The tribes of Ruben and Gad, and half Manasses returne to their possessions. 10. VVho building an altar by the side of Iordan, the other tribes suspect that they wil make a schisme, and therfore purpose to fight against them. 13. But first sending an ambassage to admonish them, 21. they answer that they made not an altar, for sacrifice, but only for a monument, that notwithstāding they dwel on the other side of Iordan, yet they are of the same people of God, 30. wherwith al Israel is satisfied.
1At the same time Josue called the Rubenites, and the Gadites, and the half tribe of Manasses,Nello stesso tempo Giosuè chiamò a se i Rubeniti, e i Gaditi, e la mezza tribù di Manasse.THE same time Iosue called the Rubenites, and Gadites, and the halfe tribe of Manasses,Eodem tempore vocavit Josue Rubenitas, et Gaditas, et dimidiam tribum Manasse, 2And said to them: You have done all that Moses the servant of the Lord commanded you: you have also obeyed me in all things,E disse loro: Voi avete adempito tutto quello che a voi comandò Mosè servo del Signore: e a me pure siete stati in tutto obbedienti.and said to them: You haue done al thinges that Moyses the seruant of our Lord cōmanded you: me also haue you obeyed in al thinges,dixitque ad eos: Fecistis omnia quæ præcepit vobis Moyses famulus Domini: mihi quoque in omnibus obedistis, 3Neither have you left your brethren this long time, until this present day, keeping the commandment of the Lord your God.E per un lungo spazio di tempo fino al di d'oggi non avete abbandonati i vostri fratelli, eseguendo gli ordini del Signore Dio vostro.neither haue you left your brethren a long time, vntil this present day, keeping the commandement of our Lord your God.nec reliquistis fratres vestros longo tempore, usque in præsentem diem, custodientes imperium Domini Dei vestri. 4Therefore as the Lord your God hath given your brethren rest and peace, as he promised: return, and go to your dwellings, and to the land of your possession, which Moses the servant of the Lord gave you beyond the Jordan:Giacché adunque il Signore Dio vostro ha dato tranquillità e pace a' vostri fratelli, conforme promise; partitevi, e andate alle vostre tende, e alla terrà di vostro dominio assegnata a voi da Mosè servo del Signore di là dal Giordano:Therfore because our Lord your God hath geuen your brethren quietnes and peace, as he promised: returne, and goe into your tabernacles, and to the land of your possession, which Moyses the seruant of our Lord deliuered to you beyond Iordan:Quia igitur dedit Dominus Deus vester fratribus vestris quietem et pacem, sicut pollicitus est: revertimini, et ite in tabernacula vestra, et in terram possessionis, quam tradidit vobis Moyses famulus Domini trans Jordanem: 5Yet so that you observe attentively, and in work fulfil the commandment and the law which Moses the servant of the Lord commanded you: that you love the Lord your God, and walk in all his ways, and keep all his commandments, and cleave to him, and serve him with all your heart, and with all your soul.Questo solo io chieggo, che osserviate attentamente, e mettiate in esecuzione i comandamenti, e le leggi prescritte a voi da Mosè servo del Signore, che amiate il Signore Dio vostro, e camminiate per tutte le sue vie, e adempiate i suoi precetti, e stiate uniti con lui, e lo serviate con tutto il cuore, e con tutta l'anima vostra.alwayes so that you keepe attentiuely, and in worke fulfil the commandement, and the law which Moyses the seruant of our Lord commanded you, that you loue our Lord your God, and walke in al his wayes, and obserue al his commandementes, & cleaue to him, and serue him in al your hart, and in al your soule.ita dumtaxat ut custodiatis attente, et opere compleatis mandatum et legem quam præcepit vobis Moyses famulus Domini, ut diligatis Dominum Deum vestrum, et ambuletis in omnibus viis ejus, et observetis mandata illius, adhæreatisque ei, ac serviatis in omni corde, et in omni anima vestra.
6And Josue blessed them, and sent them away, and they returned to their dwellings.E Giosuè li benedisse, e licenziolli, ed eglino se ne tornarono alle loro tende.And Iosue blessed them, and dismissed them. Who returned into their tabernacles.Benedixitque eis Josue, et dimisit eos. Qui reversi sunt in tabernacula sua. 7Now to half the tribe of Manasses, Moses had given a possession in Basan: and therefore to the half that remained, Josue gave a lot among the rest of their brethren beyond the Jordan to the west. And when he sent them away to their dwellings and had blessed them,Imperocché alla mezza tribù di Manasse avea data Mosè la porzione in Basan: e all'altra metà diede Giosuè la sua parte in mezzo a' suoi fratelli di qua dal Giordano all'occidente. E avendoli benedetti, in licenziandoli,And to the halfe tribe of Manasses Moyses had geuen possession in Basan: and therfore to the halfe that remayned, Iosue gaue a lotte among the rest of their brethren beyond Iordan at the West side. And when he dismissed them into their tabernacles, & had blessed them,Dimidiæ autem tribui Manasse possessionem Moyses dederat in Basan: et idcirco mediæ, quæ superfuit, dedit Josue sortem inter ceteros fratres suos trans Jordanem ad occidentalem plagam. Cumque dimitteret eos in tabernacula sua, et benedixisset eis, 8He said to them: With much substance and riches, you return to your settlements, with silver and gold, brass and iron, and variety of raiment: divide the prey of your enemies with your brethren.Disse loro: Voi ve ne tornate a' luoghi vostri carichi di beni, e di ricchezze, e di argento e di oro, di rame, e ferro, e di vestimenta d'ogni sorta: dividete la preda tolta a' nemici co' vostri fratelli.he said to them: In much substance and riches returne to your seates, with siluer and gold, brasse and yron, and varietie of rayment: diuide the praye of your enemies with your brethren.dixit ad eos: In multa substantia atque divitiis revertimini ad sedes vestras, cum argento et auro, ære ac ferro, et veste multiplici: dividite prædam hostium cum fratribus vestris. 9So the children of Ruben, and the children of Gad, and the half tribe of Manasses returned, and parted from the children of Israel in Silo, which is in Chanaan, to go into Galaad the land of their possession, which they had obtained according to the commandment of the Lord by the hand of Moses.E se ne andarono, e si separarono i figliuoli di Ruben, e i figliuoli di Gad, e la mezza tribù di Manasse da' figliuoli d'Israele in Silo, che è nella Cananea per tornare in Galaad, paese ad essi assegnato da Mosè secondo l'ordine del Signore.And the children of Ruben, and the children of Gad, and the halfe tribe of Manasses returned, and went from the children of Israel in Silo, which is situated in Chanaan, to enter into Galaad the Land of their possession, which they had obteyned according to the commandement of our Lord in the hand of Moyses.Reversique sunt, et abierunt filii Ruben, et filii Gad, et dimidia tribus Manasse, a filiis Israël de Silo, quæ sita est in Chanaan, ut intrarent Galaad terram possessionis suæ, quam obtinuerant juxta imperium Domini in manu Moysi.
10And when they were come to the banks of the Jordan, in the land of Chanaan, they built an altar immensely great near the Jordan.E giunti che furono alle dune del Giordano nella terra di Canaan, edificarono presso al Giordano un altare d'immensa grandezza.And when they were come to the litle banckes of Iordan, into the Land of Chanaan, they built beside Iordan an altar of an infinite greatnes.Cumque venissent ad tumulos Jordanis in terram Chanaan, ædificaverunt juxta Jordanem altare infinitæ magnitudinis. 11And when the children of Israel had heard of it, and certain messengers brought them an account that the children of Ruben, and of Gad, and the half tribe of Manasses had built an altar in the land of Chanaan, upon the banks of the Jordan, over against the children of Israel:La qual cosa essendo stata udita da' figliuoli d'Israele, ed essendo stato ad essi riferito da avvisi sicuri, come Ruben e Gad, e la mezza tribù di Manasse avevano edificato un altare nella terra di Canaan sulle dune del Giordano, dirimpetto a' figliuoli d'Israele;Which thing when the children of Israel had heard, and certaine messengers had reported to them that the children of Ruben, and Gad, and the halfe tribe of Manasses had builded an altar in the Land of Chanaan, vpon the litle banckes of Iordan, against the children of Israel:Quod cum audissent filii Israël, et ad eos certi nuntii detulissent, ædificasse filios Ruben, et Gad, et dimidiæ tribus Manasse, altare in terra Chanaan, super Jordanis tumulos, contra filios Israël: 12They all assembled in Silo, to go up and fight against them.Si adunarono tutti questi a Silo per andare a combattere contro di quelli:they assembled al in Silo, that they might goe vp, and fight against them.convenerunt omnes in Silo, ut ascenderent, et dimicarent contra eos. 13And in the mean time they sent to them into the land of Galaad, Phinees the son of Eleazar the priest,E frattanto spediron loro nella terra di Galaad Phinees figliuolo di Eleazaro sommo sacerdote.And in the meane time they sent to them into the Land of Galaad, Phinees the sonne of Eleazar the priest,Et interim miserunt ad illos in terram Galaad Phinees filium Eleazari sacerdotis, 14And ten princes with him, one of every tribe.E con lui dieci principi, uno per ogni tribù.and ten princes with him, one of euerie tribe.et decem principes cum eo, singulos de singulis tribubus. 15Who came to the children of Ruben, and of Gad, and the half tribe of Manasses, into the land of Galaad, and said to them:I quali andarono a trovare i figliuoli di Ruben, e di Gad, e della mezza tribù di Manasse nella terra di Galaad, e disser loro:Who came to the children of Ruben, and Gad, and the halfe tribe of Manasses into the Land of Galaad, and said to them:Qui venerunt ad filios Ruben, et Gad, et dimidiæ tribus Manasse in terram Galaad, dixeruntque ad eos:
16Thus saith all the people of the Lord: What meaneth this transgression? Why have you forsaken the Lord the God of Israel, building a sacrilegious altar, and revolting from the worship of him?Queste cose manda a dire a voi tutto il popolo del Signore: Qual prevaricazione è mai questa? per qual motivo avete voi abbandonato il Signore Dio d'Israele, edificando un altare sacrilego, e ritraendovi dal culto di lui?This message doth al the people of our Lord send to you: What is this transgression? Why haue you forsaken our Lord the God of Israel, building a sacrilegious altar, and reuolting from the worshippe of him?Hæc mandat omnis populus Domini: Quæ est ista transgressio ? cur reliquistis Dominum Deum Israël, ædificantes altare sacrilegum, et a cultu illius recedentes ? 17Is it a small thing to you that you sinned with Beelphegor, and the stain of that crime remaineth in us to this day? and many of the people perished.È egli forse poco per voi l'aver peccato a causa di Beelphegor, onde fino al presente resta sopra di noi l'infamia di tal delitto, per cui periron molti del popolo?Is it a smale thing to you that you sinned in Beelphegor, and vntil this present day the spotte of this abomination abideth in vs? and many of the people fel dead.an parum vobis est quod peccastis in Beelphegor, et usque in præsentem diem macula hujus sceleris in nobis permanet, multique de populo corruerunt ? 18And you have forsaken the Lord to day, and to morrow his wrath will rage against all Israel.E voi oggi avete abbandonato il Signore, e domane l'ira di lui infierirà contro tutto Israele.And you to day haue forsaken our Lord, and to morow his wrath wil rage against al Israel.Et vos hodie reliquistis Dominum, et cras in universum Israël ira ejus desæviet. 19But if you think the land of your possession to be unclean, pass over to the land wherein is the tabernacle of the Lord, and dwell among us: only depart not from the Lord, and from our society, by building an altar beside the altar of the Lord our God.Che se voi credete che impura sia la terra del dominio vostro, trasferitevi in quella, dov'è il tabernacolo del Signore, e abitate tra di noi; con patto solamente che voi non vi ritiriate dal Signore, nè dalla nostra società, alzando un altare oltre l'altare del Signore Dio nostro.But if you thinke the land of your possession to be vncleane, passe to the Land, wherein is the tabernacle of our Lord, and dwel among vs: only that you depart not from our Lord, and from our companie, an altar being built beside the altar of our Lord God.Quod si putatis immundam esse terram possessionis vestræ, transite ad terram, in qua tabernaculum Domini est, et habitate inter nos: tantum ut a Domino et a nostro consortio non recedatis, ædificato altari præter altare Domini Dei nostri.
20Did not Achan the son of Zare transgress the commandment of the Lord, and his wrath lay upon all the people of Israel? And he was but one man, and would to God he alone had perished in his wickedness.Non è egli vero che Achan figliuolo di Zare trasgredì gli ordini del Signore, e l'ira di lui piombò sopra tutto il popolo d'Israele? Ed egli era un sol uomo, ma piacesse a Dio che egli solo fosse perito pel suo peccato.Did not Achan the sonne of Zare transgress the commandement of our Lord, and his wrath lay vpon al the people of Israel? And he was one man, and I would he alone had perished in his wicked fact.Nonne Achan filius Zare præteriit mandatum Domini, et super omnem populum Israël ira ejus incubuit ? et ille erat unus homo, atque utinam solum periisset in scelere suo. 21And the children of Ruben, and of Gad, and of the half tribe of Manasses answered the princes of the embassage of Israel:Risposero i figliuoli di Ruben, e di Gad, e della mezza tribù di Manasse a' principi ambasciatori d'Israele:And the children of Ruben, and Gad, and of the halfe tribe of Manasses answered the princes of the legacie of Israel:Responderuntque filii Ruben et Gad, et dimidia tribus Manasse, principibus legationis Israël: 22The Lord the most mighty God, the Lord the most mighty God, he knoweth, and Israel also shall understand: If with the design of transgression we have set up this altar, let him not save us, but punish us immediately:Il fortissimo Dio Signore, il fortissimo Dio Signore egli sa, e lo comprenderà anch'Israele: se con ispirito di ribellione abbiam fabbricato questo altare, egli non ci protegga, ma ci punisca fin da adesso.The most mightie God our Lord, The most mightie God our Lord, him selfe knoweth, and Israel together shal vnderstand: If with the mind of preuarication we haue erected this altar, let him not keepe vs, but punish vs presently:Fortissimus Deus Dominus, fortissimus Deus Dominus, ipse novit, et Israël simul intelliget: si prævaricationis animo hoc altare construximus, non custodiat nos, sed puniat nos in præsenti: 23And if we did it with that mind, that we might lay upon it holocausts, and sacrifice, and victims of peace offerings, let him require and judge:E se Io abbiamo fatto con intenzione di imporvi sopra olocausti, e sacrifizii, e vittime pacifiche, ne faccia egli disamina e pronunzii sentenza:and if we did it with that minde, that we might lay vpon it holocaustes, and sacrifice, and pacifique victimes, let him selfe examine it and iudge:et si ea mente fecimus ut holocausta, et sacrificium, et pacificas victimas super eo imponeremus, ipse quærat et judicet:
24And not rather with this thought and design, that we should say: To morrow your children will say to our children: What have you to do with the Lord the God of Israel?Se non piuttosto pensier nostro e nostro consiglio si fu che dicemmo che forse un dì i figliuoli vostri avrebber detto ai nostri figliuoli: Che avete a far voi col Signore Dio d'Israele?and not rather with that meaning and deliberation, that we said: To morrow your children wil say to our children: What haue you to doe with our Lord the God of Israel?et non ea magis cogitatione atque tractatu, ut diceremus: Cras dicent filii vestri filiis nostris: Quid vobis et Domino Deo Israël ? 25The Lord hath put the river Jordan for a border between us and you, O ye children of Ruben, and ye children of Gad: and therefore you have no part in the Lord. And by this occasion your children shall turn away our children from the fear of the Lord. We therefore thought it best,Il Signore ha posto il fiume Giordano per confine tra noi, e voi, o figliuoli di Ruben, o figliuoli di Gad; onde non appartenete voi al Signore. E con simil pretesto i figliuoli vostri ritrar potrebbero i nostri figliuoli dal timore del Signore. Abbiamo adunque pensata meglio la cosa,Our Lord hath put a border betwen vs and you, O ye children of Ruben, and children of Gad, the riuer Iordan: and therfore you haue no part in our Lord. And by this occasion your children shal auert our children from the feare of our Lord. We therfore thought it better,terminum posuit Dominus inter nos et vos, o filii Ruben, et filii Gad, Jordanem fluvium, et idcirco partem non habetis in Domino: et per hanc occasionem avertent filii vestri filios nostros a timore Domini. Putavimus itaque melius, 26And said: Let us build us an altar, not for holocausts, nor to offer victims,E abbiam detto: Facciamoci un altare non per gli olocausti, nè per le vittime da offerire;and said: Let vs build vs an altar, not for holocaustes, nor to offer victimes,et diximus: Exstruamus nobis altare, non in holocausta, neque ad victimas offerendas, 27But for a testimony between us and you, and our posterity and yours, that we may serve the Lord, and that we may have a right to offer both holocausts, and victims and sacrifices of peace offerings: and that your children to morrow may not say to our children: You have no part in the Lord.Ma che serva di testimone tra noi, e voi, e tra la stirpe nostra, e i posteri vostri, come noi siamo servi del Signore, e abbiam diritto di offerire e olocausti, e vittime, e ostie pacifiche, e non dicano un dì i figliuoli vostri a' nostri figliuoli: Voi non appartenete al Signore.but for a testimonie betwen vs and you, and our issue and your progenie, that we may serue our Lord, and it may be our right to offer both holocaustes, and victimes, and pacifique hostes: and that your children to morrow say not to our children: You haue no part in our Lord.sed in testimonium inter nos et vos, et sobolem nostram vestramque progeniem, ut serviamus Domino, et juris nostri sit offerre et holocausta, et victimas, et pacificas hostias: et nequaquam dicant cras filii vestri filiis nostris: Non est vobis pars in Domino.
28And if they will say so, they shall answer them: Behold the altar of the Lord, which our fathers made, not for holocausts, nor for sacrifice, but for a testimony between us and you.E quando dir lo volessero, risponderan quegli a loro: Ecco l'altar del Signore fatto dai padri nostri non per gli olocausti, nè pe' sacrificii; ma qual testimone tra noi, e voi:And if they wil say so, they shal answer them: Behold the altar of our Lord, which our fathers made, not for holocaustes, nor for sacrifice, but for our testimonie and yours.Quod si voluerint dicere, respondebunt eis: Ecce altare Domini, quod fecerunt patres nostri, non in holocausta, neque in sacrificium, sed in testimonium nostrum ac vestrum. 29God keep us from any such wickedness that we should revolt from the Lord, and leave off following his steps, by building an altar to offer holocausts, and sacrifices, and victims, beside the altar of the Lord our God, which is erected before his tabernacle.Lungi da noi questa scelleraggine di ritirarci dal Signore, e di abbandonare i suoi vestigii, alzando un altare per offerirvi olocausti, e sacrifizii, e ostie pacifiche, oltre l'altare del Signore Dio nostro eretto dinanzi al suo tabernacolo.God saue vs from this abomination that we should reuolt from our Lord, and leaue his steppes, erecting an altar to offer holocaustes, and sacrifices, and victimes, beside the altar of our Lord God, which is erected before his tabernacle.Absit a nobis hoc scelus, ut recedamus a Domino, et ejus vestigia relinquamus, exstructo altari ad holocausta, et sacrificia, et victimas offerendas, præter altare Domini Dei nostri, quod exstructum est ante tabernaculum ejus. 30And when Phinees the priest, and the princes of the embassage, who were with him, had heard this, they were satisfied: and they admitted most willingly the words of the children of Ruben, and Gad, and of the half tribe of Manasses,Le quali cose avendo udite Phinees sacerdote, e i principi ambasciatori d'Israele che eran con lui, si calmarono: e con grandissima soddisfazione accolsero le parole de' figliuoli di Ruben, e di Gad, e della mezza tribù di Manasse.Which thinges being heard, Phinees the priest, and the princes of the legacie, which were with him, were pacified: and they admitted most willingly the wordes of the children of Ruben, & Gad, and of the halfe tribe of Manasses.Quibus auditis, Phinees sacerdos, et principes legationis Israël, qui erant cum eo, placati sunt: et verba filiorum Ruben, et Gad, et dimidiæ tribus Manasse, libentissime susceperunt. 31And Phinees the priest the son of Eleazar said to them: Now we know that the Lord is with us, because you are not guilty of this revolt, and you have delivered the children of Israel from the hand of the Lord.E Phinees sacerdote figliuolo di Eleazaro disse loro: Or conosciamo, come il Signore è con noi, dappoiché voi siete alieni da tale prevaricazione, e avete con ciò sottratto Israele dalla vendetta del Signore.And Phinees the priest the sonne of Eleazar said to them: Now we know that our Lord is with vs, because you are not culpable of this preuarication, and haue deliuered the children of Israel from the hand of our Lord.Dixtque Phinees filius Eleazari sacerdos ad eos: Nunc scimus quod nobiscum sit Dominus, quoniam alieni estis a prævaricatione hac, et liberastis filios Israël de manu Domini.
32And he returned with the princes from the children of Ruben and Gad, out of the land of Galaad, into the land of Chanaan, to the children of Israel, and brought them word again.E lasciati i figliuoli di Ruben, e di Gad (e della mezza tribù di Manasse), se ne tornò insieme coi principi dalla terra di Galaad, che confina colla Cananea, a' figliuoli d'Israele, e fece loro la sua relazione.And he returned with the princes from the children of Ruben and Gad, out of the Land of Galaad, into the Land of Chanaan, to the children of Israel, and reported to them.Reversusque est cum principibus a filiis Ruben et Gad de terra Galaad, finium Chanaan, ad filios Israël, et retulit eis. 33And the saying pleased all that heard it. And the children of Israel praised God, and they no longer said that they would go up against them, and fight, and destroy the land of their possession.E il suo parlare fu grato a tutti quelli che l'udirono. E i figliuoli d'Israele dieder laudi a Dio, e non più parlarono di muoversi contro di loro per combatterli, e devastare la terra di loro dominio.And the saying pleased al that heard it. And the children of Israel praysed God, and they did no more say, that they would goe vp against them, and fight, and destroy the Land of their possession.Placuitque sermo cunctis audientibus. Et laudaverunt Deum filii Israël, et nequaquam ultra dixerunt, ut ascenderent contra eos, atque pugnarent, et delerent terram possessionis eorum. 34And the children of Ruben, and the children of Gad called the altar which they had built, Our testimony, that the Lord is God.E i figliuoli di Ruben, e i figliuoli di Gad diedero questo titolo all'altare che avean fabbricato, Testimonianza nostra, come il Signore egli è Dio.And the children of Ruben, & the children of Gad called the altar, which they had built, Our testimonie, that our Lord he is God.Vocaveruntque filii Ruben, et filii Gad, altare quod exstruxerant, Testimonium nostrum, quod Dominus ipse sit Deus.
22:1
Year of the World 2562, Year before Christ 1442.
Haydock
Time; before the assembly broke up. The 40,000 had continued to fight along with their brethren, (Calmet) as long as there was occasion. Now peace being obtained, they are permitted to return to their families. (Haydock)
22:4
And peace. This is a farther explication of rest, (Haydock) which alone occurs in Hebrew. It may denote a fixed and permanent abode, Deuteronomy 3:20., and Ruth 1:9.
22:6
Haydock
Blessed them, like a good magistrate, having given them a solemn admonition not to forget God, the source of all blessings. (Haydock)
This expression may also intimate that he loaded them with praises and with presents, and wished them all prosperity.
Dwellings. Literally, "tents," in which they had been accustomed to live, in the desert. Hence they gave the name to houses, temples, etc.
22:8
Riches. Hebrew, Septuagint, etc., "cattle."
Brethren. Grotius pretends that they were to keep what they had gotten. But his proofs rather shew that they were to follow the ancient custom and law, which prescribed that those who had remained at home to guard the country, should share the booty with those who had gone to battle, 1 Kings 30:24., and Numbers 31:27. Some suppose that the booty was divided into equal parts, and the 40,000 would retain as much as all the rest of their brethren, who had been less exposed. The Israelites, however, made all alike, as other nations seem to have been, Exodus 15:9., etc.
22:9
Calmet
Galaad here denotes all that country, (Calmet) as Chanaan does that on the west of the Jordan (Haydock) and Ephraim, the ten tribes. (Calmet)
22:10
Haydock
Banks. Hebrew Goliluth, which is (chap. 13:2, etc.) rendered Galilee, Galgal, "limits," etc. (Haydock)
Calmet
Chanaan, consequently on the western banks. Vatable, however, says that the eastern country went sometimes by this name, on account of the Amorrhites having dwelt in it. Josephus ([Antiquities?] 5:1.) and the Jews affirm, that the altar was built on that side; and it seems natural that these tribes would erect it in their own territories, for the benefit of their children. (Calmet)
Haydock
The effect would nevertheless have been equal, on which side soever it appeared, as the Jordan was not so broad but they might see over. (Haydock)
Pliny
Immensely. Hebrew, "a great altar to be seen," like those heaps which Bacchus and Alexander raised to perpetuate the memory of their victories. (Pliny, [Natural History?] 6:16.)
22:12
Haydock
In Silo, without being called, as they were all fired with a holy zeal, (Menochius) to prevent the growth of idolatry among their brethren. (Haydock)
Haydock
They knew that one altar was to be allowed (Menochius) in the place which the Lord should appoint, Leviticus 17:8., and Deuteronomy 12:5., etc. (Haydock)
Calmet
God had ordered such cities as embraced idolatry among them, to be exterminated, Deuteronomy 13:12. (Calmet)
22:14
Haydock
Tribe. Another of the tribe of Levi, and deputies from the other nine tribes, accompanied Phinees on this important occasion. The Levites were most of all concerned, as their rights seemed to be particularly invaded. (Haydock)
Calmet
The princes of the tribes did not (Calmet) perhaps (Haydock) go, but only men of high rank. Kimchi says, men set over a thousand. Hebrew, "ten princes with him of each chief house, a prince of all the tribes of Israel, and each one head of the house of his fathers, among the thousands of Israel." (Calmet)
22:16
Menochius
Lord. Thus Phinees shews that he speaks in the name of those who still continued faithful to the Lord. He imputes the crime of apostacy to Ruben, etc., that they may declare more openly for what reason they had built this altar. (Menochius)
22:17
Haydock
Beelphegor. As they lived in the country, where this idol had been adored, Phinees was afraid lest they might have built the altar in his honour. He reminds them what destruction that worship had brought upon all Israel. He had been particularly zealous in appeasing the wrath of God, and therefore speaks with more authority. Hebrew, "is not the crime of Phegor enough for us, that we should not wish to expiate it until this day?" (Calmet) or Protestants, "is the iniquity of Peor too little for us, from which we are not cleansed until this day? (although there was a plague in the congregation of the Lord)." The stain of this impiety still remained upon Israel. They ought, therefore, to endeavour by sincere repentance, to obliterate it entirely, and not, by fresh provocations, enkindle the dreadful wrath of God. (Haydock)
Calmet
There was reason to fear lest the Lord should punish this sin still more, as he is accustomed to do, when people relapse. (Calmet)
Haydock
All must therefore shew their zeal to prevent such crimes, as the multitude sometimes suffers for the offence of one, when they do not take all possible care to prevent it, ver. 20. (Haydock)
22:19
Unclean, as being destitute of the ark, etc. The Israelites had the greatest veneration for the land which God had chosen for their habitation. Naaman loaded two mules with some of the earth. We cannot help admiring the zeal and the disinterestedness of Phinees. He proposes to abandon some of the possessions on the other side of the Jordan, rather than that his brethren should forsake God, or offend him.
22:20
Calmet
Wickedness. Hebrew, "he did not expire in his sin," (Calmet) but repented; (Haydock) or, Did he not? etc. The Septuagint, "he did not alone die in his sin." Chaldean, "but this man alone did not die in his transgression." (Calmet)
All Israel was in consternation, and 36 were slain. If this secret offence was so severely punished, what judgments will not the public apostacy of so many thousands draw down upon our heads!
22:21
Haydock
Israel. Septuagint, "answered the Chiliarchs of Israel," who had spoken by the mouth of their president. They repel the charge with earnestness. (Haydock)
22:22
Haydock
God. In Hebrew there are three terms, (Calmet) El, Elohim, Yehova, "the strong, the judge, the self-existent Being." To him they make their appeal. Him they acknowledge in the first place, as the only true God, as they had been accused of departing from him, ver. 19. (Haydock)
Menochius
They are willing to undergo any punishment, if they had any evil intention. (Menochius)
22:23
Calmet
Sacrifice. Hebrew intimates particularly "of flour or libations." (Calmet)
22:24
Haydock
To-morrow. At any future period. (Haydock)
Calmet
Israel. The same idea is expressed, ver. 27. You have no part in the Lord. You are not his peculiar people. Of this title the Israelites were always very jealous, even when they neglected the worship and covenant of the Lord. (Calmet)
Haydock
Hence these tribes take these precautions, that they may not be excluded from the society and privileges of their brethren on the other side of the Jordan. They profess openly that they do not esteem it lawful to offer sacrifice in any other place, besides that which God had chosen. (Haydock)
22:31
Calmet
Lord, who would not have failed to punish Israel for such a crime. (Calmet)
Haydock
They rejoice, therefore, not only at the fidelity of their brethren, but also on their own account, because they may now confidently look up for protection to God, instead of being in continual apprehensions of feeling his avenging arm. (Haydock)
22:32
Haydock
Into, etc. (finium Chanaan) "of the confines of Chanaan," which is ambiguous. (Haydock)
But the Hebrew removes the difficulty in this manner.
22:34
Kennicott
God. Hebrew seems rather defective; (Calmet) "called the altar, (Syriac supplies the altar of witness) for it shall be a witness between us, that the Lord he is the God. Ed, "witness," is placed in the margin of Plantin's edition (Kennicott) and the Protestants have inserted it in the text, though in a different character, (Haydock) as "it is confirmed by the Syriac, Arabic, and Vulgate versions." Kimchi quotes the Chaldean paraphrase, as having the word seid, "witness," twice, which, if read in two places formerly, has been lately omitted in one, as many other alterations have perhaps been made in it, in conformity to the later copies of the Hebrew text. It is still found in one Chaldean manuscript and in that of Masius. Between the two last words of this verse, some Hebrew manuscripts read eva, "He." "The Lord, He is the God;" which not only gives an emphasis, but is expressly confirmed by the Chaldean; and indeed this seems to have been a common form of confessing the belief of the one true God, 3 Kings 18:39. (Kennicott, Diss. I.)
Haydock
Masius would translate, "They made an inscription upon the altar, declaring that it should be an eternal witness of their attachment to the Lord." Cora, in effect, sometimes means to write, as Alcoran, in the Arabic tongue, signifies "the scripture" (Calmet) of the Mahometans, which they hold in the utmost veneration, as containing the life and doctrine of their great prophet. The Septuagint (Grabe) insinuate that Josue approved of what had been done, "and Jesus gave a name to the altar,....and said, it is a witness in the midst of them, that the Lord God is their God." Thus, instead of war and destruction, which seemed to threaten Israel on all sides, all ended in peace and harmony. If Christians would imitate the conduct of the Israelites, they would not so rashly condemn their neighbours on every idle report; and, if our adversaries would condescend to examine seriously into the grounds of charging idolatry upon us, and on that account waging an eternal war against us, it is to be hoped they would pronounce our doctrine innocent, and reform their own iniquitous proceedings. (Haydock)
22:5
It perteineth to al magistrates, and other superiors to admonish their subiectes of their dutie towardes God. before al other thinges.
22:6
Al superiors may impert blessing to their subiectes.
22:11
So it behoueth al the seruantes of God to see in time, that no schisme be made. and therfore orderly to inquire of euerie show of euil. 1. Thes. 5.
22:17
Sinnes past are imputed to such as fal againe as a grauating their new sinnes by reason of more ingratitude.
22:18
As before chap. 7. so if these had bene culpable al Israel might feare to be punished, except iustice were donne vpon the offenders.
22:20
Concordanza chap. 7.
22:26
In the law of Moyses was one onlie altar for sacrifice, for the whole people of God, to auoide schisme and idolatrie. Now in the Church (being in al nations) are manie altares, & but one onlie Sacrifice prefigured by al the former. as S. Augustin teacheth li 17. c. 20. de ciuit. S. ••o. Se•. •. 〈◊〉 Passione.
22:9
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.26
… as if the Jews were not aware how their own nation Israel, in the beginning of its history, wished to exterminate by war the two tribes and a half which had received possessions beyond Jordan, when they thought that these had separated themselves from the unity of their nation.
22:27
san Girolamo † 420 d.C. The Letters of St. Jerome 55.1
… “So shall my righteousness answer for me to-morrow.” Again when the two tribes of Reuben and Gad and the half tribe of Manasseh had built an altar and when all Israel had sent to them an embassy, they made answer to Phinehas the high priest that they had built the altar lest “to-morrow” it might be said to their children, “ye have no part in the Lord.”
22:3
3. NEC RELIQUISTIS FRATRES VESTROS LONGO TEMPORE. — Hebraei in Seder Olam dicunt fuisse duo septennia, sive quatuordecim annos; septem enim annis pugnatum esse ante primam sortitionem, ut colligitur cap. XIV, vers. 10, ac totidem exactos a prima sortitione usque ad secundam, qua completa est divisio terrae promissae cap. XV et seq. Hebraeos sequitur Masius, Magalianus et alii. Sed verius est unum duntaxat fuisse septennium, quo scilicet bellatum est: hae enim tres tribus non nisi ad bellandum venerant; bellis ergo septennio confectis domum redierunt, uti dixi cap. XVIII, vers. 1 et seq. Magnam sane fidem, obedientiam et patientiam hae tres tribus praestiterunt, dum per septem annos a domo, liberis, uxoribus abfuerunt, ut fratribus bellando praeirent, eosque in Chananaea trans Jordanem collocarent.
22:4
4. IN TABERNACULA VESTRA, — in domos vestras: militum enim domus castrenses sunt tabernacula. Hi autem fuerant, erantque milites.
22:6
6. BENEDIXITQUE EIS JOSUE, — hoc est, bona et fausta eis apprecatus est.
22:8
8. IN (id est cum) MULTA SUBSTANTIA ATQUE DIVITIIS REVERTIMINI. — Est imperativus, non indicativus, ut patet ex Hebraeo שובו scubu, pro quo Septuaginta alio puncto legentes שבו scabu, vertunt, reversi sunt. DIVIDITE PRAEDAM HOSTIUM CUM FRATRIBUS VESTRIS. — Non consulit, sed praecipit, ait Abulensis, Serarius et Masius. «Dividite,» scilicet in duas partes aequales, ut dimidium praedae cedat vobis, qui ad pugnam existis, dimidium vero fratribus vestris, qui in Galaadite ad sarcinas manserunt, illasque tutati sunt: sed in hoc dimidio plus cessit iis, qui ad pugnam exierunt, quam iis qui in Galaadite remanserunt; nam pauci erant qui exierant, multi qui remanserant. Exierant enim duntaxat quadraginta millia, manserant ad octoginta millia. Secutus est Josue exemplum et mandatum Mosis, qui Num. XXXI, jussit spolia Madianitarum ex aequo dividi inter pugnantes et restantes ad sarcinas. Unde idipsum postea secutus David lege perpetua firmavit, sanxitque: «Aequa pars enim descendentis ad praelium, et remanentis ad sarcinas, et similiter divident,» I Reg. XXX, 24.
22:9
DE SILO, QUAE SITA EST IN CHANAAN, UT INTRARENT GALAAD TERRAM POSSESSIONIS SUAE, — Chanaan hic significat terram trans Jordanem sitam usque ad mare Mediterraneum, quam occuparunt novem tribus: Galaad vero terram cis Jordanem, quam possederunt tres tribus, scilicet Ruben, Gad et dimidia Manasse, quae proinde jam confectis bellis ex Silo et Chanaan revertuntur ad sedes suas in Galaad. Alias tota terra duodecim tribuum alibi saepe vocatur Chanaan.
22:10
10. CUMQUE VENISSENT AD TUMULOS JORDANIS IN TERRAM CHANAAN, — id est, cum venissent ad fines Chanaan, puta ad tumulos Jordanis, ubi scilicet Jordanis arenarum cumulis et tumulis coercetur, ne alveum suum egrediens exundet. Unde Josephus, lib. V Antiq. vertit, ripam Jordanis; Symmachus, limites; Masius, aggeres Jordanis. Septuaginta Hebraeam vocem Galiloth retinuerunt, quasi nomen proprium loci. Hinc ergo patet tres tribus hoc altare erexisse non in Galaadite, sed in Chanaan, hoc est in ripa citeriore Jordanis, quae pertinebat ad Chanaan, non vero in ripa ulteriore quae spectabat ad Galaaditem. Ratio erat, quia hoc altari testari volebant jus suum pristinum, quod habebant in Chanaan, praesertim ad sacrificandum in altari templi caeteris novem tribubus communi. ALTARE INFINITAE MAGNITUDINIS, — hoc est, vastissimum et maximum. Est hyperbole. CONTRA FILIOS ISRAEL. — Non quasi contra novem tribus habentes suum altare in Silo, novum sibi altare in ripa Jordanis erecturi; hoc enim erat lege vetitum, ideoque schismatis initium, uti interpretabantur novem tribus: sed contra, id est, e regione ex opposito, ita scilicet, ut altare hoc medium esset inter Galaaditas et Chananaeos, sive inter tres tribus et caeteras novem, ac has illis sociaret et in religione jureque sacrificandi connecteret.
22:12
12. UT DIMICARENT CONTRA EOS, — quasi apostatas et schismaticos, qui scilicet a lege et tabernaculo altarique Mosaico desciscerent et novam sibi legem cum novo altari conderent. Vide hic zelum Phinees et novem tribuum in propugnanda avita lege et fide, ne diversa religio in unam suam Synagogam et Rempublicam irreperet, itaque in universum populum, omnesque tribus id permittentes ira Dei desaeviret. Omnes enim duodecim tribus faciebant unam Rempublicam unamque Ecclesiam: quare potior pars, scilicet novem tribus, tenebantur curare ut reliquae tres in eadem permanerent, nec schisma facerent, novamque Ecclesiam sibi conderent.
22:17
17. AN PARUM VOBIS EST QUOD PECCASTIS IN BEELPHEGOR? Idolum hoc adorantes et fornicantes cum filiabus Moab, Num. XXV. ET USQUE IN PRAESENTEM DIEM MACULA HUJUS SCELERIS IN NOBIS PERMANET, — macula tum infamiae, tum culpae; erant enim multi qui eam poenitentia necdum deleverant; imo fornicationem istam adhuc desiderabant: tum poenae; Deus enim adhuc tam enormis idololatriae et fornicationis poenas ab Hebraeis exigebat.
22:18
18. ET CRAS IN UNIVERSUM ISRAEL IRA EJUS DESAEVIET, — «Cras,» id est, mox. Deus enim tam enorme et publicum sacrilegium indignans, illico acerrime vindicabit, tam in vos velut ejus auctores, quam in nos velut ejus permissores.
22:19
19. QUOD SI PUTATIS IMMUNDAM ESSE TERRAM, — ob idola et scelera priorum incolarum, quae per sacrificia vobis expiare non liceat, uti licet nobis qui altare Dei habemus in Silo. Septuaginta pro immunda habent μικρά, id est, parva; sed legendum μιαρά, id est, immunda. «Habitate inter nos,» partem terrae nostrae vobis cedemus, nostro dispendio vobis locum in terra nostra dabimus, nosque coarctabimus ut vos a scelere avocemus, et in avita fide servemus. Vide hic veram charitatem.
22:20
20. ATQUE UTINAM. — Legit Interpres לו lu, id est, utinam: jam alio puncto legunt לא lo, id est, non, unde vertunt, et ipse unus homo non mortuus est in scelere suo (sicque legunt Septuaginta in Complut., etsi in Romana desit to non), sed cum ad plures alii, qui ob scelus ejus caesi sunt ab Haiensibus, cap. VII.
22:22
22. FORTISSIMUS DEUS, DOMINUS, etc., IPSE NOVIT — Contestantur Deum se innocenti pioque animo altare erexisse; unde dant ei tria nomina huic loco congrua, eaque repetunt: primum est אל El, id est fortis; secundum אלוהים Elohim, id est Deus omnium gubernator, judex et vindex; tertium, Iehova, id est, יהוה, id est, qui est, sive ipsum ens. Sed quia Hebraei ex reverentia pro Iehova, quod est nomen Dei proprium, legunt Adonai, hinc Noster eos secutus vertit, Dominus. Contestantur ergo tria praecipua Dei attributa, scilicet potentiam, justitiam et majestatem, q. d. Contestamur Deum, Deique fortissimi robur et omnipotentiam, ut ipsi illam in nos exerceat, si idipsum machinati sumus. Contestamur tertio Dei essentiam et majestatem immensam, a qua omne nostrum esse, seu radius a sole pendet, ut illud a nobis adimat, nosque annihilet, si ab eo, sine quo esse non possumus, separare nos voluimus. Ex hisce verbis Hebraei prisci opinati sunt Phinees esse Eliam; eosque sequitur B. Petrus Damianus, epist. 12, vel, ut alii dividunt, 11, cap. II ad Nicolaum II Pont., quem audi: «Elias interpretatur Dominus Deus, quod ex hac occasione ei impositum creditur; quia cum legatus a populo ad Ruben et Gad, qui novum altare construxerant, mitteretur, hoc ab eis responsum excusationis accepit: Fortissimus Deus Dominus ipse novit, si praevaricationis animo hoc altare construximus. Inde ergo Phinees vocatus est Elias, ut illorum responsum ejus videatur esse vocabulum.» Quare censet ipse quod Phinees, utpote Elias, adhuc vivat, et victurus sit usque ad finem mundi, quando praedicans contra Antichristum ab eo occidetur, et martyr occumbet. Verum hanc sententiam ut paradoxam confutavi Numer. cap. XXV, vers. 13.
22:23
23. ET SACRIFICIUM. — Hebraice מנחה mincha, id est sacrificium farris et farinae, de quo Levit. II, unde distinguitur hic ab holocaustis et victimis pacificis, quae carnea erant, non farrea. IPSE QUAERAT ET JUDICET, — q. d. Ipse ut judex inquirat, et si nos reos sacrilegii invenerit, judicet, id est, damnet, puniat et vindicet.
22:24
24. ATQUE TRACTATU. — Hebraice דאגה deagah, id est, cura, sollicitudine, quae animum multa versare, secumque et cum sociis tractare et volvere cogit. CRAS DICENT FILII VESTRI FILIIS NOSTRIS, etc. PARTEM NON HABETIS IN DOMINO, — id est, vos non estis populus Domini particularis, ut ipsius peculiaris cultus participes, ac promissionum Abrahae et Jacobo patribus nostris de Messia deque cura populi Israelitici a Deo factarum haeredes sitis, quia Jordane a nobis divisi estis: quare ad vos non pertinet Deus noster, nec noster Deus est vester Deus: abite ergo ad vestros gentium Deos. Sic II Reg. XX, 8, aiunt decem tribus ad Roboam: «Non est nobis pars in Isai,» q. d. Nolumus tecum participare, qui es filius Isai sive Jesse, ex eo per Davidem et Salomonem progenitus, nolumus te tam crudelem nobis dominari, nolumus tibi esse subjecti. Sic et Christus ait Joan. XIII, 8: «Si non lavero te, non habebis partem mecum.» Sensus est, q. d. Nolumus desciscere a Domino nec a vobis; altare autem a nobis fabricatum non ereximus ad proprium altaris usum, scilicet ad sacrificandum in eo, quale solum in lege vetitum est a Domino, sed tantum ad aeternum avitae religionis et professionis nostrae monumentum, utque omnibus testatum maneat nos ad cultum, altare et sacrificia, quae trans Jordanem in Silo et Jerusalem apud vos peragentur, pertinere, ac jus habere cum reliquis novem tribubus trans Jordanem, victimas nostras Deo in templo vestro offerendi. Esto ergo Jordanis nos a vobis dividat, religio tamen, Ecclesia et Respublica non dividet, sed vobis socii et contribules in omnibus erimus, uti hactenus fuimus. Ita Abulensis, Masius et alii. Nota hic modestiam, aeque ac zelum trium tribuum, quo plane sedarunt novem tribuum animos contra se ira accensos. Zelus ergo religionis impulit eos ad aedificandum hoc altare potius quam aliud quodvis monumentum, quia altari hoc in Chanaan finibus erecto testabantur se velle colere Deum, quem colebant caeterae tribus habitantes in Chanaan, adeoque se cum illis conspirare in unam eamdemque religionem; haec enim maxime consistit in sacrificio quod fit in altari. Quare altare est symbolum sacrificii, aeque ac fidei et religionis. Ita Abulensis.
22:27
27. SED IN TESTIMONIUM INTER NOS ET VOS, — quod scilicet nos jus habeamus in altari vestro sacrificandi, et vos non habeatis jus nos impediendi.
22:31
31. ET LIBERASTIS FILIOS ISRAEL DE MANU DOMINI — abstinendo a schismate et nova religione, ob quam Deus universum Israel acriter castigasset.
22:32
32. DE TERRA GALAAD FINIUM CHANAAN. — Ita legunt Romana, q. d. De terra Galaad, quae est in finibus Chanaan, sive quae finit et terminat Chananaean, inquit Hugo et Abulensis. Verum Biblia Complutensia, Regia aliaque legunt sic: De terra Galaad in terram Chanaan. Sic enim habent Hebraea, Chaldaea et Septuaginta, quae lectio planum clarumque exhibet sensum.
22:34
34. VOCAVERUNTQUE FILII RUBEN ET FILII GAD ALTARE QUOD EXSTRUXERANT, TESTIMONIUM NOSTRUM QUOD IPSE SIT DEUS. — Septuaginta, Romana asserunt ipsum Josue hoc nomen imposuisse altari. Sed Latina, Hebraea et Chaldaea asserunt Rubenitas et Gaditas id fecisse. Quare videtur in Septuaginta irrepsisse mendum, nisi dicas Josue nomen hoc a Rubenitis altari impositum confirmasse, eique suum calculum addidisse. Nomen ergo altaris erat hoc: «Testimonium nostrum quod ipse sit Deus,» q. d. Ereximus hoc altare, ut testemur Deum verum Israelis tam esse nostrum quam caeterarum novem tribuum Deum, ideoque nos nullo modo ab eo velle recedere, et alium Deum invocare, sed illi firmiter adhaerere, illum solum colere et ab eo promissa Abrahae et posteris ejus bona sperare: testamur igitur hoc altari illum aeque esse Deum nostrum ac vestrum, o novem tribus: nos enim sumus filii Abrahae et Israel sive Jacob, aeque ac vos. Quare Deus ipsorum tam est Deus noster quam vester, ac promissa ejus ipsius facta tam ad nos quam ad vos pertinent. Quocirca altare hoc vocamus isto nomine: «Testimonium nostrum quod ipse sit Deus.» Sic cum Josue debellasset Amalec, «aedificavit Moses altare, et vocavit nomen ejus, Dominus exaltatio mea, dicens: Quia manus solii Domini et bellum Domini erit contra Amalec a generatione in generationem,» Exodi XVII, 15. Simili modo Jacob altare Deo erexit in titulum, Genes. XXVIII, 18. Unde colligit Bellarminus, tract. De Imaginibus; Vasquez, lib. De Adoratione; et Serarius hic recte et sancte imagines, titulos, statuas fabricari, quae Dei, Christi et Sanctorum memoriam nobis renovent, ac eorum beneficia refricent, itaque devotionem et pietatem excitent.
22:1
… Presto, però, fra il popolo si diffuse il sospetto che le tribù transgiordaniche, nonostante la loro partecipazione alla guerra contro i Cananei, nutrisero sentimenti isolazionisti (cfr. Ios. 22, 1 agg.). …
22:2
… Sia l'ebraico ἀδ. sia il greco ἀδελφός, come risulta dai molti testi sacri e profani, può indicare: a) f. nel vero e proprio senso (Gen. 4, 8; Mt. 4, 21; 17, 1, ecc.); b) consanguineo di qualsiasi grado (Gen. 13, 18; 28, 2; I Par. 23, 21); c) prossimo (Deut. 15, 3; Ios. 22, 2; Iudc. 1, 3; Ier. 7, 15; Rom. 9, 3; Iac. 1, 9; Platone, Men., 8, 239; Senofonte, Anab., 7, 2, 25, 38). Quindi si domanda: in che senso gli Evangelisti usano il vocabolo «fratelli», …
22:5
… nel Deut., talora più genericamente l'esposizione sia parenetica sia legale dei doveri d'Israele, e in quest'ultimo senso t. ricorre (« il libro della t. » « la t. di Mosè », ecc.) nelle sezioni « deuteronomiche » di Ios. e Reg. (Jos. 1, 7-8; 8, 31-34; 22, 5; 23, 6; I Reg. 2, 3; II Reg. 10, 31 a 23, 24-25: 10 volte).
22:9
giordania dal fiume Arnon (Māǧib) al Jarmūk (Seri'at el-Menādirah; Ios. 22, 9-15; II Reg. 10,37), ma più ordinariamente dal Wādi Ḥesbān al Jarmūk. È diviso dallo Iaboc (Nahr ez-Zerqā) in due sezioni: la settentrionale, oggi 'Aǧlūn, la più elevata dell'altipiano …
SILO (EBR. ŠILŌ O ŠILŌH, GR. ΣΗΛΏ, ΣΗΛΏΝ)
Conquistata dagli Ebrei, divenne centro dell'attività di Giosuè e delle assemblee d'Israele (Ios. 18, 8-10; 19,51; 21,2; 22,9-12). La presenza dell'Arca e del Tabernacolo fece di S. una meta di pellegrinaggi (I Sam. 1,4); in occasione di una festa annuale i Beniaminiti rapirono le ragazze danzanti (Iudc. 21, …
22:11
… P., « che prese seco gli arredi sacri e le trombe squillanti » (Num. 31, 6). Fu invitato con dieci maggiorenti a dirimere una questione religiosa con le tribù di Ruben, Gad e Manasse orientale, che avevano innalzato un altare nei pressi del Giordano (Ios. 22, 11-33). Nella divisione del territorio gli fu assegnata la città di Gabaon sul Monte Ephraim. …
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.