The kinges of Chanaan are sore, frighted with the newes of Israels passage ouer Iordan. 2. Circumcision is againe commanded, and obserued, which had bene ommitted in the desert fourtie yeares. 10 They make their Pasch. 12. Manna ceaseth. 13. And an Angel appeareth to Iosue.
1Now when all the kings of the Amorrhites, who dwelt beyond the Jordan, westward, and all the kings of Chanaan, who possessed the places near the great sea, had heard that the Lord had dried up the waters of the Jordan before the children of Israel, till they passed over, their heart failed them, and there remained no spirit in them, fearing the coming in of the children of Israel.Quando adunque tutti i re degli Amorrhei abitanti di là dal Giordano verso occidente, e tutti i re di Canaan, che eran signori de' luoghi vicini al mar grande, ebbero udito, come il Signore avea asciugata la corrente del Giordano dinanzi a' figliuoli d'Israele, finchè fosser passati, si sbigottiron di cuore, e non rimase in essi vigore pella paura dell'arrivo de' figliuoli d'Israele.THERFORE after that al the kinges of the Ammorrheites, which dwelt beyond Iordan at the west side, and al the kinges of Chanaan, which possessed the places nigh to the great sea, had heard that our Lord had dried the streames of Iordan before the children of Israel, til they passed ouer, their hart failed, and there remained no spirit in them, fearing the entring of the children of Israel.Postquam ergo audierunt omnes reges Amorrhæorum, qui habitabant trans Jordanem ad occidentalem plagam, et cuncti reges Chanaan, qui propinqua possidebant magni maris loca, quod siccasset Dominus fluenta Jordanis coram filiis Israël donec transirent, dissolutum est cor eorum, et non remansit in eis spiritus, timentium introitum filiorum Israël. 2At that time the Lord said to Josue: Make thee knives of stone, and circumcise the second time the children of Israel.Allora il Signore disse a Giosuè: Fatti de' coltelli di pietra, e di nuovo circoncidi i figliuoli d'Israele.At that time our Lord said to Iosue: Make thee kniues of stone, and circumcise the second time the children of Israel.Eo tempore ait Dominus ad Josue: Fac tibi cultros lapideos, et circumcide secundo filios Israël. 3He did what the Lord had commanded, and he circumcised the children of Israel in the hill of the foreskins.Fece egli il comando del Signore, e circoncise i figliuoli d'Israele sul colle della circoncisione.He did that which our Lord had commanded, and he circumcised the children of Israel in the hil of the prepuces.Fecit quod jusserat Dominus, et circumcidit filios Israël in colle præputiorum. 4Now this is the cause of the second circumcision: All the people that came out of Egypt that were males, all the men fit for war, died in the desert, during the time of the long going about in the way:Or ecco il motivo della seconda circoncisione: Tutto il popolo di sesso mascolino che uscì dall'Egitto, tutti gli uomini atti alle armi perirono nel deserto nel giro lunghissimo de' loro viaggi;And this is the cause of the second circumcision: Al the people, that came out of Aegypt of the malekinde, al the fighting men, died in the desert by the long circuites of the way,Hæc autem causa est secundæ circumcisionis: omnis populus, qui egressus est de Ægypto generis masculini, universi bellatores viri, mortui sunt in deserto per longissimos viæ circuitus,
5Now these were all circumcised. But the people that were born in the desert,E questi erano tutti circoncisi. Ma il popolo nato nel desertowho were al circumcised. But the people that was borne in the desert,qui omnes circumcisi erant. Populus autem qui natus est in deserto, 6During the forty years of the journey in the wide wilderness, were uncircumcised: till all they were consumed that had not heard the voice of the Lord, and to whom he had sworn before, that he would not shew them the land flowing with milk and honey.Ne' quarant'anni di viaggio per quella vastissima solitudine rimase incirconciso, per sino a tanto che fossero consunti coloro che non avevano ascoltato le voci del Signore, e a' quali avea prima giurato di non far loro vedere la terra, che scorreva latte e miele.during the fourtie yeares of the iourney in the wide wildernes was incircumcised: til they were consumed that had not heard the voice of our Lord, and to whom he had sworne before, that he would not shew them a land flowing with milke and honie.per quadraginta annos itineris latissimæ solitudinis incircumcisus fuit: donec consumerentur qui non audierant vocem Domini, et quibus ante juraverat ut non ostenderet eis terram lacte et melle manantem. 7The children of these succeeded in the place of their fathers, and were circumcised by Josue: for they were uncircumcised even as they were born, and no one had circumcised them in the way.Succedettero i figliuoli di questi nel luogo de' padri loro, e furono circoncisi da Giosuè: perocché erano incirconcisi, quali eran nati, e nissuno gli avea circoncisi nel viaggio.The children of these succeded in the place of the fathers, and were circumcised of Iosue: for they were in the prepuce euen as they were borne, neither had any circumcised them in the way.Horum filii in locum successerunt patrum, et circumcisi sunt a Josue: quia sicut nati fuerant, in præputio erant, nec eos in via aliquis circumciderat. 8Now after they were all circumcised, they remained in the same place of the camp, until they were healed.E circoncisi che furon tutti, restarono cogli alloggiamenti nel medesimo luogo, fino a tanto che fosser guariti.And after that they were al circumcised, they abode in the same place of the campe, vntil they were whole.Postquam autem omnes circumcisi sunt, manserunt in eodem castrorum loco, donec sanarentur. 9And the Lord said to Josue: This day have I taken away from you the reproach of Egypt. And the name of that place was called Galgal, until this present day.E il Signore disse a Giosuè: Oggi io ho levato da voi l'obbrobrio d'Egitto. E fu dato a quel luogo il nome di Galgala, come anche in oggi si appella.And our Lord said to Iosue: This day haue I taken away the reproch of Aegypt from you. And the name of that place was called Galgal, vntil this present day.Dixitque Dominus ad Josue: Hodie abstuli opprobrium Ægypti a vobis. Vocatumque est nomen loci illius Galgala, usque in præsentem diem.
10And the children of Israel abode in Galgal, and they kept the phase, on the fourteenth day of the month at evening, in the plains of Jericho:E si fermarono i figliuoli d'Israele in Galgala, e vi fecer la Pasqua a' quattordici del mese alla sera nelle pianure di Gerico:And the children of Israel abode in Galgal, & they made the Phase the fourtenth day of the moneth at euen in the champion of Iericho:Manseruntque filii Israël in Galgalis, et fecerunt Phase quartadecima die mensis ad vesperum in campestribus Jericho: 11And they ate on the next day unleavened bread of the corn of the land, and frumenty of the same year.E il dì seguente mangiarono i pani azzimi fatti di frumento del paese, e la farina dello stesso anno.and they did eate of the corne of the Land the next day, azyme loaues and polēt of the same yeare.et comederunt de frugibus terræ die altero, azymos panes, et polentam ejusdem anni. 12And the manna ceased after they ate of the corn of the land, neither did the children of Israel use that food any more, but they ate of the corn of the present year of the land of Chanaan.E mancò la manna dopoché ebber mangiato de' frutti della terra, e non usaron più di tal cibo i figliuoli d'Israele; ma si cibarono delle biade della terra di Canaan nate lo stesso anno.And Manna failed after they did eate of the corne of the Land, neither did the children of Israel vse that meate any more, but they did eate of the corne of the present Land of Chanaan.Defecitque manna postquam comederunt de frugibus terræ, nec usi sunt ultra cibo illo filii Israël, sed comederunt de frugibus præsentis anni terræ Chanaan. 13And when Josue was in the field of the city of Jericho, he lifted up his eyes, and saw a man standing over against him, holding a drawn sword, and he went to him, and said: Art thou one of ours, or of our adversaries?Or trovandosi Giosuè ne' contorni della città di Gerico, alzò gli occhi, e vide dirimpetto a sé un uomo in piedi colla spada sguainata, e andò verso di lui, e gli disse: Se' tu de' nostri, o de' nemici?And when Iosue was in the field of the citie of Iericho, he lifted vp his eies, and saw a man standing against him, holding a drawen sword, and he went to him, and said: Art thou ours, or our aduersaries?Cum autem esset Josue in agro urbis Jericho, levavit oculos, et vidit virum stantem contra se, evaginatum tenentem gladium: perrexitque ad eum, et ait: Noster es, an adversariorum ? 14And he answered: No: but I am prince of the host of the Lord, and now I am come.E quegli rispose: No, ma io sono il principe dell'esercito del Signore, e ora io vengo…Who answered: No: but I am a prince of the host of our Lord, and now I come.Qui respondit: Nequaquam: sed sum princeps exercitus Domini, et nunc venio.
15Josue fell on his face to the ground. And worshipping, said: What saith my lord to his servant?Cadde Giosuè boccone per terra, e adorandolo disse: Che è quello che il mio Signore dice al suo servo?Iosue fel flatte on the ground. And adoring he said: What speaketh my Lord to his seruant?Cecidit Josue pronus in terram, et adorans ait: Quid dominus meus loquitur ad servum suum ? 16Loose, saith he, thy shoes from off thy feet: for the place whereon thou standest is holy. And Josue did as was commanded him.Sciogli (diss'egli) i tuoi calzari da' tuoi piedi: perocché il luogo, dove tu stai, è santo. E Giosuè fece come gli era ordinato.Loose, sayth he, thy shoe from thy feete: for the place wherein thou dost stand, is holie. And Iosue did as it was commanded him.Solve, inquit, calceamentum tuum de pedibus tuis: locus enim, in quo stas, sanctus est. Fecitque Josue ut sibi fuerat imperatum.
5:1
Calmet
Chanaan. These occupied the countries situated on the Mediterranean sea, as far as Egypt: the Amorrhites dwelt nearer to the lake of Sodom. The whole country is divided between these two nations, including that territory which the Philistines had seized, and which belonged also to Israel. Almost every city had its respective king, according to the ancient custom in the east, intra suam cuique patriam regna finiebantur. (Justin. I.) Strabo (XVI.) says this was particularly verified in the cities of Phoenicia. (Calmet)
Haydock
Till they. Hebrew, "we...their heart melted, neither was there spirit in them any more, because of the children of Israel." They fainted as it were through fear, and could not take their breath, or according to the Septuagint adopt any thing rational; "they had no prudence," phronesis. (Haydock)
5:2
Time. While the enemy was rendered incapable of attacking the Israelites by excessive fear (Calmet) and consternation, Josue was commanded to renew the sign of the covenant, by which they were to take possession of the land, and it is supposed that he complied the day after he arrived at Galgal; (Haydock) so that the wound would be healing, when the feast of the Passover commenced four days later. On the third day it is most painful. (Genesis 34:25.)
Calmet
Of stone. Hebrew tsurim, which some translate, "sharp;" but the Septuagint and the best interpreters agree, that the word indicates a stone. Such a knife was used by Sephora. (Exodus 4:25.) It was supposed that sharp stones would cause less inflammation or danger. Samia testa....amputabant, nec aliter citra perniciem. (Pliny, [Natural History?] 25:12.) Herodotus (II. 86,) observes, that the Egyptian embalmers opened the body of the deceased with a "sharp Ethiopian stone." The people of Africa, and of America, have frequently used stone to cut wood, etc. Some of the Fathers assert, that Christ was circumcised with a knife of stone. But any other sharp instrument might be used for the purpose. Any person might perform the operation. Izates, king of the Adiabenians, received circumcision from the hand of a surgeon. (Josephus, [Antiquities?] 20:2.) (Calmet)
Challoner
Time. Not that such as had been circumcised before were to be circumcised again: but that they were now to renew, and take up again the practice of circumcision; which had been omitted during their 40 years' sojourning in the wilderness; by reason of their being always uncertain when they should be obliged to march. (Challoner)
Calmet
St. Augustine (q. 6,) seems to think that the Israelites despised this ceremony in the desert. Theodoret (q. 2,) supposes it was disused because it was not then necessary, to distinguish the Israelites from other nations. Masius is of opinion that God would not allow them to employ it, after their revolt at Cades-barne, when they would not take possession of the land of Chanaan; and hence they could not resume that privilege, till God had authorized them again, ver 7., and Numbers 14:33. The covenant with God, of which circumcision was the seal, had been, in the mean time, suspended. But as the Israelites are no where blamed, in Scripture, on account of this omission, it seems that God dispensed with them during the 38 years after they left Sinai, that the children might not be exposed to the evident danger of perishing, as the people knew not how soon the cloud would give notice for an immediate departure. (Calmet)
Haydock
Since they were now in the midst of the nations of Chanaan, this distinctive mark (Menochius) was to be henceforth diligently observed. (Haydock)
5:3
Calmet
Hill, at Galgal. Josue took care to have this ceremony performed. (Calmet)
Menochius
Perhaps he circumcised some himself, as Abraham did those of his own house, Genesis 17:23. (Menochius)
5:4
Second. Hebrew, "this is the thing, (the cause why) Josue gave circumcision."
5:5
Calmet
Desert. After the departure from Sinai, where the Passover was celebrated, and where, of course, the people must have been circumcised. (Calmet)
5:6
Calmet
Forty. Some copies of the Septuagint add, "two," as if the 40 years' wandering in the desert, were to be dated from the time that the spies discouraged the people, in the second year of their departure from Egypt. But the Hebrew and the best chronologers allow only 40 years in the whole. (Calmet)
Haydock
Hebrew, "For the children of Israel walked 40 years in the wilderness, till all the men fit for war, who came out of Egypt, were consumed, because they obeyed not the voice of the Lord, unto whom the Lord swore that he would not shew them the land, which the Lord swore unto their fathers that he would give us, a land flowing with milk and honey; (7) and their children he raised up in their stead, them Josue circumcised." (Haydock)
The Septuagint is also rather fuller than the Vulgate but gives the same sense. These children who receive, what their rebellious fathers had been refused, are a sensible figure of the Christian Church; as that second circumcision under Josue, represents the spiritual cleansing of the heart, which Jesus Christ has enjoined, Romans 2:28., and 1 Corinthians 7:19.
5:8
Healed. The Passover lasted eight days: after which they proceeded to attack Jericho. Yet the people, unfit for war, remained at Galgal; where the camp continued a long time afterwards.
5:9
Egypt. The people of that country adopted circumcision only after this period, (Calmet) and it never became general among them. They were therefore held in abhorrence, like the rest of the uncircumcised nations, among the Jews, Genesis 34:14., and 1 Kings 14:6. Theodoret (q. 4,) looks upon circumcision as a symbol of the liberation from the servitude of Egypt, where, he says, history informs us, that many of the Hebrews had neglected this rite.
Haydock
Galgal is interpreted liberty, by Josephus; but moderns render it "a rolling away," (Calmet) or revolution. Hebrew, "I have rolled away the reproach of Egypt from off you." (Haydock)
Salien
Those Israelites who remained at the other side of the river, were ordered to be circumcised at the same time with their brethren. But they could not partake in the solemnity of the Passover, as they were at a distance from the ark. (Salien)
5:10
Menochius
Phase. This was the third. The first was celebrated in Egypt, Exodus xii. The second at Sinai, Numbers ix. (Menochius)
Afterwards it was disused till the Israelites took possession of Chanaan, as it was chiefly designed for that country, Exodus 12:25.
5:11
Corn. Some pretend that the Hebrew means "old corn." But the ancient interpreters take no notice of this restriction. The offering of corn was probably omitted on this occasion, as the Israelites had not cultivated the land.
Frumenty. Septuagint, "new corn." Hebrew, "parched, on that same day." These last words are taken by the Septuagint as a part of the next sentence.
5:12
Year of the World 2553.
Calmet
Land. The Septuagint intimate on the 15th. The Hebrew seems to say the 16th, Nisan, "on the morrow after they had eaten of the (old) corn." (Calmet)
Haydock
Grabe's Septuagint agrees with the Vulgate and Hebrew, and specifies that the Israelites "eat of the corn of the country on the day after the Passover, unleavened and new. On that day, the morrow, manna ceased." All depends on the determination of the first day of the festival. If we date from the eating of the paschal lamb on the 14th, or from the solemn day, which was the 15th, manna must have been withdrawn either on the 15th or 16th of the month; though Salien thinks that it ceased as soon as the Israelites had begun to eat of the fruit of the country, on the eastern side of the Jordan. This miraculous food was withholden as soon as the Israelites entered the land of promise; and so the blessed Eucharist, of which it was a figure, and all the sacraments, will cease, when the Christian people shall have taken possession of their heavenly country. (Haydock)
5:13
Calmet
Adversaries? Dost thou bear arms for or against us? (Calmet)
5:14
Challoner
Prince of the host of the Lord, etc. St. Michael, who is called prince of the people of Israel, Daniel 10:21. (Challoner)
Calmet
Some of the Fathers explain it of the Son of God. (Origen, hom. 6.) But St. Augustine, City of God 11:13., St. Jerome in Galatians iii., and interpreters in general agree, that the person who here appeared to Josue, was the archangel Michael. He came, in the name of God, to assure Josue of success, as the angel had appeared to Moses in the burning bush, as if to denote the distress of the Hebrews, and to encourage Moses to undertake their liberation. (Calmet)
Haydock
Chaldean, "I am the angel sent by God." In that character he is called the Lord. (Haydock)
5:15
Challoner
Worshipping. Not with divine honour, but with a religious veneration of an inferior kind, suitable to the dignity of his person. (Challoner)
Calmet
He styles the angel Adonai, which is a title frequently given to men; and hence he does not seem to have designed to give him supreme worship. (Calmet)
Exodus xx
If he did, (Haydock) it was referred to God. (Calmet) (Exodus xx.)
5:16
Worthington
Loose. The angel did not only accept of the honour done to him, but also required more, shewing that the field near Jericho was rendered holy, by his presence. (Worthington)
Calmet
Hence he ordered Josue to put off his shoes, as Moses had done at the bush, Exodus 3:5. The Turks leave their shoes at the doors of their mosques, and do not dare to tread on the bare floor. Formerly the pagans would not spit in their temples. (Arrian.) "If, says Porphyrius, in the sacrifices instituted by men, in honour of the gods, people be careful to have their shoes clean, with how much greater attention ought we to preserve our bodies, which are, as it were, the garments of the soul, free from every impurity and corruption!" (Abstin. 2.) (Calmet)
5:2
The second time.... Not that such as had been circumcised before were to be circumcised again; but that they were now to renew, and take up again the practice of circumcision; which had been omitted during their forty years’ sojourning in the wilderness; by reason of their being always uncertain when they should be obliged to march.
5:14
Prince of the host of the Lord, etc.... St. Michael, who is called prince of the people of Israel, Dan. 10.21.
5:15
Worshipping.... Not with divine honour, but with a religious veneration of an inferior kind, suitable to the dignity of his person.
5:2
See annotations. annotations. c. 3. v. 8.
Circūcision had bene omitted sourtie yeares, whiles they were in the deserte, alwayes vncertaine when to march, & so it is now commanded the second time.
5:11
Fu• men•ie.
5:14
Not God, but of Gods hoste.
5:15
15. Adoring.] Iosue knowing that the person which appeared, was an Angel and not God, nor a man, neither adored him with godlie honour, for that had bene idolatrie, nor with ciuil, for that perteineth to wordlie and temporal excellencie. Religious honour due to Angels. and is not competent to sacred thinges, especialy to immortal and See Annot. Ex•. 20. glorious spirites; and therfore the honour he did to this Angel, was religious honour infinitly inferior to diuine, and yet much greater then ciuil.
5:16
16. Loose thy shoe.] The Angel did not only accept of the honour donne Holie places. vnto him, but also required more, shewing that the verie place was holie for his presence, being otherwise the common field of Iericho.
5:2
san Giustino † 165 d.C. Dialogue with Trypho 24
… But lest I appear now to diverge to other subjects, understand what I say: the blood of that circumcision is obsolete, and we trust in the blood of salvation; there is now another covenant, and another law has gone forth from Zion. Jesus Christ circumcises all who will—as was declared above —with knives of stone;
Tertulliano † 220 d.C. An Answer to the Jews 9
… and this had to come about, not through Moses (that is, not through the Law’s discipline), but through Joshua (that is, through the new law’s grace), after our circumcision with “a knife of rock”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.9
… “In the last days God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God.” Also in Jesus the son of Nave: “And the Lord said unto Jesus, Make thee small knives of stone, very sharp, and set about to circumcise the children of Israel for the second time.”
san Girolamo † 420 d.C. The Letters of St. Jerome 76.3
… Warn her against supposing that the work of virtue is perfected when she has made her exodus from Egypt. Remind her that she must pass through snares innumerable to arrive at mount Nebo and the River Jordan, that she must receive circumcision anew at Gilgal,
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.25
… And again for the second time God gave the law of Circumcision to Joshua, after the crossing of Jordan, according as it is written in the book of Joshua, the son of Nun: At that time the Lord said unto Joshua, Make thee knives of stone from the sharp rock, and assemble and circumcise the sons of Israel a second time
5:3
san Girolamo † 420 d.C. The Letters of St. Jerome 108.12
… Then entering Jericho she saw the city which Hiel founded in Abiram his firstborn and of which he set up the gates in his youngest son Segub. She looked upon the camp of Gilgal and the hill of the foreskins
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 21.26
… They “burnt in the fire,” that is, by the fire. “And Joshua took knives of flints, in which to circumcise,” that is, by which to circumcise, “the children of Israel.”
5:6
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.25
… At that time the Lord said unto Joshua, Make thee knives of stone from the sharp rock, and assemble and circumcise the sons of Israel a second time ; and a little later: For the children of Israel walked forty and two
5:9
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.26
… Then the children of Israel, since the children of those who came out of Egypt had not received circumcision, were circumcised by Joshua with a very sharp stone; the Lord declares that He takes away the reproach of Egypt on the day of Joshua’s baptism, when Joshua purified the children of Israel. For it is written:
5:12
sant'Ireneo di Lione † 202 d.C. Fragments from the Lost Writings of Irenaeus, XIX 1
… Then again, [it was fit] that Moses should give manna as food to the fathers, but Joshua wheat; as the first-fruits of life, a type of the body of Christ, as also the Scripture declares that the manna of the Lord ceased when the people had eaten wheat from the land.
5:13
san Giustino † 165 d.C. Dialogue with Trypho 62
… And the Lord’s Captain says to Joshua, Loose the shoes off thy feet; for the place whereon thou standest is holy ground. And Jericho was shut up and fortified, and no one went out of it. And the Lord said to Joshua, Behold, I give into thine hand Jericho, and its king, [and] its mighty men.’ ”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.17
… “Throne” is not a species of living being, nor “dominion,” nor “principality,” nor “power”; these are names of the businesses to which those clothed with the names have been appointed; the subjects themselves are nothing but men, but the subject has come to be a throne, or a dominion, or a principality, or a power. In Joshua, the son of Nun, we read
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.20
… And he said, I am the leader of the host of the Lord; now draw near. And Jesus fell on his face to the earth, and said to him, Lord, what dost Thou command unto Thy servant. And the leader of the Lord’s host said, Loose thy shoe from thy feet, for the place whereon thou standest is holy ground.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.2.12
… And he said unto him, As captain of the host of the Lord am I now come. And Joshua fell on his face to the earth and said unto him, Lord, what dost thou command thy servant? and the captain of the Lord said unto Joshua, Loose thy shoe from off thy feet, for the place whereon thou standest is holy.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 10.4.14
… of profane rulers, vomiting forth death, moreover, and infecting with his deleterious and soul-destroying poisons the souls captured by him, and almost slaying them by his death-fraught sacrifices of dead idols, and causing every beast in the form of man and every kind of savage to assault us—then, indeed, the ‘Angel of the great Council,’ the great Captain
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
… And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.pref.9
9. Holy Gideon, then, foresaw this, that the nations of the Gentiles also would drink by the reception of faith, and therefore he enquired more diligently, for the caution of the saints is necessary. Insomuch that also Joshua the son of Nun, when he saw the captain of the heavenly host, enquired: “Art thou for us, or for our adversaries?”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.10
126. And did Joshua, the son of Nun, err in recognizing the leader of the heavenly host?
5:14
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.88
… What Moses is to conquer him by stretching out his hands upon the mount, in order that the cross, thus typified and prefigured, may prevail? What Joshua, as his successor, arrayed alongside the Captain of the Lord’s hosts?
5:16
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.10
71. Moses was not the Bridegroom, for to him cometh the word, “Loose thy shoe from off thy foot,” that he might give place to his Lord. Nor was Joshua, the son of Nun, the Bridegroom, for to him also it was told, saying, “Loose thy shoe from off thy foot,”
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1. Reges Amorrhaeorum, etc., et reges Chanaan. — Septuaginta, et reges Phoeniciae. Sub his duobus populis omnes septem gentes habitantes in terra promissa intelliguntur per synecdochen, scilicet Hevaei, Jebusaei, Hethaei, Pherezaei et Gergezaei, Deuter. vii, 1. Porro Amorrhaei vocabantur, qui versus Jordanem habitabant; Chananaei, qui versus mare Mediterraneum, quos Septuaginta hic vocant Phoenices; alibi passim vocantur Palaestini sive Philistini; imo subinde non solum Philistini, uti sunt Gazzei, Azotii, Accaronitae; sed et omnes Judaei et Idumaei vocantur Phoenices, uti ex Dionysio Afro, et Strabone, lib. XVI, docet Masius. Hinc mulier quae a Matthaeo, cap. xv, vers. 22, vocatur Chananaea, a Marco vocatur Syrophoenissa. Et sane Tyrum et Sidonem, quae erant Phoeniciae metropoles, olim ad Chananaaam sive ad terram Judaeis a Deo promissam pertinuisse omnes consentiunt, etsi Hebraei ob suam ignaviam nunquam iis potiti sint. Pulchre et fuse idipsum confirmat hic Masius et Arias, et Pererius in Exodum, pag. 186, in fine. Dissolutum est cor eorum, et non remansit in eis spiritus. — Est hyperbole, q. d. Ita Chananaei et caeteri, ob Hebraeorum per Jordanem sicco pede transitum, animo sunt percussi, ac si vita et spiritus eos exanimes defecisset. Septuaginta, liquefactae sunt mentes eorum, et consternati sunt, et non erat in eis prudentia ulla, suggerens consilium conveniens ad resistendum Hebraeis. Porro, cor vocata est ea pars animi, in qua fortitudo et constantia est posita; spiritus vero illa animi vis, qua sapimus, et quod agendum sit dispicimus et deliberamus: nam corde liquescente et fatiscente, scilicet cum per metum labascit fortitudo, perturbari simul ac fatiscere sapiendi facultatem, necessum est.
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2. Eo tempore ait Dominus ad Josue: Fac tibi cultros lapideos, et circumcide secundo filios Israel. — « Lapideos, » Septuaginta, petrinos; Masius, saxeos; Hebraice est צורים tsurim, quod Chaldaeus, Cajetanus, Arias, Pagninus et Vatablus vertunt acutos; alii, cote exacutos. Melius Noster, Septuaginta, S. Augustinus, Theodoretus, Origenes, Rupertus, Masius et alii vertunt lapideos. Hebr. enim צור tsur passim petram, lapidem et saxum significat. Unde et Tsor (indeque Tor et Tyrus) dicta est urbs illa potens Phoeniciae, eo quod in rupe maris esset aedificata, ideoque inexpugnabilis. Sic et Sephora, uxor Mosis, cultro lapideo filios circumcidit, Exodi IV. Et multi censent Christum circumcisum fuisse cultro petrino. Quaeres, cur Josue jusserit Hebraeos circumcidi cultro petrino? Respondeo, litteralis causa fuit, quam dat Theodoretus, quod in loci petrarum erat copia, ferri vero et chalybis inopia. Versabantur enim Hebraei circa Arabiam, quae e copia petrarum dicta est Petraea, ubi petras exacuunt instar ferri, ex eisque cultros faciunt acutissimos. Sic et alibi olim ferrum erat rarum, ideoque carum magnique pretii. Unde Lycurgus apud Spartanos monetam cudi jussit ex ferro, ut ejus gravitate et pondere furta arceret, teste Plutarcho in ejus Vita. Et Catullus Atyn castratum scribit silice: « Devolvit, ait, ipse acuto sibi pondera silice, » inquit. Quin et Graecos olim silice calamos acuisse scribit Julianus, lib. VI Epigr.: « Lapidem, ait, qui obtusam acuit genam calami. » Allegorica causa fuit, ut hi cultri petrini essent typus et figura Christi, qui spiritualis est petra, et spirituali circumcisione non carnem a praeputio, sed mentem a vitiis circumcidit, et corpus a morbis et morte circumcidet in colle praeputiorum, id est, in resurrectione mortuorum, ait Rupertus hic, cap. xvi; sic et Theodoretus, Quaest. I, Origenes, Procopius et alii. Porro S. Augustinus, serm. 141 De Tempore; S. Bernardus, serm. 1 De Circumc., et Magister Sententiarum in IV, agens de circumcisione, censent circumcisionem debuisse fieri cultro lapideo, eo quod idipsum hic jubeat Deus: sed hoc praeceptum soli Josue datum est, non caeteris. Unde Gen. cap. xvii, vers. 10, ubi circumcisionis institutio et praeceptum a Deo sancitur, nulla lapidei cultri fit mentio. Quocirca etiamnum Judaei se suosque circumcidunt cultro ferreo, non lapideo. Ita Abulensis, Hugo Victorinus, S. Thomas, Lyranus, et diserte S. Justinus (qui fuit Judaeus, puta Samaritanus) dialog. Contra Tryphon.: « Prima, ait, illa vestra circumcisio olim fiebat ferro, et etiamnum fit, ideoque permanet in vobis cordis duritia; at nostra, quae est secunda, fit per acutos lapides, puta per Christum et Apostolos, qui vitia cordis circumcidunt. » Circumcide secundo filios Israel. — Cur « secundo? » An semel circumcisi recrescente, vel attracto praeputio (quod olim fecit Symmachus, S. Scripturae interpres, et alii a Judaeis ad Samaritas transfugientes, ut ostendi I Corinth. vii, 18), secundo illud circumcidere jubentur? Minime gentium. Primo ergo Theodoretus, Quaest. III, et Masius putant hanc circumcisionem dici secundam, respectu primae, quae facta est ab Abraham, qui jussu Dei primus se cum tota familia circumcidit, Genes. xvii. Verum respectu Abrahae haec non secunda, sed plusquam decima, imo centesima erat circumcisio; nam post Abraham per 400 annos usque ad Mosen omnes ejus posteri fuere circumcisi. Secundo, Vatablus secundam dici censet respectu primae, quae facta est a Mose, qui populum ex Aegypto eductum in Sina circumcidit. Sed de hac Mosis circumcisione nec Scriptura, nec Philo, nec Josephus, nec alius quis meminit. Tertio, R. David Kimchi et Cajetanus to secundo interpretantur vicissim, sive per vices, q. d. Non simul omnes circumcide, ne circumcisi omnes langueant, sintque invalidi ad resistendum Chananaeis, sed duabus vicibus eos circumcide, ut dum hi circumciduntur, alii adhuc incircumcisi sint validi ad pugnandum cum Chananaeis. Verum hoc remotum et alienum est. Dico ergo cum S. Augustino hic, Quaest. VI, et Abulensi, non juberi hic eumdem hominem secundo circumcidi, sed eumdem populum, qui primo in parentibus suis circumcisus fuerat in Aegypto, idque nutu et hortatu Mosis, uti sentit Tertullianus, lib. Contra Judaeos, R. Levi et alii. Idem vero populus secundo jubetur circumcidi in filiis, qui incircumcisi manserant per 40 annos quibus peregrinati fuerant in deserto; hi ergo intermissam tot annis circumcisionem resumpserunt in Chanaan. Hunc genuinum esse sensum patet ex iis quae sequuntur, praesertim vers. 3, 5 et 6. Idem enim hic fuit populus, qui a Mose eductus ex Aegypto, et a Josue inductus fuit in terram promissam; qui primo fuit circumcisus in Aegypto tempore Mosis, imo omnes necdum circumcisi, fuere circumcisi paulo ante exitum ex Aegypto. In exitu enim celebrarunt Phase, et comederunt agnum Paschalem; hunc enim nemo comedere poterat nisi circumcisus, Exodi cap. xii. Cessavit deinde populi circumcisio ob peregrinationem in deserto per quadraginta annos: finita vero hac peregrinatione, cum jam Israel ingressus esset in Chanaan, omnes eousque incircumcisi fuere a Josue circumcisi, ideoque vocatur haec secunda populi circumcisio. Ita Masius, Lyranus, Pererius, Serarius et alii. Tropologice noster Jacobus Alvarez, tract. De mortificatione: Prima, ait, circumcisio in Aegypto facta externam mortificationem designat; secunda vero in transitu Jordanis effecta, internam mortificationem significat, quae merito fit in colle praeputiorum: quoniam qui interiora mortificare audet, jam collem, id est, aliquem gradum perfectionis ascendit. Harum prima exterior, si sola accipiatur nulla habita ratione secundae, non multi momenti est, quippe quae animum incircumcisum ac vitiis subjectum relinquit.
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3. Circumcidit eos in colle praeputiorum, — id est, in loco et colle ita dicto a circumcisione praeputiorum ibidem facta a Josue, sicut idem eadem causa dictus est Galgala, vers. 9.
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5. Qui omnes circumcisi erant. — Hinc verisimiliter a contrario nonnulli colligunt, aliorum, qui circumcisi non erant, neque murmurando rebelles Deo fuerant, neminem in deserto mortuum esse; idque insinuat Psaltes, Psalm. cv, 37, et Moses, Deut. xxix, 5.
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6. Populus autem qui natus est in deserto per quadraginta annos itineris latissimae solitudinis, incircumcisus fuit. — Quaeritur, qua de causa in deserto omissa fuit circumcisio, cum a Deo esset praecepta, Genes. xvii? Primo, Thalmudici, tract. De jure Levit., et ex eis R. David hic asserunt per quadraginta annos, quibus Hebraei peregrinati sunt in deserto, non spirasse Aquilonem, sive Boream ventum nubibus inimicum, idque ne columnam nubis ducem itineris dissiparet. Atque hac de causa Hebraeos abstinuisse a circumcisione, eo quod illum ventum sibi putent observandum, quod plagis medeatur. Verum haec sunt fabulonum istorum commenta, imo merae nugae et naeniae. Secundo, Theodoretus hic, Quaest. II; S. Hieronymus, lib. I in Epist. ad Galat.; Damascenus, lib. IV De fide, cap. xxvii, et alii hanc dant causam, quod in deserto populus Israel per se et loci natura sat distinctus et separatus erat a caeteris gentibus, ideoque non opus erat eum circumcidi. Circumcisio enim ea de causa fuit instituta, ut per eam Israel distingueretur a caeteris. Haec ratio congrua est, sed insufficiens. Nam et in Judaea divisi erant Judaei a caeteris gentibus, et tamen debebant circumcidi ob alios fines potiores, scilicet ob praeceptum Dei, atque ut hac ratione nomen darent Synagogae, fierentque filii Abrahae et populus Dei, sicut nunc fit per baptismum. Tertio, S. Augustinus hic, Quaest. VI, censet omissam fuisse circumcisionem per populi inobedientiam: quare illum eam omittendo peccasse; verum hoc peccatum in populo suo redarguisset Moses et Scriptura, quod tamen nusquam facit. Quarto, Gabriel Vasquez in III part. disp. CLXIV, cap. II, suspicatur filios hosce mansisse in deserto incircumcisos ob culpam et murmur parentum; ob hoc enim Deum ipsos parentes punivisse morte, eorum vero filios incircumcisione. Idem hic suspicatur Masius et Pererius in cap. xvii Gen. Sed nil tale innuit Scriptura, imo contrarium insinuat, scilicet Deum patribus rebellibus rejectos surrogasse filios, cum iisque novum foedus (cujus symbolum erat circumcisio) pepigisse, eosque induxisse in terram promissam, a qua parentes ob rebellionem excluserat. Dico ergo: Vera omissae in deserto circumcisionis causa fuit, quod Hebraei ab ea excusarentur per assiduam peregrinationem, quia in ea nullam stabilem certamque habebant quietem: sed quoties movebatur columna nubis viae dux, toties eam sequi et castra movere debebant Hebraei. Hoc autem facere nequivissent, si eo die, vel paulo ante fuissent circumcisi. Circumcisio enim grave vulnus infligebat corpori acremque dolorem, ut nec pugnare, nec ambulare posset, ut patet in Sichimitis, idcirco a Simeone et Levi caesis ad vindicandum Dinae stuprum, Genes. xxxiv. Quare ob crebrum incertumque motum castrorum Hebraei fuere excusati a circumcisione, ne per eam in vitae periculum incurrerent. Ita Abulensis, Lyranus, Masius, Serarius et S. Thomas, III part., Quaest. LXX, art. 4. In Chanaan vero, ubi figenda erat sedes, circumcisi fuere, mox in ipso ejus ingressu, puta in Galgalis; idque primo, quia lex erat conditio foederis inter Deum et Abraham ejusque posteros initi de danda eis Chananaaa: legis autem inchoatio et quasi janua erat circumcisio, uti Christianismi est baptismus: per circumcisionem ergo eos capessere terram promissam par erat; secundo, quia paulo post, scilicet 14 die mensis ad vesperam, jussu Dei comedendus erat agnus Paschalis, vers. 10; hunc autem nemini comedere fas erat, nisi prius circumciso, itaque in familiam Abrahae et Synagogam Israelis cooptato; tertio, quia in ipso limine Chananaae, Respublica Hebraeorum tum civilis, tum sacra statim instituenda erat, ac consequenter omnes leges Dei etiam caeremoniales (inter quas prima erat circumcisio) et judiciales ab Hebraeis erant observandae. Unde statim celebrarunt Phase, ut sancte et religiose auspicarentur possessionem terrae promissae. Decimo ergo die mensis primi Nisan transiere Jordanem et castra fixerunt in Galgalis, ac sequenti die undecimo ibidem circumcisi ob plagam vulneris quievere tres dies, atque quarto demum die, qui fuit 14 Nisan, ad vesperam celebravere Pascha. Moraliter, discant hic fundatores et gubernatores rerumpublicarum suum regimen ordiri a Deo, ejusque lege et cultu, uti orditur hic Josue; Deus enim propitiatus illud secundabit. Discat et quisque fidelis sua officia et actiones inchoare cum Deo et a Deo, juxta illud: « A Deo incipe. » Porro mendose hic et Num. xiv, 33, Septuaginta pro quadraginta annis peregrinationis deserti habent duo et quadraginta annos. Constat enim praecise tantum fuisse quadraginta. Denique potuit haec populi circumcisio uno die, scilicet undecimo Nisan peragi, quia circumcidere poterat quivis circumcisus, etiamsi non esset sacerdos vel Levita, sed laicus: unus autem poterat per diem multos circumcidere. Circumcisi autem tunc erant, et superstites vivebant, qui circumcisi egressi fuerant ex Aegypto, cum necdum attigissent annum vigesimum: qui enim eum attigerant, hi omnes ob murmur mortui sunt in deserto. Rursum qui primi die undecimo hic circumcidebantur, hi mox alios plures circumcidere poterant. Ut ostenderet eis Terram lacte et melle manantem. — Corrige cum Romanis, Hebraeis et Septuaginta, ut non ostenderet. Juraverat enim Deus se omnes murmuratores occisurum in deserto, Numer. XIII.
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9. Hodie abstuli opprobrium Aegypti a vobis, (quia hodie a vita et moribus incircumcisorum per circumcisionem in gentem, Synagogam, legem et religionem meam sanctam transtuli. Idcirco) Vocatum est nomen loci illius Galgala, — id est amotio, scilicet praeputii, et consequenter opprobrii Aegyptiorum: גלל galal enim significat volvere, devolvere, removere, auferre; a galal geminata prima syllaba fit gilgal et galgala. Unde hic locus dictus est Gilgal, Galgal, Galgala, a S. Hieronymo Golgal, quae olim fuit civitas inclyta in recto itinere a Jordane in Jericho: a Jordane distans stadiis quinquaginta, a Jericho decem: in Galgalis Saul a Samuele unctus est in primum regem, I Regum vii, 10. Ibidem fixi sunt duodecim lapides, testes transitus Hebraeorum per Jordanem divisum. In Galgala quoque versatus fuit Elisaeus propheta, IV Reg. IV, 38. Rursum S. Hieronymus, Beda et Lyranus Galgala vertunt, rotam, revolutionem, circulationem. Unde a galal et gilgal formatum est gulgolet, et Chaldaice gulgolta, indeque Golgotha, id est Calvaria sive cranium, ita dictum a convolutione, quia rotundum. Hinc mons Calvariae, ita dictus a craniis reorum ibi plexorum, in quo crucifixus est Christus. Quare Josephus Galgala interpretans libertatem, consulere voluit pudori Hebraeorum more suo, ac Vespasiani et Romanorum auribus blandiri, si non adulari. Tropologice Origenes, hom. 5: « Si, inquit, post remissionem (quasi circumcisionem) peccatorum ultra non pecces, vere ablatum est a te opprobrium Aegypti. Si vero iterum peccaveris, iterum in te vetera revolvuntur opprobria, idque eo magis, quo multo majoris criminis est Filium Dei conculcare, et sanguinem testamenti pollutum ducere, quam legem Moysi negligere. » Aegyptii enim tempore Josue erant incircumcisi; Gentiles, idolis et vitiis addicti. Postea tamen circumcisionem acceptarunt, ut docet Jerem. cap. IX, vers. ultim. Vide ibi dicta. Illam eos acceptasse nonnulli autumant tempore Salomonis, cum is duxit uxorem filiam Pharaonis regis Aegypti, III Reg. x. Rursum, noster Alvarez, tract. De mortificatione, opprobrium accipit active, quo scilicet Aegyptii Hebraeis ex Aegypto exeuntibus improperabant illos ire ad famem et mortem, q. d. Certe vidistis quia siccato Jordane in hanc regionem transivistis, et terram vobis promissam occupastis, et in ea tanquam in terra vobis pacifica circumcisi estis, et per tres dies sine ullo timore donec sanaremini, quievistis: non ergo ad mortem eduxi vos ex Aegypto, ut vestri oppressores dicant, sed ut liberi et securi viveretis. Ita et a nobis spiritalem circumcisionem, id est mortificationem colentibus, mundi opprobrium auferetur; quia mundani videbunt nos per abnegationem nullo modo vitam perdidisse, sed vitam carnalem et Deo invisam, pro vita spiritali et Deo grata commutasse.
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10. Et fecerunt Phase quarta decima die mensis (primi Nisan) ad vesperum, — ob causas datas vers. 6: fuit hoc tertium Pascha Hebraeorum. Primum enim celebrarunt pridie quam egrederentur ex Aegypto, Exodi xii; secundum anno sequenti, post acceptam legem et erectum tabernaculum in Sina, Num. ix, 2; tertium hic. Allegorice Josue hic novum primumque in terra sancta Pascha celebrans, repraesentat Jesum Christum novum Pascha, id est, Eucharistiam in ultima coena instituentem.
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11. Et comederunt de frugibus (de frumento) terrae die altero, azymos panes, et polentam ejusdem anni, — « de frugibus, » sive hornis et praeteriti anni, ut vult R. David et Vatablus, eoque alludit vox Hebr. עבור abur, a radice abar, id est transivit, praeteriit; sive potius novis praesentis anni, uti exprimunt Septuaginta. Porro Hebraicum abur, et Chald. ibbura, quaslibet fruges significat anni tam praesentis, quam praeteriti. Ita Masius. Die altero. — Hebraice, crastino Paschae, id est postridie primae diei azymorum, puta secundo die azymorum, sive die decima sexta mensis Nisan; illo enim primum Deo offerre debebant manipulum spicarum, antequam vescerentur frugibus praesentis anni, juxta legem Levit. xxiii, 14. R. David vero per crastinum Paschae accipit primum diem azymorum, sive decimam quintam Nisan. Pridie enim illius, puta decima quarta ad vesperam, comederunt agnum Paschalem. Ipse enim, ut dixi, fruges accipit hornas, id est, anni praeteriti, quibus vesci licebat ante oblatum manipulum spicarum die secundo azymorum; hic enim offerebatur quasi primitiae novarum frugum anni praesentis, non praeteriti. Polentam. — Hebraice קלי kalvi, id est tostas fruges. Vide Levit. ii, 14.
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12. Defecit manna, — scilicet pluere vel ningere e coelo. Deus enim qui Hebraeis ob alimenti inopiam manna fuerat largitus, oblata alterius cibi copia manna subtraxit: perinde ut aves afferunt cibum pullis in nido dum teneri sunt, at cum crescendo validiores facti, sibi sufficere possunt, eas sibi relinquunt, ut sibi annonam parent. Deus enim uti non deest in necessariis, sic nec redundat in superfluis. Illustre exemplum est apud Theodoretum in Philotheo, cap. x. Theodosius Abbas, inquit, instar Mosis orans, et virga petram percutiens, ex ea fontem aquae perennis elicuit, qui monasterium a se in loco arido aedificatum irrigaret. Hic fons exstructo postea in monasterio lavacro exaruit, sed eo destructo rursus fluere coepit, quasi necessitati succurrens, et cum ea cessante cessans. Tropologice, qui voluptates terrae ambiunt et gustant, privantur coelestibus: Deus enim spiritum orationis et contemplationis in deserto manentibus tribuit, carnis nimirum voluptates et saeculi ambitionem relinquentibus; et ab illis qui corde in saeculum redeunt, abscondit. Hi paulatim ex spiritualibus carnales fiunt, et hujus manna suavitatem gustare desinunt; illi vero quotidie magis puri et spirituales evadunt: gustato enim spiritu desipit omnis caro. Et vice versa, cui sapit caro, huic desipit spiritus. Audi S. Bernardum, epist. 3 ad Fulconem: « Quomodo ignis et aqua simul esse non possunt, sic spirituales et carnales deliciae in eodem se non patiuntur. Ubi crapulam ructantis inter pocula senserit Christus, vina sua dulciora super mel et favum menti propinare non dignatur. Ubi curiosa ciborum diversitas, ubi divitis supellectilis discolor varietas oculos pariter pascit et ventrem, coelestis panis jejunam deserit mentem. » Idem, serm. 6 De Ascensione: « Errat omnino, inquit, si quis coelestem illam dulcedinem huic cineri, divinum illud balsamum huic veneno, charismata illa spiritus misceri posse hujusmodi illecebris arbitretur. » Audi et S. Hieronymum, epist. 4 ad Julianum: « Difficile, imo impossibile est, ut praesentibus quis et futuris fruatur bonis, ut hic ventrem et ibi mentem expleat, ut de deliciis transeat ad delicias, ut in utroque saeculo primus sit, ut in coelo et terra appareat gloriosus. » Anagogice Rupertus hic, cap. xvii: Manna, ait, terrestre, id est Eucharistia, deficiet, cum fruges solidas coeli nobis exhibebit Christus. Ibi enim ipse seipso, quasi pane vitae nos pascet, et quasi vino divino inebriabit, juxta illud: « Inebriabuntur ab ubertate domus tuae, et torrente voluptatis tuae potabis eos, » Psalm. xxxv, 9. Audi Rupertum: « Pascimur mente legendo vel audiendo verbum Dei, pascimur et ore manducando de mensa Domini panem vitae aeternae, et bibendo calicem salutis perpetuae. At ubi venerimus ad illam terram viventium, in illam beatam Sion, ubi in sua specie videbitur Deus deorum, neque verbo doctrinae indigebimus, neque in istis speciebus panis et vini, sed in propria substantia videndo panem Angelorum manducabimus. Igitur postquam comederunt terrae fruges, defecit manna, quia videlicet postquam venerit quod perfectum est, evacuabitur quod ex parte est. » Allegorice manna defecit, id est bona legis veteris defecerunt, cum Jesus eis substituit Eucharistiam, qui vere est panis Angelorum et manna coelorum. Ita Nyssenus in Vita Mosis.
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13. Cum autem esset Josue in agro urbis Jericho. — Hebraice, cum esset in Jericho, id est, in ditione vel agro urbis Jericho, nisi malis praepositionem in pro apud per enallagen Hebraeis usitatam sumi. Simile est cap. x, vers. 19. Sive ergo ex Galgalis Josue castra moverit in agrum Jericho, sive castris manentibus in Galgalis (Galgala enim a Jericho tantum decem stadiis, id est vix media leuca distabant), Josue dux pervigil de Jerichunte primo obvia excidenda sollicitus, deque excidii ejus ratione et modo consilia animo versans, Deumque orans, in agrum Jerichuntis exierit, aut etiam locum oppugnandae urbi opportunum speculatum iverit: ibidem haec ei objecta est visio, quae illi ad rem peragendam animos adderet: ita dum magna sanctaque animo machinamur, Deus se consiliis nostris insinuat, viresque et modos ea exsequendi demonstrat. Vidit virum stantem contra se. — Hebraice בנגדו benegdo, id est, coram se, e regione et ex adverso sui. Erat hic Angelus specie גביר gebir, id est viri. Unde nonnulli eum Gabrielem fuisse putant. Evaginatum tenentem gladium, — instar praeliantis; ideoque galea quoque, thorace et balteo accinctus, uti opinatur Serarius. Solet Deus vel Angelus congruam personae et rei, de qua agitur, et ob quam apparet, formam, speciemque et habitum assumere. Strictus ergo fulminansque gladius in viri fortis manu, Dei potentiam et vindictam repraesentat Josue quasi militi ducique suo assistere, eique praesentem et paratam esse ad bellum tam cruentum contra Jerichuntem conficiendum. Ita Rupertus. Sic Christus apparuit Magdalenae in horto ut hortulanus, duobus discipulis peregrinantibus ut peregrinus, Stephano stanti certantique stans, Actor. vii, 55. Perrexitque ad eum. — Septuaginta, aggressus est eum. Nota hic intrepidos Josue animos, quibus solus solo armato occurrit, iisque verbis salutat, quae plane aut duellum aut amicitiam decernant. Et ait ei: Noster es, an adversariorum? — Putant aliqui Josue putasse virum hunc esse hominem, non Angelum, eique dixisse: Ex nostrisne es, an ex Chananaeis? Unde Angelus subjicit:
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14. Nequaquam. — Non sum vester vel ex vestris castris egressus, neque ex adversariorum, sed sum Angelus Dei. Ita Abulensis, Serarius et alii. Ex adverso videtur Josue ex tam augusta viri forma cognovisse, vel certe suspicatus esse eum esse Angelum tutelarem vel Hebraeorum, vel Chananaorum, ideoque rogasse: « Noster es, an adversariorum? » Ita Origenes hic, hom. 4, qui ait Josue dubitasse an bonus an malus esset hic Angelus. Sic et S. Gregorius, Arias Montanus et alii. Favet Chaldaeus qui vertit, opitulatum nobis venisti, an hostibus nostris? Porro a Josue Angelum quidem cognitum fuisse, et an ipse custos esset amicorum, an hostium, internoscere voluisse, Jobius Monachus apud Photium in sua Bibliotheca cum multis aliis, in hunc fere modum scribit. Multa enim Josue docebant neque aliquem esse hunc ex hostili acie, ac neque ex proprio exercitu, ut quod subito astitisset, quod nemo adversariorum auderet vel per medias hostium copias transire, vel in conspectum imperatoris venire; quin et quod tanta usus audacia, nihil omnino hostile fecisset; alioqui nec sapientissimi imperatoris erat ignorare, qualis contribulium esset habitus atque apparatus, qualis item alienigenarum. Verum noverat quidem Josue visum illud, unum intelligentium spirituum esse; sed hoc cognoscere avebat, utrum quod apparuisset ex hostibus esset, an de illo exercitu qui protegebat Israel. Tropologice, simili modo cum instinctibus et impulsibus animae agendum, rogandumque: « Nostri estis, an adversariorum? » ut si ab Angelo bono immittantur, admittantur, si a malo, repellantur. Hinc et S. Gregorius, lib. XXXIII Moralium, cap. xxii, ait Josue timuisse hic illusionem diaboli: ipse enim « Satanas transfigurat se in Angelum lucis, » II Cor. xi. « Hanc transfigurationem, inquit, Josue timuit, quando videns Angelum, cujus esset partis inquisivit dicens: Noster es, an adversariorum? ut videlicet si adversae virtutis esset, eo ipso quo se suspectum cognosceret, ab illusione resiliret. » Idem habet B. Petrus Damianus, lib. II, epist. 7, quae ordine est 28. Moraliter, S. Antonius apud S. Athanasium, ex hoc dicto factoque Josue, docebat nos idem facere debere in quovis timore, tentatione, horrore, praesertim cum spectra vel phantasmata nos percellunt, ut audacter ea invadamus, rogemusque qui sint, et unde veniant. Hac enim audacia metum omnem et dolos diaboli discutiemus. Audi S. Antonium: « Cum aliqua se vobis obtulerit visio, audacter requirite quis sit ille, et unde venerit; ac sine mora si sanctorum fuerit revelatio, Angelica consolatione timor vertetur in gaudium. Si vero diaboli fuerit tentatio, fidens animo percunctationibus evanescit: quia maximum est securitatis indicium interrogare quisnam est et unde? Sic et Nave filius auxiliatorem suum interrogando cognovit, nec Danielem percunctantem latere potuit inimicus. » Qui respondit: Nequaquam (sum adversariorum), sed sum princeps exercitus Domini, — tam coelestis (q. d. Sum princeps omnium Angelorum) quam terrestris, puta fidelis populi sive Israelitarum, hoc est: Ego sum Michael, qui praesum Ecclesiae tam Angelicae in coelis triumphanti, quam vestrae hic in Chananaaa militanti. Ita Theodoretus, Lyranus, Abulensis, qui addit hunc Angelum fuisse eumdem cum illo qui castra Hebraeorum in columna nubis quasi dux viae praeibat, et alii passim. Nam Michael, Daniel. x, vocatur princeps gentis Judaeorum, et confligit cum Angelo Persarum, ut Judaeos fideles e captivitate Babylonica liberet. Vide ibi dicta. Audi nostrum Franciscum Suarez tract. De Angelis, lib. VI, cap. xix, num. 22: unde nonnulli putant illum Angelum fuisse Michaelem, qui princeps populi Israel dicitur Daniel. cap. x. Abulensis vero, Quaest. LXXI, credit fuisse Gabrielem, qui etiam curam habebat populi Judaici, ut ex Daniel. cap. viii, ix et x constat: et fortasse Michael habebat superiorem curam, et Gabriel propriam totius exercitus bellatorum. In quo sensu etiam probatur inde dari Angelos custodes exercituum, praesertim fidelium, et qui causam Dei agunt. Quod etiam confirmari potest ex illo Psalm. xxxiii: Immittet Angelus Domini in circuitu timentium eum, et eripiet eos. Quo etiam testimonio ad hoc Patres communiter utuntur. Hucusque Suarez. Michael ergo fuit olim praeses Synagogae Judaeorum, sicut nunc est praeses Ecclesiae Christianorum, ac ut talis ab ea invocatur, ut eam contra daemones, contra infideles et quoslibet impios tueatur et propugnet. Sic quaelibet regna et provinciae suum habent Angelum praesidem, aeque ac singuli exercitus fidelium, uti habuit Judas Machabaeus Angelum equitem in veste candida hastam auream vibrantem, qui castra praeibat, II Machab. xi, 8; et Ezechias rex, cujus Angelus occidit una nocte centum quinque et octoginta millia Assyriorum. Hoc est quod canit Psaltes, Psal. xxxiii, 8: « Immittet (Hebr. חנה chone, id est, castra metabitur) Angelus Domini in circuitu timentium eum. » Quare dux et milites in praeliis assidue suum hunc Angelum invocent, orentque cum Juda Machabaeo: « Dominator coelorum, mitte Angelum tuum bonum ante nos in timore et tremore magnitudinis brachii tui, ut metuant qui cum blasphemia veniunt adversus sanctum populum tuum, » II Machab. xv, 23. Ad hoc Deo militant Virtutes, Potestates, Principatus et Dominationes. Sic Angelus in columna nubis praeivit castra Hebraeorum in deserto per quadraginta annos, eisque plurimas victorias contra Amalec, Og, Sehon, etc., dedit. Et nunc venio, — ut singulari mea praesentia, scilicet invisibili vobis assistam, ac pro vobis muros Jerichuntis prosternam, itaque vos in urbem inducam, indeque caeteros Chananaeos debellem, ac eorum civitates et arces vobis tradam.
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15. Et adorans, — non latria ut Deum, sed dulia ut Angelum praesidem. Adoratio enim, sive ut Hebr. השתחורה histachave, id est incurvari et incurvatio, in Scriptura non soli Deo datur, sed Angelis quoque et hominibus, quomodo Japones, Sinae aliique Orientales se incurvantes, et fronte humum ferientes suos reges adorant, id est, venerantur. Et hoc significat Graecum προσκυνεῖν. Moraliter, notanda hic prompta et demissa animi Josue religio et devotio erga Angelum.
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16. Solve calceamentum, — q. d. Memineris te coram Deo, cujus vices ego gero, quemque ut legatus repraesenio, stare, iisque quae vides, et deinceps audies voluntatem consiliumque summi Numinis tibi declarari, cui proinde reverentiam exhibere par est depositione calceorum; locus enim hic Dei per me apparentis praesentia sanctus sacerque est. Idem jussit dixitque Angelus Mosi in rubo ardente apparens, ac forte idem fuit utrobique. Vide dicta Exodi III, 5. Porro plura hic Angelus dixit Josue de modo expugnandi Jerichuntem, quae audiemus capite sequenti, vers. 2. Disce hic qua religione et reverentia in templis versandum sit, ut non fabulis, sed orationi vaces, quamque Deus non tantum interiorem, sed et exteriorem cultum caeremonimmque requirat. Unde pro « locus in quo stas sanctus est, » Hebr. est sanctitas est, id est, sanctissimus est ob Dei praesentiam.
5:1
… 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 …
5:2
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… Secondo H. Gunkel (Genesis, 1910, p. 269), seguito da altri, il documento J deriverebbe la c. dalla madianita Sephora (Ex. 4, 34), il documento E da Giosuè (Ios. 5, 2
GALGAL, GALGALA (EBR. HAG-GILGÂL «IL CERCHIO»)
… 19) e base di operazione delle loro varie spedizioni per la conquista della terra di Canaan (Ios. 7, 10). Per i suoi ricordi - dimora dell'Arca, erazione del monumento delle 12 pietre asportate dal Giordano, circoncisione e celebrazione della Pasqua (Ios. 5, 2-12) - acquistò specialmente importanza nella storia d'Israele. …
5:4
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
Da Ios. 5, 4-7 si apprende che tutti i maschi che uscirono dall'Egitto e morirono nel deserto erano circoncisi, ma quelli che nacquero nel deserto rimasero incirconcisi. È difficile dare una spiegazione …
… avvenne e che da vaghi cenni di altre fonti d'informazione si deve forse intendere come un vasto movimento di ribellione contro Mosè, sfaldamento dell'unità in tanti gruppi autonomi andati dispersi e insieme un effettivo abbandono degli impegni religiosi (Ios. 5, 4-7; Am. 5, 25-26; Act. 7, 42-43; Talmud Geros., Ta'anith 3, 4), un'apostasia.
5:6
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… credere che vi sia stata una sospensione della legge per volere di Dio, forse a motivo delle continue infedeltà del popolo e del severo castigo che ne segui, per cui, essendo rotta l'alleanza, la c., che ne era il segno, perdeva il suo significato (cf. Ios. 5, 6). Il precetto tornò in vigore con l'entrata d'Israele nella terra promessa. …
5:9
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… come l'istituzione del patto era stata celebrata con una solenne prima c. (Gen. 17, 9-14, 23-27), così la sua realizzazione venne sanzionata con una nuova generale c. In quell'occasione Dio disse a Giosuè: «oggi ho tolto da voi l'obbrobrio dell'Egitto» (Ios. 5, 9): parole di difficile interpretazione (A. Fernandez, Comm. in Josue, Parigi 1938, pp. 74-76), forse da intendersi nel senso che con il definitivo ripristino della c. gli Israeliti …
5:10
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. 22, 1; 26, 3, 63; 31, 12; 33, 48 agg.).
TABERNACOLO (TENDA) DI RIUNIONE (EBR. 'ŌHEL, PER LO PIÙ SEGUITO DA MĒ'ĒDH: « T. DA CONVEGNO »)
… il 1º giorno di nfsān del 2º anno dell'Esodo il T. fu eretto e consacrato da Mosè: la nuvola-gloria di Jahweh l'avvolse prendendone possesso (Ex. 40). Il T. seguì gli Israeliti nelle loro vicende dal deserto alla Terra Santa: in Galgala (Ios. 4, 19; 5, 10; 9, 6; 10, 6 sg. 9, 15, 43; 14, 6); in Silo (ibid. 18, 1; 19, 51; Iudc. 18, 31; 21, 19; I Sam. 1-4; 14, 3; Ps. 78, 60); in Nobe (I Sam. 21, 1); in Gabaon (I Par. 16, 39; 21, 29; II …
5:11
AZIMO (ἈΖΗΜΌΣ, DA À PRIV. E ΖΗ͂Ν, «SENZA FERMENTO»; EBR. MAṢṢĀH, PLUR. MAṢṢŌTH)
… durante i sette giorni della solennità (Ex. 12, 15). La Pasqua era detta «festa degli a.» (Ex. 23, 15; 34, 18; Lc. 22, 1) o «giorni degli a.» (Mt. 26, 17; Lc. 22, 7; Act. 12, 3; 20, 6). Già nella prima Pasqua celebrata in terra palestinese (Jos. 5, 11) si osserva l'uso degli a.
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… gli antichi Ebrei non distinguevano fra a. di Jahweh e Jahweh, ma poi si attribuirono le teofanie a un a. per salvare la trascendenza di Dio), B. Stein, limitando la sua indagine all'a. dell'Esodo (Ex. 3, 2; 14, 19; 23, 20-3; 32, 34; Num. 20, 16; Ios. 5, 14; Iud. 2, 1-4; Is. 63, 9; Mal. 2, 17; 3, 1) propugna l'identità: l'a. di Jahweh è lo stesso Dio onnipresente che esce dalla sua trascendenza per apparire e operare in un luogo, …
… L'a. è il capo della milizia celeste (Ios. 5, 14-15, LXX) e in tal senso Michele è detto ἀρχιστράτηγος (Enoch slavo, 30, 10; Epist. …
… concetto che Dio fosse l'invisibile « capitanio » delle schiere israelitiche in numerose guerre, specialmente contro i Filistei (cf. I Sam. 17, 45; II Sam. 5, 24). Già prima si usava parlare degli « eserciti del Signore » (cf. Ex. 7, 4; 12, 41; Ios. 5, 14).
5:15
… La S. Scrittura ne parla (Gen. 42,6; 43, 26, 28; Jos. 5, 15). Così i Magi venerarono Gesù Bambino (Mt. 2, 11); così lo stesso Gesù pregò nell'orto (Mt. 26, 39); così l'Apocalisse presenta gli anziani in adorazione (Apoc. 5,14; 19, 4). …
… Compivano le sacre funzioni scalzi, per rispetto al luogo della presenza divina (cf. Ex. 3, 5; Ios. 5, 15). Insigni personalità ebbe il s., tra cui Esdra, Mattatia e i Maccabei, i profeti Geremia e Ezechiele.
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.