling, they fled away:Stando ciascuno al suo posto intorno al campo nemico. Per le quali cose tutto il campo fu posto in confusione e stridendo e urlando si diedero alla fuga:standing euerie one in his place round about the enemies campe. Therfore the whole campe was trubled, and crying out and howling they fled:stantes singuli in loco suo per circuitum castrorum hostilium. Omnia itaque castra turbata sunt, et vociferantes ululantesque fugerunt: 22And the three hundred men nevertheless persisted sounding the trumpets. And the Lord sent the sword into all the camp, and they killed one another,E contuttociò i trecento continuavano a sonare le trombe. E il Signore fece si, che per tutto il campo si sguainaron le spade, e si uccidevano gli uni gli altri:and the three hundred men neuertheles persisted sounding with the trumpettes. And our Lord sent in the sword in al the campe, and they murdered one an other,et nihilominus insistebant trecenti viri buccinis personantes. Immisitque Dominus gladium omnibus castris, et mutua se cæde truncabant, 23Fleeing as far as Bethsetta, and the border of Abelmahula, in Tebbath. But the men of Israel, shouting from Nephthali, and Aser, and from all Manasses, pursued after Madian.E fuggirono sino a Beth-setta, e sino a' confini di Abelmehula in Tebbath. Ma gli uomini d'Israele della tribù di Nephthali, e di Aser, e di tutto Manasse, alzate le grida inseguirono i Madianiti.fleeing as farre as Bethsetta, and the brinke of Abelmehula in Tebbath. But the men of Israel of Nephthali, and Aser shoutting together, and al Manasses pursewed Madian.fugientes usque ad Bethsetta, et crepidinem Abelmehula in Tebbath. Conclamantes autem viri Israël de Nephthali, et Aser, et omni Manasse, persequebantur Madian.
24And Gedeon sent messengers into all Mount Ephraim, saying: Come down to meet Madian, and take the waters before them to Bethbera and the Jordan. And all Ephraim shouted, and took the waters before them and the Jordan as far as Bethbera.E Gedeone spedì messi per tutta la montagna di Ephraim che dicessero: Andate incontro a' Madianiti, e occupate le acque fino a Beth-bera, e lungo tutto il Giordano. E tutto Ephraim alzò le grida, e occupò le acque e il Giordano fino a Beth-bera.And Gedeon sent messengers into al mount Ephraim, saying: Come downe to meete Madian, and take the waters before them to Bethbera and Iordan. And al Ephraim shouted, and tooke the waters before them and Iordan vnto Bethbera.Misitque Gedeon nuntios in omnem montem Ephraim, dicens: Descendite in occursum Madian, et occupate aquas usque Bethbera atque Jordanem. Clamavitque omnis Ephraim, et præoccupavit aquas atque Jordanem usque Bethbera. 25And having taken two men of Madian, Oreb and Zeb: Oreb they slew in the rock of Oreb, and Zeb in the winepress of Zeb. And they pursued Madian, carrying the heads of Oreb and Zeb to Gedeon, beyond the waters of the Jordan.E avendo presi due Madianiti, Oreb e Zeb, uccisero Oreb al masso di Oreb, e Zeb allo strettoio di Zeb. E inseguirono i Madianiti, e portaron le teste di Oreb e di Zeb a Gedeone di là dal Giordano.And two men that were apprehended of Madian, Oreb, and Zeb: Oreb he slew in the Rocke of Oreb, Zeb •n the Presse of Zeb. And they pursewed Madian, carying the heades of Oreb and Zeb to Gedeon beyond the streames of Iordan.Apprehensosque duos viros Madian, Oreb et Zeb, interfecit Oreb in petra Oreb, Zeb vero in torculari Zeb. Et persecuti sunt Madian, capita Oreb et Zeb portantes ad Gedeon trans fluenta Jordanis.
7:1
Year of the World 2759.
Bonfrere
Fountain. The same also called Areth, as the copies of the Septuagint and of St. Jerome vary. (Bonfrere)
Menochius
Harad, or "of trouble," either because the Madianites were filled with terror at the approach of Gedeon, or because so many of his soldiers returned home through fear. (Menochius)
Calmet
Perhaps it may be the same which is called the fountain of Jezrael, near which Saul encamped, 1 Kings 29:1. (Calmet)
Menochius
Adrichomius places it on the south of Gelboe, which is called the high hill. (Menochius)
Haydock
Hebrew, "on the north side of them, by the hill of More, in the vale." (Haydock)
Calmet
Jezrael was between Gelboe to the south, and Hermon to the north. (Calmet)
7:2
Challoner
Lest Israel, etc. By this we see that God will not choose for his instruments in great achievements, which depend purely on his grace, such as, through pride and self-conceit, will take the glory to themselves. (Challoner)
Menochius
Yet Gedeon had only 32,000 to encounter 135,000 fighting men; so that if all had remained with him, they would each had to engage above four men, ver. 3., and Judges 8:10. (Menochius)
7:3
Menochius
Return, agreeably to the law of Moses, Deuteronomy 20:8. If God had not enforced this order, it would perhaps have been neglected in the hurry, particularly as all seemed to have joined the army with such alacrity. (Menochius)
Livy xxix
Scipio going to destroy Carthage, was informed that some Sicilian knights went on this expedition with extreme reluctance and fear; whereupon he gave 300 leave to depart. (Livy xxix.)
Calmet
Galaad perhaps may have been substituted for Gelboe, as there seems to have been none from the Galaad, on the other side of the Jordan, in the army of Gedeon. (Calmet)
Abulensis thinks that some little mountain of this name might be in the vicinity of Jezrael.
Menochius
Home. They were terrified at the sight of the enemy's camp. (Menochius)
7:5
Erasmus
Tongues. Some Latin copies add, "and hand," as it is expressed in Hebrew, etc., in the following verse. They resembled dogs more in the hurry than in the method of taking water. An old proverb says, "the dog drinks and flees away," (Calmet) alluding to the dogs of Egypt, who, through fear of the crocodiles which infest the banks of the Nile, lap the water with all expedition, "like a dog from the Nile." (Erasmus; Haydock; Macrob. 2:2.)
Haydock
Hence we might infer, that these 300 men were the most cowardly in the army, as Josephus, ([Antiquities?] 5:8,) Theodoret, (q. 15,) have done; (Calmet) and thus the glory of the victory would belong more incontrovertibly to God. (Haydock)
Haydock
But as these 300, on this supposition, ought to have been disbanded, as well as the rest, we may rather conclude that they shewed greater courage and temperance by their posture, and were therefore retained (Calmet) to accompany their heroic leader in his perilous expedition. We must, nevertheless remark, that only those who preferred to acknowledge their fear, were disbanded according to the law; and as, among those who were not quite so cowardly, (Haydock) there would be some less courageous than others, (Amama) these might be selected by God, that no flesh should glory in his sight, 1 Corinthians 1:29. (Haydock)
7:7
Challoner
That lapped water. These were preferred that took the water up in their hands, and so lapped it, before them who laid themselves quite down to the waters to drink; which argued a more eager and sensual disposition. (Challoner)
Menochius
It is thought that the former would be more capable of supporting the fatigues of war. (Menochius)
Haydock
The Jews suppose that those who knelt, had been accustomed to do so in honour of Baal. Lyranus concludes that they were extremely fatigued and thirsty, while the 300 underwent the labours of war with less inconvenience. Josephus observes that this experiment was made in the heat of the day; yet, if Providence had not interfered, it seems very improbable that 10,000 men should all be so eager for water. (Haydock)
7:8
Victuals. It appears that they did not take sufficient, (Calmet) not expecting that they would have to pursue the enemy so far, Judges 8:5, 8.
7:11
Haydock
Servant. Thus he confessed that he was not entirely free from fear himself, ver. 5, 10. (Haydock)
Homer
The most courageous feel less alarm, when they have a companion, (Menochius) as Diomede observed, when he desired that one or two might accompany him in the attempt to explore the enemy's camp. (Homer, Iliad x.)
Calmet
Arms. The greatest part of this immense crowd of people, who came to plunder, neglected the laws of war; as the Israelites had not dared, for a long time, to oppose them. A select number of 135,000 men in arms was destined to keep them in order, and to protect them. Among these Gedeon insinuated himself, to know how they were encamped, and what sentiments they entertained. (Calmet)
7:13
Challoner
A dream. Observation of dreams is commonly superstitious, and as such is condemned by the word of God; but in some extraordinary cases, as we here see, God is pleased by dreams to foretel what he is about to do. (Challoner)
Haydock
The small company of Gedeon stood in need of every sort of encouragement. (Haydock)
7:14
Calmet
Sword and loaf are both derived from the same Hebrew word, which signifies "to make war." See Numbers 14:9. But if there had been no connection or reason in the discourse of the soldier, (which was not the case, as Providence put it into his mouth,) the end would be equally obtained, which was to encourage Gedeon, and to inform him that the enemy was not without some apprehensions. (Calmet)
Menochius
Gedeon was not of the richest family, but came with great expedition, as the rolling of the barley-loaf might designate. (Menochius)
Haydock
He was also encamped upon an eminence, and presently threw the affairs of Madian into confusion. (Haydock)
He understands the language of the Madianites, as it was not very different from the Hebrew.
7:15
Calmet
Interpretation. Hebrew, "the breaking," in allusion to a loaf or nut which must be broken. (Calmet)
Menochius
Adored God, in thanksgiving. (Menochius)
7:16
Haydock
Lamps, or flambeaux, (Calmet) made of wood, full of turpentine. (Haydock)
St. Ambrose
The soldiers held one end in their hand, and when they had thrown down their pitchers, the sudden light, the sound of trumpets and of men on three sides of the camp, threw the various nations into the utmost consternation, as they very naturally supposed that they were surrounded with a great army. God also sent among them the spirit of confusion, so that they knew not one another. An ancient author, under the name of Tertullian, asserts that the 300 men were on horseback, and conquered by virtue of the cross, as the letter T, in Greek, stands for 300; (Calmet) and St. Augustine (q. 37,) follows up this idea, saying that, as the Greeks are put by the apostle for all the Gentiles, this letter was to insinuate, that the Gentiles chiefly would believe in Christ. Some of the Fathers have given a like mysterious explanation of the 318 servants of Abraham, as the two first letter of the name of Jesus denote 18. (Eucher. Gen. 14:14.) (St. Ambrose, de Abr. 1:3.)
Haydock
We can never conquer our spiritual enemies, without a lively faith in our crucified Saviour. If Amama, and other enemies of the cross of Christ, ridicule these pious meditations of the Fathers, we need not wonder. See Apocalypse 13:18. (Haydock)
7:17
Calmet
Camp. The three divisions stopt at the entrance, ver. 21. (Calmet)
7:18
Menochius
Camp, and shout together to the Lord and to Gedeon: or rather "the sword of, etc., ver. 20. The war is the Lord's, victory to or by the hand of Gedeon," Chaldean. He is the minister of God's justice to punish Madian. (Menochius)
Worthington
It is no derogation to God (Calmet) that honour is given to his servants. (Worthington)
Haydock
Protestants supply the word which seems to be wanting. The sword of the Lord, etc. (Haydock)
7:19
Calmet
Watch. This was the second of the three watches known to the ancient Hebrews: in the New Testament, they followed the Roman discipline, and admitted four, Matthew 14:25. (Calmet)
Haydock
Menochius thinks they did the same at this time. (Haydock)
Menochius
Alarmed. They were not asleep. (Menochius)
Calmet
We read of similar stratagems in the Roman history. The Falisci threw the Romans into consternation, by appearing among them in mourning weeds; (Calmet) others read in priestly attire, (Haydock) with flambeaux and serpents; as those of Veii did by means of burning torches. (Grotius; Fontin., Strat, 2:4, etc.) (Calmet)
Challoner
Trumpets. In a mystical sense, the preachers of the gospel, in order to spiritual conquests, must not only sound with the trumpet of the word of God, but must also break the earthen pitchers, by the mortification of the flesh and its passions, and carry lamps in their hands by the light of their virtues. (Challoner)
Worthington
These lamps denote the virtues and miracles of the martyrs. (Ven. Bede, C. 5.) The things which would seem ridiculous, fill the enemy with terror and dismay. (ibid.[Ven. Bede, C. 5.]) (Worthington)
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Calmet
Camp. Hence the Madianites made no doubt but a great army was in the midst of the camp, and began to cut in pieces all whom they met. (Calmet)
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Bethsetta. These cities seem to have been near Bethsan.
And the border. Hebrew, "in Zererath," (Haydock) which Junius takes to be Sarthan.
St. Jerome
Abelmehula gave birth to Eliseus, and was 12 miles from Scythopolis. (St. Jerome)
Tebbath occurs no where else. But we read of Thebes, three miles from the last mentioned city, famous for the death of Abimelech, Judges 11:50.
Men. Probably those who had been sent home the preceding night. Upon hearing of the success which attended Gedeon, all the tribes began to be in motion.
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Serarius
Bethbera, "the house of corn." (Serarius)
Calmet
Many take it to be Bethabera, "the house of passage," or the ford of the Jordan. The river was fordable on camels at any time. But in summer, people might cross the Jordan in many places on foot. (Calmet)
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Challoner
Two men. That is, two of their chiefs. (Challoner)
Zeb had concealed himself in it.
Calmet
Jordan. They afterwards took occasion from this exploit to extol their own valour, and to quarrel with Gedeon. (Calmet)
7:2
Lest Israel, etc.... By this we see that God will not choose for his instruments in great achievements, which depend purely on his grace, such as, through pride and self conceit, will take the glory to themselves.
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That lapped water.... These were preferred that took the water up in their hands, and so lapped it, before them who laid themselves quite down to the waters to drink: which argued a more eager and sensual disposition.
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A dream.... Observation of dreams is commonly superstitious, and as such is condemned in the word of God: but in some extraordinary cases, as we here see, God is pleased by dreams to foretell what he is about to do.
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Their trumpets, etc.... In a mystical sense, the preachers of the gospel, in order to spiritual conquests, must not only sound with the trumpet of the word of God, but must also break their earthen pitchers, by the mortification of the flesh and its passions, and carry lamps in their hands by the light of their virtues.
7:25
Two men.... That is, two of their chiefs.
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Obseruation of dreames is generally forbid. Leuit. 19. v. 26. Deut. 18 v. 10. yet here, and in other places, it is euident, God would haue some obserued. See Annot. Gen. 40.
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These thinges were ridiculous (saieth venerab. Beda c. 5. qq. in Iudic.) if they had not bene terrible to the enemies.
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It is no derogation to God, that honour is also geuen to his seruantes.
7:19
Trumpetes signified preachers of Christ, pitchers the bodies of Martyres, & lampes their vertues and miracles. Vener. Beda. qq. in Iudic. c. 5.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.7
… Would you prefer the whole of the Canaanites to Abraham alone? or the men of Sodom to Lot? or the Midianites to Moses, when each of these was a pilgrim and a stranger? How do the three hundred men with Gideon, who bravely lapped,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.29
… observing fidelity towards their master, and before his house barking against enemies. Not only “of dogs” he hath said, but “of Thy dogs:” nor are their teeth praised, but their tongue is: for it was not indeed to no purpose, not without a great mystery, that Gedeon was bidden to lead those alone, who should lap the water of the river like dogs;
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St Ephrem the Syrian † AD 373 Ephraim Syrus: The Nisibene Hymns 59
… On thee, Evil One, from all tongues, shall be all curses: for through thee men blasphemed Him, Who opened dumb mouths.—18. Blessed is He Who avenged our wrong, though in silence: and stirred up Death against the Evil One, to fall upon him!—19. Sound we Hosannas, my brethren, as did Gideon:
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1. At the spring which is called Harad. Harad in Hebrew signifies fear, so that we may learn that "the fear of the Lord is the beginning of wisdom." For "blessed is the man who is always fearful," Prov. XXVIII, 14. This spring is a type of baptism and penance, which soldiers ought to precede battle, as they did by the command of the Emperor Constantine when about to fight against Maxentius, who for this reason obtained victory over him, as Theodoret relates, lib. III, cap. III.
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2. Let not Israel glory against me and say: By my own strength I have been delivered. "Let not the work of the heavenly right hand be attributed to human strength," etc. "So that the fewness might usurp nothing for itself from the work of war accomplished by divine power," says Salvian, lib. VII De Providentia, that is to say: I wish that you employ only three hundred, and these unarmed, for this battle, so that it may be clear to all that the victory is won not by soldiers, but by my strength. For this reason God chose the weak things of the world, that he might confound the strong, I Corinth. I, namely vile and unlearned fishermen, so that through them as Apostles he might convert the world; for these soldiers of Gideon were a type of these.
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3. Whosoever is fearful and timid let him return, lest he infect the other soldiers with this fear of his, and this according to the law of Deut. xx, 8. Thus Christ rejected the timid from his army, saying: "He that taketh not up his cross and followeth me, is not worthy of me," Matth. x, 38. Let therefore the courageous soldier of Christ say: "The Lord is my illumination and my salvation, whom shall I fear? The Lord is the protector of my life, of whom shall I be afraid?" Psalm. XXVI. And they returned from the mount of Galaad. This is a different mount from Galaad, on which Jacob made a covenant with Laban, Genesis XXXI, 48, which was beyond the Jordan: for this one was on this side of the Jordan, for there Gideon had his camp. Serarius thinks the mount of Gilboa is here called the mount of Galaad. Adrichomius favors this.
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5. Whoever shall lap the water with his tongue, as dogs are wont to lap (that is, by taking water drawn from the river in their hand and putting it into their mouth, as the following verse explains, as dogs lapping water put it into their mouth with their tongue, but do not apply their mouth to the water so as to drink it, as horses and cattle do), thou shalt set apart by themselves (so that thou mayest enlist them in thy army and expedition against Midian); but they that shall drink bending their knees shall be on the other side, so that thou mayest send them home from thy camp. Josephus thinks that Gideon here selected those who were cowardly, and rejected the strong. For hear him: "So that they might know that the whole matter depended on God's help, he commanded that about midday, when the heat is greatest, he should lead the army to the river, and as many as drank bending down, he believed to be strong men, but as many as took their drink fearfully and in confusion, he thus judged them to do this from fear of the enemy, and with these he commanded him to attack the enemy." Whence the Abbot concludes that those lapping the water, as being more timid, cowardly and contemptible, were selected by Gideon and God, so that God's power might shine forth more brightly in this victory. So also Theodoret, Question XV, and St. Augustine, Question XXXVII. More probably Lyra, Arias, Serarius and others judge that those selected who lapped the water were preferred to those who drank with bent knee, as being more temperate, more tolerant of thirst, and more agile, inasmuch as they, wholly intent on the impending battle, would quench their thirst by lapping water after the manner of dogs while going, and therefore more fit for battle. For first, these drank standing, whereas the others bent their knee or lay prone on the ground; second, these put a small amount of water into their mouth with their hand; the others, however, sucked up the river with their mouth, so as to fill their whole belly, which was a sign of great gluttony. Tropologically, he who cannot bend himself to earthly and bodily things, who does not indulge in vices, nor is stretched out prone on account of the thirst of sin, he is approved, he is chosen. For this desire for earthly things excludes us from the possession of God, a good infinitely better. For Prosper says most excellently: "Whoever wishes to possess God, let him renounce the world, so that God may be to him a blessed possession. Nor does he renounce the world, whom the ambition of earthly possession still delights; because, as long as he does not leave his own, he serves the world whose goods he retains. And certainly he cannot serve the world and God at the same time: and if for this reason God wished his worshippers to renounce all things for which the world is loved, so that with cupidity of the world excluded, divine charity in them might be increased or perfected." Thus far Prosper, book II On the Contemplative Life, chapter XVI. Again St. Gregory, book XXX of the Morals, chapter XXXIII: "By waters," he says, "the doctrine of wisdom is designated, but by bending the knee right action is designated. Those therefore who are said to have knelt while drinking the waters withdrew from the contest of battles; because Christ goes to battle against the enemies of faith with those who, while drawing in the streams of doctrine, do not bend the rectitude of their works."
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6. The number therefore of those who, throwing water to their mouth with their hand, had lapped the water, was three hundred men. Behold, here it explains what it is to lap water after the manner of dogs, namely to throw water into the mouth with the hand, as a dog throws it in with his tongue. For otherwise, standing, they could not touch the water with their tongue, as lapping dogs do: in this therefore they were unlike dogs, which do not have hands, but use their tongue in place of a hand: "With their hand," says St. Augustine, Question XXXVII, "they threw the water seized into their mouth, and this was like dogs drinking, which do not, like cattle, apply their mouth and draw the water, drink the water, but snatch the water into their mouth with their tongue, as these also are understood to have done, but when they had thrown the water into their mouth with their hand, they received it with their tongue." Certainly, says Origen, homily 9: "He is approved, he is chosen, who, after coming to the waters of baptism, cannot bend himself to earthly and bodily necessities, who does not indulge in vices, nor is stretched out prone on account of the thirst of sin." Origen then adds: "But also that he says they lap the water with hand or tongue is not without a certain significance of the sacrament, as it seems to me, namely, that the soldiers of Christ ought to work both with hand and tongue, that is, by deed and word; because he who teaches and does, he shall be called great in the kingdom of heaven. But that Scripture also put the likeness of a dog lapping, it seems to me that this animal is named in this place because it is said to preserve love of its own master above all other animals, and the affection is said not to be obliterated in it by time or injuries."
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10. Let Phara thy boy go down with thee, that is, thy servant. This boy, courageous and dispelling the fear of Gideon, was a type of Christ, as Leo Castrius says in Isaiah chapter x: for "Phara" means the same as fruit-bearing, or branched, and exalted in the tree of the cross; for thus Christ took away fear from martyrs and the faithful. Mystically St. Gregory, book XXX of the Morals, chapter XXXIII. The three hundred represent the mystery of the Holy Trinity, he says, and adds: "This number of three hundred is contained in the letter Tau, which holds the form of a cross. If to it were added above the transverse line, that which stands out in the cross, it would no longer be the form of a cross, but the cross itself. Because therefore this number of three hundred is contained in the letter Tau, and through the letter Tau, as we have said, the form of the cross is shown, not undeservedly in these three hundred following Gideon those are designated to whom it was said," Luke chapter IX: "If any man will come after me, let him deny himself, and take up his cross, and follow me. Those following the Lord carry the cross all the more truly, the more keenly they mortify themselves, and are tormented toward their neighbors by the compassion of charity. Whence also through Ezekiel (chapter IX) the prophet it is said: Mark Tau upon the foreheads of the men that sigh and mourn." Thus also St. Augustine, sermon 108 On the Seasons.
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13. I saw a dream, and it seemed to me as if ash-baked bread made of barley rolled down, and descended into the camp of Midian. For ash-baked bread, in Hebrew it is צליל tselil, which R. David and similar ones translate as making a noise, or a tinkling sound, from צלל tsalal, that is, to make a noise, to tinkle. Better our men, the Septuagint, the Chaldean and others translate it as roasted or baked under ash, that is ash-baked from the root צלה tsala, that is, he roasted, he parched: thus from הגה haga, that is, to meditate, to speak, comes הגיון higgaion, that is, meditation. Fittingly God in this dream, sent to a chief soldier of the Midianites, through this barley bread and ash-baked signified Gideon in appearance abject and contemptible, who tumultuously and suddenly, as if from ash had gathered this small army of three hundred soldiers. Thus St. Augustine, Question XXXVII, Lyra, Abulensis, Arias and others, and that by a beautiful allusion. For in Hebrew they call war מלחמה milchama, that is consumption, or devouring of men, the name being drawn from לחם lechem, that is bread. Whence to this it is fittingly said, Numbers XIV, 9: "As bread we are able to devour them." This vision therefore signifies Gideon and the Hebrews, who until then had been bread of the Midianites, namely being devoured by them, as bread is devoured, henceforth to be swords, strikers and slayers of the Midianites devouring themselves. Therefore this Midianite conjectured most excellently from the ambiguous signification of the name; for לחם lechem signifies both bread and war. From this therefore conjunction and affinity, not of nature (for what relation is there between bread and a sword?), but of signification, he conjectured through bread to be signified a sword and war, which was already threatening the camp of the Midianites from Gideon approaching. Thus Arias and our Gaspar Sanchez in Isaiah chapter XIV, number 29. Fittingly to Gideon threshing grain in the threshing floor for bread, and offering loaves to the Angel liberally, in reward for hospitality God gave bread as an omen and sign of victory, to show how efficacious is beneficence and hospitality, namely that it turns loaves into swords, by which it prostrates any enemies whatsoever. Allegorically, this bread was a type of the Eucharist, which strikes and casts down the Midianites, that is demons and other enemies as if by a sword; for this is the bread which came down from heaven, and subverts the camp of the enemy, as this bread seemed to descend from on high into the camp of Midian, as if sent by God into it to disturb it. And when it had come to the tent, it struck it. By "tent" understand the tent of the prince, or leader, and from there of the other soldiers. The tent therefore, that is, the tents, which are accustomed to be in the middle of the camps, so that they may be safer from the enemy. Whence soon in the following verse this tent is interpreted as all the camps of Midian. Thus Cajetan, Arias and others.
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14. He to whom it was being spoken answered, namely a fellow soldier, or companion of the Midianite, to whom he had narrated the dream which he had seen: "This is nothing other than the sword of Gideon," on account of the analogies already reviewed. He said this certainly moved by God; whence he adds: "For the Lord hath delivered Midian and all his camp into his hand." Thus Abulensis.
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15. When Gideon heard the dream (for he understood the Midianite language, either because it was neighboring to the Hebrew, or because he had learned it from the Midianites now occupying Judea for seven years) he adored God, because He had given him this divine omen foretelling victory.
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16. And he divided the three hundred men into three companies (as it were into three battle lines, so that with three squadrons he might surround the Midianites), and he gave trumpets into their hands, and empty pitchers, and lamps in the midst of the pitchers. The word lamps, in Hebrew לפידים lapidim, in general signifies a shining flame, in whatever thing or material that may be. The Chaldean translator renders it, beguraca, that is, incense or ignited. Whence it is not likely that these lamps were our common ones, which burn and are fed by oil; for these, enclosed in those pitchers and broken, would have been extinguished; but, as Arias says, they were wooden torches made of pine, cypress, cedar, or a similar oily and fatty tree, which could receive fire, foster it, and preserve it for a long time, with the wind conducting it to be excited and increased rather than extinguished; especially if moreover they were anointed and smeared with pitch, wax, oil, bitumen, etc. Therefore all things here were arranged for terror and struck down the Midianites, because of the unexpected and nocturnal multitude, namely of three hundred trumpets blaring for battle; the crash of pitchers, each of which one soldier struck against the pitcher of his comrade, and from this suddenly flashing nearby lamps all around, that is, flames of torches or burning brands, pursuing the enemy. By a similar stratagem Hannibal, besieged by Q. Fabius Maximus at Casilinium, eluded and escaped him: for he tied burning torches to the horns of two thousand oxen, one on each side, and thus driving them by goading into the mountains occupied by the Romans, "and fear itself, says Livy, Decade 3, book II, of the shining flame from the head, and the heat now reaching to the quick and to the tips of the horns, drove the oxen as if goaded by fury, so that by this sudden running about, just as if all the surrounding woods and mountains were on fire, everything burned, and the agitation of the heads exciting the flame presented the appearance of men running about in all directions. Those who were stationed to occupy the passes of the crossing: when they saw some fires on the highest mountains and above them, thinking themselves surrounded, withdrew from the garrison: where a great flame was bursting forth as if seeking the safest passage, seeking the highest peaks of the mountains, then they fell upon some oxen straying from their herds: and at first when they saw them from afar, they stood amazed as if at the miracle of flames breathing, then when human fraud appeared, then truly thinking it to be an ambush, with much and very great noise they rush into flight, and fall upon the light-armed enemy.' Similar to this are the things which Julius Frontinus recounts, book II On Stratagems, chapter IV: "The Spanish, he says, against Hamilcar stationed oxen yoked to vehicles in the front line, and set fire to the vehicles full of pitch and tallow and sulphur at the signal for battle, then driving the oxen against the enemy broke through the dismayed battle line. "The Phalisci and Tarquinienses, having suborned several of their men in the dress of priests bearing torches and serpents in a furious manner, threw the battle line of the Romans into confusion. The Veientes and Fidenates did the same, seizing torches. "Atheas, king of the Scythians, when he was fighting against a larger army of the Triballi, ordered herds of asses and oxen to be driven by women and boys and all the unarmed crowd to the rear of the enemy's line, and to carry raised spears: he then spread the rumor that auxiliary forces were coming to him from the further Scythians, which assertion turned away the enemy." The same, book III, chapter VIII: "Cyrus, he says, king of the Persians, having shut Croesus in Sardis, where a steep mountain offered no approach, raised masts equal to the walls to the height of the ridge: on which he had placed armed simulacra of Persian dress, and at night moved them to the mountain. Then at first light he attacked the walls from another side; when the sun rose those simulacra of armed men reflecting the appearance of dress shone forth; the townspeople, believing the city captured from behind, and on this account fleeing, conceded victory to the enemy." The same, book II, chapter V: "Alexander of Macedon, he says, when the enemy had pitched camp in a higher pass, drawing off part of his forces, ordered those whom he left behind to kindle fires as usual and present the appearance of the whole army: he himself, leading his hand through pathless regions, attacked the enemy from the higher position and drove him back." Allegorically, Procopius and St. Augustine, sermon 108 On the Seasons: The soldiers of Gideon, he says, are the disciples of Christ, who bore before them the torches of miracles and the trumpet of preaching, by which they overthrew Midian, that is, paganism and the worship of idols. Tropologically, Rupert says: The flasks, he says, are fragile and as it were earthen bodies of martyrs, which being broken through death began to shine forth with miracles, by which the persecutors were put to flight, and the unfaithful were converted to Christ. Thus also, in nearly the same way, St. Ambrose, book I On the Holy Spirit, chapter XVI, and at length St. Gregory, book XXX of the Morals, chapter XXXIII, whom hear: "The trumpets designate the cry of preachers, in the lamps the brightness of miracles, in the flasks the fragility of bodies. For our leader brought with him such men to the battle of preaching, who, despising the safety of their bodies, would prostrate the enemies by dying, and would overcome their swords not with arms, not with swords, but with patience. Armed indeed came our martyrs under their leader to battle; but with trumpets, but with flasks, but with lamps. Those who sounded the trumpets, while they preach; broke the flasks, while they submit their bodies to be dissolved in their passion to the hostile swords; they shone forth with lamps, while after the dissolution of their bodies, they shone with miracles. And soon the enemies were put to flight; because while they beheld the bodies of the dead martyrs shining with miracles, broken by the light of truth, they believed what they had attacked." He explains this same thing more clearly, when he adds: "They sounded therefore with trumpets, that the flasks might be broken; the flasks were broken, that the lamps might appear; the lamps appeared, that the enemies might be turned to flight, that is, the martyrs preached, until their bodies were dissolved in death; their bodies were dissolved in death, that they might shine with miracles; they shone with miracles, that they might prostrate their enemies by divine light; so that they might in no way resist when raised up to God, but fearing him, might be subject to him." Bede has the same thing word for word, and transcribed it from St. Gregory. Again Origen here, homily 9, near the end: "See, he says, that the chosen soldiers of God fight with lamps. For thus Christ had armed them, saying: Let your loins be girt about, and your lamps burning. And again: So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven. With such lamps therefore kindled it is fitting for the soldiers of Christ to fight, shining forth with the light of works and the splendor of deeds. But what are the horns of the trumpets in which they sound the trumpet? He who speaks of heavenly things, who discourses of spiritual things, who reveals the mysteries of the kingdom of heaven, he sounds the trumpet, he speaks of the trumpet, he who speaks of great and greatest things, who unfolds the knowledge of Christ to human ears. But why is the trumpet also called horned? Because it is also said of the holy one: His horn shall be exalted in glory. Whence also the trumpet of each one is called horned, in that he discourses the manifold knowledge of Christ, and of his cross, which is designated in the horn, the sacraments. With this trumpet therefore fighting, and with this warring, we conquer the foreigners, and turn the enemies to flight, even if their multitude be as locusts. For the multitude of demons is compared to locusts, to whom there is neither seat in heaven nor on earth. Let therefore this light of works precede us also in this war, the strength of knowledge, the preaching of the divine word."
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17. What you shall see me do, do you also. Namely, Serarius says these six things: "First, I sounding the trumpet, sound you also; second, I crying out, To the Lord and to Gideon, cry out you also; third, I breaking my flask, break you also yours; fourth, I holding the lamp in my left hand, hold you also; fifth, I holding the trumpet in my right hand, and blowing it further, hold you also and blow you also; sixth, I standing in my place, stand you also in yours each one." Tropologically, let the Prelate here learn to go before his subjects by example, and thereby teach them more by that than by word. For examples are stronger than words, and persuade more. For it is shameful for a soldier to cease, when he sees his commander laboring and striving. Thus did Christ, of whom Luke, Acts chapter I, verse 1: "Jesus began to do" first "and" second "to teach:" "Learn, he himself says, of me, because I am meek and humble of heart," Matthew chapter XI, verse 29. Whence St. Ephrem, epistle to John the Monk: "You act rightly, he says, providing yourself an example of good works, and especially to the brothers who dwell with you, according to him who has: From me you shall see, and so shall you do." Morally therefore learn here that a leader ought to go before soldiers, a father before sons, a Superior before inferiors to difficult things, and first to put his hand to the difficult matter, if he wishes it to be quickly and rightly accomplished. Thus did Cato, who in Lucan, book IX, by his example impels his soldiers to every danger, saying: I shall enter, and first place my steps in the dust. / Let the ethereal heat strike me, let a serpent full of poison / Meet me, and let the dangers of your fate / Be tested by mine: let whoever sees one drinking thirst, / Or whoever seeks the shadows of groves / Burn, or let the cavalry precede the ranks of foot soldiers / Fail, if in any danger it be known / That the leader or soldier is there, etc.
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18. Cry out to the Lord and to Gideon, namely let this be the battle and victory. Whence in verse 20, it is said that they cried out: "The sword of the Lord and of Gideon," namely this is he who pursues you, O Midianites, strikes and overthrows you. Whence the Chaldean: a sword proceeds from the face of the Lord, and victory is through the hands of Gideon, whom you, O Midianites, fear as an antagonist, and from a dream you have already known that he will triumph over you, as if to say: God is, God indeed is, who avenges the Midianites, vibrates his sword against them, gives them to death; but Gideon in this matter is his minister, receives an avenging sword from him, and fixes it in his enemies with his own hands. Hear St. Augustine, Questions XL: "This signifies that the sword was to accomplish what pleased the Lord and Gideon." Hence the Poles and Hungarians are to be praised, who like Gideon engage in battle with the name of Jesus invoked, and the Spanish with the name of St. James, and therefore often obtain victory over their enemies.
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19. When the middle watch of the night began and the guards were aroused, they began to sound the trumpets. The night itself and the clanging of the trumpets struck terror into the Midianites, so that they thought a great army of Israelites was rushing upon them, against which they despaired of being able to resist. Whence they turned to flight and trampled upon one another and destroyed themselves. Cunning commanders of war imitate this stratagem; for when they have few soldiers, they cause many trumpets to be sounded, so that from these the enemies might suspect that great forces are coming against them, and thus they think of flight. Thus Pompey did when about to fight against Mithridates. Hear Dio, book XXXVI: "First," he says, "all the trumpeters sounded the war signal together by agreement, then the soldiers and all the rest of the crowd shouted: and they indeed struck their spears or javelins against their shields; these (the servants and camp followers) even struck stones against bronze vessels." Fredegundis, queen of France, did something similar, fighting for her little son Clotharius, for by the command of Duke Landeric, his soldiers, each surrounded by cut branches of trees and striking bells, terrified the enemies in the dead of night and put them to flight, as Aimoinus relates, book III, chapter LXXXI. And to clap the jars together, so that partly by the noise of this clapping, partly by the flashing of so many torches or burning brands flashing and gleaming from it, the Midianites would be dismayed. By a similar stratagem the inhabitants of Salona put to flight Octavian Caesar, later Augustus, besieging Salona, as Dio relates, book XLII: "Women," he says, "with hair let down, clothed in black garments, taking torches, and finally composed in the most terrible appearance, approached the camp of the besiegers in the middle of the night: and with fear striking the sentries lifeless (for they presented to them the appearance of demons), they all at once set fire to the camp in all places, and men following them killed many who were aroused by the tumult, and many even sleeping: thus they immediately occupied both the camp and the station of ships which Octavian held." Tropologically, the author of the homily On Virginity, in St. Bernard: "They went forth," he says, "with lamps having their loins girded, and burning lamps in their hands, so that both the girdle of chastity may be tightened
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20. They held lamps in their left hands, and sounding trumpets in their right hands, so that they might hold them more firmly, and therefore sound them with greater force and noise; for there is greater strength in the right hand. St. Gregory gives the mystical significance and reason, book XXX of the Morals, chapter XXXIV: "For the right hand," he says, "we are said to have whatever we esteem as great; for the left hand, however, what we count as nothing. Well therefore it is written there, that they held trumpets in the right hand, and jars in the left; because the martyrs of Christ esteem the grace of preaching as great, but the utility of bodies as very small. For whoever makes the utility of the body more important than the grace of preaching, holds a trumpet in the left hand and a jar in the right hand. For if the grace of preaching is attended to in the first place, and the utility of the body in the second place, it is certain that trumpets are held in the right hands, and jars in the left hands."
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21. Standing each one in his place around the camp of the enemies. "Standing," so that standing they might pretend to give passage to their own forces invading the Midianites, as if each trumpet and each trumpeter had led his own cohort of armed men; for each troop of cavalry has its own trumpeter: it was night when nothing is seen, and therefore many things which are not, seem to be seen, especially to the fearful and dismayed. All the camp therefore was thrown into confusion, not so much on account of the diversity of languages, as Josephus wishes, but because in their camps they thought Israelites were present, and did not recognize one another, and by a certain divine blindness and madness rushed upon all who came in their way. Thus tropologically heretics, who are our Midianites, fight against one another, and destroy themselves. Truly St. Jerome in Ezekiel: "The fighting of heretics," he says, "is our victory." And St. Hilary, book VII On the Trinity: "The war of heretics," he says, "is the peace of the Church."
7:22
22. And the Lord sent a sword into all the camps, and they slew one another with mutual slaughter. Namely, God sent upon the Midianites terror and blindness, and thinking that the Hebrews were making slaughter in the midst of their camps, through fear, through inability to sleep, through grief and anger, each one thinking his neighbor to be an enemy would strike him with a sword, and those who were fleeing, following themselves and likewise fleeing, believed themselves to be Israelites, enemies and pursuers of their own; wherefore while they think to strike and slay them, they fell upon one another, because the Israelites were pursuing them with continuous blaring of trumpets and the brightness of lamps, or burning torches. This was merited by the faith and lofty hope of Gideon, by which obedient to God with three hundred soldiers, who were armed with the ridiculous arms of pitchers and lamps, he boldly invaded the innumerable Midianites most heavily armed, and therefore he prostrated them, and as Sidonius Apollinaris says in his Panegyric: Victory came by song alone. In a similar manner God struck down and smote the enemies of Josaphat king of Israel, II Paralipomenon xx. From among the Gentiles Leonidas imitated Gideon, who with three hundred Lacedaemonians boldly threw himself against Xerxes and his innumerable forces at Thermopylae, and defeated and routed them, and is therefore celebrated by all histories. In all these things Gideon was a type of Christ, as I have shown through sixteen analogies in Isaiah chapter IX, 4, to those things predicted of Christ: "Thou hast overcome the scepter of his exactors as in the day of Madian." Finally, the army of Midian was at the least 135 thousand, of which 120 thousand were slain here, the remaining 15 thousand fleeing Gideon pursued and slew across the Jordan, as we shall hear in the following chapter, verse 10. And he accomplished all these things with only three hundred soldiers; but through stratagems with God fighting for him and striking down the enemies. Truly Judas Maccabaeus was another Gideon: "Not in the multitude of an army," he says, "is the victory of battle, but from heaven is strength," I Maccabees III, 19.
Machine translation from the Latin, not reviewed.
7:1
Le mot POy la vallée ne peut s'expliquer que dans 16 sens de vallée de lezreël 6 33. Les Madianites qui viennent de passer le Jourdain, de remonter la vallée de Beisän viennent à peine de déboucher dans cette plaine ; leur campement va de la colline de Moré à la plaine, ou plutôt est dans la plaine à partir de la colline de Moré. גבעת כזורה ne se trouve pas ailleurs. Le térébinthe de Moré près de Sichem (Gen. 42 6; Dt. 44 30) n'a rien à faire ici. 11 n’est pas étonnant que le nom de Moré se soit trouvé dans deux endroits si on le rattache comme Sayce et Hommel (Die altisr. Ueberliefer. p. 172 note) à la population primitive des Amorrhéens, Amurru, Μανία, Moreh. Mais si Moré signifie « le devin », le voisinage d’Endor avec sa pythonisse serait assez indiqué. Le Ps. 83 11 introduit formellement Endor dans l'affaire des Madianites; ce n'est pas une raison pour changer avec Grœtz 7" עון en דאר Ty, mais il y a là une indication topographique. La colline de Moré pourrait être le Nébi Dahi, nommé par les chrétiens petit Hermon, et le nom pourrait s'être conservé au ζῆ. Temrah, près d'Endor. Dès lors Gédéon situé au sud des Madianites devait occuper ‘Aïn Djäloud, comme on l'entend depuis longtemps. Cette source donne naissance au Nahr Djäloud qui se jette dans le Jourdain près de Beisân. Budde objecte que la source ‘Aïn Djäloud est au-dessous du niveau de la plaine d’Esdrelon, ce qui est contraire à la donnée du v. 8b. Mais on peut supposer que 10 v. 8 comprend un changement de camp et au v. 5 on descend à la source, le petit ruisseau n'avait sa raison d'être que pour l'épreuve; ou encore que ‘Aïn Harod cest plutôt ‘Aïn el-Meiyité à 180 pieds au-dessus de ‘Aïn Djäloud; ou encore que la vallée de 1627661 désigne ici la vallée au .0-.ם de Zer‘in, qui commence la grande dépression qui est vers le Ghôr. De toutes manières les données générales sont certaines, et c'est une erreur que de se porter avec Moore aux environs de Sichem.
7:2
התפאר comme Is. 40 13-15, mais combien le ton du prophète est plus élevé et sa théologie plus transcendante!
7:3
Allusion à Dt. 20 8. Le mont Galaad est impossible, Calmet après Le Clerc le change en Gelboé, ce que Hum. rejette faute du témoignage des versions ; il préfère supposer que le nom de Galaad encore incertain s’appliquerait tantôt à l'une, tantôt à l'autre rive! La meilleure correction est celle de Moore .ייצרפם גדען Il en part 22.000, il en reste dix mille, chiffres impossibles dans la circonstance.
7:4
Budde veut que צרף dans le sens d'éprouver soit d'une langue tardive, premier usage δον, 9 6. Mais le sens ici est moins éprouver que dégager les éléments purs. La même racine fournit en assyrien le nom de l'argent, métal pur. Ce n'est pas eux qui sont mis en demeure de choisir, comme au v. précédent. 5. תציג אתו לבד ; TM om. 6. בלשנם ; TM בודם על פיהם la main à la bouche. 8. APN; TM ווקחו 4 ils prirent. -- כדי ; TM צדה les provisions. — DT TM םדוב dans leurs mains.
7:5
Boire comme un chien c'est boire à même, mais comme si on avait quatre pattes ; on s'appuie des deux mains et sur un pied, l’autre pied en l'air (Stade ZATW. 1896, 183 ss.). Compléter le v. d'après G(A, Lag).
7:6
Doit être rétabli d'après G{A, 1.49); ce n’est pas en portant la main à la bouche qu'on lèche comme font les chiens, בלשנם doit donc remplacer בידם אל פיהם qui peut être très bien placé à la fin du verset. Le TM supposerait que ceux qui se couchent boivent à même comme des gloutons, les autres se tiennent sur les pieds οἱ s'appuient d’une main, en quoi ils ressemblent à des chiens, et portent l'eau à leur bouche avec l'autre main.
7:7
Les trois cents sont liés à l’histoire de l'épreuve ; אושיע comme 6 36 tout le peuple, en nombre indéterminé comme v. 1.
7:8
צדה à l'état abs. devant העם est absolument impossible, sans parler de la nourriture de tout ce monde pour trois cents personnes. Moore a bien vu qu'il fallait lire ,כדי les pots, qui joueront un rôle avec les trompettes et accepte cette correction textuelle quoiqu'elle compromette son analyse littéraire qui attribue les pots à J, les trompettes à E. Budde lit « et il prit les pots du peuple de leurs mains » et se voit obligé d'attribuer v. 8 à un rédacteur. La correction est excellente, mais c'est un argument de l'unité du récit suivant. On peut cependant supposer avec .ה 285 d que le texte avait 7% defective pour ציד et que le ה ayant été redoublé par dittographie de copiste, les massor. en sont venus à considérer העם comme le sujet. Dès lors, ils ont dû mettre le verbe au pluriel et lire בידם au lieu de ממחנה .כזודם le camp, sans être propre à 15,051 beaucoup plus fréquent chez lui qu'ailleurs. Israël rentre dans ses tentes, souvenir de la vie nomade. La position des Madianites n’est pas indiquée à nouveau comme par un doublet de v. 4 (contre Budde); on dit seulement qu'ils étaient en contrebas, ce qui cadre avec les mots adressés ἃ Gédéon de descendre et avec l’image du pain qui roule dans le camp.
7:9
D'après la Vg. qui ajoute solus au v. 10, Dieu dirait à Gédéon d'aller explorer seul, et que, s'il craint d’aller seul, il prenne son servant d'armes, Mais ici ΤῊ) est pris deux fois avec des nuances différentes; la première fois, avec 2, il s'agit d'aller combattre contre le camp que Dieu lui livrera; la seconde fois, avec ,אל d'une exploration vers le camp. Gédéon croit pouvoir accepter cette précaution puisque Dieu la lui offre. Le son ou n'est guère garanti pour le nom de l'écuyer ; les LXX et même la Vg. ont Phara, non Phoura. On a plus de cœur à deux; c’est ce que dit Diomède en pareil cas (Iliade X 220 ss.).
7:11
7:12
Ce v. est bien en situation : Gédéon eût dû se sentir épouvanté en prenant le contact avec cette multitude (contre Budde qui en fait une glose) ; c'est un rappel de 6 33, approprié à la circonstance, נפל dans le sens de « s'abattre » convient aux sauterelles οἱ est très pittoresque (contre Moore qui le joint au sable : le sable ne s’abat pas). La confusion d'une pareille multitude explique aussi l'aisance avec laquelle Gédéon peut se mouvoir parmi eux. 13. Omettre .ויפל
7:13
J'ai songé un songe. et voici. raconter le songe... ; sur ces formules cf. Gen. 37 6s.; Gen. 40 9; 41 2-3 dans ₪. עלול Qré ,צליל sens et étym. inconnus. Ges.i5 d'après Dillmann compare l'éth. masalal, « pain sans levain ». Peut-être alors parce qu’il ne lève pas, demeure couché, sens de l'ass. salâlu. 11 devait du moins, s'il était mince, avoir une forme ronde pour rouler comme un disque. La fin du v. est surchargée ויפל 8 été ajouté dans les LXX d’après l’hébreu (Field), le changement de sujet serait étonnant, enfin la tente n'est pas tombée avant d'être renversée, car une fois abattue, elle ne pouvait plus être mise sens dessus dessous. Il faut donc supprimer ויפל avec les LXX (il ne figure pas dans Lag.). רבל est considéré par Moore et Budde comme impossible étant trop contraire à la consecutio temporum ; s'il en était ainsi, il faudrait donc restituer ויפל ; mais .חא 367 i le défend comme exprimant que la tente demeura abattuec par terre; et dès lors on comprend très bien que quelqu'un ne saisissant pas cette nuance et ayant mis en marge bi, ce dernier mot a été placé auparavant dans TM pour pénétrer ensuite dans la plupart des textes grecs (même A).
7:14
בלתי אם Gen. 47 18 (E). Il y a deux raisons de considérer comme glose « Gédéon fils de Joas »; c'est que le Madianite ne doit vraisemblablement pas le connaître etsurtout c'est que איש "שראל ne signifie ordinairement que les gens d'Israël en groupe, vv. 8.23; 8 22; 9 55; 20 20 ; quelqu'un d'Israël se trouve, Num. 25 8.14 (P) mais il se présente d'abord comme un quelconque, dont le nom n’est donné qu'après. Il est facile de supposer que ces mots ne se sont glissés dans le texte que pour le rendre plus saisissant. Mais il n‘y a pas de raisons de rejeter ,חרב on peut même dire que זאת quoique neutre se raccorde plus facilement à חרב qu'aux Israélites (avec Budde et Moore pour le premier point, contre eux pour le second). Le mot d'Éhohim dans la bouche d’un étranger ne prouve rien de certain quant à l'origine du document. שבר de la racine briser,. comme solutia de solvere, « détacher les parties, distinguer, expliquer ». Le Madianite n'avait pas besoin pour son interprétation de rapprocher le pain לחש de la racine נלחם combattre (Calmet) ; le pain d'orge représentait la pauvre agriculture des Hébreux réduits à l'orge ; la tente est le symbole des nomades. Gédéon se prosterne pour adorer Dieu qui l’a conduit à point nommé pour entendre cet heureux présage. Il n’est pas dit d'ailleurs que le songe vienne spécialement de Dieu, non plus que dans les songes de l’histoire de Joseph.
7:16
Le partage en trois corps, d'ailleurs habituel 9 43; 1 Sam 44 41 ; 43 17. Omettre תעשו 121. 19. ;האיש TM איש sans l'article. 17 s., est πέοοββαϊίγο ici précisément pour permettre à si peu d'hommes d'entourer le camp.
7:17
Il est clair que ce .ץצ est surchargé : Budde attribue 178 à J et 17b à E. Mais si le rédacteur prétendu a si étroitement fondu les deux récits en retranchant mainte circonstance, pourquoi se serait-il cru oblîgé de reproduire l’inutile 1798 ? Le plus simple est de retrancher le premier כן תעשו qui peut être la reproduction du second par simple dittographie ou par surcharge parce qu'on m'a pas compris que « prenez exemple sur moi » s'applique à deux cas, s'approcher du camp et sonner. — סביבות accusatif employé adverbialement mais non pas spécialement dans E (contre Budde, Moore), à moins qu'on ne distingue les cas où סביבות est accompagné du suffixe, qui pe sont pas de E, et ceux où il est suivi d'un nom comme Ex. 7 2%; Num. 44 24 (Ε) (encore Num. 14 31 5, est-il probablement de 4). יהוה à cette date ne prouve pas plus contre E que והוה v. 9 etc.
7:19
Sur les veilles de la nuit; cf. Ex. 44 24 (E). Ici c’est le second des trois tiers, et dès le commencement, au moment où l'on relève les gardes, usage qui semble avoir donné naissance à cette partition. Le verbe ונפוץ continue la phrase à l'infin. absolu Gen. 44 43 (E). Lire ומאה האיש le second ה est tombé par mégarde.
7:20
Budde remarque qu'ils sonnent avant d'avoir pris en main les trompettes, taxe le verset de mauvaise mosaïque et restaure le texte de J comme si on prenait d'une main la torche, de l'autre un glaive. Mais Moore refuse de voir l'œuvre du glaive dans la déroute des Madianites, causée par 20. Omettre .חרב ‘24. ווקץ : TM וירץ 4 il couru. panique. Il semble simplement que l'auteur — ou un glossateur ? — ayant le sentiment de la difficulté soulevée par Budde qu'on ne crie pas la trompette à la bouche a voulu préciser la situation au moment des cris. « Le glaive » n’améliore pas le cri de guerre, « pour lahvé et pour Gédéon » (v. 18), qui exprimait si bien la guerre entreprise pour la cause de lahvé, souverain capitaine et avec Gédéon ; cf. 5 23.
7:21
2142 de E; cf. לתחתיו Ex. 40 23 (E); aucune raison de supposer un autre document pour יריען .ל1ל bien rendu ἐσημάναν, donner un signal avec la trompette; sans doute un signal d'alarme ; Is. 15 #4; Os. 5 8; 2 1. Comme YN signifie courir plutôt que s'agiter en désordre. Moore propose très ingénieusement de lire YP" > et le camp se réveilla », qui serait très pittoresque ». Budde etc. lit 1013 avec Qré, parce que le Kethib devrait signifier > ils mirent en fuite » (hiph'‘il), en parlant des Israélites. Mais alors il y a une répétition avec v. 22. Le sens de hiph‘il pour Di est d’ailleurs mieux attesté dans le sens de chercher son salut dans la fuite, se mettre à l'abri, Ex. 9 20; Jud. 6 41 ; Jer. 48 #4. Ce sens étant plus difficile et au fond plus en situation, doit être préféré.
7:22
Effacer 1 devant בכל avec Syr., LXX. Le son des trompettes (lire PAM cf. Am. 3 6 Kuenen, Budde) a déjà paru et étonne ici; la Vg. a adouci en traduisant Et nihilominus insistebant, ce qui est bien la pensée qui se dégage de la rédaction actuelle, — Il n’est pas exact de dire que les Madianites s’entre-tuent entre deux verbes qui marquent leurs fuites. Au premier coup de trompette ils cherchent à fuir. Après avoir crié, les Israélites reprennent le son des trompettes, et cette fois, se croyant cernés, les Madianites s’entre-tuent, le glaive de chacun contre 16 glaive de son camarade, et la fuite devient générale. — Les données topographiques ne peuvent être résolues avec certitude. Abel Mehola est peut-être le meilleur point de repère. Il est situé par 1 Reg. 4 12 en opposition avec Beth-Cheän (Beisän) comme terminant sans doute la plaine de Beisän. Cette donnée est précisée par la tradition; Eusèbe qui mentionne à ce propos (On. 227 39 ss.) deux villes existantes mérite créance : Βηθμαελα à dix milles au sud de Scythopolis serait à el-Fâtour ou Oumm-'Amdän, pas tout א fait au ou. Malih proposé par Guérin (Samarie, 1, 276), dont 6 nom n’a d’ailleurs rien de commun avec celui d'Abel Mehola ; 466058 entre Naplouse et Scythopolis, pourraît être Kh. Qa‘oun sur la voie romaine, à l'entrée de la même plaine . Les données générales concordent, car il est impossible de supposer que le gros des Madianites n’a pas tenté le passage du Jourdain à l'un des nombreux gués qui précèdent le moment où sa rive droite devient à peu près impraticable, précisément après le ou. Malih d'autant que nous verrons Gédéon le passer lui-même bien au nord de ed- Dâmieh. — Ceci posé, il y a tout lieu de croire que צררתה doit être lu צרדתה avec un grand nombre de mss, et c'est même le {extus receplus de van der Hooght-Hahn. Les LXX ne nous donnent aucune lumière avec συνηγμένη de À, Lag. ou Γαραγαθα de B. Le problème soulevé par צרדתה % d'ailleurs très complexe ; on l'identifie généralement avec ,צרתן et les deux sont communément placés à Qarn-Sartabé, en face d'ed-Dâmieh ; contre cette dernière identification, Clerm.-Ganneau (Archeol. Research., 1] p. 43) oppose que la vraie prononciation du pic (Qarn) est Sartabé, avec sin. Mais l'identité de Sareda avec Sarthan est elle-même douteuse, quoique les textes semblent la favoriser : Nous avons צרדה (ou avec תה final) 1 Reg. 44 26; Lag. Zappa B Σαρειρα; IE Chr. 4 17 Lag. Σαριδαθα, B Σιρδαθαι mais צרתן Jos. 3 16 LXX Kagraltaçeu! 1 Reg. 7 46 Lag. Σαρθαν, B Σειρα 1 Reg. 4 12 Lag. Σαρθαν B Σέσαθαν. De plus IT Chr. 4 17 et I Reg. 7 46 sont deux passages parallèles qui racontent la fonte des colonnes de Salomon entre Souccoth et Sarthan ou 587008 ; dans ces deux passages on ne doit pas hésiter à lire avec Moore במעברת אדם au gaé d'Adam, et non : > dans les moules (?) de terre », parct que deux points cités ne peuvent être là que pour marquer la place d'un autre. Il y avait donc un Sareda ou Sarthan en face de Adam dont la position parait certaine à ed-Dämieh. Mais il ץ avait aussi un autre Sareda ou Sarthan au-dessous de Iezréël (1 Reg. 4 12), nommé en compagnie d'Abel Mehola, οἱ ce doit être le nôtre ; il est vraisemblable que l’un devait être Sareda et l'autre Sarthan, mais nous ne pouvons plus distinguer. 1[ serait étonnant qu’en parlant d'une fuite, on ait nomimé d'abord le point le plus éloigné ; notre endroit étant sous lezréël devait être plutôt dans la montagne et Abel Mehola sur les rives du Jourdain (n2w). 11 semble donc que les Madianites débouchant dans la grande plaine de 136188, la nuit, et ne connaissant pas bien les chemins, se sont répandus gp éventail, d'un côté jusqu’à Beth-hachchilta dans la direction de Sareda, de l’autre jusqu'à la rive d'Abel Mehola contre Tabbat ; בית השטה est inconnu אותפטנ)) | Samarie, 1, 302 5. Choutlah) ; ΠΩ indique la présence de l’acacia mimosa ou seyal, qui ne croit que dans les vallées les plus chaudes. — n20 est inconnu. עד > jusqu'à » conviendrait aussi bien que על > contre ». — Nous n'avons pas dissimulé les incertitudes, mais Budde n’a en tous cas aucun point d'appui sérieux et va même contre le peu que nous savons en mettant Serérä et Beth-hachchitta de l'autre côté du Jourdain en rattachant ce dernier à Mechatta, le grand château du désert où jamais n'a poussé aucun acacia | Mais il fallait trouver un double récit de fuite, dont l'un à l’est du Jourdain! Que si on ne veut pas admettre deux localités de noms si semblables, surtout quand la Bible les nomme sans cesse l'une pour l’autre, il faudrait préférer la position que nous avons indiquée dans la plaine de Beisän. Les arguments pour identifier Sarthan-Sareda avec Sartabé sont nuls au point de vue philologique, d'autant que le Talmud connaissait déjà Sartabé ñ20 ; ils consistent seulement dans le voisinage de Adam =- ed Dàmieh. Or le texte hébreu de Josué est mal soutenu par les LXX; les textes parallèles des Chron. et des Rois ne rapprochent l'endroit de Adam que par une conjecture. Une solution plus radicale consisterait à supprimer צרדתה absent d'un grand nombre de mss. grecs (Field). 23-8 3. Généon דם Les Éenrawires. — L'unité de ce petit morceau n'est contestée par personne, si l'on excepte [6 .ץצ 23 ct en partie le v. 25 (v. infra). Il est attribué à ₪ par Moore et Budde, parce qu'il n'est pas du même auteur que 8 4-91 qu'ils donnent à J. Abiézer 8 2 indique l’auteur de 613; la querelle des Éphraïmites est du même auteur que 42 1 ss. qu'on attribue à J.
7:23
Ce verset pourrait être considéré comme glose si on prenait ויצעק dans le sens d’une convocation formelle de la part de Gédéon, puisqu'il ne convoque qu'Éphraïm, v. 24. Peut-être peut-on 16 conserver en lisant seulement ΟΥ̓ΧῚ au qal,« et ileria », comme G{A, Lag., B),ou plutôt en prenant niph'al non pas comme un passif d'hiph'il, mais dans le sens de s'appeler 24. Omettre ואת הירדן (deux fois). les uns les autres. Il s'agirait d'une poursuite opérée par des bandes contre ceux des Madianites dispersés qui erraient çà et là. On ne dit pas que Manassé se lance derrière Gédéon, mais derrière Madian qui est en fuite en désordre. Il n’y a donc pas d'opposition avec 8 1 (contre Moore).
7:24
La formule ומלאכים שלח comme 6 35; il ne s'agit pas d'un plus-queparfait ; c'est après sa victoire que Gédéon envoie à Éphraïm pour le prier de couper les gués. Budde se demande s’il n'était pas trop tard. Mais il ne faut pas oublier que le rédacteur de tout le morceau supposait une poursuite au delà du Jourdain. Dans ce cas Gédéon sait très bien que le gros de Madian a passé et se dispose à le poursuivre, il charge seulement les gens d'Éphraïm de glaner, c’est-à-dire de surveiller les gués pour arrêter les retardataires empêchés par les difficultés de la route ou leur ignorance des lieux. Gédéon demande d'occuper les eaux et le Jourdain. Moore pense que les eaux sont en effet distinctes du Jourdain et songe à l'ou. Far‘ä. Mais ce ruisseau ne pouvait constituer un obstacle bien sérieux, et les Madianites ne se souciaient pas de le passer; ce qui leur importait était de franchir le Jourdain. Nous pensons donc comme Budde que le Jourdain qui parait deux fois en surcharge n'est qu’une glose explicative des eaux. Beth-bara est inconnu; le grec 130006706, le Syr. et la Vg. Bethbera ont la prononciation bera ou bira, non bara. Saint Jérôme en avait déjà conclu (On. 106 12) qu'on ne devait pas le rapprocher d’une racine עבך > passer mais de באר > quod inlerpretatur domus aquæ sive putei ». S'agit-il d'une limite au nord ou au sud? La position d'Éphraïm indiquerait plutôt le sud, et rien n'empêche qu'il s'agisse des environs de Jéricho, la carte 66 8 ayant prouvé l'existence d’un Bethabara en ce lieu (ΗΒ. 1897, p. 171).
7:25
Le rocher d‘Oreb (le corbeau) était particulièrement célèbre par le désastre de Madian Is. 40 26; il ץ avait sans doute aussi un lieu nommé le pressoir de Zeb (le loup); ce sont les noms des deux chefs de Madian. — Lire את au lieu de אל devant "m2, avec quelques codices de Kennicolt et les verss. 115 ont donc continué la poursuite dans la direction prise par Gédéon pour lui porter les têtes de ses ennemis, au delà (כמעבר) du Jourdain (cf. 25. את מדון ; TM אל מדון vers Madian. 3. יהוה ; TM אלהים Dieu. Num. 22 1 etc.). מעבר a certainement ce sens ici, quoiqu'il signifie aussi « à partir de l'autre côté du Jourdain », comme l'ont compris à tort les LXX. D'après Budde etc., 25b a pour but d’harmoniser avec l’histoire de la poursuite au delà du Jourdain. 8 1) Même trait que 42 1-6; ce qui ne prouve nullement que l’un soit un doublet de l'autre; ce sont des traits du caractère orgueilleux d'Éphraim (avec Budde, Moore, etc. contre Wellhausen qui considère 42 1-6 comme doublet). D'ailleurs ce qui suit est très différent du passage relatif à Jephté. — אשר sous-entendu avant ,קראת טס קראות ; עשית forme anormale pour בחזקה ;קרא comme 4 3.
7:1
… Watered by the river Muqaṭa' (the biblical Kishon), which flows into the Mediterranean, and by the Nahr Ġalūd (Harod, Judg. 7:1), which empties into the Jordan, the vast depression is notably fertile, though in some zones marshy. …
… T. may be considered connected with the participle môrah "teacher" (Job 36, 22), which survives in certain localities that were perhaps seats of ancient oracles (Gen. 12, 6; Deut. 11, 30; Judg. 7, 1).
7:3
DOTHAIN. - A city north of Shechem (Gen. 37:12-17) and Samaria (II Kings 6:13), on a plain facing Esdrelon (Judg. 4:6; 7:3) and near the pass that led to the country of Judah. …
ESDRAELON. - A plain of Palestine, between the Jordan and the Mediterranean, Galilee and Samaria, thus called (Judg. 1:8; 4:5; 7:3) in a Hellenized form of Jizé' (Vulg. …
7:14
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, …
7:19
… After the exile the day was divided into four three-hour periods (Mark 15:25) and also into 12 ordinary hours (Matt. 20:3-6); the night comprised three watches (Ex. 14:24; Judg. 7:19), then four in the Roman period (Mark 13:35). The division into weeks (šābhu'ōth) was independent of the lunar course and was reckoned continuously and not, as among the Babylonians, …
7:22
Abel (Hebrew 'Abhēl 'meadow'; possibly Aramaic from Canaanite 'Abil 'channel')
… Birthplace of Elisha (Judg. 7:22; I Kings 4:12; 19:16); perhaps it is today's Tell Abu Sifri, about 15 km south of Beisan.
7:23
… This tribe, which appears in the lists of the various censuses with a number now of 41,500 (Num. 1:41), now of 53,400 (Num. 26:47) men, never exercised much influence in the history of the Hebrew people: hence it is rarely mentioned (Judg. 5:17; 7:23; 1 Chron. 12:36; 1 Kings 4:6). Its territory occupied the north-west of Palestine, from Carmel (included) to Phoenicia, that is, the western slope of the hills that descend from the …
… Deborah and militarily by the Naphtalite Barak (v.) against Jabin and Sisera (Judg. 4), and exalted in the famous song (Judg. 5; cf. already Gen. 49:21). N. and Zebulun are also remembered as participants in Gideon's enterprise against the Midianites (Judg. 7:23). The Naphtalites later had the common fate of the northern tribes, first breaking away in the "Kingdom of Israel," then ruined by the deportation to Assyria (cf. I Chron. 5:26). Giovanni Rinaldi
7:24
… The name Βηθαβαρά was probably suggested to him by Bethbera of Judg. 7:24, a locality that Origen imagined to be beyond the river because of v. 25. On the Madaba map, B. is indicated on the right bank of the Jordan at the height of Jericho. …
Undoubtedly characteristic is the restriction of E. on the eastern side up to the mountainous region bordering the Jordan valley, so as to exclude Jericho, the Gōr and the river bank (cf. Judg. 3:27 ff.; 7:24). The principal cities of this tribe are: Shechem, Bethel, Shiloh, Thamnath Sare, the place of Joshua's burial
7:25
… Israelites of Gideon's time (v.) west of the Jordan (Judg. 7:25; 8:3; cf. Ps. 83:12), killed along with many of their men at a place near the river (probably in the territory of Ephraim), afterward named in memory of the event, respectively "rock of O." (Judg. 7:25 and Isa. 10:26) and "winepress of Z." (Judg. 7:25). This second name perhaps refers to a rock level with the ground that recalled the winepress in shape: two hollows, one large …
By anticipation the text calls the place of Z.'s killing "the winepress of Z.," alluding to the configuration of the terrain, which must have consisted of a small flat surface hollowed out in a rock (cf. Judg. 7:25). The victory over Z. remained famous in the memory of the people (Ps. 82:12). Angelo Penna
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.