After three dayes abode by the bankes of Iordan, 3. the Priestes with the Arke of God entering first into the riuer, 15. the vpper part miraculously standeth and swelleth, the lower running away, they goe into the midde chanel, and there stay, whiles al the people passe ouer drie foote.
1And Josue rose before daylight, and removed the camp: and they departed from Setim, and came to the Jordan: he, and all the children of Israel, and they abode there for three days.Giosuè adunque alzatosi di notte tempo levò il campo: e partitisi da Setim arrivarono al Giordano egli, e tutti i figliuoli d'Israele; e ivi si fermarono per tre giorni.IOSVE therfore rysing vp in the night, remoued the campe: and departing from Setim, they came to Iordan, he, and al the children of Israel, and abode there for three dayes.Igitur Josue de nocte consurgens movit castra: egredientesque de Setim, venerunt ad Jordanem ipse et omnes filii Israël, et morati sunt ibi tres dies. 2After which, the heralds went through the midst of the camp,Passati i quali, gli araldi andarono in giro per mezzo agli alloggiamenti,Which being passed, the herauldes went through the middes of the campe,Quibus evolutis transierunt præcones per castrorum medium, 3And began to proclaim: When you shall see the ark of the covenant of the Lord your God, and the priests of the race of Levi carrying it, rise you up also, and follow them as they go before:E principiarono a gridare: Allorché voi vedrete l'arca dell'alleanza del Signore Dio vostro, e i sacerdoti della stirpe di Levi, i quali la portano, voi pure levate il campo, e andate lor dietro:and beganne to proclaime: When you shal see the arke of couenant of our Lord your God, and the priestes of the Leuitical stocke carying it, ryse you also, and folow them going before:et clamare cœperunt: Quando videritis arcam fœderis Domini Dei vestri, et sacerdotes stirpis Leviticæ portantes eam, vos quoque consurgite, et sequimini præcedentes: 4And let there be between you and the ark the space of two thousand cubits: that you may see it afar off, and know which way you must go: for you have not gone this way before: and take care you come not near the ark.E sia tra voi, e l'arca un intervallo di due mila cubiti: affinchè da lungi veder possiate, e distinguere la strada, per cui dobbiamo passare: perocché voi non l'avete mai fatta: e badate di non appressarvi all'arca.and let there be betwen you and the arke the space of two thousand cubites: that you may see it a farre of, and know which way you may goe: because you haue not walked by it before: and beware you approch not to the arke.sitque inter vos et arcam spatium cubitorum duum millium: ut procul videre possitis, et nosse per quam viam ingrediamini: quia prius non ambulastis per eam: et cavete ne appropinquetis ad arcam. 5And Josue said to the people: Be ye sanctified: for tomorrow the Lord will do wonders among you.E Giosuè disse al popolo: Santificatevi: perocché domane il Signore farà tra voi cose ammirabili.And Iosue said to the people: Be sanctified: for to morrow our Lord wil doe among you merueilous thinges.Dixitque Josue ad populum: Sanctificamini: cras enim faciet Dominus inter vos mirabilia.
6And he said to the priests: Take up the ark of the covenant, and go before the people. And they obeyed his commands, and took it up, and walked before them.E disse a' sacerdoti: Prendete l'arca del testamento, e andate innanzi al popolo. E questi obbedendo al comando la presero, e si misero in istrada avanti agli altri:And he said to the priestes: Take vp the arke of the couenant, & goe before the people. Who fulfilling his commandementes, tooke it, and walked before them.Et ait ad sacerdotes: Tollite arcam fœderis, et præcedite populum. Qui jussa complentes, tulerunt, et ambulaverunt ante eos. 7And the Lord said to Josue: This day will I begin to exalt thee before Israel: that they may know that as I was with Moses, so I am with thee also.E il Signore disse a Giosuè: Oggi io principierò a innalzarti dinanzi a tutto Israele, affinchè conoscano che siccome io fui con Mosè, così sono anche con te.And our Lord said to Iosue: This day wil I beginne to exalt thee before al Israel: that they may know as I was with Moyses, so am I with thee also.Dixitque Dominus ad Josue: Hodie incipiam exaltare te coram omni Israël: ut sciant quod sicut cum Moyse fui, ita et tecum sim. 8And do thou command the priests, that carry the ark of the covenant, and say to them: When you shall have entered into part of the water of the Jordan, stand in it.E tu ordina a' sacerdoti, che portan l'arca del testamento, e di' loro: Quando sarete entrati in parte nell'acqua del Giordano, fermatevi lì.And doe thou command the priestes, that carie the arke of the testament, and say to them: When you shal be entred into part of the water of Iordan, stand in it.Tu autem præcipe sacerdotibus, qui portant arcam fœderis, et dic eis: Cum ingressi fueritis partem aquæ Jordanis, state in ea. 9And Josue said to the children of Israel: Come hither, and hear the word of the Lord your God.E a' figliuoli d'Israele disse Giosuè: Fatevi dappresso, e udite la parola del Signore Dio vostro.And Iosue said to the children of Israel: Come hither, and heare the word of our Lord your God.Dixitque Josue ad filios Israël: Accedite huc, et audite verbum Domini Dei vestri. 10And again he said: By this you shall know, that the Lord, the living God, is in the midst of you, and that he shall destroy, before your sight, the Chanaanite and the Hethite, the Hevite and the Pherezite, the Gergesite also, and the Jebusite, and the Amorrhite.E soggiunse: Da questo conoscerete, come il Signore, il Dio vivo è in mezzo a voi, e sterminerà dinanzi a voi il Cananeo, e l'Heteo, l'Heveo, il Pherezeo, il Gergeseo ancora, e il Jebuseo, e l'Amorrheo:And againe he said: In this you shal know that our Lord the liuing God is in the middes of you, and shal destroy in your sight the Chananeite and Hetheite, the Heueite and Pherezeite, the Gergeseite also and the Iebuseire, and the Amorrheite.Et rursum: In hoc, inquit, scietis quod Dominus Deus vivens in medio vestri est, et disperdet in conspectu vestro Chananæum et Hethæum, Hevæum et Pherezæum, Gergesæum quoque et Jebusæum, et Amorrhæum.
11Behold, the ark of the covenant of the Lord of all the earth shall go before you into the Jordan.Ecco che l'arca del testamento del Signore di tutta la terra andrà innanzi a voi per mezzo al Giordano.Behold the arke of the couenant of the Lord of al the earth shal goe before you into Iordan.Ecce arca fœderis Domini omnis terræ antecedet vos per Jordanem. 12Prepare ye twelve men of the tribes of Israel, one of every tribe.Scegliete dodici uomini delle tribù d'Israele, uno per ogni tribù.Prepare twelue men of the tribes of Israel, one of euerie tribe.Parate duodecim viros de tribubus Israël, singulos per singulas tribus. 13And when the priests, that carry the ark of the Lord the God of the whole earth, shall set the soles of their feet in the waters of the Jordan, the waters that are beneath shall run down and go off: and those that come from above, shall stand together upon a heap.E quando i sacerdoti, che portan l'arca del Signore Dio di tutta la terra, avran messi i piedi nelle acque del Giordano, le acque di sotto scorreranno, e se n'andranno: ma quelle che vengono d'insù, si fermeranno ammassate.And when the priestes that carie the arke of the Lord of the whole earth shal sette the steppes of their feete in the waters of Iordan, the waters, that are beneath, shal runne downe and decay: and those that come from aboue, shal stand together in one heape.Et cum posuerint vestigia pedum suorum sacerdotes qui portant arcam Domini Dei universæ terræ in aquis Jordanis, aquæ quæ inferiores sunt, decurrent atque deficient: quæ autem desuper veniunt, in una mole consistent. 14So the people went out of their tents, to pass over the Jordan: and the priests that carried the ark of the covenant, went on before them.Il popolo adunque uscì dalle sue tende per passare il Giordano: e i sacerdoti, che portavan l'arca del testamento, andavano innanzi, a lui.Therfore the people went out of their tabernacles, to passe ouer Iordan: and the priestes, that caried the arke of the couenant, went on before them.Igitur egressus est populus de tabernaculis suis, ut transiret Jordanem: et sacerdotes, qui portabant arcam fœderis, pergebant ante eum. 15And as soon as they came into the Jordan, and their feet were dipped in part of the water, (now the Jordan, it being harvest time, had filled the banks of its channel,)E quando questi furono entrati nel Giordano, e i loro piedi erano in parte bagnati dall'acqua (ora il Giordano era pieno sino all'orlo delle ripe, essendo il tempo della messe),And they being entered into Iordan, and their feete dipped in part of the water (and Iordan in the haruest time had filled the bankes of his chanel)Ingressisque eis Jordanem, et pedibus eorum in parte aquæ tinctis (Jordanis autem ripas alvei sui tempore messis impleverat), 16The waters that came down from above stood in one place, and swelling up like a mountain, were seen afar off, from the city that is called Adom, to the place of Sarthan: but those that were beneath, ran down into the sea of the wilderness, (which now is called the Dead Sea) until they wholly failed.Si fermarono le acque di sopra in un sol luogo, e gonfiandosi come un monte apparivan da lungi dalla città detta Adom sino al luogo di Sarthan: e quelle di sotto scolarono nel mare della solitudine (detto ora mar Morto), finchè mancarono totalmente.the waters that came downeward stoode in one place, and like a mountaine swelling vp appeared farre from the citie, that is called Adom to the place of Sarthan: but those that were beneth, ranne downe into the Sea of the wildernes (which now is called the dead sea) vntil they wholy decayed.steterunt aquæ descendentes in loco uno, et ad instar montis intumescentes apparebant procul, ab urbe quæ vocatur Adom usque ad locum Sarthan: quæ autem inferiores erant, in mare Solitudinis (quod nunc vocatur Mortuum) descenderunt, usquequo omnino deficerent.
17And the people marched over against Jericho: and the priests that carried the ark of the covenant of the Lord, stood girded upon the dry ground in the midst of the Jordan, and all the people passed over, through the channel that was dried up.Il popolo frattanto camminava verso Gerico, e i sacerdoti che portavan l'arca del testamento del Signore, stavano in ordine sopra l'asciutta terra nel mezzo del Giordano, e tutto il popolo passava pel letto che era a secco.And the people went against Iericho: and the priestes that caried the arke of the couenant of our Lord, stoode girded vpon the drie ground in the middes of Iordan, and al the people passed ouer through the drie chanel.Populus autem incedebat contra Jericho: et sacerdotes qui portabant arcam fœderis Domini, stabant super siccam humum in medio Jordanis accincti, omnisque populus per arentem alveum transibat.
3:1
Year of the World 2553.
Days, in part, as they arrived on the 8th of Nisan, staid there the following day, and crossed the Jordan on the 10th, on Friday the 30th of our April. Thus Christ is said to have remained three days in the tomb, (Calmet) though he was there only a small part of Friday and of Sunday, and the whole of Saturday. Hebrew, "they lodged there before they passed over, (2) and it came to pass after three days that the," etc.
3:2
Haydock
Heralds. Shoterim, Josue 1:10. Protestants, "the officers went through the host." (Haydock)
3:3
Calmet
Levi. Sigonius thinks that the Caathites performed this office on this as on other occasions. But the Vulgate shews that the priests sometimes carried the ark, perhaps because it was uncovered, Josue 6:6., and 2 Kings 15:25. At this period the number of priests was but small. Some of the sons of Eleazar and of Ithamar might be old enough to assist their parents: only two would be necessary at a time, though the Rabbins assign four, (which is not improbable. Theodoret) and pretend that the two who went first were obliged to go backwards, in order that their faces might be turned towards the ark, out of respect. The ark now marked the way for the people, as the cloud had disappeared on the death of Moses. (St. Augustine, q. 3.; Masius.) (Calmet)
Haydock
It had been carried at the head of the army in the desert. (Haydock)
3:4
Space of. Hebrew adds, "about...by measure." It was not easy to observe the exact distance in the march. This was prescribed both to keep the people at a respectful distance, and also to enable them to see which way they were to proceed. When the priests stood in the bed of the river, the waters rose up like a firm wall on the north side, while those to the south flowed away into the lake of Sodom, leaving about 16 miles open for the army of Israel to pass on dry land. The soldiers did not approach within 600 paces of the ark.
Before. This insinuated that they would pass over in a miraculous manner; though perhaps Josue did not know by what means God would enable them to cross (Calmet) the overflowing waters. Josephus only seems to intimate that they abated suddenly, so that they might be forded, etc. He also greatly diminishes or destroys the miracle performed at the passage of the Red Sea. Yet here he acknowledges a sort of "prodigy in the waters being restrained," and resuming their usual course as soon as the priests had left the channel of the river.
Haydock
And take, etc. Hebrew places these words at the beginning of the sentence, after cubits. (Haydock)
3:5
Sanctified, as Moses had required at Mount Sinai, (Exodus 19:10, 15,) ordering the people to wash their garments, and to abstain from their wives, that by this exterior purity, they might be reminded not to neglect that of the soul, without which they would derive but small benefit or instruction from the greatest miracles.
3:6
Calmet
Commands. Josue was only the organ of God, (Calmet) whose orders he announces to the sacred ministers; (ver. 8.; Menochius) though as a civil magistrate, he was bound to hear and to obey them in matters of religion. (Calmet)
Worthington
When he ordered circumcision to be administered, when he blessed the multitude, and ratified the covenant between God and the people, (chap. 5.; chap 24.) he did nothing but what a virtuous governor ought to do; yet he did not these things by virtue of his civil jurisdiction, or in opposition to the spiritual authority of Eleazar. Moses had been the supreme head, being both priest and king. But only part of his glory was communicated to Josue, while Eleazar was directed to consult the Lord for him, (Numbers 27:21.; Theodoret, q. 48. in Numbers) Josue was to govern at his word, so that he was bound to consider the high priest as his superior. What he therefore did, was in subordination and conformity to the will of Eleazar and of God, and not designed to shew that the priestly authority belonged to himself, as English Protestants would hence infer. The best of princes, both in the Old and New Testament, have always looked upon it as a part of their duty to promote the true religion. (Worthington)
Haydock
Isaias (xlix) foretold that kings and queens would esteem it their glory to guard and to advance the prosperity of the Church. (Haydock)
Haydock
Hence they may enact laws for this purpose. (St. Augustine, contra Crescon. 3:51.) Constantine ratified the judgment passed already by the bishops in the cause of Cecilian, though he confessed at the same time that the determination did not belong to his tribunal; (Worthington) and he greatly disapproved of the conduct of the Donatists, who appealed to him, as the heathens might have done to an emperor, who was at the same time one of their high priests. (Haydock)
Haydock
O rabida furoris audacia, said he, sicut in causis gentilium fieri solet, appellationem interposuerunt. (1. Optat. c. Parm. I.; St. Augustine, ep. 166.) Other emperors and kings have acquired great fame, on account of their labours and zeal in defence of the Church. Thus the kings of Spain and of France have obtained the titles of Catholic and Most Christian, and our Henry VIII was honoured by Pope Leo X with the title of Defender of the Faith, in 1521, (Worthington) on account of the book which he presented to that pontiff, while he was yet an obedient son of the Catholic Church, and undertook to defend her faith on the sacraments, against the objections of Luther. Is this the faith which the kings of England defend at present? Whatever the princes might do in the old law in spiritual matters, no inference can be drawn for the same right being now exercised by civil magistrates, how supreme soever in their own sphere. Those princes, Josue, etc. might be considered not only in the light of civil governors, but also in that of prophets, who had a great share in the administration of affairs under the Jewish theocracy. If God chose to make known his will by the mouth of a king, or by that of a shepherd, his mandates were to be put in execution with equal exactitude. But now the distinctive limits of the ecclesiastical and of the civil power are more clearly ascertained. Render therefore to Caesar the things that are Caesar's, and to God the things that are God's. (Matthew 22:21.) The kingdom of Christ is not of this world; neither did he appoint kings to be the pastors of his Church. (Haydock)
3:7
3:8
Masius
It. Hebrew, "when you shall have come to the brink (or extremity) of the water of the Jordan, you shall stand still in the Jordan," (Haydock) which some explain by saying that they were to stop on the eastern bank, as soon as they had wet their feet, (Serarius) while others say they crossed quite over, and stood at the other side. (Masius)
Bonfrere
But it is more probable, that as soon as they had touched the waters, the priests halted till the bed of the river was presently dried up, and then they placed themselves in the middle of it, close to the raging billows, which, rising up like mountains, were stopped in their career, (Haydock) and forced to retire backwards to their source, ver. 15, 17, and Josue 4:9. (Bonfrere; Cornelius a Lapide)
Calmet
Some translate, "into the division," instead of part, or extremity. (Calmet)
3:9
Hither, probably to the door of the tabernacle, where the assemblies were held.
3:10
Calmet
Living God, in opposition to the idols of the Gentiles, who were dead men, or at least incapable of affording any assistance to their votaries. Josue gives the people two signs of the divine protection, the destruction of the devoted nations, and the miraculous division of the Jordan, or rather the latter prodigy would be an earnest of the former event; and all, both friends and enemies, might be convinced, that the Lord was with his people, and their present leader, as he had been with Moses. No miracle could have been more suitable for the occasion, none more convincing or useful. (Calmet)
Haydock
It would naturally inspire the Israelites with confidence, at the revival of the miracles wrought 40 years before, when their fathers and some of themselves had passed the Red Sea, in a similar manner. At the same time, it would fill the Chanaanites with still greater dismay and teach them that all resistance would prove fruitless. Some have wondered that they did not oppose the passage of the Israelites on this occasion. But it is a greater matter of surprise that they should have ventured on the dangerous expedient of encountering them in war, after what they had seen and heard. It can be attributed to nothing but their infatuation, and that blindness with which God punished them, that they might draw on a more speedy and merited destruction for their crimes. (Haydock)
Calmet
Destroy. Hebrew. "dispossess, or drive out before you the Chanaanite," etc. These seven nations comprised the ten which are mentioned, Genesis 15:19. The Chanaanite occupied the countries chiefly about Tyre, while the Hethite dwelt in the southern part of Palestine. The Hevite possessed Mount Hermon, Garizim, etc. The Pherezite were not perhaps a separate people, but employed in cultivating the country. The Gergesite were fixed to the east of the lake of Genesareth, the Jebusite at Jerusalem, and the Amorrhite about the Dead Sea. (Calmet)
Haydock
But they were often mixed with one another, so that their limits cannot be ascertained with any degree of precision. (Haydock)
3:12
Menochius
Prepare. Hebrew, "take." But they must have been selected from the tribes, either to carry twelve stones out of the bed of the Jordan, and to place twelve others in their stead, as monuments of this stupendous miracle; (Calmet) or to accompany the priests and the ark, out of respect. (Cajetan) (Menochius)
3:13
Heap. Hebrew, "the waters of the Jordan shall be cut off: the waters that come down from above, even they shall stand as upon a heap," like mountains of ice. The Vulgate informs us what became of the waters (Haydock) below this division. Where it took place we do not find recorded, so that we cannot know exactly how large a space would be left dry. Calmet allows, "near six leagues," ver. 4, and 16. But here, supposing that the Jordan was divided over-against Jericho, he says, that "the waters running off into the Dead Sea, would, in all probability, leave not less than two or three thousand paces of the channel dry." Interruptus aquis fluxit prior amnis in aequor; Ad molem stetit unda fluens. -----Lucan, Phar. ii.
3:15
Calmet
Water. Thus they manifested the strength of their faith. (Calmet)
Haydock
Immediately the obedient waters divided, and the gravel or sand was left dry, ver. 17. (Haydock)
Channel. The barley harvest was ready about the 30th of April, Leviticus 23:10. On other occasions this overflowing of the Jordan is noticed, 1 Paralipomenon 12:15., and Ecclesiasticus 24:36. Doubdan says that when he visited these parts, at the same season of the year, the Jordan was quite full, on account of the melted snow, and ready to leave its banks. It was about a stone throw across, and very rapid. See Josue 1:2. The rains which fall in spring, serve to increase the inundation, (Deuteronomy 11:14,) as well as the snow which melts at that time on Libanus, though a great part resists the violent heats. Mirum dictu, says Tacitus v., tantos inter ardores opacum fidumque nivibus. (Jeremias 18:14., and 49:19.
3:16
Mountain. Hebrew, "heap or bottle." The billows were forced to roll back almost as far as the lake of Genesareth, where Sarthan stands, about twenty leagues above Jericho.
Calmet
Sarthan. Hebrew, "rose up on a heap, very far from (or to) the city of Adom, that is beside Sarthan." The situation of Adom can only be ascertained by that of Sarthan, which was near Bethsan, or Scythopolis, (3 Kings 4:12,) in the vale of Jezrahel, on the Jordan. Many copies of the Septuagint read Cariathiarim, though it was six or seven leagues up the country, west of Jericho. (Calmet)
Haydock
The swelling billows might perhaps be seen from this place. (Haydock)
Calmet
But it could not properly determine how far the waters rolled back. (Calmet)
Pliny
Failed. Hebrew, "and those that came down towards the sea of the plain, (or of Araba, which means a desert, fit only for pasturage) the salt sea, failed, were cut off" from the waters above Jericho. The Jordan after running three miles in the lake of Sodom, without mixing its waters, becomes at last reluctantly confounded with it. Velut invitus...postremo ebibitur, aquasque laudatas perdit, pestilentibus mixtus. (Pliny, [Natural History?] 5:15.)
3:17
Calmet
Jericho, at Bethabara, which was five or six leagues from the Dead Sea, all which space was left dry. Jericho was three leagues from the Jordan. (Calmet)
Haydock
Girded. Septuagint, "ready," preparing the way for all the army. Hebrew, "firm," and undaunted. (Haydock)
Menochius
A great part of the day must have been spent in crossing the river, and erecting the two monuments. (Menochius)
3:3
In place of the cloud, and piller of fire, the arke is now caried for their guid and direction.
It perteined to the Leuites office to carie the arke. Num. 4 but in this special seruice & miraculous passage the Priestes did carie it: so the greater may do the office of the lesse, not contrariwise.
3:7
God shewed by this miracle, that Iosue had special commission from him, and that vnder his gouernment the people should prosper.
3:8
8. Command the priestes.] Because Iosue commanded the priestes to take An obiection for laiheadship of the Church. the arke, and stand with it in Iordan; for that also (chap. 5) he ministred, or appointed others to minister, the Sacrament of Circūcision; Likewise (chap. 8.) blessed the people; and (chap. 24.) renewed Gods couenant with them; English Protestantes inferre, that he was chief superior in spiritual causes; and therfore lay princes are supreme heades, & gouerners of the Church immediatly vnder God. But none of these actions, nor al put together do proue their purpose. Answer. For notwithstanding he very lawfully did these, and other like thinges, yet he had a spiritual superior in earth, which was Eleazar the high priest For Moyses Moyses chief both in spiritual and temporal authoritie. which was after diuided betwen the high Priest & temporal Prince. The high priest superiour. Iosue executed Gods wil, not by spiritual iurisdictiō, but with subordination to the high priest. being extraordinarie superior of al, both in spiritual and temporal causes, the ordinarie priesthood, and spiritual supremacie was established in Aaron and his sonnes, as appeareth Leuit. 8. Num. 20. and other places: and the temporal gouernment after Moyses was geuen to Iosue, succeding to him (Num. 27.) Exod. 4. 5. 6. &c. Deut. 17. not in al, but in part of his glorie (or authoritie) his whole honour (or power) being destributed betwen the high Priest, and the temporal Prince, as learned Theodoret (q. 48 in Num.) noteth vpon the sacred text; expresly distinguishing their offices (v. 21.) that Eleazar the priest should consult our Lord for him (and so receiue answer in doctrin and veritie, Exod. 28. Leuit. 8.) and that Iosue should goe out and goe in, and al the children of Israel vvith him (that is, lead and gouerne the people) at Eleazars vvord. VVhere it is manifest that Iosue was not set ouer Eleazar, but Eleazar ouer him. That therfore which Iosue did in spiritual affaires, was in subordination to the high priest; by whose direction, approbation, or ratihabition, he commanded some of the priestes to carie the arke, and with it to goe into Iordan, and coming into the madde chanel to stand there, whiles al the armie and people passed ouer: also gaue order that al should be Chap. 5. 8. 22. 23. 24. circumcised; blessed the people; read the law; and after godlie exhortations, renewed the couenant betwen God and them; al in way of execution of Gods wil & cōmandementes, not by anie pretended iurisdiction in spiritual thinges.
In like sorte manie other good temporal Princes, as wel in the old as the new Testament, haue disposed and executed diuers thinges perteining to Gods seruice: their office requiring that they should set forward, maintaine and defend Other good princes haue also much aduanced religion, but not taken supramacie in spiritual causes. true faith and religion. Especially Christian Princes, of whom Esai propheciced (chap. 49.) that Kinges should be softer fathers, and Queenes the nources of the Church.
Conformably wherto S Augustin teacheth (li. 3 c. 51. cont. Crescon) that Kinges, in that they are Kinges, serue God by commanding good thinges, and forbidding euel, not only perteining to humaine societie, but also belonging to Gods religion. To this effect Constantin the great did manie religious actes: yea euen those thinges which our aduersaries wrest to their owne sense, shew euidently his due submission to his spiritual pastors. As when vrged by the Donatistes peruerse importunitie, and being desirous (as S. Augustin testifieth, Epist 166.) to bridle so great impudencie, he heard and iudged Bishop Cecilians cause, after other Bishops sentence for him against the heretikes; where he both gaue iudgement agreable to the Bishops, and yet pleading parden, excused himself for this fact. VVhich had not neded, if he had bene the ordinarie Veniam •etiturus For maintaining Catholique religion against heretikes, the kings of Spaine haue the title Catholique. The French Kinges, most. Christian. Kinges of England, Defenders of the saith. or competent iudge. Optatus also writeth (li. 1. cont. Parmen.) that the same Emperour Constantin exclamed against the appellantes in these wordes: O ra•ida furoris audacia! sicut in causis Gentilium s••ri solet, appellationem interposuerunt. O outragious boldnes of furie! like as in causes of Gentiles is wont, they haue interposed an appeal. The like good offices did Iustinian, and Charles the great, and manie other Christian Emperours and Kinges; for which they are much renowmed in the whole Church; and some haue benne honoured for their religious zele, with glorious titles geuen to them and their successors. To the Kinges of Spaine, from the time of Al•onsus King of Castil, aboue eight hundred yeares agone, for expelling the Arians, was geuen the title of Cathoque as Michael Ritins a Neapolit•n writeth. To the French Kinges the title of most Christian, from the time of Philip the Emperour, about 400. yeares since, for expelling the Albigenses, as recordeth Nicholaus Gillius. To our King Henrie the eight of England, for his booke of the Sacramentes against Luther, •n. Do. 1521. Pope Leo the tenth gaue the title: Defender of the saith.
3:1
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.11
… For Christ is a High Priest like Aaron; since He glorified not Himself to be made a High Priest, but He that spake unto Him, Thou art a Priest for ever after the order of Melchizedek . And Jesus the son of Nave was in many things a type of Him. For when he began to rule over the people, he began from Jordan
3:5
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.26
… For the ark of the covenant of the Lord our God is carried in procession by the priests and levites, the people following the ministers of God, it, also, accepting the law of holiness. For Joshua says to the people,
3:7
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.2
… But what (is born) below is carnal, that is, he says, what is written. “That which is born of the flesh is flesh, and that which is born of the spirit is spirit.” This, according to them, is the spiritual generation. This, he says, is the great Jordan
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.26
… “That at the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” This is pointed out by what we find in the book called Joshua,
3:9
Tertulliano † 220 d.C. The Five Books Against Marcion 4.20
… To that consummation the very winds subserved! Read, too, how that the Jordan was as a sword, to hinder the emigrant nation in their passage across its stream; how that its waters from above stood still, and its current below wholly ceased to run at the bidding of Joshua,
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.26
… things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” This is pointed out by what we find in the book called Joshua, “In that day I will begin to exalt thee before the children of Israel.” And we hear our Lord Jesus saying to the children of Israel,
3:12
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.18.4
… twelve sons of Jacob, from whom also sprung twelve tribes,— the breastplate of the high priest, which bore twelve precious stones and twelve little bells, —the twelve stones which were placed by Moses at the foot of the mountain, —the same number which was placed by Joshua in the river, and again, on the other side, the bearers of the ark of the covenant,
3:15
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
… Pharaoh shall be drowned; bread shall be rained down: the rock shall become a fountain; Amalek shall be conquered, not with arms alone, but with the hostile hand of the righteous forming both prayers and the invincible trophy of the Cross; the River shall be cut off; the sun shall stand still; and the moon be restrained;
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.20
99. Everywhere, therefore, he alone kept close to holy Moses amid all these wondrous works and dread secrets. Wherefore it happens that he who had been his companion in this intercourse with God succeeded to his power. Worthy surely was he to stand forth as a man who might stay the course of the river,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 114.1
1. The river Jordan, when they were entering across it into the land of promise, when touched by the feet of the priests who bore the Ark, stood still from above with bridled stream, while it flowed down from below, where it ran on into the sea, until the whole people passed over, the priests standing on the dry ground.
3:16
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.7
… For why, said they, is it incredible that the God of wonders, who bountifully fed in the wilderness his homeless and fugitive people, raining bread upon them, and abounding in quails, nourishing them not only with necessaries, but even with luxuries: that He, Who divided the sea, and stayed the sun,
sant'Ambrogio † 397 d.C. On the Mysteries 9
… The people of the Hebrews were shut in on every side, hemmed in on the one hand by the Egyptians, on the other by the sea; Moses lifted up his rod, the water divided and hardened like walls, and a way for the feet appeared between the waves. Jordan being turned back, returned, contrary to nature, to the source of its stream.
3:17
Afraate † 346 d.C. Aphrahat: Select Demonstrations 1.16
… Furthermore when the people crossed over in the days of Joshua the son of Nun (it was there), for thus it is written:— The people passed over, over against Jericho .
san Girolamo † 420 d.C. The Letters of St. Jerome 108.12
… Scarcely had the night passed away when burning with eagerness she hastened to the Jordan, stood by the brink of the river, and as the sun rose recalled to mind the rising of the sun of righteousness; how the priest’s feet stood firm in the middle of the river-bed;
3:1
1. Igitur Josue de nocte consurgens movit castra, — scilicet finiente, puta in crepusculo matutino, Hebraice enim est, manicavit mane. Ita Septuaginta; vel, ut Chaldaeus, in aurora. Ita Noster quoque accipit noctem cap. vi, vers. 12. Non enim nox obscura, sed aurora lucifera apta est movendis castris et expeditionibus bellicis. Discat hic princeps et belli dux non stertere in multam lucem, sed ante solem in aurora surgere, juxta illud Homeri: « Non decet noctem totam dormire virum consiliarium. » Hebraei censent hanc noctem sive auroram fuisse nona die Nisan, sive martii. Asserunt enim Mosen mortuum fuisse die septima februarii, et die septima martii sequentis, nempe sub finem triginta dierum luctus, Dominum allocutum Josue, et eodem die promulgationem factam populo de parandis cibis; quinta vero die ejusdem mensis missos fuisse exploratores, et octavo die ipsos reversos; nona autem die filios Israel profectos a Setim venisse ad ripam Jordanis, ac decima die Jordanem transisse. Verum aptior est ordo, si dicamus Mosen mortuum sub diem tertiam februarii; inde post triginta dies luctus, sub diem tertiam martii, Deum excitasse Josue ad Chananaaam invadendam. Quare Josue eodem die misisse exploratores, qui post triduum, die sexto martii, ad vesperam redeuntes ad Josue, illum animarunt ad Chananaeos perculsos aggrediendum. Josue ergo postero mane diei septimae castra movit ad Jordanem, ac per praeconem edixit ut omnes pararent se ad transitum Jordanis, post tres dies futurum. Pararunt se ergo per dies tres, scilicet septimum, octavum et nonum, ac decimo die Jordanem transierunt, ut dixi cap. 1, vers. 11. Et morati sunt ibi tres dies — jam dictos, parantes se ad transitum. Haec verba non sunt in Hebraeo, Septuaginta et Chaldaeo hoc versu, sed sequenti, ex quo noster Interpres ea huc transtulit claritatis causa.
3:2
2. Quibus evolutis, — id est, ad finem tendentibus, puta sub vesperam diei nonae.
3:3
3. Quando videritis arcam foederis, — in qua Deus residebat super propitiatorium et Cherubim, indeque dabat oracula Exodi, xxv, 10. Deus ergo hic in arca residens praeibat castra, et Jordanem divisit, ac populum sicco pede per eum traduxit. Et sacerdotes stirpis Leviticae (ex Levi patriarcha prognatos) portantes eam. — Licet enim in peregrinatione per desertum arcam portarent Levitae, puta Caathitae, uti jusserat Deus Num. iv, 15, tamen in re gravi et miraculosa portabant eam sacerdotes, uti hic ad findendum Jordanem, et cap. vi, ad prosternendos muros Jericho, et ad inferendum eam cum majestate in magnificum Salomonis templum recens ab eo aedificatum, III Reg. viii. Perperam ergo Sigonius, libro V De Repub. Hebr. cap. IV, per sacerdotes stirpis Leviticae hic intelligit Levitas. Minus recte quoque Chaldaeus vertit, Sacerdotes et Levitas. Vos quoque consurgite, et sequimini praecedentes. — Hebraea, Chaldaea, Septuaginta, ibitis post eam, scilicet arcam; sed arca portabatur a sacerdotibus; eos ergo sequendo sequebantur pariter arcam.
3:4
4. Sitque inter vos et arcam spatium cubitorum duum millium, — seu pedum trium millium, qui efficiunt quinque stadia, hoc est medium milliare Italicum, et insuper centum quinque et viginti passus, quod est iter Sabbati, ait Josephus, lib. XX Antiq. cap. vi; stadium enim est octava pars milliaris: milliare autem faciunt mille passus; quare quinque stadia continent sexcentos viginti quinque passus. Quaeres, cur tantum interstitium inter arcam et populum praecepit Deus? Respondeo primo, religionis et reverentiae causa; arca enim Deum repraesentabat, imo eum quasi gestabat, qui iter in terram promissam Hebraeis pandebat, ac quasi dux praeibat. Secundo, ut omnes commodius arcam, et miraculum divisi per eam Jordanis eminus cum admiratione, exultatione et gratiarum actione Deum glorificantes conspicerent, quomodo scilicet a sacerdotalibus pedibus aquae diffugerent, exaresceret alveus, medias per undas via sterneretur, ait Serarius; atque, ut ait S. Augustinus, Quaest. III, ne si tam grande populi agmen post arcam proximum pergeret, non eam omnes praeeuntem viderent, neque nossent qua sequerentur. Utramque hanc causam assignat Josue, dum statim subdit, « Ut procul videre possitis, et nosse per quam viam ingrediamini, etc. Et cavete ne appropinquetis ad arcam. » Ex hoc autem praecepto factoque intelligendum relinquitur, quod columna illa nubis, quae movendis castris solebat signum dare, illaque motu suo praeire, iterque ostendere, jam evanuerat, nec amplius apparebat: alioqui enim ipsa more suo castra hic praeivisset, non arca. Ita S. Augustinus, Abulensis, Hugo, Lyranus, Cajetanus, Arias, Dionysius et alii. Mystice in Josue, id est Jesu Christi ducatu, nulla est nubes, nulla caligo umbratica, sed aperte veritas, quam attulit arca foederis, id est, lex nova. Alias causas addit Masius, nimirum quod alveus Jordanis esset duorum millium cubitorum, ut arca alveum hunc in adversa ripa egrederetur, cum Judaei eumdem in citima ripa ingrederentur. Verum Geographi terrae sanctae asserunt Jordanem circiter triginta cubitos duntaxat in latitudine continere. Rursum, ut significaretur duo millia annorum effluxura ab hoc Jordanis transitu usque ad nativitatem Christi; sed errant in computu: nam fluxere tantum anni 1456, ut patet ex Tabula Chronographica, quam Genesi praefixi. Porro R. Salomon censet hic duas fuisse arcas, scilicet arcam foederis et arcam continentem ossa Joseph, eo quod Hebr. sit benau plurale; sed errat, tum quia in Hebraeo legendum est alio puncto beno, in singulari, id est inter eam, scilicet arcam, uti legit Noster, Septuaginta et Chaldaea; tum quia etiamsi legas benau, illud quidem est affixum nominis pluralis, sed significans rem singularem; alioqui enim dicendum fuisset benchem, id est inter eas, scilicet arcas, uti norunt Hebraei. Mystice arca significat humanitatem Christi, a cujus praestantia et perfectione nos peccatores longissime distamus.
3:5
5. Dixitque Josue ad populum: Sanctificamini, — lotione vestium et secubitu, q. d. Lavando vestes et abstinendo ab uxoribus mundate vos, et religiose comparate ad trajectionem Jordanis tam admirabilem et divinam. Haec enim sanctificatio, sive lustratio corporalis fuit rudis illius saeculi priscique populi, quae typus fuit lustrationis spiritualis per contritionem et poenitentiam a Christo inducendae. Hinc eadem lustratio praecepta fuit Hebraeis, cum eis Deus daturus esset legem in Sina, Exodi cap. xix, 10, et cum prostraturus esset muros Jericho hic cap. vi, vers. 13, et cum David a Samuele in regem deligendus foret, I Regum xvi, 5, et alibi. Interius vero « sanctificamini, » excitando firmam fidem, et spem obtinendi a Deo ea quae ipse promiserat. Unde subdit: « Cras enim Dominus faciet mirabilia. » Disce hic continentiam et castitatem vocari sanctitatem, quia ipsa purificat animam et corpus. Hinc Apostolus ait, I Thess. IV, 4: « Ut abstineatis vos a fornicatione, ut sciat unusquisque vas suum possidere in sanctificatione. » Et I Corinth. vii, ait de virgine: « Ut sit sancta corpore et spiritu. » Cras enim faciet Dominus mirabilia, — scilicet Jordanem dividet, siccabit, sistet, attollet, ut vos traducat. Loquitur Josue aeque ac Moses instinctu et jussu Dei, non ut princeps, sed ut Propheta, ac ut talis a Deo auctoratus imperat sacerdotibus res sacras vers. seq., ut scilicet arcam tali ritu transferant, quod ut merus princeps licite facere non potuisset. Nam, ut docet S. Ambrosius epist. 13 ad Marcellinam sororem, Imperatori cura murorum, Episcopo cura sacrorum a Deo commissa est. Sed audi eum generose Valentiniano Imperatori, ecclesiam pro Arianis petenti intonantem: « Noli te gravare, Imperator, ut putes te in ea quae divina sunt, imperiale aliquod jus habere. Noli te extollere, sed si vis diutius imperare, esto Deo subditus. Scriptum est: Quae Dei Deo, quae Caesaris Caesari. Ad Imperatorem palatia pertinent, ad sacerdotem Ecclesia. Publicorum tibi moenium jus commissum est, non sacrorum. »
3:8
8. Cum ingressi fueritis partem aquae Jordanis, state in ea. — Pro partem hebraice est קצה katse, id est finem, extremitatem, per quam Masius intelligit ulteriorem ripam, q. d. Cum transgressi fueritis Jordanem, consistite in ejus extremitate juxta adversam ripam, donec populus transeat, et seniores lapides e Jordane tollant ponantque in monumentum hujus transitus. Unde et Pagninus vertit, cum veneritis ad finem aquae Jorden, in Jorden stabitis. Serarius vero accipit citeriorem (hanc enim significat קצ kets, vers. 12) ripam, q. d. Cum primum attigeritis aquas Jordanis, ibi subsistite, donec diviso Jordane sensim defluat aqua, ac relinquat alveum siccum, per quem transcatis ad adversam ripam, ut dicitur vers. 13. Ego inter utrumque medius incedo, ac cum Serario citeriorem quidem ripam accipio, verum ita ut non in ea, sed in medio Jordanis subsistere sacerdotes jubeantur. Nam non in ripa, sed medio Jordanis constitisse sacerdotes diserte asseritur vers. ult., et cap. IV, vers. 10. Hebraeum enim katse proprie significat sectionem et partem a toto praecisam; haec enim jam est totius finis et extremitas, atque hac de causa Noster et Septuaginta semper hic katse vertunt partem: nam radix קצה katsa significat praecidere, abscindere, detruncare, extrema succidere. Sensus ergo est, q. d. Cum veneritis ad katse, id est, ad sectionem Jordanis, ubi scilicet Jordanis sectus jam finitur, atque utrimque sua extremitate jam secta terminatur, ingredimini hanc ejus sectionem, sive partem jam sectam, atque in medio ejus subsistite, tum ut populus fidenter transeat, videns arcam et sacerdotes in medio Jordane jam fisso siccoque intrepidos consistere, nec metuat aquarum post arcae transitum in alveum suum reditum et revolutionem; tum ut ibidem lapides duodecim erigantur, et alii duodecim tollantur erigendi in Galgalis, ad monumentum perpetuum miraculosi hujus transitus. Unde hebraice ad verbum est: Cum veneritis ad sectionem Jordanis, in Jordane (medio) subsistite. Rationem dat noster Serarius: Congruum erat, inquit, ut arca eo loco subsisteret, ubi maximum erat periculum, ut tanto fidentius totus populus pertransiret. Si enim arca in alterutra ripa substitisset, vereri potuissent timidiores, ne salva arca, ipsi in medio alveo aquis in suum locum redeuntibus obruerentur. Hic igitur rei gestae fuit ordo: Sacerdotes cum arca praecesserunt agmen populi per duo cubitorum millia versus Jordanem; cumque ipsi ad eum pervenissent, aquasque pedibus tangerent, illico aquae quasi arcam, vel potius Deum in arca residentem venerantes fugerunt; Angelus enim eas illico dissecuit, alveumque siccavit: per eum ergo perrexere sacerdotes usque ad medium alvei jam siccati, ibique constiterunt, donec totus populus transiret, et lapides jam dicti tollerentur, et in monumentum erigerentur: populus enim per alveum tuto secureque transibat, non dubitans se fore ab aquis immunem, ubi ab iisdem immunes esse videbat sacerdotes et arcam. Divisio ergo Jordanis facta per Josue, partim similis fuit divisioni maris Rubri factae per Mosen, Exodi xiv, 22, ut ibi ostendi; partim dissimilis et major: nam primo, illa facta est per virgam Moysi super mare extensam, haec vero per arcam Deum vehentem, quae proinde nobilior erat virga Mosis. Secundo, ibi Angelus divisit mare sub initium noctis, sed ventus ab eodem inductus, illius jam divisi alveum tota nocte flando siccavit, ut sub auroram illud sicco pede transirent Hebraei: hic vero Angelus dividens Jordanem, illico eumdem siccavit, praesertim quia is exiguus erat et arenosus. Tertio, ibi aquae maris ab Angelo divisae, in montes quasi erectae constiterunt immotae, quia mare ipsum non fluit, sed in eodem loco immotum consistit: hic vero Jordanis fluens assidue aquas in Jordanem divisum defluebat; quare Angelus illas colligere, et in montes altiores erigere debebat, ne alveum jam siccatum invaderent et obruerent. State in ea, — intrepidi, quia Deum in arca praesentem habetis protectorem, ut hac animositate reliquum populum animetis, et corroboretis ad transitum: state ergo, quia vobiscum stat Deus.
3:10
10. In hoc scietis quod Dominus Deus vivens (Hebraice אל חי el chai, id est, fortis vivens) in medio vestri est. — Qui scilicet vivus, agilis, vegetus, omnia vivificans, vegetans et roborans, divina sua industria, providentia et omnipotentia, vos per Jordanem transvehet, traducetque illaesos, salvos et incolumes.
3:13
13. Et cum posuerint vestigia pedum suorum sacerdotes, qui portant arcam Domini Dei universae terrae in aquis Jordanis, aquae quae inferiores sunt, decurrent atque deficient (hebr. יכרתון iiccaretun, id est exscindentur, hoc est ita defluent et deficient, ac si funditus exscisae essent). Quae autem desuper veniunt (de novo affluent), in una mole consistent. — Hebraice, in uno acervo stabunt, hoc est in novum acervum, et quasi montem sensim ex novae semper aquae affluxu crescentem et intumescentem, attollentur. Hinc patet sacerdotum pedibus quasi repulsas Jordanis aquas sese dissecuisse, ut iis aditum panderent. Sacerdotibus autem haec vis data fuit a Deo, propter arcam quam portabant: arca enim erat scabellum pedum Dei sedentis super Cherubim et propitiatorium, quod erat quasi operculum arcae, super illam instar sedis et throni expansum, ita ut arca subjecta esset quasi scabellum pedum ejus, juxta illud: « Adorate scabellum pedum ejus, » id est, adorate et veneramini arcam, Psal. xcvii, vers. 5. Vide dicta Exodi xxv, 10, ubi dixi arcam allegorice significasse humanitatem Christi, propitiatorium vero ejus divinitatem; symbolice vero arcam repraesentare B. Virginem et Sanctos. Hi enim sunt quasi arca Deum in se continens, ac proinde ab eis fugiunt aquae tum deliciarum, tum tribulationum hujus mundi.
3:15
15. Jordanis autem ripas alvei sui tempore messis impleverat. — Hebraice, tempore novarum frugum. Erat enim tunc dies decimus mensis primi Nisan, qui partim martio, partim aprili respondet, quo in Palaestina, utpote regione calida, maturescunt segetes aliquae, praesertim hordeaceae, adeoque tempus messis ibidem a Nisan incipere patet Levit. xxiii, 10; Exodi xiii, 4; Deut. xvi, 1; Josue cap. v, vers. 11. Ripas suas impleverat. — Septuaginta, Jordanis autem implebatur secundum totam ripam suam. Verum quia hebr. על al, et secundum et supra significat, hinc secundo vertas: Et Jordanis implebatur, id est, exundabat super omnes ripas suas, uti vertit Masius et Vatablus, et ita vertit Noster I Paral. xxii, 13, q. d. Jordanis tunc erat maximus, nec poterat capi alveo suo. Solet enim Jordanis tempore messis exundare, sive quod ea singularis fluminis istius sit natura, sive quod, ut communis habet opinio, e montibus Jordani vicinis nives per aestum solis liquatae copiosam in eum aquam effundant. Ita Abulensis, Masius, Arias. Idem accidere Tigri aeque ac Nilo docet Eccli. cap. xxiv, vers. 35. Tempus hoc exundationis Jordanis elegit Deus huic trajectui Hebraeorum, ut tanto singularius esset beneficium, quanto admirabilius erat miraculum.
3:16
16. Steterunt aquae descendentes in loco uno. — Hebr. in acervo uno; Chald. in utre uno; Septuaginta, in una concretione vel congelatione (aquae enim stabant quasi conglaciatae instar montis crystallini), et ad instar montis intumescentes apparebant procul ab urbe quae vocatur Adom (ita Hebraea, Septuaginta, Romana. Male ergo Complutenses et alii legunt Edom), usque Sarthan — id est, ab Adom (quae usque ad Sarthan, scilicet pertingit, et fines suos extendit) usque ad Bethahara, ubi Hebraei Jordanem transibant. Nam Hebraice est ab Adom, vel in Adom (hebraea enim quaedam legunt באדום beadom, id est in Adom, quaedam מארום meadom, id est ab Adom) urbe, quae est a latere, vel ad latus Sarthan. Sic et Septuaginta in Regiis et Complut. Unde mirum est in Romanis pro Sarthan legi Cariathiarim, id est, urbs sylvarum; nisi dicas ita dictam quoque fuisse Sarthan ob vicinas sylvas. Sensus ergo est, q. d. Aquae Jordanis arcae Dei praesentia repulsae, cum continuo novae affluerent, adeo intumuerunt et quasi in montem excreverunt, ut mons ille in altum sublatus a loco trajectus, qui inde dictus est Bethabara, id est domus, hoc est locus, transitus, remote et procul apparuerit illorum locorum incolis usque ad urbem Adom ignobilem, sive usque ad locum Sarthan tam celebrem (Sarthan enim est ad latus urbis Adom), hoc est usque ad lacum Genesareth, sive mare Galilaeae, quod et Tiberiadis dicitur, ut fuse probat hic Masius ex III Regum IV, 12, ubi Sarthan dicitur opposita esse Jezrahel, quae vicina erat civitati Bethsan, sive Scythopoli: mare autem Galilaeae terminabat Scythopolim. Apparuit ergo hic aquarum mons ex Bethabara usque ad Sarthan et mare Galilaeae, quod est spatium viginti leucarum sive horarum. Imo ex Hebraeo videtur hic esse sensus, quod aquae hae Jordanis intumescentes non tantum apparuerunt, sed et continua serie intumuerint a Bethabara usque ad Sarthan, q. d. Aquae Jordanis, arcae Dei aspectu repulsae, cum assidue novae affluerent, et hae rursum mox ab Angelo retrorsum repellerentur, ipsa hac repulsa refluxerunt, atque hoc refluxu suo tam longo tractu intumuerunt, quantus est a Bethabara usque ad Sarthan, puta per viginti leucas, sive quantus fere est a mari Mortuo, hoc est a lacu Asphaltite (juxta illum enim est Bethabara), usque ad mare Tiberiadis. Unde Hebraea et Chaldaea habent, steterunt aquae usque ad Sarthan: ita Masius. Nimirum Deus omnium opifex, qui terminum ponit aquis, easdem quovis muro adamantino fortius hic retinebat. Minus recte Adrichomius hic fingit aliud Sarthan juxta Bethabara, in quo scilicet Hebraei Jordanem trajecerunt, indeque mons ille aquarum Jordanis visus intumuerit usque ad Adom. Symbolice, Rupertus censet hic repraesentari spatium temporis, quo Hebraei possessuri erant terram promissam, scilicet a trajectu Jordanis sub Josue in Bethabara, usque ad Adom et Sarthan, id est, usque ad Titum et Romanos, qui eos ob occisum Jesum Christum mactarunt, afflixerunt, expulerunt: Adom enim hebraice idem est quod rubra, Sarthan vero idem, quod tribulatio eorum. Tropologice, fidelis a transitu Jordanis, id est, a baptismo, debet intumescere, id est, crescere in patientia et virtute usque ad Adom, id est, effusionem sanguinis et martyrium, ac Sarthan, id est, arctationem et tribulationem extremam. Cum ergo tribularis, o Christiane, animos sume ac dilata; nondum enim usque ad Adom, id est, usque ad sanguinem restitisti, ut fecit Christus et Martyres. Cogita quanta passi sint S. Laurentius, S. Vincentius, S. Euphemia, S. Febronia caeterique Martyres, et parum tibi videbitur quicquid pateris. Quae autem inferiores erant, in mare solitudinis — in lacum Asphaltitem, in quem conversa fuit Sodoma et Pentapolis post coeleste incendium —, quod nunc vocatur Mortuum (eo quod nullum animal vivum alat, sed omnia viventia in illud illata illico moriantur), descenderunt. — Jordanis enim recte labitur in hoc mare, eoque absorbetur et quasi evanescit.
3:17
17. Populus autem incedebat contra Jericho, — (male nonnulli legunt, contra Jordanem: nam « contra Jericho » habent Hebraea, Chaldaea, Septuaginta et Romana). Hic locus, in quo Hebraei sicco pede transierunt Jordanem a Deo divisum, hebraice dictus est Bethabara, id est domus, hoc est locus, transitus, ubi S. Joannes Baptista baptizabat, ibique Christus ab eo baptizatus est, Joan. cap. 1, vers. 28 (vide ibi dicta): nimirum, ut quo loco baptismus primum isto Hebraeorum trajectu fuerat adumbratus, eodem quoque primum perficeretur a Joanne. Transitum enim Jordanis baptismum praefigurasse docet S. Augustinus, serm. 106 De Tempore: sicut enim Josue Hebraeos per Jordanem traduxit in terram promissam, sic Jesus suos fideles per baptismum traduxit in coelum. Hinc et S. Hieronymus in Locis Hebr. litt. B: « Bethabara, inquit, ubi Joannes in poenitentiam baptizabat: unde et usque hodie plurimi de fratribus, hoc est de numero credentium, ibi renasci cupientes, vitali gurgite baptizantur, » uti S. Basilius ex Cappadocia profectus est ad Jordanem, in eoque baptizatus. Porro Arias, pag. 265, censet Bethabara eumdem esse locum cum Bethbera de quo Judic. vii, 24, id est domus frumenti vel comestionis, id est, locus fertilis ob aquarum Jordanis viciniam et irrigationem; unde juxta illum Hebraei fruges terrae comederunt cessante manna, Josue v, 11 et 12. Et sacerdotes, qui portabant arcam foederis Domini, stabant super siccam humum in medio Jordanis accincti, — donec totus populus secure et sine metu transiret, ut ostenderetur populo miraculum hoc transitus fieri virtute Dei, qui Dominus et princeps erat foederis (tabularum duarum Decalogi) arca contenti, cujus foederis compos populus, non tantum pervio, sed et sicco omnino uteretur Jordanis alveo. Hoc est quod canit Psaltes Psalm. cxiv, 7: « Quid est tibi, mare, quod fugisti? et tu, Jordanis, quia conversus es retrorsum? A facie Domini (super arcam residentis) mota est terra, a facie Dei Jacob. » Moraliter Origenes, homil. 4: « Sacerdotum ministerio, ait, deducitur populus ad terram repromissionis. Et quis hodie in sacerdotibus tantus ac talis est, qui in illo ordine mereatur adscribi? Si enim sit aliquis talis, cedent ei flumina Jordanis, et ipsa elementa verebuntur; pars aquarum fluminis retrorsum resiliet, pars vero in mare salsum rapido cursu effugiet. » Et inferius: « Beati qui appropinquant arcae, id est, Deo; sed memento quod scriptum est: Qui approximant mihi, approximant igni pios illuminanti, impios adurenti. » Accincti. — Hebraice הכן hachen, id est firmando, scilicet se in eodem vestigio, hoc est firmiter, pede fixo. Chaldaice fixe, aut recte, et sic uti coeperant. Ita Arias; Tigurina, de industria: Septuaginta, Aquila et Symmachus, parate, ad transeundum; Masius, parando, scilicet populo transitum: licet enim hachen sit verbum infinitivi hiphil, tamen apud Hebraeos haec verba saepe capiuntur pro adverbiis, ut patet Osee cap. v. 2, et cap. IX, 9; Jonae cap. IV, 4; Isaiae cap. XXXI, 6, in Hebraeo. Omnisque populus per arentem alveum transibat. — Hebraice, et omnis Israel transibat per aridum, usque dum absolvisset omnis populus transire Jordanem. Sic et Septuaginta, Chaldaea, Vatablus, Masius et alii.
3:1
ABEL (EBR. ABHÈL «PRATO»; FORSE PERÒ È ARAMAIZZAZIONE DAL CANANEO ABIL «CANALE»)
… Accampamento degli Israeliti prima di passare il Giordano (Num. 25, 1; 33, 49; Ios. 2, 1; 3, 1; Mich. 6, 5); oggi Tell Kefrein a 11 km. a est del Giordano, in direzione di Gerico (secondo pochi Wadi es-Sejale, a 5 km. più a sud).
GIORDANO (EBR. JARDĒN, ARABO EL-URDUNN)
Nella parte inferiore, di fronte a Gerico, il G. è associato al ricordo del passaggio miracoloso degli Israeliti (Ios. 3, 1), ai profeti Elia ed Eliseo (II Reg. 2), al ministero di s. Giovanni Battista (Io. 1, 28) ed al Battesimo di Gesù. …
… Abel (v.) S. « nelle steppe di Moab » (ibid. 33, 49; Settanta Βέλων cod. B, βελοκτίμ cod. A). Da lì furono inviate le spie a Gerico, che stava di fronte; da lì, dopo un prolungato soggiorno, Israele mosse per attraversare il Giordano (Ios. 2, 1; 3, 1; Volg. Setim). …
3:7
GIORDANO (EBR. JARDĒN, ARABO EL-URDUNN)
… (II Reg. 2, 1 sg.; Eccl. 48, 1-13): appare inoltre nel cofanetto di Werden e nel «rotolo di Giosuè», conservato nella Biblioteca Vaticana, e precisamente nell'episodio del passaggio del fiume da parte del popolo ebreo guidato dal successore di Mosè (Ios. 3, 7; 4, 14, 23).
3:10
… (ebe hā-'Emōrī, sempre con l'articolo e al singolare, Settanta 'Αμορραῖοι, onde Volgata Amorrhaei). È sempre incluso dalla Bibbia nell'enumerazione dei popoli preisraelitici (Gen. 15,21; Ex. 3,8; 13,5; 23,23; 32,2; 34,11; Deut. 7,1; 20,17; Ios. 3,10; 5,1; 9,1; 11,3; 12,8; 24,11; ecc.), talora come nucleo precipuo del gruppo etnico accanto agli Hittiti (Num. 13,30), sicché rappresenta anche il complesso delle popolazioni palestinesi …
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. …
… singolare; Settanta ὁ Εὐαῖος, qualche volta οἱ Εὐαῖοι). - Popolo stazionato nel paese di Canaan e sempre incluso nella lista del complesso dei popoli abitanti nel paese prima della conquista israelitica (Ex. 2, 11; 3, 8; 13, 5; 23, 28; Deut. 7, 1; 20, 17; Ios. 3, 10; 9, 1; 12, 8; 24, 11; Iud. 3, 5; II Reg. 9, 29; II Par. 8, 7; v. CANAAN).
3:16
Le parti dell'A. nominate nel Vecchio Testamento sono: il Mar Morto (v.) jām ha-'arābhāh, « mare dell'A. » (Deut. 3, 17; 4, 49; Ios. 3, 16; 12, 3; II Reg. 14, 25; Volgata: « mare solitudinis »), 'arbhāth Jērīhā (Volgata: « campestria urbis Iericho »; Ios. 4, 13; 5, 10) e 'arbhāth Mō'āh (Volg.: « campestria Moab »; Num. …
… Così, p. es., nella Volgata, Gen. 31, 47 sg. Girolamo aggiunse per spiegare come il mucchio di pietre eretto da Laban e Giacobbe era stato chiamato con parole diverse: « uterque iuxta proprietatem linguae suae », e Jos. 3, 16 b per spiegare le parole « mare solitudinis » ha aggiunto: « quod nunc vocatur mortuum ». Per il testo ebraico, la masora (v.) stessa è in gran parte un glossario, come anche gran …
profonda depressione del Gör (Deut. 3, 17; Ios. 3, 16; 12, 3; II Reg. 14, 25); Jâm haq-Qadhmânî (« mare orientale »), in opposizione al Mare Mediterraneo (Ez. 47, 18); o « mare anteriore » (Ioel. 2, 20; Zach. 14, 18), in antitesi con …
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.