Lawful warres are to be vndertaken with corege and confidence. 5. Such as for special causes may be discoreged, must be dismissed from the field, 10. VVhat to be obserued towardes the enimie. 19. VVhat trees may not be cut downe, and what sorte may be, for the vse of warres.
1If thou go out to war against thy enemies, and see horsemen and chariots, and the numbers of the enemy’s army greater than thine, thou shalt not fear them: because the Lord thy God is with thee, who brought thee out of the land of Egypt.Se andrai a far guerra a' tuoi nemici, e vedrai la loro cavalleria, e i cocchi, e la moltitudine delle schiere loro più grande di quella che hai tu, non ne avrai paura, perché teco è il Signore Dio tuo, che ti trasse dalla terra d'Egitto.IF thou goe forth to warre against thyne enemies, and see the horse men and chariottes, and the multitude of the aduersaries hoste greater then thou hast, thou shalt not feare them: because the Lord thy God is with thee, which brought thee out of the Land of Aegypt.Si exieris ad bellum contra hostes tuos, et videris equitatus et currus, et majorem quam tu habeas adversarii exercitus multitudinem, non timebis eos: quia Dominus Deus tuus tecum est, qui eduxit te de terra Ægypti. 2And when the battle is now at hand, the priest shall stand before the army, and shall speak to the people in this manner:E quando sarà imminente la battaglia, il sacerdote starà alla testa dell'esercito, e così dirà al popolo:And when the battel is now at hand, the priest shal stand before the armie, and shal speake to the people thus:Appropinquante autem jam prælio, stabit sacerdos ante aciem, et sic loquetur ad populum: 3Hear, O Israel, you join battle this day against your enemies, let not your heart be dismayed, be not afraid, do not give back, fear ye them not:Ascolta, Israele: Voi oggi venite alle mani contro i vostri nemici; non si turbi il vostro cuore, non temete, non date indietro, non ne abbiate paura:Heare Israel, you this day ioyne battel against your enemies, let not your hart feare, be not affrayd, retire not, neither dread them:Audi, Israël: vos hodie contra inimicos vestros pugnam committitis: non pertimescat cor vestrum, nolite metuere, nolite cedere, nec formidetis eos: 4Because the Lord your God is in the midst of you, and will fight for you against your enemies, to deliver you from danger.Perocché il Signore Dio vostro è in mezzo a voi, ed ei combatterà per voi contro i vostri nemici per trarvi da ogni pericolo.because our Lord your God is in the middes of you, and wil fight for you against your aduersaries, to deliuer you from danger.quia Dominus Deus vester in medio vestri est, et pro vobis contra adversarios dimicabit, ut eruat vos de periculo. 5And the captains shall proclaim through every band in the hearing of the army: What man is there, that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.Oltre a ciò i capitani schiera per ischiera udendoli tutte le milizie grideranno: V'ha egli alcuno, che abbia fabbricata una casa, e non l'abbia rinnovata? Se ne vada, e torni a casa sua, perché non si muoia egli nella zuffa, e un altro la rinnovi.The Captaines also through euerie bande in the hearing of the hoste shal proclaime: what man is there, that hath built a new house, and hath not dedicated it? let him goe, and returne into his house, lest perhaps he die in the battel, and an other dedicate it.Duces quoque per singulas turmas audiente exercitu proclamabunt: Quis est homo qui ædificavit domum novam, et non dedicavit eam ? vadat, et revertatur in domum suam, ne forte moriatur in bello, et alius dedicet eam.
6What man is there, that hath planted a vineyard, and hath not as yet made it to be common, whereof all men may eat? let him go, and return to his house, lest he die in the battle, and another man execute his office.V'ha egli chi abbia piantato una vigna, e non abbia ancora potuto accomunarla, sicché di essa possa mangiar chicchessia? Vada, e torni a casa sua, affinché egli per disgrazia non si muoia nella battaglia, e un altro debba fare quel che a lui si apparteneva.What man is there that hath planted a vineyard, and hath not as yet made it to be common, wherof al men may lawfully eate? let him goe, and returne into his house: lest perhaps he die in the battel, and an other man execute his office.Quis est homo qui plantavit vineam, et necdum fecit eam esse communem, de qua vesci omnibus liceat ? vadat, et revertatur in domum suam, ne forte moriatur in bello, et alius homo ejus fungatur officio. 7What man is there, that hath espoused a wife, and not taken her? let him go, and return to his house, lest he die in the war, and another man take her.V'ha egli chi abbia fatti gli sponsali con una donna, e non l'abbia ancora menata a casa? Vada, e torni a casa sua affinché per disgrazia non si muoia egli nella battaglia, e un altro la sposi.What man is there, that hath despoused a wife, and not taken her? let him goe, and returne into his house, lest perhaps he die in the warre, and an other take her.Quis est homo, qui despondit uxorem, et non accepit eam ? vadat, et revertatur in domum suam, ne forte moriatur in bello, et alius homo accipiat eam. 8After these things are declared they shall add the rest, and shall speak to the people: What man is there that is fearful, and faint hearted? let him go, and return to his house, lest he make the hearts of his brethren to fear, as he himself is possessed with fear.Dette queste cose continueranno, e diranno al popolo: V'ha egli alcuno pauroso, e di poco cuore? Vada, e torni a casa sua, affinché non comunichi la sua paura ai cuori de' suoi fratelli, come egli è smarrito per la paura.These thinges being said they shal adde the rest, and shal speake to the people: What man is there feareful, and fainte harted? let him goe, and returne into his house, lest he make the hartes of his brethren to feare, as him selfe is frighted with feare.His dictis addent reliqua, et loquentur ad populum: Quis est homo formidolosus, et corde pavido ? vadat, et revertatur in domum suam, ne pavere faciat corda fratrum suorum, sicut ipse timore perterritus est. 9And when the captains of the army shall hold their peace, and have made an end of speaking, every man shall prepare their bands to fight.Quando poi i capitani dell'esercito avran fatto silenzio, ciascheduno ordinerà le sue schiere per la battaglia.And when the Captaines of the host shal hold their peace, and make an end of speaking, euerie man shal prepare their bandes to fight.Cumque siluerint duces exercitus, et finem loquendi fecerint, unusquisque suos ad bellandum cuneos præparabit.
10If at any time thou come to fight against a city, thou shalt first offer it peace.Allorché ti appresserai ad espugnare una città, le offerirai prima la pace.If at anie time thou come to winne a citie, thou shalt first offer peace.Siquando accesseris ad expugnandam civitatem, offeres ei primum pacem. 11If they receive it, and open the gates to thee, all the people that are therein, shall be saved, and shall serve thee paying tribute.Se l'accetterà, e ti aprirà le porte, tutto il popolo, che sarà dentro, sarà salvo, e sarà soggetto a te, e tuo tributario.If they receiue it, and open the gates to thee, al the people that is therein, shal be saued, and shal serue thee vnder tribute.Si receperit, et aperuerit tibi portas, cunctus populus, qui in ea est, salvabitur, et serviet tibi sub tributo. 12But if they will not make peace, and shall begin war against thee, thou shalt besiege it.Ma se non vorrà venire a patti, e comincerà ad agire ostilmente, tu vi porrai l'assedio:But if they wil not make peace, and shal beginne battel against thee, thou shalt assalt it.Sin autem fœdus inire noluerit, et cœperit contra te bellum, oppugnabis eam. 13And when the Lord thy God shall deliver it into thy hands, thou shalt slay all that are therein of the male sex, with the edge of the sword,E quando il Signore Dio tuo l'avrà data a te nelle mani, metterai a fil di spada tutti i maschi, che vi son dentro,And when our Lord thy God shal deliuer it into thy hand, thou shalt strike al, that is therein of the male sexe, in the edge of the sword,Cumque tradiderit Dominus Deus tuus illam in manu tua, percuties omne quod in ea generis masculini est, in ore gladii, 14Excepting women and children, cattle and other things, that are in the city. And thou shalt divide all the prey to the army, and thou shalt eat the spoils of thy enemies, which the Lord thy God shall give thee.Lasciando le donne, e i fanciulli, e le bestie, e tutte le altre cose, che sono in quella città. Tutta la preda la distribuirai ai soldati, e mangerai delle spoglie dei tuoi nemici donate a te dal Signore Dio tuo.excepting wemen and children, the cattel and other thinges, that are in the citie. Al the praye thou shalt diuide to the armie, and thou shalt eate of the spoiles of thine enemies, which our Lord thy God shal geue thee.absque mulieribus et infantibus, jumentis et ceteris quæ in civitate sunt. Omnem prædam exercitui divides, et comedes de spoliis hostium tuorum, quæ Dominus Deus tuus dederit tibi.
15So shalt thou do to all cities that are at a great distance from thee, and are not of these cities which thou shalt receive in possession.Così farai verso tutte quelle città, le quali sono molto rimote da te, e non sono del numero di quelle, le quali tu sei per avere in tuo dominio.So shalt thou doe to al cities, that be verie farre from thee, and be not of these cities, which thou shalt receiue in possession.Sic facies cunctis civitatibus, quæ a te procul valde sunt, et non sunt de his urbibus, quas in possessionem accepturus es. 16But of those cities that shall be given thee, thou shalt suffer none at all to live:Ma di queste città, le quali ti saranno date, tu non permetterai che veruno rimanga vivo,But of those cities, that shal be geuen thee, thou shalt suffer none at al to liue:De his autem civitatibus, quæ dabuntur tibi, nullum omnino permittes vivere: 17But shalt kill them with the edge of the sword, to wit, the Hethite, and the Amorrhite, and the Chanaanite, the Pherezite, and the Hevite, and the Jebusite, as the Lord thy God hath commanded thee:Ma li metterai a fil di spada, vale a dire gli Hetei, e gli Amorrhaei, e i Cananei, e i Pherezei, e gli Hevei, e gli Jebusei, come il Signore Dio tuo ti ha comandato:but shalt kil them in the edge of the sword, to witte, the Hetheite, and Amorrheite, and Chananeite, the Pherezeite, and Heueite, and Iebuseite, as our Lord thy God hath commanded thee:sed interficies in ore gladii, Hethæum videlicet, et Amorrhæum, et Chananæum, Pherezæum, et Hevæum, et Jebusæum, sicut præcepit tibi Dominus Deus tuus: 18Lest they teach you to do all the abominations which they have done to their gods: and you should sin against the Lord your God.Affinché non v'insegnino a fare tutte le abbominazioni, che eglino hanno praticate verso de' loro dei, onde voi offendiate il Signore Dio vostro.lest perhaps they teach you to doe al the abominations, which them selues did worke to their goddes: and you sinne against our Lord your God.ne forte doceant vos facere cunctas abominationes, quas ipsi operati sunt diis suis, et peccetis in Dominum Deum vestrum. 19When thou hast besieged a city a long time, and hath compassed it with bulwarks, to take it, thou shalt not cut down the trees that may be eaten of, neither shalt thou spoil the country round about with axes: for it is a tree, and not a man, neither can it increase the number of them that fight against thee.Quando tu starai lungamente all'assedio di qualche città, e l'avrai circondata di macchine per espugnarla, non troncherai le piante, che danno frutto da mangiare, né devasterai all'intorno il paese a colpi di scure, perché non gli alberi, ma gli uomini possono accrescere il numero di coloro che a te fanno guerra.When thou hast besieged a citie a long time, and hast compassed it with munition to winne it, thou shalt not cutte downe the trees, that may be eaten of, neither shalt thou spoile the countrie round about with axes: because it is a tree, and not a man, neither can it increase the number of warryers against thee.Quando obsederis civitatem multo tempore, et munitionibus circumdederis ut expugnes eam, non succides arbores, de quibus vesci potest, nec securibus per circuitum debes vastare regionem: quoniam lignum est, et non homo, nec potest bellantium contra te augere numerum.
20But if there be any trees that are not fruitful, but wild, and fit for other uses, cut them down, and make engines, until thou take the city, which fighteth against thee.Ma se vi sorto piante non fruttifere, ma salvatiche, e atte agli altri bisogni della vita, tagliale, e fanne delle macchine, fino a tanto che t'impadronisca della città nemica.But if there be any trees not fruitful, but wilde, and apt for other vses, cutte them downe, and make engines, vntil thou take the citie, which fighteth against thee.Si qua autem ligna non sunt pomifera, sed agrestia, et in ceteros apta usus, succide, et instrue machinas, donec capias civitatem, quæ contra te dimicat.
20:1
Year of the World 2553.
20:2
Grotius
Priest. Eleazar, the high priest, acted in this capacity in the war against Madian, and sounded the trumpet, as it was not beneath his dignity. Many priests always attended the army, (Calmet) the captain of whom (Haydock) first made the declarations (ver. 5, 6, 7,) to the whole army; and these were repeated by the inferior priests at the head of each company, when the army was set in array. So were also the promises of protection, (ver. 3, 4,) when all were ready for battle. The Rabbins assert, that the option was granted only in those wars which were undertaken without the express command of God, and that officers were placed in the rear with hatchets or scythes, to cut the legs of those who attempted to flee. (Grotius; etc.)
But this seems to be an invention of their own, and Moses makes no distinction between voluntary wars and those of precept. These regulations were, no doubt, observed, though the sacred historians do not mention the particulars. (Calmet) See 1 Machabees 3:56.
20:3
Back. Hebrew, "do not quake," (Haydock) or fall into disorder, hurry, etc.
20:4
Calmet
God. All must be done in his name, by the direction of his ministers. The Jews pretend that the ark was carried, in the midst of the army. But this does not seem to have been generally the case. (Calmet)
Du Hamel
Of you. "We must co-operate, being assisted" by God, as St. Augustine (q. 30,) observes, in our spiritual conflicts. (Du Hamel)
20:5
Calmet
Captains. Hebrew, "shoterim, (Septuagint grammateis,) shall proclaim to the people." Whether these were the chief officers, or only heralds, does not appear. (Calmet)
Haydock
They were probably the priests attached to the army, ver. 2. See Deuteronomy 1:15. (Haydock)
Jansenius
Dedicate it. Hebrew, "begin to use it," on which occasion a feast was made. (Jansenius)
Homer
Psalm xxix seems to have been intended for such a solemnity. At the dedication of the walls of Jerusalem, great rejoicings were made, 2 Esdras 12:27. Josephus and the Rabbins allow a whole year for the occupation of the house, before the builder or new owner, could be obliged to go to war, in like manner as that term is specified for a person who had lately married a wife, Deuteronomy 24:5. The ancient Greeks deemed it a great misfortune to leave a house unfinished and a new wife desolate, which was the case of Protesilaus. (Homer, Iliad I.)
20:6
Menochius
Common. Hebrew, "hath not profaned it." (Menochius)
Schikard
During the three first years, the fruit was not eaten. In the fourth it was sacred to the Lord, and given to the priests, so that the owner could not partake of the fruit till the fifth year, when it ceased to be in a manner sacred. Jonathan translates, "and has not redeemed it," by paying the first-fruits of the fifth year. Septuagint, "has not rejoiced in it," by feasting, as was probably the custom at the first vintage. Other fruit-trees entitled the owner to the like privilege. (Schikard., Jus. reg. 5.)
Calmet
Whereof all may eat, is added by the Vulgate to explain what is meant by common. (Calmet)
20:7
Calmet
Taken her. It was customary to leave the espoused virgin in her father's house for the space of a year, (during which time, if she proved unfaithful, she was punished like an adulteress, Deuteronomy 22:23, etc.) and she could not be given till she was 12 years old. If she were 13 complete, when she was asked in marriage, she was only obliged to wait 30 days. (Selden, Uxor. 2:1.) (Chap. 25:5.) Philo allows this immunity from war, only to those who had espoused a virgin. They were also freed from paying taxes, mending roads, etc., Deuteronomy 29:5. (Calmet)
Worthington
Those who are entangled with worldly cares, are apt to discourage the valiant, and to dissuade fighting, for fear of losing these advantages: much more are those in danger who have to fight for a heavenly kingdom, if they be too much attached to the things of the earth. (Worthington; Haydock)
St. Jerome
"That man who is enslaved to his wife, cannot serve in the warfare of the Lord." (St. Jerome, contra Jov. I.)
20:8
Calmet
Fear. Such often occasion the loss of battles. Alexander sent away all who had not courage to follow him in his expeditions. (Curt. x.) The Rabbins condemn these faint-hearted soldiers to carry water, etc., for the army, to prepare the roads and places for encampments. (Calmet)
But this seems contrary to the intention of the lawgiver, who sends them back to their houses.
20:9
Haydock
Man. Hebrew and Septuagint, "when the officers have made an end of speaking to the people, they shall appoint captains of the armies to lead forth the people." (Haydock)
Haydock
It seems rather late to have this to do, when the battle was ready to commence, unless perhaps the whole was arranged in a general assembly, when no one was at the head of the people, (Calmet) as was sometimes the case in the days of the judges. (Haydock)
Hebrew of the Massorets implies, "The princes of the army shall make a review (or take down the numbers) at the head of the people."
20:10
Selden
Peace. Interpreters are not agreed whether this law was general, and included the nations whom God had ordered the Hebrews to exterminate, or not. They were nothing but the executioners of his decree. They were commanded not to marry any of their daughters, but to put all to fire and sword, Exodus 34:15, 16. The cities which were not assigned to them for a possession, were to be treated in a different manner; (ver. 15,) and hence the Gabaonites, being convinced that they were comprised in the number of the devoted cities, pretended that they came from a great distance. Josue 9:4, 7, and the heads of the people, acknowledge that they could not make a league with those nations whose lands they were to possess. Yet the Gemarra of Jerusalem asserts, that Josue proposed to the Chanaanites, "flight, peace, or war." The Gergesites hereupon fled into Africa, the Gabaonites accepted peace, and 31 kings declared for war. (Selden, Jur. 6:13.)
Calmet
Maimonides and Grotius (Jur. 2:13,) maintain, that no war can be lawful, unless an offer of peace be made. The latter undertakes to prove, that the commands respecting the Chanaanites were conditional, and presupposed that they would not yield to the terms which were offered. Hence Rahab was saved, the league with the Gabaonites was kept, even after it was known who they really were. Solomon, who conquered some of the surviving Chanaanites, did not think himself bound to destroy them, 3 Kings 9:2., and 2 Paralipomenon 8:7. The reason why they seem to be consigned to death without pity, is because God foresaw their evil disposition, as Josue 11:20, insinuates, and the Israelites under his eye gave quarter to some Chanaanites. "War, says St. Augustine, (ep. 189. ad Bonif.) is waged only that peace may be obtained." But these arguments do not seem so convincing, as to take away the opposition which God has established between these devoted nations and others, ver. 15. What he commands cannot be unjust, and the army only executes his sentence. (St. Augustine in Jos. q. 10.) Grotius allows that he foresaw the obstinacy of the Chanaanites, so that it would have been useless to offer them any terms; and in effect, we find no vestiges of any being offered in the books of Moses or of Josue. (Calmet)
Haydock
Yet see Deuteronomy 21:10. (Haydock)
Calmet
The Israelites might have many reasons for going to war either with their brethren, or with foreign nations, as to punish a heinous crime, a rebellion, etc. (see Judges xx., 2 Kings 10:4, and 20:15,) on which occasions they were bound to offer terms. (Calmet)
Terence
"A wise man ought to try every expedient before he takes up arms." (Terence.)
20:11
Tribute. This was usually imposed by the victor, to defray the expenses of the war, and to prevent its breaking out again. The kings of Moab had to pay 100,000 rams, and as many sheep, to the kings of Juda, 4 Kings 3:4. Hiram gave 120 talents of gold to Solomon, by way of tribute, 3 Kings 9:15. Josue and Solomon condemned some of the Chanaanites to manual labour, 2 Paralipomenon 8:8.
20:12
Besiege it. The Rabbins assert, that when the city of Madian was attacked in the days of Moses, one side was left unmolested, that the inhabitants might escape, and that this practice was afterwards observed as a law. But we see nothing of the kind in Scripture.
20:14
Excepting women, etc. These were supposed incapable of making any resistance, or of carrying arms. Slaves also were excused, on account of their want of liberty to choose for themselves, and old men, unless the war was undertaken by their advice. "I am not accustomed to wage war with captives, nor with women," said Alexander. (Curt. 5.)
20:16
Live. Hebrew, "thou shalt save alive nothing that breatheth." Josephus ([Antiquities?] 4:8.) acknowledges that all were to be slain; though some of the Rabbins have supposed that they might be spared, if they would abandon idols, etc.
20:17
Calmet
Jebusite. Samaritan and Septuagint add, "the Gergesite." (Calmet)
20:19
Haydock
Not a man. Hebrew, "the tree of the field, man." Which the Protestants supply, "is man's life to employ them in the siege." Septuagint, "is the tree....a man?" (Haydock)
Haydock
We might render the Hebrew, "as for the tree of the field, it shall come to thy assistance in the siege," ver. 20. (Haydock)
Calmet
They are "like men," and may be of great service in making warlike engines. They are here contrasted with fruit-trees, which must not be cut down, unless they be in the way, or of service to the enemy. All other things of the same nature, as houses, corn, water, etc., must be spared, as well as those who do not bear arms. Yet God ordered the houses to be demolished in the war with the Moabites, 4 Kings 3:19. (Calmet)
Calmet
Pythagoras enjoins his disciples not to spoil a fruit tree. Jamblic and the greatest generals have complied with this advice. (Calmet)
20:20
Calmet
Engines. Hebrew matsor. Besieged cities were surrounded with palisades, for which a great deal of wood was requisite, Luke 19:45. Josephus (Jewish Wars 5:31,) informs us, that Titus surrounded Jerusalem with a wall in the space of three days, having cut down the wood all around. See 4 Kings vi., and xvii., and xxv., and Ezechiel 26:7. (Calmet)
20:5
Men possessed with such desires haue not like valure to good souldiars. And by worde or example often discorege others. So in spiritual warfare, we must not be addicted to worldlie profites, or pleasures.
20:7
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 4
… then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife: so thou shalt put away the evil from the midst of thee.” Elsewhere also,
20:8
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 7.15
… “If any man is afraid and of a fearful heart let him not go forth to war: let him go back and return home, lest he make the hearts of his brethren to fear as he himself is timid and frightened.”
20:4
4. NON TIMEBIS (hostium currus, et multitudinem), QUIA DOMINUS DEUS TUUS EST, qui potens est salvare, et dare victoriam tam in paucis, quam in multis. Notent hoc duces castrorum, curentque ut milites christiane et pie vivant, itaque Deum secum habeant: tunc enim erunt insuperabiles; nam si Deus pro nobis, quis contra nos? id Constantinus, Theodosius, Carolus, Bullonius, Machabaei, et hoc saeculo Ferdinandus, Carolus V, Albuquercius, et alii experti sunt. “Non debent,” inquit Constantinus, “milites in armis aut viribus corporum spem ponere, sed universitatis Deum rerum omnium bonarum, et ipsius victoriae auctorem agnoscere,” uti refert Eusebius, lib. IV De Vita Constantini, cap. XIX. Duces ergo et milites, ut victoria potiantur, observent illud cap. XXIII, 9: “Quando egressus fueris adversus hostes tuos in pugnam, custodies te ab omni re mala,” puta a scortatione, ebrietate, rapinis, rixis, juramentis, blasphemiis, duellis, invidiis, etc. Id praestitit Josue, qui Mosi successit, ideoque tot victoriis potitus est. Id praestitit Narses Italiae liberator, qui erga pauperes benignus, in reparandis basilicis diligens, vigiliis et orationibus adeo deditus fuit, ut plures victorias supplicationibus divinis, quam terroribus bellicis obtinuerit, uti narrat Evagrius, lib. IV, cap. XXIV. Et Procopius, lib. III De Bello Gothico, scribit eumdem omnem rerum successum, omnemque belli felicitatem uni Deo acceptam retulisse; et milites in aciem progressuros ad similem pietatem hortatum esse. Audi Mauri exemplum memorabile. Cabones dux Maurorum circa Tripolim, postquam Wandalos bellum adversus se movere audivit, primum subditis suis praecepit ut ab omni iniquitate et cibo, qui ad delicias faceret, abstinerent, omniumque, maxime a mulierum consuetudine. Et binis castris positis, in alteris quidem ipse cum viris in armis fuit, in alteris mulieres inclusit, mortis supplicium minatus, si quis feminarum vallum ingressus esset. Deinde exploratores Carthaginem misit, cum mandatis, si quid impii a Wandalis in Christianorum templis perpetrari viderent, ut illi spectarent, et postea, cum Wandali discessissent, illud restituerent, ac subjecit se quidem Deum, quem Christiani colerent, ignorare: consentaneum vero sibi videri, siquidem (quod diceretur) fortis potensque esset, ut contemptores sui numinis puniret, cultores tueretur. Exploratores, postquam venerunt Carthaginem, viderunt belli apparatum ingentem. Deinde secuti exercitum, in Christianorum templa equos et jumenta introduci, lasciviam et libidinem exerceri, sacerdotes plagis affici, et alia multa impia et horrenda a Wandalis fieri spectarunt. Illi post eorum discessum templa repurgarunt, sacerdotes coluerunt, et eleemosynas in pauperes large distribuerunt. Tandem facto conflictu, Wandali ad unum omnes sunt trucidati, et Mauri victoriam reportarunt. Ita Evagrius, lib. IV, cap. XV, et Nicephorus, lib. XVII, cap. XI. Denique Jovianus, cum post Juliani Apostatae interitum imperator eligeretur: “Non possum,” ait, “regere Juliani exercitum, qui tam pestifera doctrina imbutus est; talis enim a Deo destitutus, facile ab hostibus superabitur.” Quibus auditis, milites uno ore conclamarunt: Ne dubita; Christianis hominibus, et in vera pietate educatis imperabis. Ita Theodoretus, lib. IV, cap. I.
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5. DUCES QUOQUE, etc., PROCLAMABUNT: QUIS EST HOMO QUI AEDIFICAVIT DOMUM NOVAM, ET NON DEDICAVIT EAM? -- “Non dedicavit,” hebraice non initiavit, id est, non coepit eam inhabitare. Voluit Dominus hos remitti ex castris ad sua, ne desiderio rerum suarum, quibus necdum fruiti fuerant, remitterent animos in praelio, fugamque capesserent cum sociorum scandalo et periculo. Miles enim tam animo, quam corpore debet esse libero et expedito. Ita Abulensis. Notat S. Augustinus, Quaest. XXX, haec dici, non tam imperative, quam tentative et permissive, ad virorum animos explorandos: qui enim viriliter hunc nimium affectum rerum suarum vincere et deponere volebant, poterant manere in castris; qui vero affectum hunc vincere non poterant, vel non valebant, domum abibant, et recedentes a castris prodebant suam pusillanimitatem, seque affectu nimio rerum suarum teneri.
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6. QUIS EST HOMO QUI PLANTAVIT VINEAM, ET NECDUM FECIT EAM ESSE COMMUNEM? necdum ejus fructu est fruitus? quod quinto demum anno fiebat; nam juxta legem Levit. XIX, 25, tribus primis annis fructus censebantur immundi; quarto anno cedebant Deo, erantque quasi sacri; quinto anno fiebant communes sive profani, ut habent Hebraea, poteratque quivis cum possessoris consensu eis vesci.
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7. QUIS EST HOMO QUI DESPONDIT (SIBI) UXOREM, ET NON ACCEPIT EAM? -- Tropologice significatur, ait Cyrillus in Collectan., quod non oporteat eum qui nuper habitantem secum virtutem accepit, educi ad labores et persecutiones, donec ejus amori plane sit illigatus et astrictus.
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8. QUIS EST HOMO FORMIDOLOSUS? -- Ita ex lege hac Gedeon, iturus contra Madianitas, clamavit: Si quis est corde pavido, recedat de castris; et e triginta duobus millibus bellatorum, recesserunt viginti duo millia, Judicum VII, 3. In bello enim plus facient trecenti resoluti et animosi milites, quam triginta millia pavidorum et haesitantium. Scipio Africanus, rogatus a quodam qua re fretus auderet exercitum e Sicilia in Africam contra Carthaginenses trajicere, demonstravit ei trecentos viros, addens: “Nullus horum est, qui non sit me jubente, conscensa hac turri, praecipitem se in mare dejecturus.” Ita Plutarchus in Apophtheg. Roman. Animus ergo in milite, praesertim capitaneo et duce requiritur. Animosus Alexander quid non perfregit? paucos habebat milites, hostes innumeros: suadebat Parmenio ut noctu clam in eos irrueret; cui ille: “Nolo furari victoriam.” Similis fuit C. Fabricius consul Romanus, cui Pyrrhi medicus per epistolam promisit se, jubente ipso, Pyrrhum veneno necaturum; eam epistolam Fabricius Pyrrho misit, dicens: Pessime tu et de amicis judicas, et de inimicis; noluit ergo animosus consul regem dolo, sed aperto Marte prosternere: unde et totidem captivos ei remisit, quot ipse miserat. Ita Plutarchus in Apophtheg. Romanorum. Militis ergo est in bello non pavere, nec timere mortem, sed potius optare; nam, ut aiebat Epaminondas: “Pulcherrima est mors in bello.” Id verissimum est in milite Christiano, qui christiane vivens pugnat pro Deo, pro Ecclesia, pro justitia. “Pulchrior est miles in praelio caesus, quam in fuga salvus,” ait Livius, lib. II, dec. 1. Et Philemon: “Miles,” ait, “est victima, ut, cum tempus fuerit, pro patria immoletur.” Matres Laconum eis solebant edicere, “ut aut victores cum armis redirent, aut mortui in armis referrentur:” testis est Valerius Maximus, lib. II, cap. VIII. Caesaris fuit illa vox: “Disce ferire, disce mori.” Syllaba una brevis aut longior tua facta variabit: aut occides, aut occides. Ad utrumlibet horis locisque omnibus paratum te exhibe. Aratus dicebat “militis esse, vitam nihili facere.” Xerxes, audiens quam fortiter et feliciter Artemisia rem contra suos gessisset in pugna navali, dixit “sibi feminas fuisse viros, contra viros fuisse feminas,” quod parum dextre rem gessissent; testis est Herodotus, lib. VIII. Cum ob turbatos ordines in Marcelli copiis victor Annibal exstitisset, reversus in castra Marcellus convocato exercitu ait “se quidem multa Romanorum arma et corpora, Romanum vero videre neminem:” testis est Plutarchus in Marcello.
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10. SI QUANDO ACCESSERIS AD EXPUGNANDAM CIVITATEM, OFFERES EI PRIMUM PACEM. -- Loquitur de civitate, quae sita erat extra terram promissionis, ut patet vers. 15: haec enim si pacem reciperet sub conditione tributi, incolis omnibus salvis, fiebat tributaria Hebraeis: sin pacem abnueret, expugnabatur, omnesque incolae jure belli, et jussu Dei occidebantur, praeter mulieres et infantes: nam civitatibus in Chanaan sitis pacem offerre Hebraei non poterant; sed omnes omnino incolas, etiam feminas et infantes, occidere debebant, tum quia tota Chananaea a Deo tradita erat Hebraeis possidenda; tum quia Chananaei erant homines improbissimi, et quasi semen vitiatum et maledictum, quibus si parcitum fuisset, ipsi Hebraeos secum commorantes ad idola et vitia sua pertraxissent, ut dicitur vers. 17, et fusius Sapient. XII, 3 et seq. Discant hic principes ante bellum offerre pacem, nimirum pacifice petendo ab hostibus justam satisfactionem. Nam, ut ait S. Augustinus, epist. 207 ad Bonifacium: “Pacem habere debet voluntas, bellum necessitas.”
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19. NON SUCCIDES ARBORES, DE QUIBUS VESCI POTEST, etc., QUONIAM LIGNUM EST, ET NON HOMO. -- Ita et Chaldaeus: quare Hebraea per interrogationem accipe, cum Septuaginta, hoc modo, num enim arbor campi est homo, ut veniat coram te in obsidionem? q. d. Lignum pomiferum tibi est utile, neque tamen te obsidere, tibique obesse potest: ergo illud non succidendum, sed asservandum est; alia vero ligna, licet obesse non possint, quia tamen infructifera sunt, servient tibi ad machinas bellicas instruendas. Ita Abulensis. Alii, ut Vatablus, sic vertunt et explicant Hebraea, arbores agrorum (subaudi vita) sunt hominis (q. d. Vitam hominis sustentant): non succides eas, ut scilicet iis machinas instruas, ad urbis obsidionem.
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Così i Greci posero la loro casa sotto la protezione di Ζεύς Ἐρχεῖος; i Romani dei Lari o Penati; i giudei a loro volta conobbero la benedizione d'una casa nuova (Deut. 20, 5). Gesù raccomanda agli Apostoli di benedire le case nell'entrare in esse (Mt. 10, 12), stabilendone la formula: pax huic domui... Tra i Padri s. Atanasio (Epistula ad Marcellinum, …
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Assieme all'eccidio di intere stirpi vanno pure nella Bibbia registrati fatti simili per singole città, qualche volta per interi eserciti (Deut. 20, 10, 13, 12-17).
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… d'Israele (ebe hā-'Emōrī, sempre con l'articolo e al singolare, Settanta 'Αμορραῖοι, onde Volgata Amorrhaei). È sempre incluso dalla Bibbia nell'enumerazione dei popoli preisraelitici (Gen. 15,21; Ex. 3,8; 13,5; 23,23; 32,2; 34,11; Deut. 7,1; 20,17; Ios. 3,10; 5,1; 9,1; 11,3; 12,8; 24,11; ecc.), talora come nucleo precipuo del gruppo etnico accanto agli Hittiti (Num. 13,30), sicché rappresenta anche il complesso delle popolazioni …
HEVEI (ebr. hā-hīwāš sempre con l'articolo e al singolare; Settanta ὁ Εὐαῖος, qualche volta οἱ Εὐαῖοι). - Popolo stazionato nel paese di Canaan e sempre incluso nella lista del complesso dei popoli abitanti nel paese prima della conquista israelitica (Ex. 2, 11; 3, 8; 13, 5; 23, 28; Deut. 7, 1; 20, 17; Ios. 3, 10; 9, 1; 12, 8; 24, 11; Iud. 3, 5; II Reg. 9, 29; II Par. 8, 7; v. CANAAN).
… II Sam. 5, 8; I Par. 11, 6; Zach. 9, 7, ed al singolare; Settanta: ὁ Ἰεβουσαῖς), stanziato in Canaan (Gen. 10, 16; I Par. 1, 14), sempre incluso, come gruppo secondario, nella lista settentrionale dei popoli che Israele doveva conquistare (Deut. 7, 1; 20, 17; cf. Gen. 15, 21; Ex. 3, 8, 17, ecc.). …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.