Two discoueres sent into Hiericho are hid, and concealed by Rahab: 8. and vpon promise of like safetie to her whole samilie, 21. she helpeth them secretly away.
1And Josue, the son of Nun, sent from Setim two men, to spy secretly: and said to them: Go, and view the land, and the city of Jericho. They went, and entered into the house of a woman that was a harlot, named Rahab, and lodged with her.Ma Giosuè figliuolo di Nun mandò segretamente da Setim due esploratori, e disse loro: Andate, considerate il paese, e la città di Gerico. E questi andarono, ed entrarono in casa di una donna di mala vita, per nome Rahab, e si riposarono presso di lei.THERFORE Iosue the sonne of Nun sent from Setim two men, to spie in secrete: and said to them: Goe, and view the Land, and the citie of Iericho. Who going entred into the house of a woman a harlot, named Rahab, and rested with her.Misit igitur Josue filius Nun de Setim duos viros exploratores in abscondito: et dixit eis: Ite, et considerate terram, urbemque Jericho. Qui pergentes ingressi sunt domum mulieris meretricis, nomine Rahab, et quieverunt apud eam. 2And it was told the king of Jericho, and was said: Behold there are men come in hither, by night, of the children of Israel, to spy the land.E fu recata la nuova al re di Gerico, e gli fu detto: Son capitati qua di notte tempo certi uomini d'Israele per osservare il paese.And it was told the king of Iericho, and said: Behold there are men come in hither by night of the children of Israel, to spie the Land.Nuntiatumque est regi Jericho, et dictum: Ecce viri ingressi sunt huc per noctem de filiis Israël, ut explorarent terram. 3And the king of Jericho sent to Rahab, saying: Bring forth the men that came to thee, and are entered into thy house: for they are spies, and are come to view all the land.E il re di Gerico mandò a dire a Rahab: Conduci fuori quegli uomini che sono venuti da te, e sono dentro la tua casa: perocché sono spioni venuti a osservare tutto il paese.And the king of Iericho sent to Rahab, saying: Bring forth the men, that came to thee, and are entred into thy house: for they be spies, and are come to view al the Land.Misitque rex Jericho ad Rahab, dicens: Educ viros, qui venerunt ad te, et ingressi sunt domum tuam: exploratores quippe sunt, et omnem terram considerare venerunt. 4And the woman taking the men, hid them, and said: I confess they came to me, but I knew not whence they were:Ma la donna prese costoro, e li nascose, e disse: Confesso che venner da me; ma io non sapeva, donde fossero:And the woman taking the men, hid them, and said: I confesse they came to me, but I knew not whence they were:Tollensque mulier viros, abscondit, et ait: Fateor, venerunt ad me, sed nesciebam unde essent:
5And at the time of shutting the gate in the dark, they also went out together. I know not whither they are gone: pursue after them quickly, and you will overtake them.E allorché si chiudeva la porta essendo notte eglino in quel punto usciron fuori, e non so dove se n'andassero: tenete lor dietro senza perder tempo, e li raggiungerete.and when the gate was a shutting in the darke, and they withal went out, I know not whither they be gone: pursew quickly, and you shal ouertake them.cumque porta clauderetur in tenebris, et illi pariter exierunt; nescio quo abierunt: persequimini cito, et comprehendetis eos. 6But she made the men go up to the top of her house, and covered them with the stalks of flax, which was there.Or ella fece salir coloro sul solaio della sua casa, e li coperse sotto le stoppie del lino che eran ivi.But she made the men to goe vp into the roofe of her house, and couered them with the stalke of flaxe, which was there.Ipsa autem fecit ascendere viros in solarium domus suæ, operuitque eos stipula lini, quæ ibi erat. 7Now they that were sent, pursued after them, by the way that leadeth to the fords of the Jordan: and as soon as they were gone out, the gate was presently shut.E que' che furono spediti in cerca presero la strada che mena al guado del Giordano: e quando furono usciti, subito fu richiusa la porta.And they that were sent, folowed them, the way that leadeth to the ford of Iordan: and they being gone out the gate for with was shutte.Hi autem, qui missi fuerant, secuti sunt eos per viam, quæ ducit ad vadum Jordanis: illisque egressis statim porta clausa est. 8The men that were hid were not yet asleep, when behold the woman went up to them, and said:E quelli che erano nascosti, non aveano ancora preso sonno, quando la donna salì a trovargli, e disse loro:Neither were they yet a sleepe that lay hidde, and behold the woman went vp to them, and said:Necdum obdormierant qui latebant, et ecce mulier ascendit ad eos, et ait: 9I know that the Lord hath given this land to you: for the dread of you is fallen upon us, and all the inhabitants of the land have lost all strength.Io so che il Signore ha dato a voi il dominio di questa terra: perocché voi siete divenuti terribili a noi, e tutti gli abitanti del paese sono sbigottiti.I know that the Lord hath geuen this Land to you: for your terrour is fallen vpon vs, and al the inhabitantes of the Land are become fainte.Novi quod Dominus tradiderit vobis terram: etenim irruit in nos terror vester, et elanguerunt omnes habitatores terræ.
10We have heard that the Lord dried up the water of the Red Sea, at your going in, when you came out of Egypt: and what things you did to the two kings of the Amorrhites, that were beyond the Jordan, Sehon and Og whom you slew.Abbiamo udito, come il Signore ha asciugate le acque del mare Rosso nel vostro passaggio, allorché usciste dall'Egitto: e in qual maniera abbiate trattati i due re degli Amorrhei che eran di là dal Giordano, Sehon, e Og, i quali voi metteste a morte.We haue heard that the Lord dried vp the water of the Redsea at your entring, when you came out of Aegypt: and what thinges you did to the two kinges of the Amorrheites, that were beyond Iordan: Sehon and Og, whom you slew.Audivimus quod siccaverit Dominus aquas maris Rubri ad vestrum introitum, quando egressi estis ex Ægypto: et quæ feceritis duobus Amorrhæorum regibus, qui erant trans Jordanem, Sehon et Og, quos interfecistis. 11And at the hearing these things, we were affrighted, and our heart fainted away, neither did there remain any spirit in us, at your coming in: for the Lord your God he is God in heaven above, and in the earth beneath.E udite tali cose ci siamo impauriti, e il nostro cuore si è infiacchito, e non è rimaso a noi spirito alla vostra venuta: perocché il Signore Dio vostro egli è Dio lassù in cielo, e quaggiù in terra.And hearing these thinges we greatly feared, and our hart fainted, neither did there remaine spirite in vs at your entring in: for the Lord your God he is God in heauen aboue, & in the earth beneth.Et hæc audientes pertimuimus, et elanguit cor nostrum, nec remansit in nobis spiritus ad introitum vestrum: Dominus enim Deus vester ipse est Deus in cælo sursum et in terra deorsum. 12Now, therefore, swear ye to me by the Lord, that as I have shewed mercy to you, so you also will shew mercy to my father’s house: and give me a true token.Ora adunque giurate a me pel Signore, che siccome io ho usata misericordia con voi, così voi la userete verso la casa del padre mio; e mi darete un segno di sicurezza;Now therfore sweare to me by the Lord, that as I haue done mercie with you, so you also doe with my fathers house: and you geue me a true signe,Nunc ergo jurate mihi per Dominum, ut quomodo ego misericordiam feci vobiscum, ita et vos faciatis cum domo patris mei: detisque mihi verum signum, 13That you will save my father and mother, my brethren and sisters, and all things that are theirs, and deliver our souls from death.Onde salviate il padre mio, e la madre, e i fratelli miei, e le sorelle, e tutto quello che a questi appartiene, e ci liberiate dalla morte.that you saue my father and mother, my brethren and sisters, and al thinges that he theirs, and deliuer our soules from death.ut salvetis patrem meum et matrem, et fratres ac sorores meas, et omnia quæ illorum sunt, et eruatis animas nostras a morte.
14They answered her: Be our lives for you unto death, only if thou betray us not. And when the Lord shall have delivered us the land, we will shew thee mercy and truth.E quelli le risposero: A spese della nostra vita salveremo le vostre, se tu non ci tradisci: e quando il Signore ci avrà fatti padroni del paese, useremo fedelmente misericordia verso di te.Who answered her: Be our liues for you vnto death, only if thou betray vs not. And when our Lord shal haue deliuered vs the land, we wil doe in thee mercie and truthQui responderunt ei: Anima nostra sit pro vobis in mortem, si tamen non prodideris nos: cumque tradiderit nobis Dominus terram, faciemus in te misericordiam et veritatem. 15Then she let them down with a cord out of a window: for her house joined close to the wall.Ella adunque li calò con una fune dalla finestra: perocché la casa di lei era attaccata alla muraglia:She therfore did let them downe by a corde out of a window: for her house ioyned fast to the wall.Demisit ergo eos per funem de fenestra: domus enim ejus hærebat muro. 16And she said to them: Get ye up to the mountains, lest perhaps they meet you as they return: and there lie ye hid three days, till they come back, and so you shall go on your way.E disse loro: Andate in su verso il monte, affinchè quelli nel ritorno non s'imbattano in voi: e ivi state nascosti per tre giorni, fino che sieno qua ritornati; e allora ripiglierete la vostra strada.And she said to them: Goe vp to the mountaines, lest perhaps they meete you returning: and there lie hid three daies, til they returne, and so you shal goe on your way.Dixitque ad eos: Ad montana conscendite, ne forte occurrant vobis revertentes: ibique latitate tribus diebus, donec redeant, et sic ibitis per viam vestram. 17And they said to her: We shall be blameless of this oath, which thou hast made us swear,E quelli dissero: Noi osserveremo puntualmente il giuramento, che tu hai richiesto da noi;Who said to her. We shal be quitte from this oath, wherwith thou hast sworne vs:Qui dixerunt ad eam: Innoxii erimus a juramento hoc, quo adjurasti nos: 18If, when we come into the land, this scarlet cord be a sign, and thou tie it in the window, by which thou hast let us down: and gather together thy father and mother, and brethren, and all thy kindred into thy house.Purché quando noi entreremo nel paese, tu prenda per segnale questa cordicella di color di scarlatto, e la leghi alla finestra, per la quale ci hai calati, e raduni in casa tua il padre tuo, e la madre, e i fratelli, e tutta la tua parentela.if we entring the Land, there be this purple corde a signe, and thou tie it in the window, by the which thou hast let vs downe: and gather thy father and mother, and brethren and al thy kindred into thy house.si ingredientibus nobis terram, signum fuerit funiculus iste coccineus, et ligaveris eum in fenestra, per quam demisisti nos: et patrem tuum ac matrem, fratresque et omnem cognationem tuam congregaveris in domum tuam.
19Whosoever shall go out of the door of thy house, his blood shall be upon his own head, and we shall be quit. But the blood of all that shall be with thee in the house, shall light upon our head, if any man touch them.Se alcun di questi esce dalla porta della tua casa, il sangue di lui sarà sopra la sua testa, e noi non vi avrem colpa: ma di tutti quelli che saranno in casa tua il sangue cadrà sopra le nostre teste, se alcuno li toccherà.He that shal goe forth of the doore of thy house, his bloud shal be vpon his head, and we shal be quitte. But the bloud of al, that shal be with thee in the house, shal redound vpon our head, if any man touch them.Qui ostium domus tuæ egressus fuerit, sanguis ipsius erit in caput ejus, et nos erimus alieni. Cunctorum autem sanguis, qui tecum in domo fuerint, redundabit in caput nostrum, si eos aliquis tetigerit. 20But if thou wilt betray us, and utter this word abroad, we shall be quit of this oath, which thou hast made us swear.Che se tu pensassi a tradirci, e divolgassi quello che noi diciamo, noi saremo sciolti dal giuramento che hai esatto da noi.But if thou wilt betray vs, and vtter this talke abroade, we shal be quitte from this oath, wherwith thou hast adiured vs.Quod si nos prodere volueris, et sermonem istum proferre in medium, erimus mundi ab hoc juramento, quo adjurasti nos. 21And she answered: As you have spoken, so be it done: and sending them on their way, she hung the scarlet cord in the window.Ed ella rispose: Secondo quello che avete detto, così sia fatto: e licenziandoli, affinchè se n'andassero, appiccò la cordicella di color di scarlatto alla finestra.And she answered: As you haue spoken, so be it done, and dismissing them to goe, she hong the purple corde in the window.Et illa respondit: Sicut locuti estis, ita fiat: dimittensque eos ut pergerent, appendit funiculum coccineum in fenestra. 22But they went and came to the mountains, and stayed there three days, till they that pursued them were returned. For having sought them through all the way, they found them not.E quelli partiti giunsero al monte, e vi stettero fermi tre giorni, fino a tanto che fossero tornati (a casa loro) quelli che ne andavano in traccia: perocché questi dopo aver cercato per tutta la strada non li trovarono.But they walking came to the mountaines, and •aried there three dayes, til they returned that pursewed them: for seeking euerie way, they found them not.Illi vero ambulantes pervenerunt ad montana, et manserunt ibi tres dies, donec reverterentur qui fuerant persecuti: quærentes enim per omnem viam, non repererunt eos. 23And when they were gone back into the city, the spies returned, and came down from the mountain: and passing over the Jordan, they came to Josue, the son of Nun, and told him all that befel them,Ed essendo questi già entrati nella città, gli esploratori scesi dal monte se ne ritornarono, e passato il Giordano giunsero dov'era Giosuè figliuolo di Nun; e gli raccontarono tutto quello che era loro avvenuto:Who being entred into the citie, the discouerers returned, and came downe from the mountaine: and passing ouer Iordan, they came to Iosue the sonne of Nun, and told him al thinges that had chanced to them,Quibus urbem ingressis, reversi sunt, et descenderunt exploratores de monte: et, transmisso Jordane, venerunt ad Josue filium Nun, narraveruntque ei omnia quæ acciderant sibi, 24And said: the Lord hath delivered all this land into our hands, and all the inhabitants thereof are overthrown with fear.E dissero: Il Signore ha dato in nostro potere tutto quel paese, e tutti i suoi abitanti sono abbattuti dallo spavento.and said: Our Lord hath deliuered al this land into our handes, and al the inhabitantes therof are ouerthrowen with feare.atque dixerunt: Tradidit Dominus omnem terram hanc in manus nostras, et timore prostrati sunt cuncti habitatores ejus.
2:1
Year of the World 2553.
Salien
Sent, or as many translate, "had sent," as if Josue had dismissed the spies immediately after the mourning of Moses was ended, (Calmet) on the 1st of Nisan. On the second day they examined the city, and were obliged to flee in the night. But they only returned to their brethren on the 6th. On the following day Josue gave orders to make all necessary preparations for their departure, and crossed the Jordan on the 10th of the month. (Salien, B.C. 1469.)
Josephus
Setim was about eight or nine miles from the river, "or sixty stadia." (Josephus, [Antiquities?] 5:1.)
Haydock
Two men. Septuagint intimate that they were young. See Josue 6:23. (Haydock)
Calmet
The Rabbins assert, without reason, that Caleb and Phinees were chosen, and that they pretended that they were deaf, (eross) a word which the Vulgate translates, secretly. (Calmet)
Haydock
Jericho. Josue had himself examined the country some time before. But there might have been many changes, and he might not know the present disposition of the people of Jericho. (Haydock)
Haydock
This city was built in a delightful plain, surrounded by mountains, (Calmet) except on the east side, Josue 4:13. (Haydock)
Harlot. Hebrew zona may also signify an "innkeeper," as such places were under the direction of women, who were commonly of a very loose character. Hence the Greeks deemed it a dishonour to enter into a public house. Isocrates says, that "even an honest servant will not dare to enter into an ale-house, to eat or drink." (Athen. Dipn. 13.)
Haydock
Rahab might have been formerly addicted to pleasure, as the Scripture and the Fathers agree; (Hebrews 11:31., and James 2:25.) (Calmet) though she might at this time be very discreet, being awakened by the account of the miracles which God had wrought in favour of his people, who, she knew, were approaching to take possession of the country. The spies might, therefore, take shelter in her house with the least suspicion, and without danger of injuring their character. (Haydock)
The woman was not very old, as she was afterwards married to Salmon. (St. Matthew 1:5.)
Salien
With her. They spent the first night in her house, entering the city in the dusk of the evening, so that they had not time to make any observations till the following day. (Salien)
Others think that they were suspected by the people of the town almost immediately, and denounced to the king. Hence they were forced to flee that same night, without having accomplished their design, and were only informed by Rahab of the dismay which had seized the inhabitants, ver. 11.
2:2
Calmet
By night. Hebrew, "this night." (Calmet)
2:3
Calmet
House. She spoke to them through a window. The messengers did not enter into her house; whence Serarius infers, that Rahab was a person consecrated to some impure deity, and therefore held in some estimation among the people of Jericho, as this was a city of the moon, in whose honour such consecrations were generally made. But these arguments are not very convincing. (Calmet)
2:4
Haydock
Hid, or "had hidden," as (ver. 6,) she had made the men retire before she spoke to the messengers, and probably before they came to demand them. As soon as she was informed of their design, she took all prudent precautions both for her own and their safety, as she could not have escaped death, if she had been discovered affording shelter to the enemies of her country. She felt herself authorized by God on this occasion, to abandon those upon whom he had declared war, and who could have derived no benefit from the spies being betrayed to them. (Haydock)
2:5
Haydock
At the time, not precisely, as otherwise the men who shut the gates must have seen them, but about that time, (Calmet) Rahab pretends that the spies had left her house, and had directed their course towards the gate, so that she made no doubt but they might easily overtake them. (Haydock)
Worthington
Notwithstanding this officious lie, which is a venial sin, St. Paul and St. James testify that she was justified by her faith in God, and by good works towards these men. See St. Augustine, contra Mend. 17. and note on James 2:25. (Worthington)
Calmet
Rahab might suppose that an officious lie was not a sin, (Menochius) as many great and learned men seemed to have maintained this doctrine. See Grotius, Jur. 3:1. 9.; Origen, contra Cels. 4:p. 171.; St. Chrysostom, hom. 53, Genesis. She was so far from intending to do an injury to any one, that she consulted the welfare both of her guests and of her countrymen, who, if they had detected the spies and committed murder, would have thus brought greater destruction upon themselves, as they could not escape the wrath of God. (Calmet)
2:6
There. The roofs were flat in that country, and consequently very proper to dry flax, or "cotton," as Masius understands.
2:7
Haydock
Jordan, where they had probably come over, though perhaps in a boat, (Menochius) and where the messengers concluded they would have the best chance of finding them, as the Israelites were on the opposite side of the river. (Haydock)
Menochius
As soon as they were gone out of the city, the guards shut the gate, that if the spies should still be lurking within, they might be hindered from making their escape. (Menochius)
2:8
Haydock
Asleep. It seems as if the spies had been ignorant of the danger to which they had been just exposed, and had gone to the roof of the house with a design to pass the night in greater security. Rahab perceives, however, that it would be extremely rash for them to continue with her any longer, and therefore she gives them the best advice, to secure their safety by fleeing in the dead of the night, and without further delay. (Haydock)
2:9
Strength. Hebrew, "they faint or melt away," deprived both of strength and counsel.
2:11
Haydock
Beneath. This is the confession of a true convert, (Calmet) inspired by God. (Haydock)
Menochius
For St. Paul commends her faith. (Hebrews 11:31.) (Menochius)
Calmet
The pagans confined the power of their idols to certain districts; the power of the true God is infinite. (Calmet)
2:12
Haydock
True token, such a one as, when I shew it to the Israelites, they may preserve me and mine. She is not content with a verbal promise, she requires something permanent and sensible, as a mark of their mutual engagements, (Calmet) a token of their sincerity. They afterwards appointed a piece of scarlet to be hung out of the house, where those were to be collected who should be entitled to protection. Rahab was bound not to divulge their secret, nor to betray them. If she had instructed others of her fellow-citizens to hang out the same mark, she would have forfeited all her privileges, ver. 20. (Haydock)
2:14
Death. We are willing to die instead of you, if we do not fulfil our promises.
Truth, a real and effectual mercy.
2:16
Calmet
Days; the remainder of this night, and the day and night following. It is probable that they would travel only in the night time. (Calmet)
Haydock
If they had gone by the high road, they might easily have been discovered by the messengers, who would be on their return. (Haydock)
Calmet
But retiring to the mountains south of Jericho, till they had re-entered the city, the spies made their escape. (Calmet)
2:18
Calmet
By which window or cord. (Calmet)
Menochius
The cord was left as a signal. (Menochius)
2:24
Haydock
Fear, as Rahab had testified. They might also have been witnesses of the people's consternation, which gave them the most assured hopes of victory, as the Lord had given this sign, among others, that he would be with them, Deuteronomy 28:10. (Haydock)
2:4
Notwithstanding this officious lie, (which is a venial sinne) S. Paul, Heb. 11. and S. Iames (c. 2.) testifie, that she was iustified by her faith in God, and by good workes towards these men. S. Aug. cont. M•udac. •. 17. See Annot. Iac. 2. v. 25.
2:1
sant'Atanasio di Alessandria † 373 d.C. Arian Persecution Under Constantine 1
There was one Eustathius , Bishop of Antioch, a Confessor, and sound in the Faith. This man, because he was very zealous for the truth, and hated the Arian heresy, and would not receive those who adopted its tenets, is falsely accused before the Emperor Constantine, and a charge invented against him, that he had insulted his mother
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 87.5
… it exhibited the emblem, and the shadow hath passed away. Whence then are “very excellent things spoken of thee, thou city of God”? Listen whence: “I will think upon Rahab and Babylon, with them that know Me” ( ver. 4 ). In that city, the Prophet, in the person of God, says, “I will think upon Rahab and Babylon.” Rahab belongs not to the Jewish people;
2:9
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: The Pearl. Seven Hymns on the Faith 7.1
The sound form of our faith is from Abraham, and our repentance is from Nineveh and the house of Rahab,
sant'Ambrogio † 397 d.C. Concerning Virgins 2.4
… How can one be a virgin who loves adulterers? How a virgin if she seeks for a lover? It is preferable to have a virgin mind than a virgin body. Each is good if each be possible; if it be not possible, let me be chaste, not to man but to God. Rahab, too, was a harlot, but after she believed in God, she found salvation.
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 27
… Whereupon the end also followed; for when all perished, she alone was preserved. She did not say to herself, I shall be with my many friends. She did not say, Can I possibly be wiser than these judicious men who do not believe,—and shall I believe? She said no such thing, but believed what had taken place,
2:11
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 2.9
… for if she who had been openly and publicly a harlot was saved by repentance, is not she who on some one occasion before receiving grace committed fornication to be saved by repentance and fasting? For inquire how she was saved: this only she said: For your God is God in heaven and upon earth
2:15
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… v. 19 ) that thou mayest learn the energetic ( ἀρετὴν ) character of the man, how he shines even without miracles. “Then the disciples took him by night,” that the affair might not be suspected, “and let him down by the wall in a basket.”
2:18
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 75.4
… and whosoever shall go out of the doors of thine house into the street, his blood shall be upon him.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.10
127. A harlot saw this; and she who in the destruction of the city lost all hope of any means of safety, because her faith had conquered, bound a scarlet thread in her window, and thus uplifted a sign of her faith and the banner of the Lord’s Passion;
san Girolamo † 420 d.C. The Letters of St. Jerome 52.3
… So, too, with a mystic reference to the shedding of blood, it was a scarlet cord which the harlot Rahab (a type of the church) hung in her window to preserve her house in the destruction of Jericho.
2:19
san Tascio Cecilio Cipriano † 258 d.C. On the Unity of the Church 8
… and it shall come to pass, whosoever shall go abroad beyond the door of thine house, his blood shall be upon his own head?”
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1. 'Misit igitur Josue filius Nun' (Septuaginta Nave, sed corrupte: ex affinitate enim litterae Graece nu cum zeta, pro Noun corruptum est Naue) 'de Setim duos viros exploratores.' — Haec verba nectenda sunt versui 9, cap. 1, ac ponenda ante vers. 10. Est enim hic hysteron proteron, ut ibi dixi; Josue enim, excitatus et corroboratus a Deo ad invadendam Chananaean, illico id fecit, misitque exploratores in Jericho Jordani vicinam, ad eam primo subigendam. Quare: 'Misit igitur,' hoc est, miserat igitur, scilicet antequam juberet Hebraeos parare se ad transitum Jordanis post tres dies cap. i, vers. 10. Ponitur enim praeteritum perfectum pro plusquam perfecto. Mystice S. Augustinus, serm. 106 De Temp.: 'Jesus, ait, duos exploratores mittit, quia verus Jesus daturus erat duo praecepta dilectionis. Quia et revera quid nobis aliud quos mittit verus Jesus, nisi ut diligamus Deum, diligamus et proximum. Dixit ergo Jesus: Praeparate vobis cibum, et estote parati ad diem tertium. Sicut enim tunc praeparatis cibis die tertio ventum est ad Jordanem fluvium: ita et nunc in Ecclesia Catholica assumptis spiritualibus cibis fidei, spei et charitatis, pervenitur ad Trinitatis mysterium, et ad Baptismi sacramentum.' 'De Setim.' — Setim erat in campestribus Moab juxta Jordanem et montem Nebo, ubi ante mensem mortuus erat Moses, Deuter. xxxiv. In Setim fornicatus est populus cum filiabus Moab et Madian, ibique Phinees Israelitam cum Madianitide fornicantem pugione confodit, Num. xxv. Et hoc loco dictae sunt arbores Setim, quarum ligna sunt omnium levissima, nitidissima et pulcherrima, et quae putredinem non sentiunt; unde ex iis cunctae tabulae arcae, tabernaculi et templi factae sunt. 'Duos.' — Rabbini dicunt, vel potius fabulantur hos duos fuisse Phinees et Caleb; sed quis credat Phinees jam Pontificem a Deo designatum, et Caleb auctoritate et annis gravem, ad tantum periculum electos? Praesertim cum Septuaginta Romae correcti eos vocent neaniskous, id est juvenes, et ita vocantur cap. vi, vers. 23, in Hebraeo. 'In abscondito.' — Hebr. cheres, id est, tacite, occulte; ita Chaldaeus: tum ne eos incarcerarent et occiderent hostes Jerichuntini; tum ne id scirent sui Hebraei, qui uti ante ann. 38 ob missos exploratores murmuraverant, ita nunc rursum facile murmurare potuissent. Adde in rebus arduis, praesertim bellicis, summa expeditionis saepe consistit in secreto arctissimo. Facile enim a civibus res secreta ad hostes emanat. Ita Cajetanus, Masius et Serarius. Rabbini cheres interpretantur mutum vel surdum, aut figulum, quasi jusserit Josue exploratoribus ut se simularent surdos et mutos, utpote linguae Chananaaeorum ignaros; vel, ut alii, figulos, quodque ferrent vasa fictilia, quasi ea vendituri in Jericho. Sed haec sunt Rabbinorum commenta et fabulae. Verisimilius dicerent eos simulasse se esse rusticos. Sic enim exploratores solent ut rustici, qui libere urbes ingrediuntur, incedere, ac machinationes suas simulatione rusticitatis obtegere. Nam radix charas per schin significat non tantum tacere et obsurdescere, sed etiam arare et fabricare: cheres vero per sin significat testam et vas fictile. 'Considerate terram,' — non tantum Chananaean, sed Jordani vicinam, quam proxime transito Jordane invadere destino, an scilicet munita sit, an incolae sint bellicosi, an animati et parati ad praelium nobiscum ineundum, etc. Sic Leo Imperator suo belli duci ita praescribit in Tacticis, cap. xiii, num. 2: 'Exploratoribus et speculatoribus sedulo hostium statum exquires, qui notent illorum quanta multitudo, qualis acies: itaque te adversum eos praeparabis, ut ne subito ac de improviso invadare ab illis.' Et cap. xx, num. 178: 'Si quid clam hostes facere volueris, vel castra movere, vel aliquid aliud gerere, nulli hoc consilium, nisi uni alicui ex praefectis credas: talibus enim temporibus permulti sunt, qui remunerandi cupiditate consilia tua hostibus prodituri sunt.' Eodemque cap. num. 216: 'Quoniam venator bonus lupos et vulpes artificio venatur, sic et tu hostium speculatores solertia capies. Si enim extra vallum tuum custodias locaveris, deinde jusseris ut unumquemque ignotum teneant, et interrogent, neque dimittant priusquam praefecti nomen et contubernii unde sit, et tesseram ejus contubernii commemoraverit, et eos qui haec facere nequiverint exploraveris quinam sint, facile speculatores illorum invenies.' Solerter quoque Vegetius, lib. III De Re milit. cap. ult., hunc exploratores deprehendendi modum suggerit: 'Cum explorator hostium, inquit, latenter aberrat in castris, omnes per diem ad tentoria sua redire jubeantur, et statim deprehenditur explorator,' quia non habet tentorium. 'Urbemque Jericho.' — q. d. Praecipue et prae aliis locis lustrate urbem Jericho. Id jubet, quia Jericho in regione illa erat urbs primaria Jordani vicinissima et munitissima. Similes phrases sunt III Regum xi, 1: 'Rex Salomon amavit mulieres alienigenas et (id est, sed praecipue) filiam Pharaonis.' Ps. xvii, 2: 'Eripuit eum de manu hostium, et de manu Saul,' scilicet praecipui et acerrimi sui persecutoris. II Reg. ii, 30: 'Defuerunt de pueris David decem et novem viri, excepto Azaele,' omnium primario. Marci xvi, vers. 7: 'Dicite discipulis, et (id est, praecipue) Petro.' Porro Jericho olim urbs fuit magna, populosa (unde et suum regem habuit, ut patet vers. sequenti), sita in regione campestri et pinguissima. Ibi balsamum, quod est liquor odoratissimus, praestantissimum provenit, nusquam alibi. Abundat rosetis, cannis mellis, palmetis, unde et civitas Palmarum appellata est: ut videatur fuisse mundi paradisus. Distat, teste Josepho, lib. V Belli, cap. iv, a Jordane sexaginta stadiis, hoc est, septem milliaribus Italicis cum dimidio, quae leucas Gallicas unius horae duas cum media efficiunt: distat a Jerusalem stadiis 150, hoc est milliaribus Italicis octodecim cum dimidio, quae faciunt leucas Gallicas sex cum quadrante. In Jericho hospitatus est et habitavit Elisaeus, IV Reg. ii. Ibidem Christus Zachaeum e sycomoro vocavit, Lucae xix. Dicta est Jericho vel a iareach id est Luna, quod Lunae nascentis formam habeat planities illa, quae ambit Jerichuntem: ita Arias Montanus; vel a ravach, id est dilatare, quod in latissimo sita sit campo; vel a marcach, id est odor, quod suavissimum balsami, mellis, rosarum, etc., exspiret odorem. Ita Josephus, Masius, Pagninus. Symbolice, Jericho typus est mundi, qui instabilis est, et mutatur ut Luna; ac latissimus est, et odoratas delicias suis amatoribus exhibet, sed quae illico instar odorum et vaporum evanescunt. Unde Jesus ex ea Zachaeum ad se advocavit, docens contemnere mundana, et ambire coelestia utpote praestantissima, et in aeternum duratura. Ita S. Gregorius, Rupertus et alii. 'Qui pergentes' (vel natatu, vel vado, ut innuitur vers. 7, vel scapha Jordanem transmittentes). 'Ingressi sunt domum mulieris meretricis, nomine Rahab.' — Pro meretricis hebr. est zona, quod et cauponariam sive tabernariam, ut vertit Chaldaeus et Rabbini, et meretricem significat. Meretricem hic vertunt Septuaginta, et cum talem eam nuncupet S. Paulus Hebr. xi, 30, fieri potest ut Rahab et cauponaria et meretrix fuerit. Saepe enim feminae marito carentes, quae publicis hospitiis dant operam, fornicationis subeunt periculum, aut certe suspicionem: licet noster Serarius in Tobiae vi, cap. i, Quaest. III, multis contendat illo aevo non fuisse in usu cauponas, nec hospitia publica. Quare certum est Rahab meretricem fuisse, incertum an fuerit cauponaria. Prudenti sane consilio, Deique ductu exploratores hi domum Rahab adierunt, ubi occultissime latitarunt, utpote portae vicinam, et muro urbis adhaerentem. Erat ergo illa eis ad quiescendum et latendum, aeque ad effugiendum, si res posceret, opportunissima. Ita Arias, Vatablus, Masius et alii. 'Nomine Rahab.' — Rahab hebr. idem est quod dilatatio, vel se dilatavit, uti fecit haec, cum nupta Salmoni, Davidis, Salomonis, regum omnium, ipsiusque Christi effecta est mater, de quo paulo post plura. Porro Rahab hoc tempore fuisse inquit Torniellus quatuordecim, vel quindecim annorum, aeque ac ejus maritum Salmonem: nam sub annum aetatis centesimum genuerunt Boos, proavum Davidis, ut patebit in fine libri Ruth; sed hoc difficile est creditu: unde illud examinabo cap. vi, 25. Notat S. Hieronymus in cap. I Matth., in genealogia Christi non nisi infidelitate, vel luxuria infames nominari feminas, scilicet Ruth, Thamar et Rahab, ut qui, inquit, propter peccatores venerat, de peccatoribus nascens omnium peccata deleret. Ita quoque S. Ambrosius, Chrysostomus, Euthymius et alii. Excepit et Rahab exploratores Hebraeorum, illuminata et impulsa a Deo, quasi divini consilii in Chananaea fideli populo subigenda procuratores. Intellexit enim Deum in hac re velle uti sua opera, ac proinde velle ut ipsa eos exciperet, absconderet et dirigeret: quare ipsa debuit parere Deo, et cives impios patriamque suam Dei populo tradere, et ut ita dicam, prodere, sicut Abraham debuit Deo jubenti immolare suum Isaac.
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3. 'Misitque rex Jericho ad Rahab.' — 'Rex,' id est regulus, dux, princeps urbis Jericho. Tunc enim singulae urbes suos habebant reges, id est rectores et duces. Unde cap. xii, 9, triginta urbium triginta nominantur reges, quos Josue devicit. Rex ergo hos duos peregrinos censuit esse Hebraeos et exploratores: pavidis enim tempore belli omnes sunt suspecti; suspicionem auxit peregrina illorum vestis, lingua et mores.
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4. 'Tollensque mulier viros abscondit.' — Ex Hebraeo clare cum Vatablo sic vertas: Acceperat autem mulier duos illos viros, et abdiderat illum (id est, unumquemque illorum seorsim, ait Arias); abdiderat autem illos Rahab, antequam regii nuntii eos quaesituri advenirent. Cum audiit mussitare vicinos, duos illos peregrinos ad se divertentes esse exploratores, aut alio indicio, vel certe probabili suspicione conjecit, duorum horum ad se adventum regi nuntiandum fore. Quare conjiciens delationem hanc, metuensque inquisitionem et scrutinium domus suae, prudenter illud praevenit, et exploratores abscondit: ac forte regiis nuntiis ad scrutinium adventantibus, ipsa adhuc occultandis exploratoribus occupabatur; idque insinuat Noster, dum vertit: 'Tollensque mulier viros, abscondit.' Porro Rabbini, quod est in Hebraeo, abdidit illum, in singulari, sic explicant, scilicet Rahab unum duntaxat absconderit, scilicet Caleb; Phinees enim ei responderit: 'Ego sum sacerdos; sacerdotes vero, quippe Angelorum similes, si volunt, aspectabiles sunt; si nolunt, cerni nequeunt.' Itaque solum Caleb, non vero Phinees a Rahab fuisse absconditum arbitrantur; sed haec Rabbinorum commenta, solita sunt fabulonum istorum figmenta. Probabilius Philo, non ille celebris, sed Biblicarum antiquitatum scriptor obscurus (Hebraeus tamen), ait hos exploratores fuisse duos filios Caleb, scilicet Cenez et Seeniamian. Unde id habeat, ignoro.
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5. 'Nescio quo abierunt.' — Mentitur vafra mulier. Calvinus hic ei id vitio tribuit, sed ita ut virtuti hospitalitatis admixtum, ei non fuerit ad culpam imputatum. Sed hic est error in Deum blasphemus. Facit enim Deum quasi caecum, qui sinat sibi obduci velarique oculos, ut vitium non videat; aut malorum symmysten et socium, qui vitia non censeat esse vitia, neque ea vitio vertat. Fuit tamen mendacium hoc non perniciosum, sed officiosum, ideoque veniale, praesertim in femina rudi et pagana, quae sibi persuadebat mendacium hoc casu esse licitum, imo honestum, utpote necessarium ad salvandos hospites. Nec id mirum, cum olim Plato, Origenes, S. Hieronymus, Chrysostomus, Theodoretus, Theophylactus, Cassianus, aliique plures tam Christiani, quam Gentiles, censuerunt mendacium subinde esse licitum, illoque utendum esse quasi helleboro, uti ostendi in mendacio obstetricum, Exodi i. Porro Abulensis hic, Quaest. XXX, censet Rahab a Deo motam fuisse ad peccatum veniale, scilicet ad mendacium hoc officiosum. Deus enim, inquit, potest movere hominem ad peccandum venialiter, propter magnum bonum, quod inde sequitur, et ne in majora peccata incidat. Simili modo, inquit, si quis alterum quaerat ad mortem injustam, et alius simplici mendacio ejus vitam conservare possit, debet conservare, et si mentiri recusaverit, alius injuste peribit. Verum haec sunt falsa et paradoxa. Deus enim nullius peccati potest esse auctor, cum sit summa puritas, veritas et sanctitas. Rursum, mentiri non licet, etiamsi inde totius mundi salus sequeretur. Non enim sunt facienda mala ut eveniant bona, ait Apostolus, nec mendacium necessarium est ad salvandam alterius vitam; potest enim quis in tali casu uti amphibologia: et si necessarium esset, non tamen mentiri liceret, quia mendacium intrinsece malum et peccatum est, quod nullo casu facere licet. Dices: Hoc mendacium erat in exitium suae gentis, quam prodebat Hebraeis hostibus; ergo erat perniciosum. Respondeo, mendacium hoc fuisse quidem damnosum Chananaeis et Jerichuntinis; tamen quia Rahab Dei instinctu certo sciebat illos ob sua scelera a Deo esse proscriptos et exitio addictos, adeoque Hebraeis cum suis possessionibus deditos, non debuit illa, nec potuit nisi improbe patrocinari causae injustae Jerichuntinorum, et causae, belloque justo et pio Hebraeorum adversari, ac Deo ipsi reluctari. Quin vero ut Deo obediret, cordata admodum fide et pietate, mortis discrimini fortissime et sanctissime se objecit, ut ab ea merito eam laudet Apostolus, Hebr. xi, 31, et operibus hisce justificatam esse asserat S. Jacobus cap. ii, vers. 25. Quare ipsa illuminata tactaque a Deo, a libidine sua per poenitentiam et castitatis propositum ad Deum sese convertit, factaque est Hebraea et sancta, adeoque hoc generoso hospitalitatis actu, quo Hebraeis ingressum in Chananaean patefecit, se nobilitavit, Hebraeosque sibi adeo devinxit, ut ob hanc ejus beneficentiam Salmon, princeps tribus Juda, eam in conjugem acceperit, ex eaque prognati sunt omnes principes et reges Juda, ac tandem Christus ipse, ut patet Matth. 1, ubi ipsa nominatur, et prae aliis feminis ponitur in genealogia Christi: quia videlicet fuit alienigena et meretrix, et quia de populo Dei optime merita. Licet enim esset alienigena, tamen jam conversa ad Judaismum duci potuit in uxorem a Judaeo principe. Talium enim connubia non vetantur Deuter. vii, 3, sed alienigenarum duntaxat persistentium in idololatria, ut patet ibidem vers. 4. Hebraei tradunt Rahab hac fide et pietate promeruisse, ut octo Prophetae et Sacerdotes ex ejus stirpe procrearentur, scilicet Jeremias, Helcias, Suraias, Maasias, Baruch filius Nerie, Hanameel, Sellum, Ezechiel et Haldam. Fuit Hanameel filius Sellum, patruelis Jeremiae. Rursum iidem numerant novem feminas gentiles, quae maritis Hebraeis nubentes, vel Hebraeis adhaerentes, ab iis conversae fidelem magnamque sobolem procrearent, scilicet Agar Aegyptiam, uxorem Abrahae; Aseneth, uxorem Joseph; Sephoram Madianitem, uxorem Mosis; Sephoram et Phuam obstetrices, quae infantes Hebraeorum a caede Pharaonis servarunt, Exodi i, 15; Pharaonis filiam, Rahab, Ruth et Jahel. Porro S. Augustinus, lib. Contra mendacium, cap. xv: 'Quod scriptum est, inquit, Deum bene fecisse cum Hebraeis obstetricibus, et cum Rahab Jerichuntina meretrice, non ideo factum est, quia mentitae sunt, sed quia in homines Dei misericordes fuerunt. Non est itaque in eis remunerata fallacia, sed benevolentia: benignitas mentis, non iniquitas mentientis.'
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6. 'In solarium.' — Hebr. gag, id est tectum, ut vertit Chaldaeus et Septuaginta, quod in Judaea erat planum, ut in eo ambulare, cubare, sedere liceret. Vide dicta Deut. xxii, 8. Dictum solarium, quia soli expositum. Tropologice Origenes, hom. 3 in Josue: 'Haec, inquit, susceptos eos in superioribus collocat, atque in editis et excelsis fidei constituit sacramentis. Nemo enim qui a Jesu mittitur, invenitur deorsum et humi jacens, sed in superioribus permanet.' 'Operuitque eos stipula lini.' — Hebr. in linis ligni, sed Hebraei lina ligni vocant lina lignea, sive quae lignescunt, puta lina, quae integra canna constant, quod Latine Latinus interpres clare expressit, vertens stipula lini. Nam ligni nomen Hebraei tribuunt etiam plantis, ut junco, hyssopo, lino, quae calamo suo sensim durescunt et lignescunt, ut patet III Regum iv, 33. Temere ergo Masius hic carpit nostrum Interpretem. Illi enim favent Chaldaeus et Josephus, qui vertunt, lini fasciculos. Et Pagninus vertens, culmos lini, et Tigurina vertens, cauliculos lini. Hic versus explicat versum 4. Pluribus id probat Serarius hic Quaest. XXV.
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'Elanguerunt:' — Hebr. namoggu, id est, instar cerae liquefacti sunt, dissoluti et tabefacti sunt: pavor enim ingens liquat, enervat et dissolvit omne robur, omnesque animae et corporis vires. Chaldaeus, fracti sunt; Vatablus, consternati sunt metu vestri, hoc est panico terrore acti quasi colliquescunt. Septuaginta, vers. 11, vertunt exestemen, id est, obstupuimus, extatici facti sumus, extra nos rapti defecimus, emoti sumus e mente nostra. Pavor enim facit inopes consilii, emotae mentis, et quasi amentes.
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10. 'Quos interfecistis.' — Hebr. hecharamthem, id est anathema fecistis, anathematizastis, id est velut anathema, id est hostiam Deo et justitiae vindictaeque divinae consecratam immolastis et occidistis. Vide dicta Levit. cap. xxvii, vers. 28.
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11. 'Dominus enim Deus vester ipse est Deus in coelo sursum, et in terra deorsum,' q. d. Deus vester solus est Deus verus, qui coelum et terram aeternis regit imperiis, et ubivis locorum operatur ea quae voluerit. Hebr. enim est Elohim, quae vox significat Deum qua gubernatorem rerum omnium. Sensus est, q. d. Cum Deus verus pro vobis pugnet, nec Chananaei, nec quis alius illi vobisque obsistere poterit, aut vos possessione terrae hujus arcere, uti sat arguit illis injectus a Deo pavor, qui eos alioqui fortissimos, imbelles et enerves reddidit. Chaldaeus vertit, 'et quod Dominus Deus vester sit Deus, cujus divinitas est in coelo supra, et dominatur super terram subter.' Hoc est quod ait Moses Deuter. xxxiii, 26: 'Ascensor coeli auxiliator tuus. Magnificentia ejus discurrunt nubes, habitaculum ejus sursum, et subter brachia sempiterna; ejiciet a facie tua inimicum, dicetque: Conterere;' ubi plura hac de re dixi. Rahab ergo partim ex miraculis et prodigiis, partim ex Dei illustratione, cognovit idola Chananaaeorum esse deos falsos fictosque, solum autem Deum Hebraeorum esse Deum verum (Hebr. enim est Jehova), ideoque in eum credidit, speravit, dilexit, ac poenitens peccatorum suorum veniam ab eo flagitavit, itaque justificata est, uti docet Apostolus, Hebr. cap. xi, vers. 31, et Jacobus cap. ii, 25.
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14. 'Anima nostra sit pro vobis in mortem,' — hoc est, pereat anima nostra, id est, pereamus nos, Deus nos perdat, vel terra nobis dehiscat, si vobis Hebraei nocuerint. Jurant enim, uti petierat Rahab, juramento exsecratorio, ut patet vers. 17. Sciebant enim id Josue et Hebraeos ratum habituros, imo illi pro tanto hospitalitatis, qua aditus in terram promissam pandebatur, officio, gratias acturos, ac majora beneficia illi relaturos. Sciebant pariter legem Dei jubentis omnes Chananaeos occidi, non intelligi de ea quae tam amice Hebraeos exceperat, eisque viam in Chananaean ad tot victorias aperuerat. Hoc enim eis epiikia dictabat; Chaldaeus vertit, anima nostra traditae sunt pro animabus vestris. Clare Vatablus: 'Animas nostras pro vobis morti devovemus, praestituros nos beneficium et fidem tibi;' quod sic explicat, q. d. 'Servabimus vos etiam, si nobis sit moriendum.' Sed prior explicatio est germanior. 'Faciemus in te misericordiam et veritatem.' — 'Veritatem,' id est aequitatem et fidelitatem, ut vertit Vatablus, officium scilicet officio reddendo, et fidem salutis quam tibi dedimus, reipsa praestando. Est enim veritas justitiae, uti est loquelae, ut bonum quod vere promisimus, vere praestemus, de qua ait Joannes in Evang., cap. viii: 'Ille (diabolus) in veritate, id est, in fide et obedientia Deo promissa, non stetit.' Et in III Epist.: 'In veritate ambulas.' Et alibi: 'Dominus aspiciet veritatem.' Et: 'Universae viae Domini misericordia et veritas.'
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15. 'Demisit ergo eos per funem de fenestra.' — Sicut Paulus Damasci e fenestra demissus est in sporta, cujus hi exploratores fuere typus et figura, Actor. ix, 25. 'Domus enim ejus haerebat muro.' — Septuaginta: 'Quoniam domus illius erat in muro, et in muro ipsa habitabat.' Quod Romae quoque et alibi fit, ubi summa est pax: nam tempore belli id periculosum est; per domos enim muro haerentes exploratores, hostesque ipsi secure in urbem ingredi et egredi possunt.
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16. 'Ad montana conscendite,' — quasi ad avia et remota. Mystice Origenes: Apostolis, ait, jussit Christus coelestia praedicare, quasi dicat: Nolite per valles incedere, humilia et dejecta refugite, excelsa et sublimia docete. 'Innoxii erimus a juramento hoc quo adjurasti nos' (ita jurare fecisti, sive ad quod nos adegisti. Ita Pagninus et Vatablus).
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18. 'Si ingredientibus nobis terram, signum fuerit funiculus iste coccineus.' — Ita legunt Hebraea, Chaldaea, Septuaginta et Romana, sine negatione; Complutenses tamen et alii legunt cum negatione: Signum non fuerit. Sensus ergo est, q. d. Innoxios non praestabimus, fidemque nostram liberabimus ab hoc juramento, quo juravimus te tuosque servare, si funiculum istum alligaveris ad fenestram, ut ex eo quasi signo domum tuam omnes Hebraei a caeteris internoscant, sciantque illam esse quam servaturos nos juravimus. Ita Vatablus. Verum quia Hebr. nekiim, id est innoxii, potius significat immunes et obligatione juramenti solutos, sive, ut vulgo dicunt, deobligatos, ut patet vers. 17 et 20: hinc ex Hebraeo hic videtur esse sensus, q. d. Juramento nostro liberi solutique erimus, si duo quae jure exigimus non servaveris. Exigimus enim primo, ut funiculum istum nobis pro signo des, tuam esse domum; secundo, ut tuos cognatos omnes in tuam domum congreges, itaque sciamus esse tuos, non alienos; si haec duo non servaveris, juramento nostro nos soluti erimus: sin servaveris, eo obligatos nos censebimus, illudque sancte servabimus. Unde Complutenses aliique, ut dixi, per negationem legunt: Innoxii erimus, etc., si signum non fuerit funiculus iste. 'Funiculus (Hebr. funis) iste coccineus.' — 'Iste,' scilicet qui hic se oculis nostris offert. Alii: 'Iste,' scilicet quo nos per murum demisisti, ut idem funis crassior, quo exploratores e manu Chananaeeorum liberat, Rahab quoque eorum liberatricem de manu Hebraeorum liberaret. Exploratores dant signum funis, quod petierat Rahab vers. 12, quodque antequam a muro demitterentur dare debuissent, sed id eis ob periculum turbatis animis tum non occurrebat, cum omnes ad periculi fugam per securam e fenestra demissionem toti intenderent. 'Coccineus.' — Dei providentia id factum, ut per eum, utpote rubeum, Christi sanguis repraesentaretur. Unde S. Ambrosius lib. V De fide, cap. v, censet Rahab hoc coccineo fune significare voluisse passionem Christi, cujus fide et meritis liberabatur a morte animae et corporis. Audi eum lib. V De fide, cap. iv, sub finem: 'Vidit hoc meretrix, et quae in excidio civitatis remedia desperaret salutis, quia fides vicerat, signa fidei atque vexilla Dominicae Passionis attollens, coccum in fenestra ligavit, ut species cruoris mystici, quae foret mundum redemptura, vernaret. Ita foris Jesu nomen fuit praeliantibus ad victoriam, intus species Dominicae Passionis periclitantibus ad salutem. Unde quia intellexit Rahab coeleste mysterium, dicit Dominus in psalmo: Memor ero Rahab et Babylonis scientium me.' Sic et S. Augustinus in Psalm. lxxxvi: 'Memor ero, inquit, Rahab. Quae est ista? Meretrix illa in Hiericho, meretrix quae suscepit nuntios, et alia via ejecit, quae praesumpsit in promissione, quae timuit Deum, cui dictum est ut per fenestram mitteret coccum, id est, ut in fronte haberet signum sanguinis Christi. Salvata est ibi, et Ecclesiam gentium significavit. Unde Dominus superbientibus Pharisaeis dixit: Amen dico vobis, publicani et meretrices praecedunt vos in regno coelorum. Praecedunt, quia vim faciunt. Impellunt credendo, et ceditur fidei, nec obsistere potest quisquam, quia qui vim faciunt, diripiunt illud.' Sic et S. Hieronymus, epist. 2 ad Nepotianum, multis docet coccineum esse symbolum sanguinis Christi, aeque ac charitatis ignitae, qua ardebat Rahab. Et Origenes hic hom. 4: 'Sanguis Christi est signum redemptionis,' inquit, 'in domo Rahab, id est in Ecclesia.' 'Et omnem cognationem tuam,' — puta non solum parentes, sed avunculos, materteras, patrueles, imo et affines, scilicet cognatorum uxores et cognatarum maritos; hi enim per uxores et maritos pertinebant ad Rahab, ejusque censebantur cognati. Negat hoc Abulensis, Quaest. LV, eo quod vers. 13, Rahab solos fratres suos et sorores petierit liberari. Sed immerito, nam nomine fratrum et sororum nepotes et cognati apud Hebraeos intelliguntur; quos enim ibi fratres vocavit, hic cognatos vocat.
2:19
'Sanguis ipsius erit in caput ejus.' — 'Sanguis,' id est, culpa sanguinis sui effusi in ipsummet recidet, q. d. Ipse sua culpa peribit, non nostra, quia pacta non servavit. 20. 'Mundi,' — id est, liberi et juramenti obligatione soluti. 21. 'Dimittensque,' — puta valedicens eis, v. g. dicendo: 'Ite in pace,' vel 'Pax vobiscum;' jam enim funiculo eos per murum dimiserat: hic ergo dimissis valedicit.
2:22
22. 'Pervenerunt ad montana, et manserunt ibi tres dies,' — non integros, sed dimidiatos vel inchoatos. Nam die tertio mensis Nisan sive martii, missi a Josue lustrarunt Jericho, et hospitati sunt apud Rahab; sed cum illico eorum adventus nuntiatus esset regi, illeque eos inquiri juberet, Rahab eadem nocte eos per murum demisit: demissi et dimissi latuerunt in montanis ad tres dies, scilicet die quarta, quinta et sexta Nisan, sed inchoata; nam die sexto ad vesperam redierunt ad Josue. Quare non videtur verum, quod scribit Josephus, eos post ingressum suum in Jericho, sequentem diem totum insumpsisse in exploranda Jericho, sic enim proditi et capti fuissent, et satis ex Rahab intellexerunt metum statumque urbis, ut tanta lustratione non esset opus, praesertim in tanto periculo, omnium oculis in eos intentis. Nam ob viciniam Hebraeorum omnes Jerichuntini erant consternati, et quasi exanimati, ut ait Rahab: quare urbem suam clauserunt et arctissime custodierunt, singulos ingredientes exacte inspiciendo et examinando, ac nominatim peregrinos, eorumque nomina ad regem deferendo, uti fieri solet singulis diebus ad vesperam in urbibus, quae vicinum hostem metuunt. Si quis nolit hisce temporis angustiis arctari, malitque tres dies integros latebrarum accipere, dicat exploratores a Josue fuisse missos, venisseque in Jericho, non tertio die Nisan, post expletos triginta dies luctus ob mortem Mosis; sed ante eos expletos die primo Nisan, ita ut secundo die Jerichuntem explorarint, tertio die redierint, latuerintque in montibus tres integros dies, ac die sexto reversi sunt ad Josue. Ita ex Lyrano et Masio Salianus.
2:24
24. 'Et timore prostrati.' — Hebr. timore liquefacti. Vide dicta vers. 9.
Interpretatio allegorica et tropologica Rahab Allegorice S. Augustinus, Origenes, Rupertus: Rahab, inquiunt, repraesentat Ecclesiam Gentium: Primo, quia sicut ipsa, ait Rupertus, cap. x, prius erat prostibulum daemoniorum et lupanar idolorum, sed ex infideli et incesta per receptionem exploratorum Hebraeorum facta est fidelis et casta: sic gentes idololatrae et impurae, per receptionem Apostolorum, factae sunt Christianae et sanctae. Secundo, sicut Rahab per funiculum coccineum, sic Ecclesia per sanguinem Christi salvata est. Tertio, Rahab servavit omnes cognatos, itaque, ut videtur, omnes ad fidem et cultum veri Dei Hebraeorum adduxit; unde et Rahab hebr. idem est quod dilatatio: sic Ecclesia per omnes gentes se dilatavit. Quarto, extra domum Rahab omnes occisi sunt: sic extra Ecclesiam omnes pereunt, nullique salus conceditur. Quinto, Rahab justificata est per fidem et hospitalitatem, sic et Ecclesia per fidem et charitatem. Tropologice, Rahab est omnis peccatrix et poenitens instar Magdalenae, quae per Josue et exploratores, id est, per Jesum et viros Apostolicos, ex luxuriosa, fit casta et sancta, ideoque ab excidio gehennae servatur, imo et alios servat, dum eisdem poenitentiam et puritatem suo verbo et exemplo persuadet.
2:1
ABEL (EBR. ABHÈL «PRATO»; FORSE PERÒ È ARAMAIZZAZIONE DAL CANANEO ABIL «CANALE»)
… Accampamento degli Israeliti prima di passare il Giordano (Num. 25, 1; 33, 49; Ios. 2, 1; 3, 1; Mich. 6, 5); oggi Tell Kefrein a 11 km. a est del Giordano, in direzione di Gerico (secondo pochi Wadi es-Sejale, a 5 km. più a sud).
… 1-18). Era detta Abel (v.) S. « nelle steppe di Moab » (ibid. 33, 49; Settanta Βέλων cod. B, βελοκτίμ cod. A). Da lì furono inviate le spie a Gerico, che stava di fronte; da lì, dopo un prolungato soggiorno, Israele mosse per attraversare il Giordano (Ios. 2, 1; 3, 1; Volg. Setim). …
2:2
… In ricompensa ottenne il giuramento di essere risparmiata insieme alla sua famiglia nel giorno dell'occupazione; soddisface alla condizione pattuita (nastro rosso alla finestra) e la promessa fu mantenuta (Ios. 2, 2-21; 6, 17-25). Convertita alla religione israelitica, sposò Salmon della tribù di Giuda ed ebbe per figlio Booz, futuro sposo di Ruth (Ruth 4, 21; Mt. 1, 5). La sua fede fu lodata in …
2:3
… 129, 1; Eccli. 51, 9). La f. personificata come la morte (Job 28, 22; Is. 5, 14; Eccli. 14, 12-19), poeticamente è raffigurata come mostro insaziabile dalle fauci enormi (Is. 5, 14; Hab. 2, 5; Ps. 141, 7; Prov. 1, 12; 27, 20; 30, 16), dal ventre immane (Ios. 2, 3; Eccli. 51, 5). Frutto della potenza della f.-morte è la distruzione (Os. 13, 14 = I Cor. 15, 54): v. ABADDON. …
2:10
… più recente (gli «Amorriti», v.) ca. l'anno 2000. Talvolta però il Vecchio Testamento distingue fra Cananei e Amorriti, chiamando Amorriti non soltanto gli abitanti preisraelitici della Transgiordania (cf. Num. 21, 13, 31; Deut. 3, 8; 4, 47 sg.; 31, 4; Ios. 2, 10; 9, 10; 12, 2; 13, 10; Iudc. 10, 8), ma anche una parte degli abitanti della Palestina propriamente detta, cioè quella che dimora nella montagna (Deut. 1, 7.19.20.44: popolo dimorante …
… Il miracolo passaggio del Mar Rosso è tale fatto storico da non poter essere soppresso senza scuotere tutto l'edificio del Vecchio Testamento (Ex. 14; 15, 4; 22; Num. 33, 8; Deut. 11, 14; Ios. 2, 10; 4, 24; 24, 7; Ps. 105 [106], 8; Id. 11, 16; Neh. 9, 11; Sap. 10, 8; I Mach. 4, 9; Act. 7, 36).
… Avendo il Re negato il passaggio agli Ebrei, questi decisero di aprirsi la via con le armi: in poche azioni S. rimase sopraffatto, fu ucciso, e i suoi territori rimasero conquista israelitica (Num. 21, 21 sgg.; 32, 33; Deut. 1, 4; 2, 24 sgg.; 3, 2-6; 4, 46; 29, 7; 31, 4; cf. Ios. 2, 10 ecc.).
2:15
Si tratta di un rotulo o volumen in pergamena, che, pur mancante dell'inizio e della fine, è lungo m. 11,50, largo tra m. 0,64 e m. 0,87. Esso comprende la storia di G. da Jos. 2, 15-16, a Jos. 10: contiene 23 illustrazioni, che hanno molta analogia con i musaici di S. Maria Maggiore, con leggende in greco in maiuscola corsiva. …
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.