For the sinne of Achan, reseruing secretly to himself certaine money, and other precious thinges, the Israelites are beaten in battel. 13. But the offender being found out, and stoned to death, Gods wrath is turned from them.
1But the children of Israel transgressed the commandment, and took to their own use of that which was accursed. For Achan, the son of Charmi, the son of Zabdi, the son of Zare, of the tribe of Juda, took something of the anathema: and the Lord was angry against the children of Israel.Ma i figliuoli d'Israele trasgredirono il comando, e si appropriarono dell'anatema. Imperocché Achan figliuolo di Charmi, figliuolo di Zabdi, figliuolo di Zare della tribù di Giuda prese qualche cosa dell'anatema: e il Signore si adirò contro i figliuoli d'Israele.BVT the children of Israel transgressed the commandment, & vsurped of the anathema. For Achan the sonne of Charmi, the sonne of Zabdi, the sonne of Zare of the tribe of Iuda, tooke somewhat of the anathema: and our Lord was angrie against the children of Israel.Filii autem Israël prævaricati sunt mandatum, et usurpaverunt de anathemate. Nam Achan filius Charmi filii Zabdi filii Zare de tribu Juda tulit aliquid de anathemate: iratusque est Dominus contra filios Israël. 2And when Josue sent men from Jericho against Hai, which is beside Bethaven, on the east side of the town of Bethel, he said to them: Go up, and view the country: and they fulfilled his command, and viewed Hai.E Giosuè mandando gente da Gerico verso Hai che è vicina a Bethaven all'oriente della città di Bethel, disse loro: Andate, e osservate il paese. E quegli adempiendo il comando considerarono la città di Hai.And when Iosue sent from Iericho men against Hai, which is beside Bethauen, at the East side of the towne of Bethel, he said to them: Goe vp, and view the Land: who accomplishing his commandmentes, viewed Hai.Cumque mitteret Josue de Jericho viros contra Hai, quæ est juxta Bethaven, ad orientalem plagam oppidi Bethel, dixit eis: Ascendite, et explorate terram. Qui præcepta complentes exploraverunt Hai. 3And returning, they said to him: Let not all the people go up, but let two or three thousand men go, and destroy the city: why should all the people be troubled in vain, against enemies that are very few?E al loro ritorno dissero: Non si muova tutto il popolo: ma due, o tre mila uomini vadano a distruggere quella città: perchè defatigar tutto il popolo inutilmente per pochissimi nemici?And returning they said to him: Let not al the people goe vp, but let two or three thousand men goe, and destroy the citie: why shal al the people be vexed in vaine against verie few enemies?Et reversi dixerunt ei: Non ascendat omnis populus, sed duo vel tria millia virorum pergant, et deleant civitatem: quare omnis populus frustra vexabitur contra hostes paucissimos ? 4There went up therefore three thousand fighting men: who immediately turned their backs,Andarono adunque tre mila combattenti. Ma questi voltaron presto le spalle,There went vp therfore three thousand fighting men. Who immediatly turning their backes,Ascenderunt ergo tria millia pugnatorum. Qui statim terga vertentes, 5And were defeated by the men of the city of Hai, and there fell of them six and thirty men: and the enemies pursued them from the gate as far as Sabarim, and they slew them as they fled by the descent: and the heart of the people was struck with fear, and melted like water.Avendo lor dato addosso gli uomini della città di Hai; e moriron di essi trentasei persone: e i nemici gl'inseguirono dalla porta (di Hai) fino a Sabarim, e uccisero quei che fuggivano per luoghi declivi: e il cuore del popolo s'intimidì, e si scioglieva come acqua.were strooken of the men of the citie of Hai, and there fel of them six and thirtie men: and the aduersaries pursewed them from the gate as farre as Sabarim, and they stricke them flying away by the descent: and the hart of the people was much afrayd, and melted like vnto water.percussi sunt a viris urbis Hai, et corruerunt ex eis triginta sex homines: persecutique sunt eos adversarii de porta usque ad Sabarim, et ceciderunt per prona fugientes: pertimuitque cor populi, et instar aquæ liquefactum est.
6But Josue rent his garments, and fell flat on the ground, before the ark of the Lord, until the evening, both he and all the ancients of Israel: and they put dust upon their heads.Ma Giosuè stracciò le sue vesti, e stette prostrato per terra dinanzi all'arca del Signore, fino alla sera si egli, che tutti i seniori d'Israele: e si gettavan polvere sulle teste;But Iosue rent his garmentes, and fel flatte on the ground before the arke of our Lord vntil euening, as wel he as al the ancientes of Israel: and they cast dust vpon their heades,Josue vero scidit vestimenta sua, et pronus cecidit in terram coram arca Domini usque ad vesperam, tam ipse quam omnes senes Israël: miseruntque pulverem super capita sua, 7And Josue said: Alas, O Lord God, why wouldst thou bring this people over the river Jordan, to deliver us into the hand of the Amorrhite, and to destroy us? would God we had stayed beyond the Jordan, as we began.E disse Giosuè: Ahi, Signore Dio, perchè mai volesti tu trasportare di qua dal fiume Giordano questo popolo per darci nelle mani degli Amorrhei, e sterminarci? Fossimo noi rimasi di là dal Giordano, come avevam cominciato.and Iosue said: Alas ô Lord God, why wouldest thou bring this people ouer the riuer of Iordan, to deliuer vs into the handes of the Amorrheite, and to destroy vs, would God as we beganne, we had taried beyond Iordan.et dixit Josue: Heu Domine Deus, quid voluisti traducere populum istum Jordanem fluvium, ut traderes nos in manus Amorrhæi, et perderes ? utinam ut cœpimus, mansissemus trans Jordanem. 8My Lord God, what shall I say, seeing Israel turning their backs to their enemies?Mio Signore Dio, che dirò, veggendo io Israele volgere le spalle a' suoi nemici?My Lord God what shal I say, seeing Israel turning their backes to their enemies?Mi Domine Deus, quid dicam, videns Israëlem hostibus suis terga vertentem ? 9The Chanaanites, and all the inhabitants of the land, will hear of it, and being gathered together will surround us, and cut off our name from the earth: and what wilt thou do to thy great name?Lo sentiran dire i Cananei, e tutti gli abitanti di questa terra, e uniti insieme ci stringeranno, e sperderanno il nome nostro dalla terra: e che farai tu del nome tuo grande?The Chananeites shal heare of it, and al the inhabitantes of the Land, and being gathered together in a plumpe shal compasse vs about, & shal destroy our name from the earth: and what wilt thou doe to thy greate name?Audient Chananæi, et omnes habitatores terræ, et pariter conglobati circumdabunt nos, atque delebunt nomen nostrum de terra: et quid facies magno nomini tuo ?
10And the Lord said to Josue: Arise, why liest thou flat on the ground?E il Signore disse a Giosuè: Alzati, perchè stai tu prostrato per terra?And our Lord said to Iosue: Arise, why liest thou flatte on the ground?Dixitque Dominus ad Josue: Surge: cur jaces pronus in terra ? 11Israel hath sinned, and transgressed my covenant: and they have taken of the anathema, and have stolen and lied, and have hid it among their goods.Israele ha peccato, e ha trasgredito il mio patto: e si sono appropriati dell'anatema, e hanno fatto furto, e hanno mentito, e l'hanno nascosto tra le robe loro.Israel hath sinned, and transgressed my couenant: and they haue taken of the anathema, and haue stolen and lyed, and haue hid it among their vessel.Peccavit Israël, et prævaricatus est pactum meum: tuleruntque de anathemate, et furati sunt atque mentiti, et absconderunt inter vasa sua. 12Neither can Israel stand before his enemies, but he shall flee from them: because he is defiled with the anathema. I will be no more with you, till you destroy him that is guilty of this wickedness.Non potrà Israele stare a petto co' suoi nemici, e li fuggirà; perchè è contaminato a cagion dell'anatema: io non sarò più con voi, se prima non isterminate colui che è reo di tale scelleraggine.Neither can Israel stand before his enemies, and he shal flee them: because he is polluted with the anathema. I wil be no more with you, til you dispatch him, that is guiltie of this wicked fact.Nec poterit Israël stare ante hostes suos, eosque fugiet: quia pollutus est anathemate. Non ero ultra vobiscum, donec conteratis eum qui hujus sceleris reus est. 13Arise, sanctify the people, and say to them: Be ye sanctified against tomorrow: for thus saith the Lord God of Israel: The curse is in the midst of thee, O Israel: thou canst not stand before thy enemies, till he be destroyed out of thee, that is defiled with this wickedness.Alzati, purifica il popolo, e di' loro: Santificatevi pel dì seguente: perocché queste cose dice il Signore Dio d'Israele: L'anatema è in mezzo a te, o Israele: tu non potrai stare a petto de' tuoi nemici, sino a tanto che sia tolto dal tuo ceto colui che è macchiato di tal delitto.Arise, sanctifie the people, and say to them: Be sanctified against to morrow: for thus saith our Lord God of Israel: There is anathema in the middes of thee o Israel: thou canst not stand before thyne enemies, til he be destroyed out of thee that is contaminated with this wicked fact.Surge, sanctifica populum, et dic eis: Sanctificamini in crastinum: hæc enim dicit Dominus Deus Israël: Anathema in medio tui est, Israël: non poteris stare coram hostibus tuis, donec deleatur ex te qui hoc contaminatus est scelere.
14And you shall come in the morning, every one by your tribes: and what tribe soever the lot shall find, it shall come by its kindreds, and the kindred by its houses and the house by the men.E domane vi presenterete ciascuno nelle vostre tribù, e la tribù che sarà tirata a sorte, si presenterà famiglia per famiglia, e casa per casa, e uomo per uomo.And you shal come in the morning euerie one by your tribes: and what tribe soeuer the lote shal finde, it shal come by the kindredes therof, the kinred by the houses, and the house by the men.Accedetisque mane singuli per tribus vestras: et quamcumque tribum sors invenerit, accedet per cognationes suas, et cognatio per domos, domusque per viros. 15And whosoever he be that shall be found guilty of this fact, he shall be burnt with fire, with all his substance, because he hath transgressed the covenant of the Lord, and hath done wickedness in Israel.E chiunque sarà scoperto reo di tal delitto, sarà abbruciato con tutte le cose sue, perchè egli ha violalo il patto del Signore, e ha fatto cosa nefanda in Israele.And whosoeuer he be that shal be taken in this fact, he shal be burnt in the fyre with al his substance, because he hath transgressed the couenāt of our Lord, and hath done abomination in Israel.Et quicumque ille in hoc facinore fuerit deprehensus, comburetur igni cum omni substantia sua: quoniam prævaricatus est pactum Domini, et fecit nefas in Israël. 16Josue, therefore, when he rose in the morning, made Israel to come by their tribes, and the tribe of Juda was found.Alzatosi adunque Giosuè la mattina, fece venire Israele tribù per tribù, e venne la sorte della tribù di Giuda.Iosue therfore rysing in the morning, made Israel to come by their tribes, and it was found the tribe of Iuda.Surgens itaque Josue mane, applicuit Israël per tribus suas, et inventa est tribus Juda. 17Which being brought by in families, it was found to be the family of Zare. Bringing that also by the houses, he found it to be Zabdi:Ed essendosi presentata questa divisa nelle sue famiglie, venne la sorte della famiglia di Zare. E questa essendosi presentata casa per casa, venne la sorte della casa di Zabdi:Which being presented by the families therof, it was found the familie of Zare. Presenting that also by the houses, he found it Zabdi:Quæ cum juxta familias suas esset oblata, inventa est familia Zare. Illam quoque per domos offerens, reperit Zabdi: 18And bringing his house man by man, he found Achan, the son of Charmi, the son of Zabdi, the son of Zare, of the tribe of Juda.E presi di questa casa gli uomini ad uno ad uno, venne la sorte sopra Achan figliuolo di Charmi, figliuolo di Zabdi, figliuolo di Zare della tribù di Giuda.whose house diuiding into euerie man, he found Achan the sonne of Charmi, the sonne of Zabdi: the sonne of Zare of the tribe of Iuda.cujus domum in singulos dividens viros, invenit Achan filium Charmi filii Zabdi filii Zare de tribu Juda.
19And Josue said to Achan: My son, give glory to the Lord God of Israel, and confess, and tell me what thou hast done, hide it not.E Giosuè disse ad Achan: Figliuolo mio, dà gloria al Signore Dio d'Israele, e confessa, e dimmi quello che hai fatto; nol celare.And Iosue said to Achan: My sonne, geue glorie to our Lord God of Israel, and confesse, and tel me what thou hast done, hide it not.Et ait Josue ad Achan: Fili mi, da gloriam Domino Deo Israël, et confitere, atque indica mihi quid feceris, ne abscondas. 20And Achan answered Josue, and said to him: Indeed I have sinned against the Lord, the God of Israel, and thus and thus have I done.E Achan rispose a Giosuè, e dissegli: Veramente io ho peccato contro il Signore Dio d'Israele, e feci così.And Achan answered Iosue, and said to him: In deede I haue sinned to our Lord the God of Israel, and thus and thus haue I done.Responditque Achan Josue, et dixit ei: Vere ego peccavi Domino Deo Israël, et sic et sic feci. 21For I saw among the spoils a scarlet garment, exceeding good, and two hundred sicles of silver, and a golden rule of fifty sicles: and I coveted them, and I took them away, and hid them in the ground in the midst of my tent, and the silver I covered with the earth that I dug up.Io osservai tra le spoglie un mantello di scarlatto assai buono, e dugento sicli d'argento, e una lamina di oro di cinquanta sicli, e per bramosia li presi, e gli ascosi sotto terra nel mezzo della mia tenda, e ricopersi l'argento colla terra che io avea scavata.For I saw among the spoiles a cloke of scarlet verie good, and two hundred sicles of siluer, and a golden rule of fiftie sicles: and coueting I tooke it away, and hid it in the ground against the middes of my tabernacle, and the siluer I couered with the earth digged vp.Vidi enim inter spolia pallium coccineum valde bonum, et ducentos siclos argenti, regulamque auream quinquaginta siclorum: et concupiscens abstuli, et abscondi in terra contra medium tabernaculi mei, argentumque fossa humo operui. 22Josue therefore sent ministers: who running to his tent, found all hid in the same place, together with the silver.Giosuè adunque spedì i ministri, i quali essendo andati di corsa alla tenda di lui, trovarono ogni cosa nascosta nello stesso luogo, e insieme l'argento.Iosue therfore sent ministers: who running to his tabernacle, found al thinges hid in the same place, and the siluer withal.Misit ergo Josue ministros: qui currentes ad tabernaculum illius, repererunt cuncta abscondita in eodem loco, et argentum simul.
23And taking them away out of the tent, they brought them to Josue, and to all the children of Israel, and threw them down before the Lord.E messe fuor della tenda tutte quelle cose, le recarono dinanzi a Giosuè, e a tutti i figliuoli d'Israele, e le gettarono al cospetto del Signore.And taking it away out of the rent, brought it to Iosue, and to al the children of Israel, and threw it before our Lord.Auferentesque de tentorio, tulerunt ea ad Josue, et ad omnes filios Israël, projeceruntque ante Dominum. 24Then Josue, and all Israel with him, took Achan, the son of Zare, and the silver, and the garment, and the golden rule, his sons also, and his daughters, his oxen, and asses, and sheep, the tent also, and all the goods: and brought them to the valley of Achor:Allora Giosuè, e con lui tutto Israele presero Achan figliuolo di Zare, e l'argento, e il mantello, e la lamina d'oro, e anche i figliuoli di lui, e le figlie, e i bovi, e gli asini, e le pecore, e a sua tenda, con tutte le sue robe, e li condussero nella valle di Achor:Iosue therfore taking Achan the sonne of Zare, and the siluer and the cloke, and the golden rule, his sonnes also and daughters, his oxen and asses, and sheepe, and the tabernacle it self, and al the stuffe: (and al Israel with him) they brought them to the valley of Achor:Tollens itaque Josue Achan filium Zare, argentumque et pallium, et auream regulam, filios quoque et filias ejus, boves et asinos et oves, ipsumque tabernaculum, et cunctam supellectilem (et omnis Israël cum eo), duxerunt eos ad vallem Achor: 25Where Josue said: Because thou hast troubled us, the Lord trouble thee this day. And all Israel stoned him: and all things that were his, were consumed with fire.E ivi disse a lui Giosuè: Dappoiché tu hai dato disturbo a noi, il Signore sturberà te in questo giorno: e tutto Israele lo lapidò, e tutte le cose di lui furon date alle fiamme.where Iosue said: Because thou hast disturbed vs, our Lord disturbe thee in this day. And al Israel stoned him: and al thinges that were his, were consumed with fyre.ubi dixit Josue: Quia turbasti nos, exturbet te Dominus in die hac. Lapidavitque eum omnis Israël: et cuncta quæ illius erant, igne consumpta sunt. 26And they gathered together upon him a great heap of stones, which remaineth until this present day And the wrath of the Lord was turned away from them. And the name of that place was called the Valley of Achor, until this day.È ammassaron sopra di lui un gran mucchio di pietre, che è restato sino al dì d'oggi. E da lor si ritrasse il furor del Signore. E fu chiamato quel luogo la valle di Achor sino al dì d'oggi.And gathered together vpon him a greate heape of stones, which remaineth vntil this present day. And the furie of our Lord was auerted from them. And the name of that place was called, The valley of Achor, vntil this day.Congregaveruntque super eum acervum magnum lapidum, qui permanet usque in præsentem diem. Et aversus est furor Domini ab eis. Vocatumque est nomen loci illius, vallis Achor, usque hodie.
7:1
Year of the World 2553.; Josue 22:20.
Haydock
Children. Achan was guilty of theft: some of the rest might have connived at his fault. He had taken what was reserved for the Lord. The offender was discovered, to inspire all with a horror for his conduct. Some of his brethren were punished, (ver. 5,) but they suffered for their own secret transgressions, or death might be no real punishment to them; while the Israelites were awakened to a sense of their own inability to conquer without the divine protection, and were forced to humble themselves. (Haydock)
Chastisements are the marks of God's displeasure, though they frequently proceed also from his clemency.
Achan is called Achar, 1 Paralipomenon 2:7. These five persons occupy the space of 265 years; so that they must have been 50 or 55 years old, when they had children.
7:2
Against Hai, to see the situation and strength of that city, which was about 10 miles west, or rather north, of Jericho. It was afterwards rebuilt, 1 Esdras 2:28.
7:3
Few. It appears, however, that the city contained 12,000 fighting men; so that these spies must have formed a false notion of its strength, Josue 8:25.
7:5
Calmet
Sabarim, which means people "broken and defeated." Septuagint, "they pursued them from the gate, till they had entirely broken them," destroying 36, and putting the rest to flight. (Calmet)
Haydock
This small disaster filled the whole camp with dismay, as the Lord generally caused the victories of his people to be complete, and without any loss, as long as they continued in his favour. None were found wanting of those who attacked and destroyed so many of the Madianites, Numbers 31:49. (Haydock)
7:6
Heads. These marks of grief were very common. Achilles covered his head with ashes, tore his garments and face, when he received news of the death of his friend, Patroclus. Homer and Virgil, (Aeneid xii.) speaking of Latinus, the king, says, It scissa veste Latinus---Canitiem immundo perfusam pulvere turpans.
7:7
Menochius
Began. Some had established themselves in the land of Galaad. (Menochius)
Hebrew, "would to God we had been content, and dwelt on the other side of the Jordan." Josue speaks in this animated manner, through zeal for the glory of God, (Calmet) more than for any personal inconvenience. He was grieved that any one should have merited God's displeasure. He was afraid that the Chanaanites would blaspheme the great name of the Lord, ver. 9.
7:11
Calmet
Lied. Each one, on delivering up what he had taken, made profession, at least by his behaviour, (Haydock) that he retained nothing. Achan did like the rest, but he kept back of the plunder. (Calmet)
He lied, and did not comply with the promise made by all Israel, which he was bound to observe, as much as if he had made it with his own mouth.
7:13
Sanctified. Prepared by washing, etc., to appear before the tabernacle, and to see the event. Septuagint, "purify the people." Chaldean, "call an assembly."
7:14
Haydock
Find. Hebrew, "it shall be the tribe which the Lord taketh." (Haydock)
Haydock
This was done by lots, as on similar occasions, 1 Kings 10:20., and 14:41. When God authorized this method, there could be no danger in it. But to have recourse to lots without such authority, would be often tempting God. The apostles chose an apostle by lot: but they had first taken every precaution (Calmet) to select two persons, both fit for the important charge. (Haydock)
Calmet
To commit the choice of sacred ministers to chance would be extremely improper. "We forbid the use of lots in the elections," said Honorius. (Calmet)
7:18
Menochius
Juda. The dignity of this tribe enhanced the fault of Achan. (Menochius)
7:19
My son. Clemency is the virtue of great souls.
Give glory. Confess candidly, John 9:24.
7:21
Pliny
Garment. Hebrew, "a robe of Sannaar, or of Babylon." This city was famous for embroidered, or painted robes, such as were worn by kings, Jonas 3:6. (Pliny, [Natural History?] 8:48.)
Calmet
Rule, or linget. No coin was yet used. (Calmet)
7:24
Menochius
His sons, etc. Probably conscious to, or accomplices of the crime of their father, (Challoner) as he could hardly have concealed these things in the midst of his tent without their knowledge. (Menochius)
But granting, with St. Augustine (q. 8,) that they were innocent of this crime, God, who is the sovereign arbiter of life and death, might order them out of the world, on this occasion, without injustice.
7:25
Day. Hence some have drawn a very weak argument, to prove the repentance of Achan, as if he had only to undergo a temporary punishment. It is probable, however, that his sincere confession, proceeding from a penitent heart, might influence God to shew him mercy.
Calmet
Fire. Children, as well as his other effects; though some have supposed that the former were spared, as they are not here specified. Hebrew seems to include them; "and burnt them with fire after they had stoned them with stones." Chaldean says they were stoned first. (Calmet)
7:26
Haydock
Achor. That is, trouble; (Challoner) in allusion to the name of Achar, as he is called in the Septuagint invariably, and in the Hebrew and Vulgate in the Book of Chronicles. (Haydock)
This heap of stones was thrown upon the ashes of the deceased, or perhaps at his person, while he was burning at the stake, as it is the custom still among the Turks. (Roger. 2:7.) The king of Hai was treated in this manner, Josue 8:29. See 2 Kings 18:17. The vale of Achor was on the road between Jerusalem and Jericho, where a small castle, at Adommim, was built to protect travellers from the insults of robbers, who infested that part, Luke 10:30., and Josue 15:7.
7:24
His sons, etc.... Probably conscious to, or accomplices of, the crime of their father.
7:26
Achor.... That is, trouble.
7:5
So God tempered his punishment that but few were slaine, and afterwards gaue the towne to the Israelites without losse of any of their men.
7:10
Prayer wil not auaile til iustice be first donne.
7:1
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 6
… And to be assured how sore vengeance they incur who are guilty of such sins as these, consider the examples of old. One single man, a common soldier, stole the sacred property, and all were smitten. Ye know, doubtless, the history I mean? I am speaking of Acham the son of Carmi, the man who stole the consecrated spoil. (
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 8
… Again, the sons of Eli, because they ate before the incense was offered, suffered the most severe punishment together with their father. Has no father then been neglectful with respect to his children? and are there no wicked sons? But no one has suffered punishment. Where will they suffer it then, if there be no hell?
7:4
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 41
… by reason of which the Lord said to Joshua the son of Nun, “The children of Israel shall not be able to stand before the face of their enemies.”
7:6
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… For it was not on their account that they were grieved, as they were saved; but since they considered that then was the time for the greatest boldness of speech, they consequently prayed in their behalf; hence too they said, “In a contrite heart and an humble spirit let us be accepted.” ( Song. ver. 16 .) For them Joshua also rent his garments. (
7:12
san Girolamo † 420 d.C. Against the Pelagians 1.28
Josh. vii. 12 . The people made guilty by the sin of Achan.
7:19
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.9
… And again, Their words were softer than oil, yet be they spears . Hail, Master ; yet he was betraying his Master to death; he was not abashed at His warning, when He said, Judas, betrayest than the Son of Man with a kiss ? for what He said to him was just this, Recollect thine own name; Judas means confession
7:20
sant'Atanasio di Alessandria † 373 d.C. To the Bishops of Egypt 1.11
… For what has murder to do with a deposit, or adultery with theft? The vices are indeed related to each other as proceeding from the same heart; yet in respect to the refutation of an alleged offence, they have no connection with each other. Accordingly as it is written in the Book of Joshua
7:21
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 34
XIV. With Luke be inspired as you study the Acts of the Apostles. Why do you range yourself with Ananias and Sapphira, those vain embezzlers (if indeed the theft of one’s own property be a vain thing) and that by appropriating, not silver nor any other cheap and worthless thing, like a wedge of gold,
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.26
… For when Achan had taken a garment of gold and two hundred shekels of silver and a golden ingot from the spoils of the ruined city, he was brought before the Lord, and could not deny the theft, but owned it.
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san Girolamo † 420 d.C. The Letters of St. Jerome 108.13
13. It would be tedious were I tell of the valley of Achor, that is, of ‘trouble and crowds,’ where theft and covetousness were condemned;
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 8
… but wherever he goeth, he is scourged, and hath an incurable wound! But not such is the righteous man. Of what nature then is he? Hear: “The righteous is bold as a lion!” Such a man was Elias. He saw, for instance, the king coming towards him, and when he said, “Why is it that thou pervertest Israel?”
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1. Filii autem Israel praevaricati sunt mandatum, et usurpaverunt de anathemate. — id est, ex spoliis Jerichuntis, quae a Deo dicata erant anathemate, id est excidio et incendio. Nota: unus tantum, scilicet Achan, hoc fecerat; attamen unius peccatum per synecdochen toti societati et corpori, puta populo Israel, cujus pars erat, adscribitur, ut ostendatur: Primo, quam Deo res exosa et invisa sit peccatum, utpote quod ab uno admissum tam multos irae et vindictae Dei subjecerit. Secundo, quantum valeat bona vel mala societas, utpote in qua sit, ut communis vitae et conditionis, sic et vitiorum virtutumque et actionum omnium communio. Tertio, quam praesides et superiores debeant singulis in congregatione sua, cui praesunt, invigilare, ne unius peccatum in totam congregationem redundet, imo suo contagio proserpat. Sicut enim ovis ovi affricat suam scabiem, sic vicinus vicino affricat suum scelus. Ita Origenes hic, hom. 17. Audi S. Chrysostomum hom. 1 in verba Isaiae, Vidi Dominum: «Lues quaedam, inquit, est peccatum, per ultionem evulgetur ac traducatur apud omnes, ne corrumpat omnes, ut ubi cognorint quantas minas una peperit transgressio, fugiant ultionem; de multis alioqui sumendam aeternam vindictam.» Quarto, quam singuli de locis suis ex charitate debeant esse solliciti; utpote quorum virtus vel vitium non solum in ipsos, sed et in totam congregationem a Deo praemietur vel vindicetur. Quocirca S. Matthias Apostolus, teste Clemente Alexandrino, lib. III Strom., dicere solebat: «Si electo vicinus peccavit, peccavit electus. Nam si ita se gessisset, ut jubet verbum vel ratio, ejus vitam ita vicinus esset reveritus, ut non peccasset.» Hinc toties ingeminat Scriptura: «Auferte malum de medio vestri.» NAM ACHAN, etc., TULIT ALIQUID DE ANATHEMATE. — Septuaginta Achan vocant Achar, et ita ab omnibus vocatur I Paral. cap. II, vers. 7. Achan ergo fuit Achar, id est turbator, quia suo furto turbavit tota castra Israel, ut ab Haiensibus hostibus caederentur. Unde I Paral. cap. II, 7, causa cur vocetur Achar addicitur, dum dicitur: «Qui turbavit Israel.» Radix enim achar significat turbare. Unde locus supplicii Achar vocatus est vallis Achor, id est, vallis turbationis, ut patet vers. ult. Porro haec Achan tentatio fuit humana: difficile est enim militem victorem a spoliis hostium cohiberi; unde idem saepe victoriam quam peperit, perdit. Audi S. Ambrosium, lib. I Offic. cap. xxxix: «Frequenter pulsis hostibus, inclinata in fugam adversariorum acie, dum exuviis caesorum capitur praeliator, inter ipsos quos stravit, miserandus occubuit, et triumphis suis allectae legiones dum spoliis occupantur, hostem in se revocarunt qui fugerat.» Quoties id vidimus in Christianis Turcas sternentibus? FILII ZABDI. — I Paral. II, 7, vocatur filius Zamri. Avus ergo Achan fuit binomius, tamque Zabdi quam Zamri vocabatur. Haec ergo fuit ejus genealogia: Judas genuit Phares et Zare de Thamar, Zare genuit Zabdi, Zabdi genuit Charmi, Charmi genuit hunc Achan, qui proinde fuit quartus a Juda; a Juda autem usque ad furtum Achan, fuere anni ut minimum 260; quare quisque eorum generare debuit anno ut minimum 63: nam quater 65 faciunt 260, sed hoc illa aetate erat frequens.
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2. CUMQUE MITTERET JOSUE VIROS CONTRA HAI. — Urbem hanc ex S. Hieronymo, Josepho et aliis ita describit Adrichomius in Descript. terrae sanctae: «Hai, quae et Chai, et Josepho Ada vel Aina, Hieronymo Agai et Ai, civitas quondam pulcherrima, et in montanis, ut ait Bredenbachius, capta a Josue succensa, rege suspenso et caeso populo. In Isaia Aiath appellatur, ut notat Benedictus, per quam Sennacherib rex transiit oppugnaturus Jerusalem, Isaiae cap. x. Fit ejusdem mentio Jerem. xlix, 1; Esdr. II, 2; Esdr. vii. Ejus Hieronymi tempore vix parvae ruinae residebant, et locus tantummodo monstrabatur. Est ad Occidentalem plagam Bethelis, non multum ab ea distans.» QUAE EST JUXTA BETHAVEN, AD ORIENTALEM PLAGAM OPPIDI BETHEL. — Hinc patet Bethaven distinctum fuisse locum a Bethel. Ipsa tamen Bethel, id est, domus Dei, dicta est quoque Bethaven ab Osee, cap. IV et seq., id est domus idoli et iniquitatis, ob collocatos in ea a Jeroboam vitulos aureos, quos quasi idola Israel adoravit.
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5. ET CORRUERUNT EX EIS TRIGINTA SEX HOMINES. — Ecce unius Achan furtum punit Deus caede sex et triginta hominum, et fuga trium millium, qui quoniam, ait Procopius, deteriores forte aliis fuerunt, opportune suorum delictorum luerunt supplicium. Persecutique sunt eos adversarii de porta (urbis Hai) usque ad Sabarim. — Masius censet hunc locum dictum fuisse Sabarim ab hac strage et contritione Hebraeorum: schabar enim significat frangere, confringere, conterere. Porro Septuaginta et Chaldaeus pro Sabarim aliis punctis legentes hisbirum, vertunt, usque dum contriverunt eos. Cajetanus Sabarim interpretatur saxa fracta, quod locus esset saxosus; confragosus et praeruptus. PERTIMUITQUE COR POPULI. — Hebraice, liquefiebat cor populi, et evadebat in aquam, fiebat fluidum, solutum, trepidans et languidum instar aquae.
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6. Josue vero scidit vestimenta sua, — ex publico calamitatis sensu et dolore, quem ipse velut dux prae omnibus, imo pro omnibus acerrimum sentiebat. Porro scissio vestium erat caeremonia olim usitata in luctu, vel in rei et sceleris alicujus atrocitate. Sic Jacob ob filium Joseph amissum scidit vestes suas, Genes. xxxvii, 34. Idem fecit Caiphas ob speciem blasphemiae, ut ipse putabat, Matth. xxvi, 65. MISERUNTQUE PULVEREM SUPER CAPITA SUA. — Hoc alterum est signum luctus, humilitatis et poenitentiae, datum primitus Adae post lapsum: «Memento quia pulvis es, et in pulverem reverteris,» Genes. III, 19. Sic Job cap. ult., vers. 6: «Ago paenitentiam, ait, in favilla et cinere.» Et David: «Quia cinerem tanquam panem manducabam,» Psalm. xxxvi. Et Daniel, cap. ix, 3, coepit Deum «deprecari in jejuniis, sacco et cinere.» Sic rex Ninive praedicante Jona, cap. III, 6, paenitens «indutus est sacco et sedit in cinere.» Judith quoque, cap. ix, 1, itura ad Holophernem, «induens se cilicio posuit cinerem super caput suum.» Idem fecit Esther itura ad Assuerum, cap. xiv, 2, et Mardochaeus, cap. iv, 1. Hinc multi Sanctorum, ut S. Martinus, S. Carolus Borromaeus, S. Franciscus morientes, cilicio et cinere aspersi animam Deo reddiderunt. Idem etiamnum faciunt multi fideles et religiosi.
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7. ET DIXIT JOSUE: HEU, DOMINE DEUS! — Josue, quia dux populi, ejus cladem in se suscipit, pro eoque plangit coram Domino, ut veniam obtineat, et toti populo salutem victoriamque impetret. Idem faciat Princeps et Praelatus in publica calamitate: haec enim a publica persona et Principe deprecanda et amolienda est. UTINAM, UT COEPIMUS, MANSISSEMUS TRANS JORDANEM! — videlicet in Galaad commorantes, puta in regnis regum Og et Basan. Sic enim evasissemus cladem hanc, quam transito Jordane apud urbem Hai accepimus.
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8. Mi Domine. — Hebraice bi Adonai, id est in me Domine, scilicet respice, ut benignis misericordiae oculis me totumque populum intuearis, nobisque reconcilieris. Est placida et fidens Dei compellatio, quam Noster optime vertit: «Mi Domine.»
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9. DELEBUNT NOMEN NOSTRUM DE TERRA, ET QUID FACIES MAGNO NOMINI TUO? — q. d. Parvi momenti est nostrum (qui viles homunciones et peccatores sumus) nomen exile deleri de terra, sed eo deleto delebitur quoque de terra nomen tuum, Domine, quod magnum est. Nos enim fere soli illud novimus et colimus. Ratio est, quia tu promisisti te terram hanc nobis daturum: jam autem cum permittis nos ab ejus incolis caedi, dicent gentes te promissa tua praestare non posse, adiment tibi nomen et titulum Omnipotentis; vel certe noluisse, itaque tibi tollent nomen sancti et fidelis in promissis. Rursum cum nomen tuum magnum JEHOVA caeteris et Gentibus non indicaris, illudque soli Mosi et Israelitis revelaris, ut ab illis solis adoretur, si Israelem perdis, quis nomen tuum celebrabit et colet? Si nobis juste irasceris ob scelera nostra, nosque vis castigare, consule saltem gloriae tuae et sanctificationi nominis tui, ut nos non perdas, sed more tuo protegas, ac in Chananaeae possessionem, uti pollicitus es, inducas, ut omnes gentes nomen tuum glorificent, teque omnipotentem, fidelem et benignum erga tuos fideles agnoscant, timeant et venerentur. Efficax est haec oratio, quae Deum quasi stringit et cogit ad miserendum, ne nomen ejus sanctum a gentibus rideatur et blasphemetur.
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10. SURGE, CUR JACES PRONUS IN TERRA? — Prostraverat ergo totum se Josue pronum in terra, ut summe coram Deo se humiliaret, summamque ei reverentiam aeque ac paenitentiam exhiberet. Jacens enim pronus quasi dorsum suum Deo ad verbera offerebat, q. d. En ego pro populo reum me tibi offero: quod ille peccavit, ego exsolvam. Amove ergo ab eo flagella tua, illaque in dorsum meum converte et reciproca quantum lubet. Unde Deus exoratus: «Surge, ait, quid jaces?» quasi dicat: Surge, noli te diutius affligere, scio quid velis, faciamque ut scias quid facto sit opus, ad cladem a tuis acceptam resarciendam: ego enim cor tuum contritum et humiliatum despicere nequeo, sed benigne aspicere a mea pietate quasi cogor.
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11. Peccavit Israel, — unus ex Israel, scilicet Achan, qui noxam dedecusque suum toti Israeli afflavit. MENTITI SUNT. — Mentitus est Achan; professus est enim se servaturum pactum meum legemque et sententiam anathematis in Jerichuntem a me fulminatam: porro non verbo, sed facto mentitus est, anathemata mea sibi suffurans et rapiens.
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13. SURGE, SANCTIFICA POPULUM, — id est, jube ut populus se sanctificet, hoc est, lustret et purificet lotione vestium, praesertim et secubitu, ut scilicet lavet vestes, et ab uxoribus abstineat, itaque excitetur ad luctum et poenitentiam. Vide dicta cap. III, vers. 5, et Exodi xix, 10: ut hac lustratione comparetur ad anathema hoc occultum deprehendendum et vindicandum, itaque mihi reconcilietur. ANATHEMA IN MEDIO TUI EST, ISRAEL, — quasi dicat: O Israel! tu officii tui pactique es proditor, utpote qui anathemata mea fureris, habeasque et abscondas in medio tui. Quare «non poteris stare coram hostibus tuis, donec deleatur ex te qui hoc contaminatus est scelere.» Audiant hoc Principes et Praelati, ut anathemata, hoc est sacrilegia et scelera auferant e populo, si Deum placare, publicasque bellorum, famis et pestis clades ab eo immissas avertere satagunt. Audiant Leonem Imperatorem suo duci de die belli mandantem in Tacticis, cap. xiv, num. 1: «Hoc ante omnia praecipiendum est, ut purus ac sanctus exercitus tuus sit, et pridie vesperi preces efficaces ac diuturnae adhibeantur, omnesque Deo consecrentur, verbis factisque persuadeantur se Deum adjutorem habere, atque hoc modo ad bellum puros, sinceros alacresque procedere.»
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14. ACCEDETISQUE MANE SINGULI PER TRIBUS VESTRAS, ET QUAMCUMQUE TRIBUM SORS INVENERIT, ACCEDET (illa tribus inventa rea) PER COGNATIONES SUAS, ET COGNATIO PER DOMOS, DOMUSQUE PER VIROS. — Primo ergo, jacta fuit sors per duodecim tribus, ac inventa est rea tribus Juda. Secundo, jacta fuit per omnes cognationes descendentes a Juda, et inventa est rea cognatio Zare. Tertio, jacta fuit per omnes domos et familias progenitas a Zare, et inventa fuit domus sive familia Zabdi. Quarto, jacta fuit sors inter omnes qui erant e familia Zabdi, et deprehensus est Achan reus anathematis, sive furti et sacrilegii, ut patet vers. 16 et seq. QUEM SORS INVENERIT, — id est qui sorte data vel jacta fuerit deprehensus. Hebraice est, quem ceperit Dominus, quod Primo, Hebraei explicant de arca foederis. Talmudici enim affirmant omnes Israelitas juxta arcam transire jussos; et, reliquis impune ac libere abeuntibus, solum criminis reum veluti injecta manu ab arca ita retentum, ut ne pedem quidem ulterius movere potuerit. Ac si ante sanctitatem illius arcae clarissime radiantem, occultari non posset illius furti ac sacrilegii turpitudo; et quod de Deo cecinit David: «Non habitabit juxta te malignus, neque permanebunt injusti ante oculos tuos,» Psalm. v, vers. 6, hoc ipsum de arca dici possit, quae nemini apud se maligno patrocinetur. Secundo, R. Salomon censet Achan fuisse deprehensam per Rationale Pontificis, in quo erant duodecim gemmae, inscriptae duodecim nominibus duodecim tribuum Israel; putat enim omnes tribus transisse juxta Rationale, et cum transiret tribus Juda, gemmam smaragdi (ut dixi Exodi xxvIII, 17), in qua scriptum erat nomen Judae, offuscatam fuisse, suaque fuscedine et nigredine tribum Judam ream esse denotasse; sed deinceps quae cognatio, et quae domus, quae persona in tribu Juda rea foret, per sortes fuisse exploratum. Verum tunc dici solet Deum consultum per Ephod, vel per Urim et Tummim, respondisse, quod hic non dicitur. Tertio, vere Achan deprehensus fuit per sortem, quae hoc vel simili modo peracta est, ut chartulis singulis singula nomina eorum, qui erant in domo Zabdi inscriberentur, illaque in urnam imponerentur, ut cujus chartula primo educeretur, ille haberetur reus, ac deinde Josue educens chartulam primam, invenit in ea nomen Achan, qui proinde reus est habitus. Probatur id primo, quia Noster diserte ait eum sorte fuisse deprehensum. Secundo, idem asserit Josephus, R. Levi, B. Gerson et Interpretes. Tertio, quia capi a Domino, est capi a sorte imperata et directa a Domino, ut patet I Reg. x, 20, ubi Saul sorte electus est in regem. Ibidem, cap. xiv, vers. 42, sorte deprehensus est Jonathas violasse juramentum patris de jejunio; atque utroque loco Hebraeum est idem verbum quod hic, scilicet nilcad, id est captus est, Jonathas et Saul. Sane utrobique Hebraea expendenti, et cum hoc loco conferenti liquet idem utrobique dici. Ergo cum ibi capi a Domino sit capi a sorte, ut vertit Noster, Septuaginta et alii, idem hic quoque de sorte accipiendum est. Nam «sortes mittuntur in sinum, sed a Domino temperantur,» Proverb. xvi, ult. Denique eo tempore communis usus erat sortium, et per illas rem conficere erat facillimum et expeditissimum. Hinc Jonas, cap. I, captus est sorte; S. Matthias in Apostolum electus est per sortem, Actor. I. Nota ex Divo Thoma, II II, Quaest. XCV, art. 8, triplicem esse sortem. Prima est divisoria, qua res aliqua, v. g. haereditas inter haeredes sorte dividitur: sic milites inter se diviserunt vestes Christi per sortem, Joan. xix, 24. Secunda sors est consultoria, cum per illam in dubiis, quid faciendum sit, deciditur, v. g. utri subvenias, si uterque aeque indigeat, et uterque tibi aeque sit proximus, nec utrique subvenire valeas. Tertia sors est divinatoria, qua quaeritur veritas rei arcanae vel futurae. Duae primae sortes licitae sunt, ut docet S. Augustinus, lib. II De Doctrina Christiana, cap. xxvIII, et epist. 180 ad Honoratum. Tertia sors, scilicet divinatoria, illicita est et superstitiosa, nisi Deo palam jubente, vel interius instigante mittatur, uti hic factum; tuncque non tantum est licita, sed et certa ac divina: Deus enim jubens vel instigans ad sortem, hoc ipso promittit se sortem directurum, ut in eum vere cadat qui quaeritur. Vide dicta Jonae I, et Actor. I, in sorte Jonae et Matthiae, et Prov. xvi.
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16. SURGENS ITAQUE JOSUE MANE APPLICUIT ISRAEL PER TRIBUS SUAS. — «Applicuit,» id est, admovit sorti, sive sortes eis dedit, idque coram Domino, id est, coram arca foederis, quia Dei jussu fiebat haec sortitio, et quia a Deo exspectabatur promissa sortis directio in eum, qui sacrilegii occulti commissi vere erat reus.
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19. ET AIT JOSUE AD ACHAN: FILI MI, DA GLORIAM DOMINO DEO ISRAEL, — q. d. Da veritatis sive veracitatis honorem primae et aeternae veritati, id est judicio divino sorte hac ostenso, confitendo scilicet rectum verumque esse hoc Dei de te judicium, teque vere esse sontem, nocentem et reum sacrilegii, ut tam nobis totique Israeli, quam tibi tuaeque saluti aeternae per poenitentiam et confessionem consulas et prosis: confitere ergo veritatem, quae Deum minime latet, ac mihi Dei vices gerenti, teque juridice interroganti et constringenti indica quid feceris: sic enim si veritatem verumque tuum sacrilegium, quod latet, confitendo manifestaris, Deum glorificabis. Ostendes enim Deum vere te per sortem reum designasse, et ab eo facile veniam culpae et poenae aeternae impetrabis. Ostendes pariter Deum vere esse justum et sanctum, ideoque sacrilegiorum et scelerum vindicem, aeque ac fidelem in promissis: quae omnia cedent in magnam Dei gloriam, facientque ut omnes eum metuant et revereantur. Confessio ergo rei glorificat Deum quem offendit. Audi S. Bernardum, epist. 413 ad Virginem Sophiam: «Ama, inquit, confessionem, si affectas decorem. Confessioni jungitur decor, jungitur pulchritudo. Confessionem et decorem induisti, Psal. cviii, 2. Revera ubi confessio, ibi pulchritudo, ibi decor. Si peccata sunt, in confessione lavantur: si bona opera, confessione commendantur. Bonum animae ornamentum confessio, quae et peccatorem purgat, et justum reddit purgatiorem. Absque confessione justus judicatur ingratus, et peccator mortuus reputatur. Confessio igitur, peccatoris est vita, justi gloria.» Audi et S. Augustinum in Psalm. xciv: «Quare maxime pertinet ad laudem Dei, quando confiteris peccata tua? Quia tanto plus laudatur medicus, quanto plus desperatur aegrotus. Confitere itaque peccata tua: tanto enim major est laus ignoscentis, quanto major exaggeratio est peccata confitentis.»
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20. VERE EGO PECCAVI DOMINO (in Dominum, ejus mandatum de cavendo anathemate violando), ET SIC, ET SIC FECI, — enarrando ea quae ex Jericho suffuratus erat, ut sequitur. Videtur ergo Achan poenituisse, ac per poenitentiam et satisfactionem lapidationis evasisse poenam aeternam, et ad salutem pervenisse: incendio enim corporali et temporali redemit aeternum animae incendium in gehenna, instar Ananiae et Sapphirae, Actor. v. Noluit enim se occultare, et incendium hoc effugere, sed ad illud animose se obtulit. Quare licet eum damnatum asserat Cassianus et Concilium Aquisgranense sub Pipino, salvatum tamen eum censent Rabbini, Cajetanus, Masius, Serarius, Magalianus et Abulensis, Quaest. LV, quem audi: «Non videtur, inquit, quod iste fuerit aeternaliter damnatus, quia pro peccato suo condignam poenam hic tulit; non ergo videbatur quod post mortem puniendus foret, potissime quia videtur de peccato suo doluisse Achan, et illud confessus est humiliter dicens: Vere ego peccavi Domino Deo Israel.» Dubitat tamen S. Augustinus, cujus verba citabo vers. 25. Moraliter, disce hic quanta sit vis poenitentiae, de qua Tertullianus, lib. De Paenit. cap. IX: «Tantum, ait, relevat confessio delictum, quantum dissimulatio exaggerat. Confessio enim satisfactionis consilium est, dissimulatio contumaciae. Satisfactione confessio disponitur, confessione poenitentia nascitur, poenitentia Deus mitigatur. Itaque exomologesis prosternendi et humilificandi hominis disciplina est conversationem injungens misericordiae illicem.» S. Ambrosius in Psalm. xxxvII: «Plurimum, ait, suffragatur reo verecunda confessio, et poenam quam evitare non possumus, pudore sublevamus.» S. Augustinus in Psalm. LXVI: «Ut nobis peccatorum vulnera nunquam deesse possunt, sic et confessionis medicamenta deesse non debent. Non enim ideo vult Deus ut confiteamur peccata nostra, quod ea ipse scire non possit; sed quia diabolus hoc desiderat, ut inveniat quod nobis ante tribunal Judicis aeterni objiciat. Ideo vult ut magis defendere, quam accusare peccata nostra velimus. E contrario autem Deus noster, quia misericors est, vult ut ea confiteamur in hoc saeculo, ne pro illis confundamur in futuro. Si enim nos confitemur, ille parcit; si nos agnoscimus, ille ignoscit.» S. Chrysostomus, serm. De Paenit. et Conf.: «In externis, ait, judiciis post confessionem confusio et poena, in divino virtus, justitia, merces et absolutio; idcirco Psaltes suspirans istud ipsum, ne quis veritus poenam post confessionem, neget peccata: Confitemini, ait, Domino, quoniam bonus, quoniam in saeculum misericordia ejus. Et Propheta: Die tu prior iniquitates tuas, ut justificeris,» Psalm. CXVII. Origenes, hom. 2 in Psalm. xxxvII: «Sicut hi, inquit, qui habent intus inclusam escam indigestam, aut copiam humoris vel phlegmatis stomacho graviter et moleste imminentem, si vomuerint, relevantur: ita etiam hi qui peccaverunt, si quidem occultant et retinent intra se peccatum, intrinsecus urgentur, et propemodum suffocantur a phlegmate vel humore peccati: si autem ipse sui accusator fiat, dum accusat semetipsum et confitetur, simul evomit et delictum, atque omnem morbi digerit causam.» Sic Serapion confessione expiavit non tantum furtum suum, sed et furandi cupiditatem, uti narrat Cassianus, Collation. II, cap. xi.
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21. VIDI ENIM INTER SPOLIA PALLIUM COCCINEUM. — Hebraice, pallium Sennaar, id est Babylonium. Babylon enim erat in terra Sennaar, Genes. x, 2. Ita Chaldaeus, Masius, Cajetanus, Vatablus et alii. Noster et nonnulli Hebraei coccineum vel purpureum vertunt. Nam Persarum finitimarumque gentium luxum eo se ostentare solere vel ex eo constat, quod captis ab Alexandro Magno Susis, illic inventa fuerint decem millia pondo, sive talenta purpurae Hermionicae, teste Plutarcho in Alexandro. Josephus vocat chlamidem regiam, totam auro contextam. Vestis enim regum erat purpura. REGULAMQUE AUREAM QUINQUAGINTA SICLORUM. — Hebraice, linguam auream quinquaginta siclorum, hoc est laminam auream, in linguae formam fusam, vel extensam, quae ponderabat et valebat ducentos aureos. Siclus enim aureus appendebat quatuor drachmas Atticas, hoc est quatuor aureos, sive dimidiam unciam auri; sicut siclus argenteus appendebat quatuor drachmas argenti, sive quatuor julios Romanos, vel quatuor regales Hispanicos. Quare siclus aureus valebat duodecim siclos argenteos, ut colligitur I Paralip. xxi, 25, collato cum II Reg. xxiv, 24. Nam aurum argenti esse duodecuplum, sive unam unciam auri valere duodecim uncias argenti docet Plato in Hipparcho. Ergo tota sacrilegii Achan materia quadringentorum aureorum non excedebat pretium, et tamen tantam Deo offensionem et iram, tantamque publicis rebus calamitatem attulit. CONTRA MEDIUM TABERNACULI MEI. — Hebraice, in medio tabernaculi mei. Moraliter, disce hic quam cupida, avidaque et effraenis sit avaritia, adeoque quam Josue facilius fuerit sistere solem et lunam, quam cohibere avaritiam. Audi S. Ambrosium, lib. II Offic. cap. xxvi: «Jesus Nave, inquit, qui potuit solem sistere ne procederet, avaritiam hominum non potuit sistere ne serperet. Ad vocem ejus sol stetit, avaritia non stetit. Sole itaque stante confecit Jesus triumphum, avaritia procedente pene amisit victoriam.» 23. PROJECERUNTQUE ANTE DOMINUM, — id est ante arcam et tabernaculum, quod erat quasi domus et solium Dei inter Hebraeos habitantis. Ibi ergo projecerunt haec sacrilegia, ut Domino redderentur, quae Achan sacrilege abstulerat, sibique vindicarat.
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24. AD VALLEM ACHOR, — quae scilicet paulo post dicta est «Achor,» id est turbationis, eo quod Achan turbator Israelis ibi e vita exturbatus sit, ut patet vers. ult.
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25. QUIA TURBASTI NOS, EXTURBET (Hebraice exturbabit) TE DOMINUS, — e castris Israel, aeque ac e vita, hoc est, te reum plectat, lapidet et comburat. Loquitur Josue ut judex sententiam in Achan reum et confessum pronuntians, non ut exitium imprecans. Unde videtur limitare eam ad mortem praesentis vitae, ut vitet aeternam in gehenna. LAPIDAVITQUE EUM OMNIS ISRAEL. — Quaeres, quomodo Hebraei lapidarunt sacrilegum Achan, cum eum Deus vers. 15, jusserit igne comburi velut anathema? S. Augustinus hic, Quaest. IX, per ignem intelligit lapidationem, quod per illam velut ignem expiaretur omnis sacrilegii culpa. «Duae, inquit, causae mihi occurrunt, propter quarum alteram Josue non combussit hunc Achan. Aut enim vere poenituit, et ita dignus non erat igne gehennae, idcirco nec igne voluit eum Jesus comburere; aut non poenituit vere, et ita fuit aeterno igne torquendus. Ideo illam poenam ignis reservavit Josue Domino, et ipse aliam poenam, scilicet lapidationem inflixit.» Verum facilior et planior responsio est, Achan et lapidatum fuisse et combustum. Dum enim rogus ille jussu Dei struitur, incenditur, conscenditur, populus sceleri et scelesto indignans, ac placandi Numinis avidus, ut Achan quasi catharma et communem Israelis perniciem a se propelleret, a lapidibus manus continere non potuit, quin eum, ut sacrilegum et anathemati addictum, lapidarent: lapidatum deinde igni tradiderunt (licet noster Serarius censeat Achan prius vivum combustum, deinde cineres ejus lapidibus obrutos fuisse). Unde sequitur: ET CUNCTA QUAE ILLIUS ERANT, IGNE CONSUMPTA SUNT. — «Cuncta,» scilicet boves, oves, asini, tabernaculum, supellex, quin et filii et filiae: hos omnes enim nominavit vers. 24. Unde patet cum Achan filios quoque et filias, adde et uxorem (licet id neget Abulensis): haec enim cum marito censetur una esse caro unaque persona (sic factum est uxoribus Core, Dathan et Abiron, Num. xvi, 27), fuisse combustos. Achan enim erat Israelis anathema, quod totum cum omnibus suis perimendum erat. Ita Abulensis hic, Quaest. LXVIII, licet ipse eos non igne, sed lapidibus obrutos putet. Dices: Quo jure, peccante patre, cum eo plectuntur filii et filiae? Nam Deus, Ezech. xviii, sanxit: «Filius non portabit iniquitatem patris.» Respondeo, verisimile est filios et filias Achan grandiores furto paterno consensisse et cooperatos esse, abscondendo res ab eo furto sublatas ex cupiditate et avaritia. Ita Procopius. Si qui ejus filii et filiae parvuli fuerunt et infantes, adeoque furto immunes et innocentes, hi tamen juste quoque a Deo cum patre nocente occidi jussi sunt, quia Deus est absolutus vitae necisque omnium, etiam innocentum Dominus, atque ob culpam saltem originalem, mortis reatu et debito quandocumque et quomodocumque (id est, quocumque mortis genere) Deus volet, solvendo, omnes etiam infantes illi obstringuntur; sic igitur hic quoque Deus filios Achan paterni criminis non conscios pari cum patre poena damnavit, ut eo gravior esset patris poena, quo ipse ob suam culpam videbat infantes quoque suos secum plecti; ac ut tali supplicio, talique anathemate omnia castra metu Dei percellerentur, ne quis deinceps tale quid attentare auderet. Vide Deuter. xiii, 15, ubi jubetur urbs tota perimi, statuique anathema, ex qua egressi sunt idololatrae dicentes et docentes: «Serviamus diis alienis.» Sic Numer. cap. xxxi, vers. 17, jubet Deus omnes Madianitas masculos, etiam parvulos interfici, eo quod ipsi Hebraeos impulerint ad cultum Beelphegor. Sic II Reg. xxi, nepotes Saulis ob ejus scelus vivi fuere crucifixi. Audi S. Augustinum, Quaest. VIII, alta hic Dei judicia expendentem, et tres hujus supplicii causas assignantem. Prima est: «Non enim aliud, quantum attinet ad universi mundi administrationem, contingit mortalibus, cum moriuntur quandoque morituri; et tamen apud eos qui talia metuunt, disciplina sancitur, ut non se solum quisque curet in populo, sed invicem sibi adhibeant diligentiam, et tanquam unius corporis, et unius hominis alia pro aliis sint membra sollicita.» Et nonnullis interjectis secundam causam assignat: «Simul etiam ostenditur quanta connexa sit in populi societate ipsa universitas, ut non in seipsis singuli, sed etiam tanquam partes in toto existimentur; per unius igitur peccatum, mortemque paucorum admonitus est populus universus, tanquam in corpore universo quaerere quod amissum est.» Tertiam denique subjicit: «Simul etiam significatum est quantum mali fieret, si universa illa congregatio peccasset, quando ne unus quidem ita potuit judicari, ut ab eo possent caeteri esse securi.» Subdit deinde Augustinus id Josue, vel alteri homini judici non licere, sed soli Deo, «qui potens est etiam post mortem, quod homo non potest, liberare vel perdere;» sed tamen Deum post mortem neminem perdere ob patris, sed solum ob propriam ejus culpam. Moraliter, disce hic quam acriter Deus vindicare soleat sacrilegia. Sic Heliodorus templi pecuniam auferre satagens ab Angelis flagellatus, vix precibus Oniae Pontificis mortem evasit, II Machab. III, 26. Lege horrendam Antiochi Epiphanis sacrilegi mortem, II Machab. cap. IX, vers. 5 et sequentibus. Leo Constantini Copronymi filius, religiosus quidem Imperator et pius ab initio; verum ubi coronam Ecclesiae a Mauritio donatam gestasset, carbunculi morbo percussus, ardenti febre tandem exstinctus est, teste Zonara, tom. III, et Glyca IV part. Annal. Petrus Aragonum rex Tarraconensem Ecclesiam invadens, a S. Thecla ejus protectrice sibi apparente alapa percussus sensim extabuit, ac moriens facti poenitens jussit Tarraconae Episcopum in pristinas possessiones restitui. Ita habet Vita S. Theclae, et Hieronymus Suritanus, lib. X Annal. cap. xxxix. Porro ejusdem anathematis et sacrilegii rei sunt Religiosi, qui contra votum paupertatis bona monasterio communia surripiunt, et sibi appropriant: Religioso enim proprium habere non licet, talesque ut anathemata exterminandi sunt.
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26. Congregaverunt super eum acervum magnum lapidum. — Alia est haec lapidatio ab illa, de qua vers. 25; illa enim facta est vivo Achan, haec mortuo: ut scilicet per eam acervus lapidum erigeretur, in perpetuum lapidationis prioris et vindicati sacrilegii monumentum.
7:1
… La sentenza si eseguì in una valle a sud di Gerico e Galgala, che fu perciò denominata di 'Achor o del « conturbante ». Per contaminazione con tale nome si spiega il mutamento di A. in Akar in I Par. 2, 7 (Ios. 6, 17-19; 7, 1-26). Faustino Salvoni
7:10
GALGAL, GALGALA (EBR. HAG-GILGÂL «IL CERCHIO»)
GALGAL, GALGALA (ebr. hag-Gilgâl «il cerchio»). - Primo accampamento degli Israeliti dopo il passaggio del Giordano (Ios. 4, 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 …
7:14
… Le tribù erano suddivise in parentele (mišpāhōth) e casati (bēth 'ābhōth, bāttim): cf., ad es., Ios. 7, 14. Acquistando valore amministrativo le tribù ebbero « capi » (nāšī, princeps), i cui nomi sono noti per alcune epoche, come quella mosaica (Num. 1, 44, nel deserto; I Par. 27, 16 sgg., …
7:21
indicare in senso più generale la Mesopotamia, come Ios. 7, 21, mentre in Gen. 14, 1, 9 e Is. 11, 11 potrebbe anche indicare un'altra Šin'ār al nord della Siria.
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.