In consideration of diuers principal benefites here recited, 14. Iosue exorteth the people to serue God sincerly, seing it is in their choise to do wel or euil. 16. they promise al true seruice and obedience to God. 25. VVherupon he reneweth the pact betwen God and them, writing it in the volume of the law, and erecting a great stone in testimonie. 29. He dieth and is buried in mount Ephraim. 32. Iosephs bones are buried in Sichem. 33. Eleazar the high priest also dieth and is buried in Ephraim.
1And Josue gathered together all the tribes of Israel in Sichem, and called for the ancients, and the princes and the judges, and the masters: and they stood in the sight of the Lord:Indi Giosuè congregò tutte le tribù d'Israele in Sichem, e chiamò a sè i seniori, e i principi, e i giudici, e i magistrati: e si presentarono dinanzi al Signore.AND Iosue gathered together al the tribes of Israel into Sichem, and called the ancientes, and princes, and iudges, and maisters: and they stoode in the sight of our Lord:Congregavitque Josue omnes tribus Israël in Sichem, et vocavit majores natu, ac principes, et judices, et magistros: steteruntque in conspectu Domini, 2And he spoke thus to the people: Thus saith the Lord the God of Israel: Your fathers dwelt of old on the other side of the river, Thare the father of Abraham, and Nachor: and they served strange gods.Ed egli parlò così al popolo: Queste cose dice il Signore Dio d'Israele: Di là dal fiume abitarono da principio i padri vostri, Thare padre di Abramo, e Nachor: e servirono agli dei stranieri.and to the people he spake in this maner: Thus saith our Lord the God of Israel: Beyond the riuer did your fathers dwel from the beginning, Thare the father of Abraham, and of Nachor: and they serued strange goddes.et ad populum sic locutus est: Hæc dicit Dominus Deus Israël: Trans fluvium habitaverunt patres vestri ab initio, Thare pater Abraham et Nachor: servieruntque diis alienis. 3And I took your father Abraham from the borders of Mesopotamia: and brought him into the land of Chanaan: and I multiplied his seed,Trassi io adunque il padre vostro Abramo da' confini della Mesopotamia, e lo condussi nella terra di Chanaan, e moltiplicai la sua stirpe:I tooke therfore your father Abraham from the coastes of Mesopotamia: and brought him into the Land of Chanaan: and multiplied his seede,Tuli ergo patrem vestrum Abraham de Mesopotamiæ finibus, et adduxi eum in terram Chanaan, multiplicavique semen ejus, 4And gave him Isaac: and to him again I gave Jacob and Esau. And I gave to Esau mount Seir for his possession: but Jacob and his children went down into Egypt.E gli diedi Isacco: e a questo diedi Giacobbe, ed Esaù. E ad Esaù io diedi in retaggio il monte Seir: ma Giacobbe, e i suoi figliuoli scesero nell'Egitto.and gaue him Isaac: and againe to him I gaue Iacob and Esau. Of whom, to Esau I gaue mount Seir to possesse: but Iacob, and his children went downe into Aegypt.et dedi ei Isaac: illique rursum dedi Jacob et Esau. E quibus, Esau dedi montem Seir ad possidendum: Jacob vero et filii ejus descenderunt in Ægyptum.
5And I sent Moses and Aaron, and I struck Egypt with many signs and wonders.E mandai Mosè, ed Aronne, e flagellai l'Egitto con segni, e prodigii in gran numero.And I sent Moyses and Aaron, and stroke Aegypt with many signes and wonders.Misique Moysen et Aaron, et percussi Ægyptum multis signis atque portentis. 6And I brought you and your fathers out of Egypt, and you came to the sea: and the Egyptians pursued your fathers with chariots and horsemen, as far as the Red Sea.E trassi voi, e i padri vostri dall'Egitto, e arrivaste al mare: e gli Egiziani inseguirono i padri vostri co' loro cocchi, e cavalieri fino al mar Rosso.And I brought you and your fathers out of Aegypt, and you came to the sea: and the Aegyptians pursewed your fathers with chariotes and horsemen, as farre as the Read sea.Eduxique vos et patres vestros de Ægypto, et venistis ad mare: persecutique sunt Ægyptii patres vestros cum curribus et equitatu, usque ad mare Rubrum. 7And the children of Israel cried to the Lord: and he put darkness between you and the Egyptians, and brought the sea upon them, and covered them. Your eyes saw all that I did in Egypt, and you dwelt in the wilderness a long time.E i figliuoli d'Israele alzarono le grida al Signore: ed egli mise folte tenebre tra voi e gli Egiziani, e mandò addosso a loro il mare che li ricoperse. Gli occhi vostri videro tutto quel che io feci in Egitto: e (dipoi) abitaste molto tempo nella solitudine.And the children of Israel cried to the Lord: who did put darkenes betwen you and the Aegyptians, and brought the sea vpon them, & ouerwhelmed them. Your eies saw al thinges that I did in Aegypt, and you dwelt in the wildernes a great time:Clamaverunt autem ad Dominum filii Israël: qui posuit tenebras inter vos et Ægyptios, et adduxit super eos mare, et operuit eos. Viderunt oculi vestri cuncta quæ in Ægypto fecerim, et habitastis in solitudine multo tempore: 8And I brought you into the land of the Amorrhite, who dwelt beyond the Jordan. And when they fought against you, I delivered them into your hands, and you possessed their land, and slew them.E v'introdussi nella terra degli Amorrhei che abitavano di là dal Giordano, e quando essi combattevano contro di voi, io li diedi nelle vostre mani, e voi occupaste il loro paese, e deste loro la morte.and I brought you into the Land of the Amorrheite, which dwelt beyond Iordan. And when they fought against you, I deliuered them into your handes, and you possessed their Land, and slew them.et introduxi vos in terram Amorrhæi, qui habitabat trans Jordanem. Cumque pugnarent contra vos, tradidi eos in manus vestras, et possedistis terram eorum, atque interfecistis eos.
9And Balac son of Sephor king of Moab arose and fought against Israel. And he sent and called for Balaam son of Beor, to curse you:E si levò su Balac figliuolo di Sephor re di Moab, e combattè contro Israele. E mandò a chiamare Balaam, figliuolo di Beor, perché vi maledicesse:And there rose Balac the sonne of Sephor king of Moab, and fought against Israel. And he sent and called Balaam the sonne of Beor, that he might curse you:Surrexit autem Balac filius Sephor rex Moab, et pugnavit contra Israëlem. Misitque et vocavit Balaam filium Beor, ut malediceret vobis: 10And I would not hear him, but on the contrary I blessed you by him, and I delivered you out of his hand.Ma io non volli ascoltarlo; ma per lo contrario per bocca di lui vi benedissi, e vi liberai dalle sue mani.and I would not heare him, but contrariwise by him I blessed you, and deliuered you out of his hand.et ego nolui audire eum, sed e contrario per illum benedixi vobis, et liberavi vos de manu ejus. 11And you passed over the Jordan, and you came to Jericho. And the men of that city fought against you, the Amorrhite, and the Pherezite, and the Chanaanite, and the Hethite, and the Gergesite, and the Hevite, and the Jebusite: and I delivered them into your hands.E passate il Giordano, e giungeste a Gerico. E combatterono contro di voi gli abitanti di questa città, l'Amorrheo, e il Pherezeo, e il Chananeo, e l'Hetheo, e il Gergeseo, e l'Heveo, e lo Jebuseo, e li diedi nelle mani vostre.And you passed Iordan, and came to Iericho. And the men of that citie fought against you, the Amorrheite, and Pherezeite and Chananeite, and the Hetheite, and Gergeseite, and the Heueite, and Iebuseite: and I deliuered them into your handes.Transistisque Jordanem, et venistis ad Jericho. Pugnaveruntque contra vos viri civitatis ejus, Amorrhæus et Pherezæus, et Chananæus, et Hethæus, et Gergezæus, et Hevæus, et Jebusæus: et tradidi illos in manus vestras. 12And I sent before you hornets: and I drove them out from their places, the two kings of the Amorrhites, not with thy sword nor with thy bow,E spedii innanzi a voi torme di calabroni, e discacciai da' luoghi loro due re Amorrhei non per mezzo della tua spada, né del tuo arco,And I sent before you hornettes: and I cast them forth out of their places, the two Kinges of the Amorrheites, not in thy sword and bow.Misique ante vos crabrones: et ejeci eos de locis suis, duos reges Amorrhæorum, non in gladio nec in arcu tuo. 13And I gave you a land, in which you had not laboured, and cities to dwell in which you built not, vineyards and oliveyards, which you planted not.E vi diedi una terra non da voi ridotta a cultura, e città non edificate da voi, perché le abitaste; vigne, e uliveti non piantati da voi.And I gaue you the Land, wherein you laboured not, and the cities which you built not, to dwel in them: vineyardes and oliue trees, which you planted not.Dedique vobis terram, in qua non laborastis, et urbes quas non ædificastis, ut habitaretis in eis: vineas, et oliveta, quæ non plantastis.
14Now therefore fear the Lord, and serve him with a perfect and most sincere heart: and put away the gods which your fathers served in Mesopotamia and in Egypt, and serve the Lord.Or adunque temete il Signore, e servitelo con cuore perfetto, e sincerissimo, e togliete via gli dei, a' quali servirono i padri vostri nella Mesopotamia, e nell'Egitto; e servite al Signore.Now therfore feare our Lord and serue him with a perfect and verie true hart: and take away the goddes, which your fathers serued in Mesopotamia and in Aegypt, and serue our Lord.Nunc ergo timete Dominum, et servite ei perfecto corde atque verissimo: et auferte deos quibus servierunt patres vestri in Mesopotamia et in Ægypto, ac servite Domino. 15But if it seem evil to you to serve the Lord, you have your choice: choose this day that which pleaseth you, whom you would rather serve, whether the gods which your fathers served in Mesopotamia, or the gods of the Amorrhites, in whose land you dwell: but as for me and my house we will serve the Lord,Che se il servire al Signore vi sembra un male, vi si permette di ottare: eleggete oggi quel che vi pare, e a chi piuttosto servir dobbiate: se agli dei, a' quali servirono i padri vostri nella Mesopotamia, ovvero agli dei dell'Amorrheo, nella terra del quale abitate: io poi, e la mia casa serviremo al Signore.But if it like you not to serue our Lord, choise is geuen you: choose this day that which pleaseth you, whom you ought especially to serue, whether the goddes, which your fathers serued in Mesopotamia, or the goddes of the Amorrheites, in whose Land you dwel: but I and my house wil serue our Lord.Sin autem malum vobis videtur ut Domino serviatis, optio vobis datur: eligite hodie quod placet, cui servire potissimum debeatis: utrum diis, quibus servierunt patres vestri in Mesopotamia, an diis Amorrhæorum, in quorum terra habitatis: ego autem et domus mea serviemus Domino. 16And the people answered, and said, God forbid we should leave the Lord, and serve strange gods.E il popolo rispose, e disse: Lungi da noi l'abbandonare il Signore, e servire a dei stranieri.And the people answered, and said: God forbid we should leaue our Lord, and serue strange goddes.Responditque populus, et ait: Absit a nobis ut relinquamus Dominum, et serviamus diis alienis. 17The Lord our God he brought us and our fathers out of the land of Egypt, out of the house of bondage: and did very great signs in our sight, and preserved us in all the way by which we journeyed, and among all the people through whom we passed.Il Signore Dio nostro egli stesso ci trasse noi, e i padri nostri dalla terra d'Egitto, dalla casa di schiavitù; e fece sugli occhi nostri prodigii grandi, e ci protesse per tutto il viaggio che facemmo, e da tutti i popoli, pe' quali passammo.Our Lord God he brought vs, and our fathers out of the Land of Aegypt, out of the house of seruitude: and did in our sight great signes, and kept vs in al the way, by the which we walked, and among al the peoples, through which we passed.Dominus Deus noster, ipse eduxit nos et patres nostros de terra Ægypti, de domo servitutis: fecitque videntibus nobis signa ingentia, et custodivit nos in omni via per quam ambulavimus, et in cunctis populis per quos transivimus.
18And he hath cast out all the nations, the Amorrhite the inhabitant of the land into which we are come. Therefore we will serve the Lord, for he is our God.E ha scacciate tutte queste nazioni, e l'Amorrheo abitatore della terra, in cui siamo entrati. Noi adunque serviremo al Signore, perché egli è il nostro Dio.And he hath cast out al the nations, the Amorrheite inhabiter of the Land, which we haue entred. We therfore wil serue our Lord, because he is our God.Et ejecit universas gentes, Amorrhæum habitatorem terræ quam nos intravimus. Serviemus igitur Domino, quia ipse est Deus noster. 19And Josue said to the people: You will not be able to serve the Lord: for he is a holy God, and mighty and jealous, and will not forgive your wickedness and sins.E Giosuè disse al popolo: Voi non potrete servire al Signore: perocchè il Signore è santo, e forte, e geloso: e non soffrirà le vostre iniquità, e i vostri peccati.And Iosue said to the people: You can not serue our Lord: for God is holie, and a mightie aemulator, neither wil he pardon your wickednes and sinnes.Dixitque Josue ad populum: Non poteritis servire Domino: Deus enim sanctus et fortis æmulator est, nec ignoscet sceleribus vestris atque peccatis. 20If you leave the Lord, and serve strange gods, he will turn, and will afflict you, and will destroy you after all the good he hath done you.Se abbandonerete il Signore, e servirete a dei stranieri, egli si volterà contro di voi, e vi flagellerà, e vi sperderà dopo avervi fatto tanto bene.If you leaue our Lord, and serue strange goddes, he wil turne him self, and wil afflict you, and ouerthrow you after he hath geuen you good thinges.Si dimiseritis Dominum, et servieritis diis alienis, convertet se, et affliget vos atque subvertet, postquam vobis præstiterit bona. 21And the people said to Josue: No, it shall not be so as thou sayest, but we will serve the Lord.E il popolo disse a Giosuè: Non sarà come tu dici: ma serviremo al Signore.And the people said to Iosue: No, it shal not be so as thou speakest, but we wil serue our Lord.Dixitque populus ad Josue: Nequaquam ita ut loqueris erit, sed Domino serviemus. 22And Josue said to the people, You are witnesses, that you yourselves have chosen you the Lord to serve him. And they answered: We are witnesses.E Giosuè al popolo: Testimoni siete voi, come vi siete eletto il Signore per servire a lui. Ed essi risposero: Siam testimoni.And Iosue said to the people: You are witnesses, that your selues haue chosen to you our Lord for to serue him. And they answered: Witnesses.Et Josue ad populum: Testes, inquit, vos estis, quia ipsi elegeritis vobis Dominum ut serviatis ei. Responderuntque: Testes.
23Now therefore, said he, put away strange gods from among you, and incline your hearts to the Lord the God of Israel.Or adunque (diss'egli) togliete di mezzo a voi gli dei stranieri, e soggettate i cuori vostri al Signore Dio d'Israele.Now therfore, quoth he, take away strange goddes our of the middes of you, and incline your hartes to our Lord the God of Israel.Nunc ergo, ait, auferte deos alienos de medio vestri, et inclinate corda vestra ad Dominum Deum Israël. 24And the people said to Josue: We will serve the Lord our God, and we will be obedient to his commandments.E il popolo disse a Giosuè: Serviremo il Signore Dio nostro, e saremo obbedienti ai suoi comandamenti.And the people said to Iosue: We wil serue our Lord God, and wil be obedient to his preceptes.Dixitque populus ad Josue: Domino Deo nostro serviemus, et obedientes erimus præceptis ejus. 25Josue therefore on that day made a covenant, and set before the people commandments and judgments in Sichem.Giosuè adunque fermò in quel giorno il patto, e propose al popolo i precetti, e le leggi (del Signore) in Sichem.Iosue therfore in that day made a couenant, and proposed to the people preceptes and iudgementes in Sichem.Percussit ergo Josue in die illo fœdus, et proposuit populo præcepta atque judicia in Sichem. 26And he wrote all these things in the volume of the law of the Lord: and he took a great stone, and set it under the oak that was in the sanctuary of the Lord.Scrisse ancora tutte queste cose nel libro della legge del Signore: e prese una pietra stragrande, e la pose sotto una quercia, che era nel santuario del Signore.He wrote also al these wordes in the volume of the law of our Lord: and he tooke a very great stone, and put it vnder the oke, that was in the Sanctuarie of our Lord:Scripsit quoque omnia verba hæc in volumine legis Domini: et tulit lapidem pergrandem, posuitque eum subter quercum, quæ erat in sanctuario Domini: 27And he said to all the people: Behold this stone shall be a testimony unto you, that it hath heard all the words of the Lord, which he hath spoken to you: lest perhaps hereafter you will deny it, and lie to the Lord your God.E disse a tutto il popolo: Ecco questa pietra, che vi servirà di testimone, come ha udite tutte le parole che il Signore ha dette a voi: affinchè non vi venga poi la voglia di negare, e dir bugia al Signore Dio vostro.and said to al the people: Behold this stone shal be a testimonie for you, that it hath heard al the wordes of our Lord, which he hath spoken to you: lest perhaps hereafter you wil denie, and lye to our Lord your God.et dixit ad omnem populum: En lapis iste erit vobis in testimonium, quod audierit omnia verba Domini, quæ locutus est vobis: ne forte postea negare velitis, et mentiri Domino Deo vestro.
28And he sent the people away every one to their own possession,E congedò il popolo, che andasser ciascun alle loro terre.And he dismist the people, euerie one into their possession.Dimisitque populum, singulos in possessionem suam. 29And after these things Josue the son of Nun the servant of the Lord died, being a hundred and ten years old:Dopo di che Giosuè figliuolo di Nun, servo del Signore, morì di cento dieci anni:And after these thinges Iosue the sonne of Nun the seruant of our Lord died, being a hundred and ten yeares old:Et post hæc mortuus est Josue filius Nun servus Domini, centum et decem annorum: 30And they buried him in the border of his possession in Thamnathsare, which is situate in mount Ephraim, on the north side of mount Gaas.E lo seppellirono ai confini del suo retaggio in Thamnath-sare, che è situata sul monte Ephraim, dalla parte settentrionale del monte Gaas.and they buried him in the coastes of his possession in Thamnathsare, which is situated in the mountaine of Ephraim, on the North part of mount Gaas.sepelieruntque eum in finibus possessionis suæ in Thamnathsare, quæ est sita in monte Ephraim, a septentrionali parte montis Gaas. 31And Israel served the Lord all the days of Josue, and of the ancients that lived a long time after Josue, and that had known all the works of the Lord which he had done in Israel.E Israele servì al Signore tutto il tempo della vita di Giosuè, e de' seniori, i quali vissero lungamente dopo Giosuè, e sapevano tutte le opere fatte dal Signore per Israele.And Israel serued our Lord al the daies of Iosue, and of the ancientes, that liued a long time after Iosue, and that had knowen al the workes of our Lord which he had done in Israel.Servivitque Israël Domino cunctis diebus Josue et seniorum, qui longo vixerunt tempore post Josue, et qui noverunt omnia opera Domini quæ fecerat in Israël. 32And the bones of Joseph which the children of Israel had taken out of Egypt, they buried in Sichem, in that part of the field which Jacob had bought of the sons of Hemor the father of Sichem, for a hundred young ewes, and it was in the possession of the sons of Joseph.Eglino ancora seppellirono le ossa di Giuseppe (le quali da' figliuoli d'Israele erano state portate dall'Egitto) in Sichem, nella parte del campo, la quale Giacobbe avea comprata da' figliuoli di Hemor padre di Sichem per cento pecore novelle, e fu poscia nella porzione de' figliuoli di Giuseppe.The bones also of Ioseph which the children of Israel had taken out of Aegypt, they buried in Sichem, in part of the field, which Iacob had bought of the sonnes of Hemor the father of Sichem, for a hundred yong ewes, and it was in the possession of the sonnes of Ioseph.Ossa quoque Joseph, quæ tulerant filii Israël de Ægypto, sepelierunt in Sichem, in parte agri quem emerat Jacob a filiis Hemor patris Sichem, centum novellis ovibus, et fuit in possessionem filiorum Joseph.
33Eleazar also the son of Aaron died: and they buried him in Gabaath that belongeth to Phinees his son, which was given him in mount Ephraim.E morì anche Eleazaro figliuolo di Aronne, e lo seppellirono sul monte Ephraim in Gabaath, la quale era stata data a Phinees suo figliuolo.Eleazar also the sonne of Aaron died: and they buried him in Gabaath of Phinees his sonne, which was geuen him in mount Ephraim.Eleazar quoque filius Aaron mortuus est: et sepelierunt eum in Gabaath Phinees filii ejus, quæ data est ei in monte Ephraim.
24:1
Year of the World 2570.
Haydock
Of Israel. There seems no reason for restricting this to the ancients, etc. On this solemn occasion, when all Israel was probably assembled at one of the great festivals, Josue concluded his exhortation, by renewing the covenant (Calmet) in the place where he had formerly complied with the injunction of Moses, Josue 8:31. (Haydock)
Calmet
In Sichem, in the field which Jacob had purchased, and where a great oak (ver. 26,) was growing, that had been honoured, it is thought, with the presence of the patriarchs. It was near the two famous mountains of Garizim and Hebal. (Calmet)
Eusebio † 339 d.C.
Sichem was at the foot of the former mountain of blessings; and Josephus informs us, the altar was erected in its vicinity. No fitter place could therefore have been selected by the aged chief, to conclude the actions of his life, and to attach the people to the religion which they had once received, in the most signal manner. The Vatican and Alexandrian copies (Haydock) of the Septuagint, followed by St. Augustine (q. 30,) read Silo, where the tabernacle was fixed: but all the rest agree with the original, and with the ancient versions, in retaining Sichem, to which place the ark was removed on this occasion, (Calmet) the distance of ten (St. Jerome) or twelve miles. (Eusebius)
Calmet
It is not probable that an oak would be growing in the sanctuary, near the altar, contrary to the express prohibition of the Lord, ver. 26., and Deuteronomy 16:21. (Calmet)
Tirinus
Many interpreters suppose that the assembly might be held at Silo, in the territory of Sichem. (Tirinus; Menochius; Serarius)
Haydock
But the distance seems too great; and Bonfrere rather thinks that the copies of the Septuagint have been altered. (Haydock)
Salien remarks, that they might go in solemn procession from Sichem to Silo. (In the year of the world 2600)
24:2
Challoner
Of the river. The Euphrates. (Challoner)
Worthington
Gods. Some think that Abraham himself was in his youth engaged in the worship of idols, (though this is denied by St. Augustine, City of God 16:13.; Theodoret, q. 18.; etc.; Worthington) as well as his father, etc., ver. 14., and Genesis 11:31. Thare was the father of both Abraham and Nachor, (Genesis 11:26,) unless (Haydock) the grandfather (Menochius) of Abraham be meant, who was also called Nachor, (Haydock) as well as Rebecca's grandfather, Genesis xxiv. (Worthington)
24:3
Haydock
From the. Hebrew and Septuagint, "other side of the flood or river," where Mesopotamia commences. (Haydock)
24:4
24:6
You. Many still survived, and had seen these wonders, as God had only exterminated those who had murmured.
24:9
Calmet
Fought, not perhaps with the sword, but by endeavouring to get Israel cursed, that so he might be unable to make any resistance. He had the will to fight, and in this sense princes are said to be at war, though they never come to an engagement, 3 Kings 14:38. (Calmet)
St. Augustine
Balac shut his gates against Israel. (St. Augustine, q. 26.)
24:11
Haydock
Men. Hebrew, "the masters of Jericho," which may denote either the king or the inhabitants. It is thought that people of the different nations were come to defend the city, or the text may signify that not only Jericho, but these different people, (Calmet) fought successively against the people of God, but all in vain. (Haydock)
Calmet
The fighting of the inhabitants of Jericho was only intentional; a miracle rendered all their efforts abortive. Yet this is called fighting in scripture (ver. 9,) as well as in other authors. "We judge of actions by the intention, says St. Isidore: (Pelus. 2:ep. 289,) the person who intended to murder is punished, though he only inflicted a wound; and on the other hand, he who dills undesignedly receives a pardon." So Orion was said to have violated Diana, because he wished to do it; and Virgil, (Aeneid viii.) speaking of some who already thought they were in possession of the capital, says, Galli per dumos aderant, arcemque tenebant, "they seized the citadel," though they never entered it. (Calmet)
Menochius
Yet it is probable that the inhabitants of Jericho would defend themselves. (Menochius)
24:12
Calmet
Hornets. St. Augustine explains this of the rumours, or devils, which terrified the people of the country. But it is generally understood literally, Wisdom 12:8. (Menochius) (Exodus 23:28.) (Calmet)
Haydock
The two, etc., not only the nations on the west, but also those on the east side of the Jordan, who fell, not so much by the valour of the Israelites, as by the terror and judgments of God. (Haydock)
The resistance which they made was hardly worth mentioning.
24:14
Haydock
The gods. Some still retained in their hearts an affection for these idols, though privately; (Calmet) so that Josue could not convict them, or bring them to condign punishment; as no doubt he, and Moses before him, would have done, if they had been apprized of any overt act of idolatry. Amos 5:26, says, You carried a tabernacle for your Moloch and the image of your idols, etc., which is confirmed by Ezechiel 23:3, 8., and Acts 7:42. For these acts many of the people were punished, (Numbers 25:3, 9,) and the rest were either sincerely converted, or took care to hide their impiety till after the death of Josue. Yet the secret inclination of many was still corrupt; and these no sooner found a proper opportunity than they relapsed repeatedly into the worship of idols, for which reason the prophets represent their disposition as criminal from their youth. (Haydock)
Worthington
St. Augustine (q. 29,) cannot think that the people, who are so often praised for their fidelity during the administration of Josue and of the ancients, (chap. 22:2., and 23:3, 8., and 24:31,) and who had testified such zeal against every appearance of idolatry in Ruben, (chap. 22.) should be themselves infected with this deadly poison. He therefore supposes that Josue exhorts them to repent, if any of them should have retained a predilection for the worship of their ancestors in Mesopotamia, and in Egypt, (Calmet) which, by the prophetic light he saw, was secretly the case. (Worthington)
Haydock
Yet, though the great majority was clear of this crime, it seems many concealed from their leaders their secret attachment to it, ver. 23; (Calmet) or if they were sincere, for a time, their former bad habits soon gained the ascendancy, and involved them in perdition. (Haydock)
Calmet
Fathers. He does not exempt Abraham, and the Jews acknowledge that he was once an idolater, which is the opinion of St. Ephrem, of the author of the Recognitions, B. I., and of many moderns; some of whom think that St. Paul gives him the epithet of impious, or ungodly, on that account, Romans 4:5. The idolatry of the Hebrews in Egypt, is no less certain than that of their ancestors in Mesopotamia, Ezechiel 23:2, 8, 27. (Calmet)
24:15
Calmet
Choice. Josue was persuaded that no restraint could bind the will; (Haydock) and that, if the Israelites did not freely adhere to the Lord, they would not serve him long, nor would their adoration have any merit. (Calmet)
Haydock
Hence he endeavours by all means to draw from them a free and candid acknowledgment of his divinity; and he leads the way, by declaring that all his house will adhere to the true and only God. They answer his fullest expectations, and profess in the most cordial manner, that every tie of gratitude must bind them for ever to the service of the same Lord. (Haydock)
Haydock
Elias makes a similar proposition; (3 Kings 18:21. See Ecclesiasticus 15:18.; Menochius) not that it can be ever lawful to choose evil and to reject the sovereign good. But by this method the minds and hearts of the audience are stimulated to make the free and decided election of what alone can ensure their eternal happiness. (Haydock)
Menochius
Thus we often set before the people hell or heaven for their choice. (Menochius)
24:19
Challoner
You will not be able to serve the Lord, etc. This was not said by way of discouraging them; but rather to make them more earnest and resolute, by setting before them the greatness of the undertaking, and the courage and constancy necessary to go through with it. (Challoner)
Aben Ezra. Simon
Josue knew the fickle temper of his subjects. He insinuates, therefore, that if they do not lay that aside, they will not stand to their engagements, (Calmet) and will irritate God the more, if they enter into a covenant with him, and afterwards prove inconsistent. Hebrew La thuclu, "you cannot," may perhaps have the first u redundant; (Kennicott) as that is a letter which is often inserted or omitted at the transcriber's pleasure. (Aben Ezra. Simon)
Kennicott
Hallet suggests that we ought to read lo thucelu, "you shall not cease," which would obviate the apparent difficulty of Josue's attempting, as it were, to cool the fervour of the people, by insinuating that they will not be able to stick to their resolutions, and that at a time when he is exerting every nerve to make them sensible of their duty, and to engage them to swear an inviolable fidelity to the Lord. "Cease not to serve the Lord, for he is a holy God, he is a jealous God, he will not forgive your rebellion, (Copssácos. Job 34:27,) nor your sins; if you forsake the Lord, and serve strange gods, then he will turn and consume you." (Kennicott, Dis. 2.)
Haydock
If we were to read with an interrogation, "Will you not be able? etc., it might answer the same end. Josue may be considered as starting an objection, which is but too common in the mouth of the slothful, and of many of the pretended reformers, Luther, etc., who endeavour to persuade the world that they are not able to comply with the rigour of God's law, and even make his severity an encouragement for their despair. Josue replies that these pretexts are groundless, and that God, who has already done so much for them, (ver. 20,) will not abandon them in their wants, if they cry unto him; and that, instead of being dejected by the thought of his judgments, they ought to strive, with the utmost fervour, to comply with his divine will. (Haydock)
Menochius
A general sometimes withholds the ardour of his soldiers, telling them that they are not a match for the enemy, in order to inflame their courage the more. (Menochius)
Haydock
A torrent which has been long repressed, rushes forward with greater fury when the dam is broken down. (Haydock)
24:20
Turn, and alter his conduct in your regard, instead of being your protector, he will destroy you.
24:21
Calmet
Lord. We shall not experience the chastisements with which thou hast threatened us, because we will adhere inviolably to the Lord. (Calmet)
24:25
Haydock
Covenant. He renewed the one that had been formerly made, stipulating, on the part of God, that the people should serve Him alone, ver. 23. After which he probably read some of the most striking passages of Deuteronomy, (Calmet) particularly the Decalogue, or ten commandments, with the blessings and curses which enforced the observance of them, Deuteronomy 5., and 27., and 28., and 29., and 30. (Haydock)
Calmet
Then the people swore that they would observe the law, the customary sacrifices were offered, and a record of the whole was subjoined by Josue to that of Moses, in order that it might be deposited in or near the ark, Deuteronomy 31:26. (Calmet)
Worthington
This renewal of the covenant prefigured the law of grace. (St. Augustine, q. 30.) (Worthington)
24:26
Haydock
Lord, particularly what related to the ratification of the covenant, which was the last public act of this great man. He placed it in its proper order in the continuation of the sacred history, which Moses had commenced. (Haydock)
Menochius
Stone unpolished, except where there was an inscription, relating what had taken place. (Menochius)
Calmet
This monument of religion was not forbidden, Deuteronomy 16:22. (Calmet)
Menochius
Oak. Hebrew alla, is translated a turpentine tree, Genesis 35:4., (Haydock) and by the Septuagint here. But most people translate the oak. (Chaldean; Aquila; etc.) Under it Jacob buried the idols of Laban, and Abimelech was chosen king; (Judges 9:6,) as Abraham had entertained the angels under the same tree, Genesis 18:1., (Calmet) and had sat under it when he first came into Sichem, Genesis 12:6. On which supposition it must have subsisted about 500 years. (Menochius)
It was even shewn some ages after Christ. But it is hardly credible that the same tree should have continued for such a length of time.
Calmet
Sanctuary, or tent, where the ark was placed on this occasion under the oak. (Calmet; Bonfrere)
Menochius
Some think it was at Silo. (Menochius; ver. 1.)
Haydock
Kennicott denies that the ark was present, and supposes that they offered sacrifice upon the very altar which Josue had erected on Garizim, between 20 and 30 years before; and that this mountain is here called the sanctuary or "holy place." Upon it the oak might very well grow, and Josue might "with great propriety take some large stone, and set it up for a witness, making at the same time this striking remark, that this stone had heard all the words of the Lord, or had been present when his law was inscribed and read to the people at their former solemn convention." Hence he infers against Collins, "that the Jews had thoughts of worshipping, and did worship at Gerizim long before the separation of Israel from Juda;" and it was probably for fear of the Israelites returning to a sense of their duty, by the sight of these monuments of the old religion, that Jeroboam refrained from setting up his golden calves in the vicinity. (Diss. 2:p. 119.) (Haydock)
24:27
Worthington
It hath heard. This is a figure of speech, by which sensation is attributed to inanimate things; and they are called upon, as it were, to bear witness in favour of the great Creator, whom they on their part constantly obey, (Challoner) which is the best manner of hearing. They rise up to our confusion. (Theodoret, q. 19.) (Worthington)
Calmet
The oriental writers delight in these strong figurative expressions, which are not confined to poetry. Jesus Christ says, that if the children were silent, the stones would cry out, Luke 19:40. See Numbers 13:33., and Genesis 4:10. (Calmet)
Haydock
Lest. Hebrew, "it shall be therefore a witness unto you, lest you deny your God;" or literally, "lie unto your Elohim." (Haydock)
The expression often means to revolt and prove faithless, Deuteronomy 33:29., etc.
24:29
Challoner
And after, etc. If Josue wrote this book, as is commonly believed, these last verses were added by Samuel, or some other prophet. (Challoner)
Worthington
Scholastic History. (Worthington)
Calmet
Josue had governed Israel 17 years with the greatest prudence and fidelity. (Calmet)
Haydock
Some extend his administration to a longer period. (Haydock)
St. Jerome
He paid the debt of nature (that is, he died) probably not long after the ratification of the covenant. It does not appear that he was ever married. (St. Jerome, contra Jov. 1.; St Chrysostom)
Haydock
The Scripture does not mention that the people mourned for him, as they had done for Moses, etc. Yet we cannot doubt but they would shew this mark of respect to his memory, on account of the many benefits which they had received from him. The Holy Ghost has vouchsafed to be his panegyrist, Numbers 27:12., and Ecclesiasticus 46:1., etc. Josephus ([Antiquities?] 5:1,) represents him as a most universal character, equally perfect in every thing that he took in hand. His greatest honour is to have been so striking a figure of Jesus, whose name he bore, (Calmet) and whose sacred office in administering a second circumcision after he had caused the people to cross the Jordan, he so well described. Like him he introduces the faithful into the land of promise, overthrows their enemies, and establishes them in peace, taking care both at the beginning and at the end of his administration, to set before their eyes the will of the heavenly Father, the God who is both holy and jealous, ver. 19. Under Josue the Israelites are invincible, only as long as they continue faithful, Josue 7. But Jesus secures his Church both from infidelity and from the attacks of all her enemies, by his all-powerful grace. (Haydock)
Selden
The Jews have attributed to Josue ten regulations, which are too trifling to have been made by him. (Selden, Jur. 6:2.)
Calmet
The Samaritan chronicle embellishes the account of this great man with many surprising and puerile fictions, as if the true history were not sufficient to excite our attention. See Basnage and Serarius. (Calmet)
Haydock
The Jews say Josue died on the 26th of Nisan, unmarried. The Roman martyrology honours his memory on the 1st of September. (Salien, in the year before Christ 1453.) It is probable that the Egyptian or Tyrean Hercules, who encountered so many giants and difficulties, was no other than Josue, whose history the pagans have obscured with fables. (Vossius.) (Haydock)
24:30
Haydock
Thamnathsare. Judges 2:9. The last word is written hares (eros) the first and last letters being transposed in one of these places. It may probably be in this verse, as we read of Mount Hares, Judges 1:35. Kennicott rather thinks that Sare is the proper reading, as it is found in the Syriac, Arabic, and Vulgate versions of the Book of Judges. He observes, that if we were to read in an English historian that the renowned Marlborough was buried at Blenheim, near Woodstock, and a few pages after that his remains were interred "at Blenmeih, etc., we should naturally conclude that two letters had exchanged their places. And may we not allow the same in this part of the sacred history, as it is universally printed" in Hebrew? (Dis. I.) Some, however, maintain that Thamnath hares was so called, on account of "the image of the sun" being placed in the tomb of Josue, along with the knives of stone used by him in circumcision, which last the Septuagint and St. Augustine (q. 30,) admit. But these must be reckoned among the Jewish or Oriental fables, (Calmet) though it is not improbable but the circumcising knives might be thus preserved, as a monument of the covenant made with the Israelites. (Haydock)
Calmet
Gaas. This was another name for Mount Sare, or Hares, a part of Mount Ephraim; where St. Jerome tells us St. Paula visited the tomb of Josue. It was shewn near Thamna in the days of Eusebius. (Calmet)
Worthington
No mention is made of mourning, as for Moses, etc., to insinuate that under the law the saints descended into limbo, but are admitted into paradise under the gospel. (St. Jerome, mans. 34.) (Worthington)
24:31
Menochius
Long time; perhaps fifteen years. These ancients kept the people in order by their authority (Calmet) and good example, so great an influence have the manners of superiors upon those of the subjects. (Menochius)
Regis ad exemplar totus componitur orbis. See 2 Paralipomenon 24:2, 16. After the death of these virtuous rulers, who had been formed in the school of Moses and of Josue, and had beheld the wonders of God, (Haydock) the people began to embrace the worship of Baalim, Judges 2:11.
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Sichem. Joseph had charged his brethren to take his bones with them, Genesis 50:24., and Exodus 13:19. Masius supposes that they were solemnly interred after the altar was erected near Sichem, and the covenant ratified, when all the people were together. Others think that they deferred doing this till the country was conquered and divided. Josue would lose no time unnecessarily in performing these last rites to the revered patriarch.
Field. Jacob had given this field to his son. He had first purchased it; (Genesis 33:19,) and when the Amorrhite had taken possession again, after the unhappy affair at Sichem, he recovered it by the sword, Genesis 48:22.
Calmet
Ewes. Hebrew Kesita may denote also some species of money, though not perhaps marked with any figure of a lamb, etc. (Calmet)
Haydock
Protestants, "pieces of silver." (Haydock)
Worthington
The mausoleum of Joseph at Sichem, was to be seen in St. Jerome's time. (q. Heb. in Gen.) (Worthington)
24:33
Haydock
Eleazar, the second high priest, was succeeded by his son Phinees. They were both of a very unexceptionable character. The Holy Ghost says, (Ecclesiasticus 45:28,) Phinees, the son of Eleazar, is the third in glory, by imitating him (his father or grandfather) in the fear of the Lord, etc. The Jews seem to have adopted the doctrine of Pythagoras, with respect to Phinees, (Haydock) as they say that he was the man of God, (3 Kings 2:27,) who appeared to Heli, (Trad. Heb. in Reg.) and that he was consulted by Jephte, and gave him advice to fulfil his vow; that he was the same person with Elias, and with one Phinees, who returned from the captivity with Esdras, 1 Paralipomenon 9:20. They will even have him to be an incarnate angel. (Ap. Munster, etc.) But without dwelling any longer on these fabulous accounts, (Calmet) he was surely a man of the greatest zeal and piety. (Haydock)
Calmet
In consideration of his extraordinary merit, the city of Gabaath was given to him, though it was not properly a sacerdotal city, and priests could not regularly possess any land as their inheritance. Grotius supposes that he obtained this city along with his wife, as she was an heiress of the tribe of Ephraim. But if that had been the case, must she not have married some of the same tribe? Numbers 36:8. (Calmet)
Haydock
Septuagint (Grabe) add, "In that day the children of Israel taking the ark of the covenant of God, carried it about among themselves, and Phinees was priest instead of his father, till he died, and he was buried in Gabaath, his own city. But the Israelites went each to his own place and city; and the children of Israel worshipped Astarte and Asteroth, and the gods of the surrounding nations, and the Lord delivered them into the hands of Eglon, the king of Moab, and he held them in subjection 18 years." See Judges 3:12, 14. Why this is recorded in this place does not appear, unless it be to insinuate that the servitude under Eglon did not commence till after the death of Phinees, who had been high priest 40 years. Abisue, his son, entered upon the pontificate in the first year of the administration of Aod, 1 Paralipomenon 6:4, 50. (Salien, in the year of the world 2641, in the year before Christ 1412.) Josue and Eleazar had reigned nearly during the same period of time, and finished their course together. They had assisted each other in keeping the people of God under due restraint. Their successors in office acted with the like zeal and concord, though they were not quite so successful. It is probable that Phinees would have the chief sway in "the aristocracy" of the ancients, which Josephus says took place between Josue and Othoniel. Their government is acknowledged by most authors, though Salien supposes that their authority, as distinct from the Sanhedrim, consisted in giving good example. Many assert that Phinees ruled the people twenty-three years. (Haydock)
24:2
Of the river.... The Euphrates.
24:19
You will not be able to serve the Lord, etc.... This was not said by way of discouraging them; but rather to make them more earnest and resolute, by setting before them the greatness of the undertaking, and the courage and constancy necessary to go through with it.
24:27
It hath heard.... This is a figure of speech, by which sensation is attributed to inanimate things; and they are called upon, as it were, to bear witness in favour of the great Creator, whom they on their part constantly obey.
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24:33
THE BOOK OF JUDGES
This Book is called JUDGES, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel.
24:2
2. They serued false goddes.] It is euident by this place, that Thare, and some Thare sometime serued false goddes, but Abraham neuer. other progenitors of Israel sometimes serued false goddes, from which they were reduced: but Abraham was euer preserued in true religion; and the whole familie of Thare was therfore persecuted in Chaldea. as S. Augustin sheweth li. 16. c. 13. de ciuit. Likwise Theodoret, q. 18. in Iosue, and other both ancient and late writers teach the same as is already noted. pag. 203.
The Israelites descended also of Nachor, by Rebecca, his sonnes daughter, the wife of Isaac. Gen. 24.
24:14
Iosue being a prophet saw some of their hartes inclined to idoles, though exteriorly they then had none among them. S. Aug. q. 29. in Iosue.
24:25
This renouation of the same couenāt presigured the law of the new Testament. S. Aug. q. 30. in Iosue.
24:27
To the more confusion of reasonable creatures wilfully offending, vnsensible things are made witnesses, because they euer obey Gods wil, which is the best maner of hearing. Theod. q. 19. in Iosue.
24:29
If Iosue writ the rest of this booke, then Samuel added these last verses. Hist. Schol.
24:30
30. They buried.] In that no mention is made of mourning for Iosue, S. Hierom Before Christ none entered into heauen. noteth a mysterie, and a special point of Chistian doctrin: It semeth to me (saieth he Epist. de 42. Maus. mans. 33.) that in Marie prophecie is dead, in Moyses and Aaron, an end is put to the law and priesthood of the Iewes. For so much as they could neither passe into the land of promise, nor bring the beleuing people out of the wildernes of this world. And (Mans 34.) Aaron (sayeth he) was mourned, (and so was Moyses) Iesus is not mourned that is, in the law was descentinto hel (called limbus) in the Gospel is passage to paradise.
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Iosephs Mausoleum (o• famous sepulchre) remained in Sichem in S. Hieroms time. as he wit nesseth. Tradit. Hebra. in Gen. prope sinem.
Gen. 5•. •xo. 13.
24:2
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 8
And this advice I give, that we not merely peruse what is written there, but that we also emulate it, and make neither place, nor education, nor forefathers’ wickedness an excuse. For if we will take heed to ourselves, none of these things shall be an hindrance to us, since even Abraham had an ungodly father,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 26
… But when he has to seek to the very and true God, do you then mention singleness and simpleness to me? These things are not so, assuredly they are not! For the complaints are those of mere listlessness. For which do you think the most simple and rude, those in Abraham’s day or those now? (
sant'Agostino d'Ippona † 430 d.C. City of God 16.12
… The family of Terah, to which Abraham belonged, was the only one in which the worship of the true God survived, and the only one, we may suppose, in which the Hebrew language was preserved; although Joshua the son of Nun tells us that even this family served other gods in Mesopotamia.
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
… And what is the fitting epitaph for it from us? “O death, where is thy sting? O grave, where is thy victory?” Thou art overthrown by the Cross; thou art slain by Him who is the Giver of life; thou art without breath, dead, without motion, even though thou keepest the form of a serpent lifted up on high on a pole.
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sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
… For when the soul hath its spiritual faculty in a natural state virtue is formed. And it is in a natural state when it remains as it came into existence. And when it came into existence it was fair and exceeding honest. For this cause Joshua, the son of Nun, in his exhortation said to the people, “Make straight your heart unto the Lord God of Israel
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.17
… and Jesus said unto the people, Behold, this stone shall be to you for a testimony, because it hath heard all the things which were spoken by the Lord, which He hath spoken to you to-day; and it shall be for a testimony to you in the last of the days, when ye shall have departed from your God.”
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san Basilio † 379 d.C. De Spiritu Sancto 13
… Moreover, Joshua, the son of Nun, even set up a stone as witness of his words (already a heap somewhere had been called a witness by Jacob), for he says, “Behold this stone shall be a witness unto you this day to the end of days, when ye lie to the Lord our God,”
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san Girolamo † 420 d.C. Against Jovinianus 1.22
… Again in the book of Judges we read of him as though he had risen and come to life again, and by way of summary his works are extolled. We read too
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san Girolamo † 420 d.C. Against Jovinianus 1.22
… He certainly received the fairest spot in the division of the land of Judah, and died, not in the twenties , which are ever unlucky in Scripture—by them are reckoned the years of Jacob’s service, the price of Joseph, and sundry presents which Esau who was fond of them received—but in the
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san Girolamo † 420 d.C. The Letters of St. Jerome 39.4
I cannot adequately extol the mysteries of Scripture, nor sufficiently admire the spiritual meaning conveyed in its most simple words. We are told, for instance, that lamentation was made for Moses; yet when the funeral of Joshua is described
san Girolamo † 420 d.C. The Letters of St. Jerome 60.6
… The Jew’s mourning is the Christian’s joy. “Weeping may endure for a night but joy cometh in the morning.” “The night is far spent, the day is at hand.” Accordingly when Moses dies, mourning is made for him, but when Joshua is buried, it is without tears or funeral pomp.
san Girolamo † 420 d.C. The Letters of St. Jerome 108.13
… Also when she was in Mount Ephraim she made pilgrimages to the tombs of Joshua the son of Nun and of Eleazar the son of Aaron the priest, exactly opposite the one to the other; that of Joshua being built at Timnath-serah “on the north side of the hill of Gaash,”
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san Girolamo † 420 d.C. The Letters of St. Jerome 108.13
… Also when she was in Mount Ephraim she made pilgrimages to the tombs of Joshua the son of Nun and of Eleazar the son of Aaron the priest, exactly opposite the one to the other; that of Joshua being built at Timnath-serah “on the north side of the hill of Gaash,” and that of Eleazar “in a hill that pertained to Phinehas his son.”
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1. IN SICHEM. — Ita Hebraea, Chaldaea, Romana. Dices: Septuaginta habent in Silo; ibi enim erat Sanctuarium, puta tabernaculum repraesentans Deum, coram quo Josue foedus hoc iniit. Respondet Serarius haec contigisse in Silo, sed Silo fuisse in agro Sichem. Verum Sichem decem milliaribus distabat a Silo, teste S. Hieronymo in Locis Hebr. Dico ergo in Septuaginta legendum esse in Sichem, uti legunt Septuaginta in Bibliis Compl. et Regiis. Causa, cur Josue in Sichem potius quam in Silo hac concione foedus renovaverit, fuit, quod Deus per Mosen jusserat in Sichem ad Garizim et Hebal montes sanciri hoc foedus, repetique primum foedus initum in Sina, Exodi XIX, idque Josue exsecutus erat cap. VIII, 30. Ibidem ergo hoc foedus jam renovat, ut prius foedus ibidem, aeque ac in Sina initum populo in memoriam revocet, ad illudque eum prorsus astringat. In Sichem enim Abraham Chananaean ingrediens primum Deo sacrificium obtulit, Gen. XII, 6 et 7. In Sichem quoque Joseph caeterique Patriarchae ejus fratres sepulti sunt, ut patet hic vers. 32, et Actor. VII, 16. Voluit ergo Josue eodem loco, paulo ante mortem, legis et foederis cum Deo repetitione suis Israelitis ultimum valedicere: qua in re imitatus est suum magistrum Mosen, qui idem fecerat toto Deuteronomio, maxime cap. XXXII, idque in Sichem, ut ubi Abraham haeres Chananaean a Deo institutus est, Genes. XII, ibi posteri ejus, haereditate ejus adita, in Dei legem solemniter jurarent, ibique aeternum religionis et juramenti sui haberent monumentum, de quo plura vers. 26. IN CONSPECTU DOMINI, — id est, coram arca quae erat quasi scabellum Dei sedentis supra alas Cherubim in propitiatorio. Arcam enim Josue ex Silo transferri fecit in Sichem, ut coram eo foedus hoc sanciret, ut patebit vers. 26.
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2. TRANS FLUVIUM (Euphratem in Mesopotamia) HABITAVERUNT PATRES VESTRI AB INITIO, THARE PATER ABRAHAM ET NACHOR (frater Abrahae) SERVIERUNTQUE DIIS ALIENIS, — scilicet Thare et Nachor; hi enim coluerunt idola, non vero Abraham, qui semper exstitit verus unius Dei cultor, uti ex Augustino, Abulensi, Pererio et aliis ostendi Genes. XI, 31.
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4. ESAU DEDI MONTEM SEIR, — puta Idumaeam.
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6. ET VENISTIS AD MARE — Rubrum, sive ad sinum Arabicum, qui Arabiam ab Aegypto dividit.
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9. SURREXIT AUTEM BALAC FILIUS SEPHOR REX MOAB, ET PUGNAVIT CONTRA ISRAELEM. — «Pugnavit,» non effectu et armis, utpote qui se videns Hebraeis inferiorem et imparem, bello abstinuit, sed affectu, conatu et consiliis magicisque artibus Hebraeis exitium per Balaam ariolum intentando. Nam Balaam, rogante Balac, maledicere volebat Hebraeis, quae maledictio si eventum suum sortita fuisset, Balac eos invasisset et delevisset; sed videns Deum maledictiones Balaam in benedictiones convertere, exterritus Hebraeos aggredi non est ausus. Vide Numer. cap. XXII, vers. 11. Paulo aliter S. Augustinus. «Pugna, ait, fuit armata defensio.» Vide hic ut Hebraeorum verba saepe significent actum, non perfectum, sed inchoatum, imo affectum et conatum duntaxat, non effectum. Sic vers. 11, dicuntur Jerichuntini pugnasse, id est, parasse se ad pugnam contra Hebraeos. Sic Amos III, 3, dicitur: «Si se celaverint ab oculis meis,» id est, si se celare tentarint; nam reipsa nemo ab oculis Dei lucidissimis se abscondere potest. Psal. XXXIII, 4. «Magnificate Dominum mecum.» Luc. I, 47: «Magnificat anima mea Dominum,» id est, magnificare gestit et optat; nam revera Deum magnificare vel exaltare non possumus.
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12. MISIQUE ANTE VOS CRABRONES, ET EJECI EOS DE LOCIS SUIS, DUOS (Septuaginta, Romana habent δώδεκα, id est, duodecim, sed Complutensia et Regia habent δύο, id est, duos, puta Sehon et Og), REGES AMORRHAEORUM, NON IN GLADIO, NEC IN ARCU TUO, — id est, non viribus et virtute gladii et arcus tui, sed crabronum a me praemissorum. Crabrones enim ita attriverunt Amorrhaeos, ut eos sequentes Hebraei facile ipsos suis gladiis trucidárint et sagittis confixerint. Vide dicta Exodi XXIII, 28, et Sapient. XII, 8.
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15. OPTIO VOBIS DATUR: ELIGITE HODIE QUOD PLACET, CUI SERVIRE POTISSIMUM DEBEATIS, — q. d. In vestro arbitrio est eligere Deum verum, vel deos falsos gentium; sed si hos eligatis, ecce acris vos excipiet Dei ultio et vindicta; sin autem Deum eligatis, omnibus bonis ipse vos cumulabit. Quare non veram optionem eligendi Deum vel deos hic Josue concedit Hebraeis, qui cap. praecedenti eos adegit ad verum unius Dei cultum; sed artificio rhetorico utitur, ac tot commoda affert cultus veri Dei, tot incommoda vero cultus idolorum, ut nemo nisi amens sit, qui neglecto Deo vero, sibi deos falsos colendos eligat.
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16. NON POTERITIS SERVIRE DOMINO. — Aggravat difficultatem serviendi Deo, ut magis Hebraeos incitet ad ei serviendum, q. d. Deus vult solus coli, sibique serviri exacte et constanter ex toto corde; vos autem propensi estis in idola ac vitia, estisque animo vario et inconstanti; quare non poteritis ei servire, nisi novos, magnosque et constantes animos induatis ad idola vitiaque respuendum, ac ad Deum toto corde sancte amandum, jugiterque colendum: illos ergo induite. Id patet ex ratione quam subdit: DEUS ENIM SANCTUS. — Hebraice כי אלוהים קדשים הוא ki elohim kedoshim hu, id est, quia Dii sancti ipse. To sancti est numeri pluralis. Utitur autem plurali adjectivo, tum ad innuendam personarum in Deo et S. Trinitate pluralitatem, ut multi volunt; tum quia nomen Dei elohim, apud Hebraeos est plurale; tum quia numerus pluralis hoc loco ad comparationem cum multis diis gentium est opportunior; quasi dicas: Dii gentium sunt impuri et scelerati, at nostri sunt puri et sancti (amat enim Deus noster, puta Pater, Filius et Spiritus Sanctus, sanctitatem, odit scelera); tum denique ad omnigenam et absolutissimam Dei sanctitatem significandam. Sanctitas enim Dei omnem sanctitatem omnium Angelorum et hominum complectitur, et in immensum transcendit. Vide Riberam Michaeae cap. V, num. 37.
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23. AUFERTE DEOS ALIENOS DE MEDIO VESTRI. — S. Augustinus, Quaest. XXIV, putat nulla tunc fuisse idola inter Hebraeos, idque colligit ex vers. 31, ubi dicitur: «Servivitque Israel Domino;» quare per deos alienos sive idola S. Augustinus accipit cogitationes a Deo Deique majestate alienas, puta vana phantasmata, quae quis sibi de Deo fingit, cum Deum alienum esse imaginatur, quam revera sit. Sic tropologice idolum avari est aurum, superbi honor, gulosi deliciae, luxuriosi Venus. Verum Josue omnino videtur loqui de idolis proprie dictis, sive quae tum in populo fuerint, sive quae paulo post posteri erecturi erant; nam ad posteros quoque sua haec verba dirigit Josue. Denique licet tempore Josue nullum publicum fuerit idolum, quod significatur vers. 31, verbis jam citatis, tamen privatim Hebraeos idola coluisse etiam in deserto patet Amos cap. V, vers. 26, et Actor. cap. VII, vers. 45. Vide ibi dicta. Ita Masius, Serarius et alii.
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25. PERCUSSIT ERGO JOSUE IN DIE ILLO FOEDUS. — Foedus hoc erat, quod populus promitteret se unum Deum culturum, ejusque leges a Mose latas servaturum, uti audivimus vers. 21. Josue vero, vicissim ex parte Dei promitteret populo, quod Dominus ipsi foret Deus, id est, protector, provisor, promotor, eumque in terra promissa conservaret, aleret, exaltaret. Porro ritum sanciendi foederis recensui Genes. cap. XV, vers. 17 et 18, Exodi cap. XXIV, vers. 6 et seq. Sanciebatur enim foedus per victimas foederales quae tunc caedebantur et immolabantur, indeque dicebantur icere vel percutere foedus; quia percutiebant victimam, tacite imprecante similem percussionem illi qui foedus violaret. Unde illud: Stabant, et caesa firmabant foedera porca. Quare omnino videntur in hoc foedere victimae illae fuisse immolatae; erat enim hoc solemne foedus, quo Josue moriturus populum universum Deo astrinxit. ET PROPOSUIT POPULO PRAECEPTA ATQUE JUDICIA. — id est, curavit per sacerdotes legi ex Deuteronomio praecepta Dei tam moralia et caeremonialia, quam judicialia, ut eorum memoriam populo refricaret et inculcaret.
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26. SCRIPSIT QUOQUE OMNIA VERBA HAEC IN VOLUMINE LEGIS DOMINI, — q. d. Ad perpetuam memoriam Josue scripsit ritum et rationem hujus foederis verbis conceptis utrimque sanciti in libro Deuteronomii, puta ad calcem libri; hunc enim librum Moses jusserat in latere arcae collocari, Deuter. XXXI, 24 et 26, eo quod hic liber contineat omnia Dei praecepta, quae sunt conditio foederis inter Deum et populum per Mosen initi, et per Josue hic renovati. ET TULIT LAPIDEM PERGRANDEM, — ut eum erigeret in signum et perenne monumentum foederis initi, quod Hebraeos jugiter moneret eorumque oculos verberaret, ut sancte hoc foedus colerent et praecepta observarent. POSUITQUE EUM SUBTER QUERCUM, QUAE ERAT IN SANCTUARIO DOMINI, — quae erat in atrio tabernaculi, quod cum arca Josue ex Silo in Sichem per Sacerdotes et Levitas transferri curaverat, ut coram eo, quasi coram Deo in eo residente, foedus hoc sanciretur. Hebraei, quos sequitur Masius, putant hanc ilicem sive quercum esse eamdem cum illa, sub qua Jacob defodit idola, Genes. XXXV, 4, imo eamdem esse cum ea, juxta quam Deus primo apparuit Abrahae, eique terram istam promisit, Genes. XII, 6, ut ibi Abraham haeres terrae a Deo fuerat institutus, ibi Hebraei jam terram possidentes foedus cum Deo renovarent, ideoque locum hunc hic vocari sacrarium, sive sanctuarium Domini; quia scilicet in eo Abraham primus Deo aram sacraverat, in quo Jacob et alii postea Deum invocaverunt. Dices: Quercus illa non poterat tam diu vivere et esse superstes; nam ab Abraham usque ad Josue fluxere anni 545, quercus autem communiter tantum trecentos annos vivunt; primis enim centum annis crescunt in justam altitudinem et crassitiem; secundis centum annis in ea et robore suo se firmant et durant; tertiis centum annis sensim deficiunt et emoriuntur. Respondeo: Hoc communiter verum est, sed tamen nonnullae quercus sunt annosiores et diutius vivunt; lignum enim habent durissimum, unde et robora appellantur. Adde quercum hanc fuisse quercetum, ut vertit Chaldaeus, quod semper durat, dum una quercus emoriens per glandes in terram decidentes sese proseminat, ut ex iis alia quercus enascatur, et ex hac alia et alia, ita ut semper perennent. Septuaginta pro quercum vertunt terebinthum, quia Hebraea vox אלון alla, vel אלון elon, quamvis arborem glandiferam significat. Unde S. Augustinus per eam accipit crucem Christi, per quam novum Testamentum et foedus sancitum est. Audi eum hic, Quaest. ult.: «Jam vero quod sub terebintho statutus est lapis, hoc significat quod virga ad petram ut aqua proflueret, quia neque hic sine ligno statutus est lapis. Ideo autem subter, quia non fuisset in cruce exaltatus, nisi humilitate subjectus: vel quod illo tempore quo illud agebat Jesus Nave, adhuc obumbrandum mysterium fuit. Terebinthi enim lignum medicinalem lacrymam exsudat, quae arbor a Septuaginta Interpretibus hoc loco posita est, quamvis secundum alios interpretes quercum legatur.» Dices: Deus jussit Deut. XVI, 21, dicens: «Non plantabis lucum et omnem arborem juxta altare;» quomodo ergo haec quercus fuit in tabernaculo juxta altare. Respondeo, vetat Deus plantari arborem, non autem erigi tabernaculum et arcam juxta arborem jam ante plantatam. Adde vetari arborem, id est, arbores quae faciunt lucum sive silvam more Gentilium. Unde Hebraea et Septuaginta habent: Non facies ex omni arbore, id est, ex omni arborum genere.
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27. ET LAPIS ISTE ERIT VOBIS IN TESTIMONIUM, QUOD AUDIERIT OMNIA VERBA DOMINI QUAE LOCUTUS EST VOBIS. — «Audierit.» Ita legendum cum Hebraeis Septuaginta et Romanis. Male ergo quidam scioli scripserunt audieritis. Est prosopopoeia; tribuitur enim lapidi insensibili, quasi testi propter inscriptionem, auditus ad nervum orationis: revera autem non aliud significatur quam lapidem, coram quo haec acta sunt, esse testem et memoriale foederis initi. Sensus ergo est, q. d. Si lapis sensum haberet, foedus hoc audisset et testari posset; nunc cum sensum non habeat, testis erit inanimis, q. d. Si vos non audieritis verba Dei, hic lapis erit testis mutus, vos haec pacta audisse et violasse. Unde Chaldaea vertit: Ecce lapis iste erit nobis ut duae tabulae lapidis foederis; nec enim fecimus ad testimonium; nam verba quae scripta sunt super ipsum, ex oculo omnium verborum Domini, quae locutus est nobiscum, et erit vobis in memoriale. Hinc patet lapidi inscripta sive incisa fuisse verba vel signa hujus foederis. Simili modo ad pathos, ut Judaeos duros et insensibiles confundat, pungat et exstimulet Moses, Deut. XXXII, 1, invocat coelum et terram, ut ipsa, licet insensibilia, sentiant et audiant verba Dei, quae populus sensa et ratione praeditus audire non vult. «Audite, coeli, inquit, quae loquor, audiat terra verba oris mei.» Et Isaias, cap. I, 2: «Audite, coeli, et auribus percipe, terra, quoniam Dominus locutus est. Filios enutrivi et exaltavi, ipsi autem spreverunt me.» Et Jeremias, cap. II, 12: «Obstupescite, coeli, super hoc, et portae ejus desolamini vehementer, dicit Dominus: duo enim mala fecit populus meus: Me dereliquerunt fontem aquae vivae,» etc.
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29. ET POST HAEC MORTUUS EST JOSUE FILIUS NUN, SERVUS DOMINI, CENTUM ET DECEM ANNORUM. — Quoto anno principatus sui mortuus sit Josue, incertum est; variant enim Chronologi. Serarius hic duodecim eorum sententias recenset, e quibus duae sunt probabiliores et probatiores, pluresque habent auctores. Prior dat Josue ducatui septemdecim vel octodecim annos, posterior septem et viginti; et utraque conciliari potest, si quis dicat Josue praecise praefuisse annis octodecim duntaxat, illoque anno mortuum, sed librum Josue extendi ad gesta post mortem ipsius, scilicet hic vers. 31, narrare quod Israel multis annis servierit Domino, quamdiu scilicet vixit Eleazar, et seniores qui viderant opera et prodigia Dei pugnantis pro Israele, ac tandem mortuum esse Eleazarum, quod forte contigit sub annum vigesimum septimum ab inchoato principatu Josue: quanquam hi anni seniorum post mortem Josue excurrentes contineantur in annis Othonielis, qui successit Josue, ut patebit Judic. cap. 1 et seq. CENTUM ET DECEM ANNORUM. — Hinc patet chronologia gestorum Josue. Si enim ponamus eum praefuisse populo octodecim annis, haec erit annorum series. Moses mortuus est ab exitu Hebraeorum ex Aegypto anno 40, qui fuit mundi 2494. Eodem anno Mosi successit Josue, populumque deduxit in terram promissam, ac deinde septem annis bellando Chananaean subjugavit; vixit postea adhuc undecim annos, scilicet ad annum decimum octavum sui ducatus. Mortuus est ergo ab exitu Hebraeorum ex Aegypto anno 58, mundi 2552, post mortem Joseph (cui fuit aetate par: nam et Joseph vixit 110 annos) 184. Hinc sequitur Josue natum esse anno mundi 2402, qui fuit post mortem Joseph 92; quare Mose fuit junior septem et viginti annis. Nam in exitu Hebraeorum ex Aegypto Moses erat octoginta annorum, Josue vero tres et quinquaginta. Calebo vero Josue fuit senior quindecim annis; nam Caleb post septennium belli, quo subacta est Chananaea, erat quinque et octoginta annorum, ut ipse ait cap. XIV, vers. 10, tunc autem Josue erat centum annorum. Nota tres partes totidemque status annorum vitaeque Josue. Ipse enim in Aegypto natus, ibidem vixit annos tres et quinquaginta, deinde in deserto annos quadraginta, ubi anno secundo debellavit Amalec, Exodi XVII, 10, item Og, Sehon caeterosque hostes Israelis. Denique terram promissam ingrediens subjugansque, in ea vixit annos septemdecim vel octodecim. Primos egit in servitute, secundos in peregrinatione, tertios in principatu, e quibus priores septem in bellis, ultimos decem in pace et ordinanda Republica exegit, in quo diem obiit anno aetatis 110, qui fuit ante Christi natalem annus 1448.
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30. SEPELIERUNTQUE EUM IN FINIBUS POSSESSIONIS SUAE IN THAMNATH SARE. — Hebraice in Thamnath Sarach, sed ultimum cheth, quia asperae pronuntiationis, Septuaginta et Noster solent omittere: unde pro Noach vertunt Noe, pro Corach Core, pro Terach Thare. Jam Hebraei in Seder Olam tradunt, Thamnath Serach, per metathesin poni pro Thamnath Cheres, id est חמונה חרם temuna cheres, id est, imago, vel statua solis, eo quod illam Israelitae collocarint super sepulcrum Josue, ad conservandam memoriam illius prodigii, quo solem stiterat. Idem asserunt R. Salomon, Masius, Arias, Cajetanus, Magalianus, Serarius, Adrichomius et alii. Unde et Judic. II, 8, Thamnath Serach, in Hebraea, Septuaginta et Latinis nonnullis vocatur Thamnath Chares, id est imago solis. Plinius, lib. XXXIV, cap. VII, prae omnibus colossis celebrat colossum solis. «Ante omnes, ait, in admiratione fuit solis colossus Rhodi, quem fecerat Chares Lyndius, Lysippi supradicti discipulus. Septuaginta cubitorum altitudinis fuit. Hoc simulacrum post quinquagesimum sextum annum terrae motu prostratum, sed jacens quoque miraculo est. Pauci pollicem ejus amplectuntur. Majores sunt digiti quam pleraeque statuae. Vasti specus hiant de fractis membris. Spectantur intus magnae molis saxa, quorum pondere stabiliverat constituens. Duodecim annis tradunt effectum CCC talentis, quae contulerant ex apparatu regis Demetrii, relicto more regio.» Sed hic colossus nihil est, si comparetur cum statione solis et colosso hoc Josuano. Addunt Septuaginta in editione prima Romana: «Illic posuerunt cum eo in monumento, in quo sepelierunt eum, gladiolos saxeos, quibus circumciderat filios Israel in Galgalis Jesus, cum educeret eos ex Aegypto, sicut mandarat Dominus; et illic sunt usque ad hodiernam diem.» Quam narrationem expendens Cyrillus Alexandrinus, lib. IV in Joannem, cap. V: «Non absque causa, inquit, cultri cum illo eodem in loco positi sunt, verum ut nos discamus circumcisionis spiritualis gratiam (quae bonorum coelestium nobis est pronuba) Salvatoris morti esse affixam.» Addit Gregorius Turonensis, lib. I Mirac. sive De Gloria Martyrum, cap. XXVIII, duo alia mira, haec de imo miracula Josue: «Primo sunt, ait, ad Levidam civitatem aquae calidae, in quibus Jesus Nave lavare solitus, ubi similiter leprosi mundantur. Est autem ab Hiericho 12 millibus. Secundo prope Hiericho habentur arbores quae lanas gignunt. Exhibent enim poma in modum cucurbitarum, testas in circuitu habentia duras, intrinsecus autem plena sunt lanae. Et de his enim ferunt ipsi Jesu Nave solere fieri indumenta. Sed et hodie tales exhibent lanas: ex quibus nos a quibusdam delatas vidimus, et admirati sumus vel candorem vel subtilitatem earum.» A SEPTENTRIONALI PARTE MONTIS GAAS. — S. Hieronymus, Masius, Adrichomius et alii asserunt montem Gaas esse partem vel appendicem montis Ephraim. Hinc et Hebraei in Seder Olam tradunt Josue defunctum esse 26 Nisan, quae quasi coincidit cum die 25 martii, qua Jesus Christus ejus antitypus in cruce pro mundi salute mortem obiit: quanquam in Romano Martyrologio Jesus Sanctis adscriptus legatur die prima septembris. Tradunt Hebraei in Seder Olam, et in Midras Ruth, magnum, cum sepeliretur Josue in monte Ephraim, exstitisse terrae motum, ex eoque montem vocatum Gaas, id est, commotionis ac tremoris: נעש gaas enim commoveri et tremere significat. Ridet hoc Masius ut fabulam, sed ut historiam defendit Serarius, aitque hac in re Josue fuisse typum Jesu Christi, in cujus morte «terra mota est, et petrae scissae,» Matth. XXVII, 51. Porro Hebraeos mortem Josue aeque ac Mosis planxisse solemni pompa non est dubium; nulla tamen hic planctus fit mentio, quod ad mysterium referunt Patres, scilicet eo significari, in veteri lege sub Mose plangendos fuisse defunctos, eo quod in infernum ad limbum patrum descenderent; in nova vero lege in morte fidelium esse gaudendum, quod Jesus moriendo eis coelum reserarit, ut ipsi eo conscendant, quo ipse primus introivit viamque praeivit. Denique liberorum Josue nulla fit mentio, quia ipse fuit caelebs et virgo, ut ex S. Ignatio, Chrysostomo et aliis dixi in prooemio. Audi S. Hieronymum, lib. I Contra Jovin.: «Jesus, ait, sepelitur in Thamnath Sare, id est, in perfectissimo principatu, sive in numero operimenti novi, ut virginum significaret greges Salvatoris auxilio coopertos: in monte Ephraim, hoc est, in monte frugifero, ab Aquilone montis Gaas, qui interpretatur commotio. Mons enim Sion, latera Aquilonis, civitas Regis magni, quae opposita semper invidiae est, per singulas tentationes dicit: Mei vero pene moti sunt pedes:» Et inferius: «Quamobrem et Moyses moriens plangitur a populo Israel, Jesus autem quasi victurus non plangitur. Nuptiae enim finiuntur in morte, virginitas post mortem incipit coronari.» Porro mira et lepida narrant Rabbini in libro suo Juchasin, de bello quod Josue gesserit cum quinque et quadraginta regibus Armeniae, Persidis et Mediae, quae hic ad longum recenset Serarius, ac deinde ut fabulosa confutat, Quaest. XIII, pag. 474.
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31. SERVIVITQUE ISRAEL DOMINO CUNCTIS DIEBUS JOSUE, — quia scilicet Josue eum verbo et exemplo in Dei cultu et pietate continebat. Audi Tullium, lib. I, epist. ad Lentulum: «Sunt haec apud Platonem nostrum scripta divinitus: Quales in Republica principes essent, tales reliquos solere esse cives.» ET SENIORUM, QUI LONGO VIXERUNT TEMPORE POST JOSUE. — Seniores hi erant Eleazar Pontifex, Caleb caeterique qui tempore exploratorum Terrae sanctae necdum annum vigesimum aetatis attigerant, nec murmurarant; caeteri enim omnes ob murmur in deserto mortui sunt, nec Chananaean viderunt, Numer. XIII et XIV.
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32. OSSA QUOQUE JOSEPH, QUAE TULERANT FILII ISRAEL DE AEGYPTO, SEPELIERUNT IN SICHEM. — Id enim jusserat Joseph, ut non in Aegypto inter infideles et impios, sed in Chanaan inter fideles et pios, cum avis et abavis suis Patriarchis sepeliretur; praesertim quia sciebat Christum in Chanaan nasciturum, passurum, resurrecturum, ac se cum eo et per eum resurrecturum sperabat, quod et contigisse est verisimile. Fuit et alia causa, ut scilicet Joseph animaret Hebraeos ad exitum ex Aegypto, et ad ingressum in terram a Deo promissam. Vide dicta Gen. XXIII, in fine, et Genes. L, 23, et Exodi XIII, 19, ubi Moses votis ultimis Joseph satisfaciens, ejus ossa egrediens ex Aegypto secum extulit. Simili modo Noe ossa Adami in arcam religiose suscepit, et post diluvium illa inter tres filios suos distribuit, ac Sem, quem caeteris duobus antefer bat, dedit Adae cranium, cum eoque Judaeam, uti narrat Jacobus Orro Haita, sive Edessenus, qui fuit magister S. Ephrem, et ex eo Masius, qui ejus librum in Latinum transtulit. Tanta in priscis fuit cura honorque sepulcri, ob fidem quam habebant de animae immortalitate, et ob spem resurrectionis ex meritis Christi, in Chanaan victuri et morituri. IN PARTE AGRI QUEM EMERAT. — Vide dicta Genes. cap. XXXIII, 19. ET FUIT IN POSSESSIONEM FILIORUM JOSEPH, — id est, cessit Ephraimitis, qui ex Ephraim filio Joseph prognati sunt. Vide dicta Genes. XLVIII, 22.
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33. ELEAZAR QUOQUE FILIUS AARON MORTUUS EST, ET SEPELIERUNT EUM IN GABAATH PHINEES FILII EJUS, QUAE DATA EST EI IN MONTE EPHRAIM. — An Gabaa primitus sit data Eleazaro, ut vult Masius et Abulensis, an vero ejus filio Phinees, ut vult Vatablus, et insinuat S. Hieronymus in Epitaph. S. Paulae, incertum est. Certum est Gabaa cognominatam esse Phinees, sive quod is diutissime in ea habitarit, sive alia de causa. Porro Eleazar Pontifex dirigebat Josue, pro eoque Deum in rebus ambiguis consulebat, ut jusserat Deus per Mosen Num. cap. XXVII, vers. 21; unde Eleazar Hebraice idem est quod Dei auxilium; hoc enim ipse exhibuit principi Josue, totisque castris Hebraeorum. Successit Eleazaro patri in Pontificatu Phinees, filius magni vir zeli, ut patet Num. XXV, 11. IN MONTE EPHRAIM. — Hinc patet Gabaa fuisse in tribu Ephraim; mirum ergo est, quod S. Hieronymus vel potius Eusebius in Locis Hebraicis eam ponat in tribu Benjamin; licet enim pleraeque urbes Levitis assignatae cap. XXI, essent in tribu Juda vel Benjamin; tamen Gabaa extra ordinem data est Eleazaro et Phinees, tum ob eorum merita, tum ut Eleazar Pontifex vicinus esset principi Josue in sua tribu Ephraim habitanti, ac eum consiliis omnique ope adjuvaret et dirigeret. Denique Septuaginta in editione Romana nonnulla addunt, quae etiam agnoscit Theodoretus et Syrus (unde colligas Syrum ex Graeco Septuaginta translatum esse, non ex Hebraeo, uti alias monui), teste Masio. Ea sunt haec: «In illa die sumentes filii Israel arcam Dei, circumdederunt in seipsis (Syrus, in Israele), et Phinees functus est sacerdotio pro Eleazaro patre suo quoadusque mortuus est, et defossus in Gabaa, quae ipsius. Filii autem Israel abierunt unusquisque ad locum suum, et ad suam civitatem. Et coluerunt filii Israel Astartem et Astaroth, et deos gentium quae in circuitu ipsorum. Et tradidit eos Dominus in manus Eglon regis Moab, et dominatus est eorum annos decem et octo.» Verum haec huc transcripta videntur ex libro Judicum, ubi ea audiemus. Unde et Syrus ait haec notari obelisco, quasi addititia. Nam in Hebraeo, Chaldaeo, Latino, Septuaginta, Complutens. et Regio desunt hoc loco.
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SICHEM (EBR. ŠĒHHEM « NUCA »; GR. ΣΥΧΈΜ O ΣΎΧΗΜΑ)
… All'inizio della conquista israelitica Giosuè vi tenne una solenne assemblea di tutte le 12 tribù (Jos. 8,30) e vi fu confermato e rinnovato il patto d'alleanza (ibid. 24, 1); fu tra le città levitiche e di rifugio (ibid. 20,21). Al tempo dei Giudici vi era ancora nella città un tempio a Ba'al bèrtth (Judc. 8, 33; 9,4), dal cui tesoro Abimelech prelevò …
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La famiglia di A., nata in Ur (v.), era idolatra (Ios. 24, 2; Ind. 5, 7-9; cf. Gen. 31, 19, 35), e alcuni discendenti di Tare portano nei loro nomi tracce del dio lunare Sin, il cui culto aveva la sua sede centrale ad Ur. Tare, che apparteneva …
… rispose giurando per «Colui che era tenuto da Isacco» suo padre (Gen. 31, 43-54). Mentre Giacobbe invoca soltanto il Dio d'Abramo e d'Isacco, ossia l'unico vero Dio, L. nomina anche il Dio di Nachor: ciò fa pensare che egli, come il suo avo Nachor (cf. Ios. 24, 2), fosse infetto di politeismo: ciò che sembra confermato anche dall'episodio dei tērāphim. …
… riconciliò con lo zio e suocero Laban, che era figlio di Bathuel e nipote di N., tra i due fu stipulato un patto nel nome «del Dio di Abramo e del Dio di N.» (ibid. 31, 33): da questo passo alcuni vogliono dedurre che anche N., come già suo padre Thare (cf. Ios. 24, 2), fosse infetto d'idolatria.
… al momento di partire con Giacobbe dalla casa di Laban: dovevano essere oggetti di piccole dimensioni, perché facilmente occultabili: comunemente s'intende «idoli» (Volg. idolo); i tersāhiti (v. THARE) caldei erano infatti in qualche modo idolatrici (Jos. 24,2; Iudt. 5, 5 sg.), benché un vero culto prestato ai t. non risulti mai. In Iudc. 17, 5; 18, 14.17.18.20 i t., insieme con l'ephod (v.) e un «simulacro di getto», sono «fatti» da un …
24:7
… 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).
24:9
Fu protagonista di un episodio descritto diffusamente in Num. 22-24, ed a cui si accenna in Deut. 23,45; Ios. 13,22; 24, 9-20; Mi. 6,5; II Pt. 2,15; Iud. 11; Apoc. 2,14.
24:11
… l'articolo e al singolare, Settanta 'Αμορραῖοι, onde Volgata Amorrhaei). È sempre incluso dalla Bibbia nell'enumerazione dei popoli preisraelitici (Gen. 15,21; Ex. 3,8; 13,5; 23,23; 32,2; 34,11; Deut. 7,1; 20,17; Ios. 3,10; 5,1; 9,1; 11,3; 12,8; 24,11; ecc.), talora come nucleo precipuo del gruppo etnico accanto agli Hittiti (Num. 13,30), sicché rappresenta anche il complesso delle popolazioni palestinesi preisraelitiche (Gen. …
GERGESEI (EBR. GIRGĀII; SETTANTA, ΓΕΡΜΑΧΊΑΙ, LATINIZZO IN GERGESEI)
… Nella Bibbia i G. sono nominati pochissime volte (Gen. 10, 19; 15, 21; Deut. 7, 1; Ios. 3, 10; 24, 11; Neh. 9, 8) e sempre con una fraseologia stereotipata, che elenca i vari clan o tribù della Palestina preisraelitica. …
… qualche volta οἱ Εὐαῖοι). - Popolo stazionato nel paese di Canaan e sempre incluso nella lista del complesso dei popoli abitanti nel paese prima della conquista israelitica (Ex. 2, 11; 3, 8; 13, 5; 23, 28; Deut. 7, 1; 20, 17; Ios. 3, 10; 9, 1; 12, 8; 24, 11; Iud. 3, 5; II Reg. 9, 29; II Par. 8, 7; v. CANAAN).
24:15
… Deut. 7,1; 20,17; Ios. 3,10; 5,1; 9,1; 11,3; 12,8; 24,11; ecc.), talora come nucleo precipuo del gruppo etnico accanto agli Hittiti (Num. 13,30), sicché rappresenta anche il complesso delle popolazioni palestinesi preisraelitiche (Gen. 15,16; Ios. 24,15; Am. 2,9 s.p.) e corrisponde quindi talora a «Cananei» (Ios. 24,15. 18; Iude. 6, 10; I Sam. 7,14; I Reg. 21,26; Ex. 16,3. 45; ecc.).
… 7.19.20.44: popolo dimorante nel sud della Palestina; Ios. 10, 5 sg.), mentre ai Cananei si attribuiscono la pianura e la valle del Giordano (Num. 13, 29; Ios. 11, 3). Non di rado la Bibbia chiama tutta la popolazione preisraelitica Amorriti (cf. Gen. 15, 16; Ios. 24, 15.18; Iudc. 6, 10); ma nei tempi posteriori gli Amorriti, o estirpati o assimilati dagli Israeliti che avevano occupato la montagna, non esistevano più, mentre i «Cananei» nelle forti città …
24:26
13, 30 con Iudc. 10, 3-5, ecc.); gli indizi in contrario, a cui si riferiscono antiche opinioni giudaiche e scarsissime tardive testimonianze cristiane, sono spiegabili diversamente (Ios. 24, 26 si riferisce al solo rinnovamento dell'alleanza; certe espressioni in prima persona plurale sono criticamente errate, come 5, 1, o sospette, o riportano a G. parti singole, ecc.); …
24:30
… morte trova la sua attuazione nei successivi cimiteri ebraici, ricavati in pareti rocciose, ma anche artificiali (cf. per Abramo e Sara: Gen. 23, 4-20; per Debora: ibid. 35, 8; per Giacobbe, ibid. 49, 29-30; per Mosè: Deut. 34, 6; per Giosuè: Ios. 24, 30-33; per Davide: I Reg. 2, 10; per Salomone: ibid. 11, 43; ecc.). …
24:32
GIUSEPPE (EBR. JŌSĒPH; PS. 81, 6 JĒHŌSĒPH = «DIO ACCRESCE»)
G. muore in Egitto e viene ivi sepolto, ma all'atto dell'esodo gli Israeliti trasportano la salma a Sichem (Gen. 48, 22), la terra che gli fu donata dal padre (Ios. 24, 32).
SICHEM (EBR. ŠĒHHEM « NUCA »; GR. ΣΥΧΈΜ O ΣΎΧΗΜΑ)
… ebbe la promessa del paese di Canaan (Gen. 12,6); Giacobbe, sotto lo stesso albero, nascose gli oggetti idolatrici (v. THERAPHIM) della sua carovana; vi innalzò un altare e vi acquistò un terreno, dove più tardi fu seppellito Giuseppe (Gen. 33, 18-20; Ios. 24,32). I figli di Giacobbe, Levi e Simeone, vi vendicarono l'onore della sorella Dina, violentata da Sichem, figlio di Hemor, principe locale (Gen. 34).
24:33
ELEAZARO (CBR. 'EL'ĀZĀR, « DIO AIUTO »)
… Ascoso a tale carica alla morte d'Aronne (Num. 20, 26 agg.), E. la esercitò sotto la guida di Mosè fino alla morte, che avvenne a Gabaath (Jos. 24, 33), dopo che gli Israeliti con a capo Giosuè erano già entrati nella Terra Promessa. …
4. G. di Phinees, sul monte d'Ephraim (Ios. 24, 33), dove fu sepolto Eleazar figlio di Aronne. È ricercato, secondo la tradizione bizantina, nel villaggio di Gibjah o Hirbet Si'ah a 6 km. a sud di Hirbet et-Tibneh, dove era venerato …
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.