By stratageme of an ambushment the citie of Hai is taken and burned, and al the inhabitantes slaine. 29. the king hanged. 30. An Altar built, Sacrifice offered, 32. the law written in stones, the people blessed, and the blessinges and cursinges read before them al.
1And the Lord said to Josue: Fear not, nor be thou dismayed: take with thee all the multitude of fighting men, arise, and go up to the town of Hai: Behold I have delivered into thy hand the king thereof, and the people, and the city, and the land.E il Signore disse a Giosuè: Non temere, e non ti sbigottire: prendi teco tutta la moltitudine de' combattenti, e levati su, e va alla città di Hai: ecco che io ho dato in tuo potere il suo re, e il popolo, e la città, e il paese.AND our Lord said to Iosue: Feare not, neither doe thou dread: take with thee al the multitude of fighting men, and rysing goe vp vnto the towne of Hai. behold I haue deliuered into thy hand the King therof, & the people, and the citie and the land.Dixit autem Dominus ad Josue: Ne timeas, neque formides: tolle tecum omnem multitudinem pugnatorum, et consurgens ascende in oppidum Hai. Ecce tradidi in manu tua regem ejus et populum, urbemque et terram. 2And thou shalt do to the city of Hai, and to the king thereof, as thou hast done to Jericho, and to the king thereof: but the spoils, and all the cattle, you shall take for a prey to yourselves: lay an ambush for the city behind it.E farai alla città di Hai, e al suo re, come facesti a Gerico, e al suo re: ma vi prenderete tutta la preda, e tutti gli animali: metti gente in aguato dietro alla città.And thou shalt do to the citie of Hai, and to the King therof, as thou hast done to Iericho, and to the King therof: but the praye and al the cattel you shal spoyle for your selues: lay ambushmentes to the citie behind it.Faciesque urbi Hai, et regi ejus, sicut fecisti Jericho, et regi illius: prædam vero, et omnia animantia diripietis vobis: pone insidias urbi post eam. 3And Josue arose, and all the army of the fighting men with him, to go up against Hai: and he sent thirty thousand chosen valiant men in the night,E Giosuè si mosse e dietro a lui tutte le schiere dei combattenti per andare ad Hai: e la notte mandò trenta mila scelti combattenti;And Iosue arose, and al the hoste of the men of warre with him, to goe vp into Hai: and thirtie thousand chosen valiant men he sent in the night,Surrexitque Josue, et omnis exercitus bellatorum cum eo, ut ascenderent in Hai: et electa triginta millia virorum fortium misit nocte, 4And commanded them, saying: Lay an ambush behind the city: and go not very far from it: and be ye all ready.E ordinò, e disse loro: Mettetevi in aguato dietro alla città, e non vi allontanate troppo, e state tutti in ordine:and commanded them, saying: Lay ambushmentes behinde the citie: neither retyre you farre of: and you shal al be readie.præcepitque eis, dicens: Ponite insidias post civitatem, nec longius recedatis: et eritis omnes parati.
5But I, and the rest of the multitude which is with me, will approach on the contrary side against the city. And when they shall come out against us, we will flee, and turn our backs, as we did before:Io poi, e tutta l'altra gente che è meco, ci accosteremo scopertamente alla città. E quando quegli usciran fuora a combatterci, noi, come facemmo prima, fuggiremo voltando le spalle:But I and the rest of the multitude, which is with me, wil goe vp on the contrarie side against the citie. And when they shal issue out against vs, as we did before, we wil flee, and turne our backes:Ego autem, et reliqua multitudo, quæ mecum est, accedemus ex adverso contra urbem. Cumque exierint contra nos, sicut ante fecimus, fugiemus, et terga vertemus, 6Till they pursuing us be drawn farther from the city: for they will think that we flee as before.Perfino a tanto che inseguendoci siensi allontanati molto dalla città, credendo che fuggiam come prima.til pursewing they be drawen forward farre from the citie: for they wil thinck that we flee as before.donec persequentes ab urbe longius protrahantur: putabunt enim nos fugere sicut prius. 7And whilst we are fleeing, and they pursuing, you shall rise out of the ambush, and shall destroy the city: and the Lord your God will deliver it into your hands.Mentre adunque noi fuggiremo, e quelli ci terran dietro, voi uscirete dall'imboscata, ed espugnerete la città, e daralla il Signore Dio vostro in vostro potere.We therfore fleeing, and they pursewing, you shal rise out of the ambushmentes, and shal waist the citie: and our Lord your God wil deliuer it into your handes.Nobis ergo fugientibus, et illis persequentibus, consurgetis de insidiis, et vastabitis civitatem: tradetque eam Dominus Deus vester in manus vestras. 8And when you shall have taken it, set it on fire, and you shall do all things so as I have commanded.E quando l'avrete presa, le appiccherete il fuoco, e ogni cosa farete, come io vi ho comandato.And when you shal take it, burne it, and you shal doe al thinges so, as I haue commanded.Cumque ceperitis, succendite eam, et sic omnia facietis, ut jussi. 9And he sent them away, and they went on to the place of the ambush, and abode between Bethel and Hai, on the west side of the city of Hai. But Josue staid that night in the midst of the people,E li licenziò, ed eglino andarono al luogo dell'imboscata, e si piantarono tra Bethel, e Hai dalla parte occidentale della città di Hai. Giosuè poi quella notte si stette in mezzo all'esercito.And he dismissed them away, and they went on to the place of the ambushment, and sate betwen Bethel and Hai, at the West side of the citie of Hai. But Iosue that night stayed in the middes of the people,Dimisitque eos, et perrexerunt ad locum insidiarum, sederuntque inter Bethel et Hai, ad occidentalem plagam urbis Hai: Josue autem nocte illa in medio mansit populi, 10And rising early in the morning, he mustered his soldiers, and went up with the ancients in the front of the army, environed with the aid of the fighting men.E alzatosi di grandissimo mattino fece la rassegna della sua gente, e si mise insieme co' seniori a fronte dell'esercito, essendo egli cinto da una guardia di buoni soldati:and rysing early he mustered his soldiars, and went vp with the ancientes in the fronte of the hoste, enuironed with the ayde of the fighting men.surgensque diluculo recensuit socios, et ascendit cum senioribus in fronte exercitus, vallatus auxilio pugnatorum.
11And when they were come, and were gone up over against the city, they stood on the north side of the city, between which and them there was a valley in the midst.Ma quando furono arrivati, e saliti dirimpetto alla città si fermarono dalla parte settentrionale della città, tra la quale, ed essi era di mezzo una valle.And when they were come, and were gone vp directly against the citie, they stoode on the North side of the citie, betwen which and them was a valley in the middes.Cumque venissent et ascendissent ex adverso civitatis, steterunt ad septentrionalem urbis plagam, inter quam et eos erat vallis media. 12And he had chosen five thousand men, and set them to lie in ambush between Bethel and Hai, on the west side of the same city:Or egli avea fatto scelta di cinque mila uomini, e gli avea messi in aguato tra Bethel e Hai all'occidente della stessa città.And fiue thousand men had he chosen, and sette in the embushmentes betwen Bethel and Hai on the West side of the same citie:Quinque autem millia viros elegerat, et posuerat in insidiis inter Bethel et Hai ex occidentali parte ejusdem civitatis: 13But all the rest of the army went in battle array on the north side, so that the last of that multitude reached to the west side of the city. So Josue went that night, and stood in the midst of the valley.E tutto il rimanente dell'esercito era ordinato in battaglia dalla parte di settentrione, in tal guisa che le ultime file dell'armata toccavano il lato occidentale della città. Giosuè adunque si mosse quella notte, e andò a porsi nel mezzo della valle.but al the rest of the hoste went in battel aray on the North side, so that the last of the multitude did reach to the West side of the citie. Iosue therfore went that night, and stoode in the middes of the valley.omnis vero reliquus exercitus ad aquilonem aciem dirigebat, ita ut novissimi illius multitudinis occidentalem plagam urbis attingerent. Abiit ergo Josue nocte illa, et stetit in vallis medio. 14And when the king of Hai saw this, he made haste in the morning, and went out with all the army of the city, and set it in battle array, toward the desert, not knowing that there lay an ambush behind his back.Lo che avendo veduto il re di Hai, uscì la mattina in fretta con tutto l'esercito della città, e dispose le schiere verso il deserto, non sapendo dell'imboscata, che gli stava alle spalle.Which when the King of Hai had seene, he made hast in the mourning, and issued forth with al the host of the citie, and bent his armie toward the desert, being ignorant that there lay embushmentes secretly behind his backe.Quod cum vidisset rex Hai, festinavit mane, et egressus est cum omni exercitu civitatis, direxitque aciem contra desertum, ignorans quod post tergum laterent insidiæ.
15But Josue, and all Israel gave back, making as if they were afraid, and fleeing by the way of the wilderness.Ma Giosuè, e tutto Israele si ritirarono fingendo di aver paura, e fuggivano per la strada del deserto.But Iosue, and al Israel gaue backe, feyning feare, and fleeing by the way of the wildernes.Josue vero et omnis Israël cesserunt loco, simulantes metum, et fugientes per solitudinis viam. 16But they shouting together, and encouraging one another, pursued them. And when they were come from the city,E quegli, alzate tutti insieme le grida, e animandosi l'un l'altro gl'inseguivano, ed essendosi allontanati dalla città,But they cried alowde together, and encouraging one an other, pursewed them. And when they were gone from the citie,At illi vociferantes pariter, et se mutuo cohortantes, persecuti sunt eos. Cumque recessissent a civitate, 17And not one remained in the city of Hai and of Bethel, that did not pursue after Israel, leaving the towns open as they had rushed out,E non essendo rimaso neppur uno nella città di Hai, e di Bethel, che non inseguisse Israele, avendo lasciate aperte le porte, per cui erano usciti alla rinfusa.and not one remained in the citie of Hai and Bethel, that pursewed not Israel (euen as they had rushed out leauing the townes open,)et ne unus quidem in urbe Hai et Bethel remansisset qui non persequeretur Israël (sicut eruperant aperta oppida relinquentes), 18The Lord said to Josue: Lift up the shield that is in thy hand, towards the city of Hai, for I will deliver it to thee.Il Signore disse a Giosuè: Alza lo scudo che hai in mano verso la città di Hai, poiché io la darò in tuo potere.our Lord said to Iosue: Lift vp the shield, that is in thy hand, against the citie of Hai, for I wil deliuer it to thee.dixit Dominus ad Josue: Leva clypeum, qui in manu tua est, contra urbem Hai, quoniam tibi tradam eam. 19And when he had lifted up his shield towards the city, the ambush, that lay hid, rose up immediately: and going to the city, took it, and set it on fire.E alzato ch'egli ebbe lo scudo incontro alla città, si alzaron subito quelli che erano in imboscata: e andarono alla città, e la presero, e vi misero il fuoco.And when he had lifted vp his shield against the citie, the embushementes, that lay hidde, rose vp immediately: and going to the citie, tooke and burnt it.Cumque elevasset clypeum ex adverso civitatis, insidiæ, quæ latebant, surrexerunt confestim: et pergentes ad civitatem, ceperunt, et succenderunt eam. 20And the men of the city, that pursued after Josue, looking back, and seeing the smoke of the city rise up to heaven, had no more power to flee this way or that way: especially as they that had counterfeited flight, and were going toward the wilderness, turned back most valiantly against them that pursued.Ma gli uomini della città, i quali inseguivano Giosuè, volgendosi indietro, e veggendo il fumo che si alzava dalla città fino al cielo, non ebbero più il modo di fuggire in veruna parte, particolarmente quando quelli che facean vista di fuggire, e correvano verso il deserto, con gran valore si azzuffarono con quelli che gli incalzavano.And the men of the citie, that pursewed Iosue, looking backe and seeing the smoke of the citie rise vp euen to heauen, they could no more flee hither and thither: especially whereas they, that had feyned running away, and went toward the wildernes, most valiantly resisted against the pursewe•s.Viri autem civitatis, qui persequebantur Josue, respicientes et videntes fumum urbis ad cælum usque conscendere, non potuerunt ultra huc illucque diffugere: præsertim cum hi qui simulaverant fugam, et tendebant ad solitudinem, contra persequentes fortissime restitissent.
21So Josue, and all Israel, seeing that the city was taken, and that the smoke of the city rose up, returned, and slew the men of Hai.E veggendo Giosuè, e tutto Israele, come la città era già presa, e il fumo andava in alto, tornato indietro mise a fil di spada la gente di Hai.And Iosue and al Israel seeing that the citie was taken, and the smoke of the citie rose vp, returning he stroke the men of Hai.Vidensque Josue et omnis Israël quod capta esset civitas, et fumus urbis ascenderet, reversus percussit viros Hai. 22And they also that had taken and set the city on fire, issuing out of the city to meet their own men, began to cut off the enemies who were surrounded by them. So that the enemies being cut off on both sides, not one of so great a multitude was saved.Imperocché e quelli che avevan presa e data alle fiamme la città usciti da questa incontro alle loro genti, cominciarono a offendere i nemici, che erano messi in mezzo. Essendo adunque gli avversarii trucidati dall'una e dall'altra parte in tal guisa che nissuno di tanta moltitudine potè salvarsi,For they also that had taken and burnt the citie, issuing out of the citie against their owne men, beganne to strike the enemies in the middes of them. When the aduersaries therfore were slaine on both sides, so that none of so great a multitude was saued,Siquidem et illi qui ceperant et succenderant civitatem, egressi ex urbe contra suos, medios hostium ferire cœperunt. Cum ergo ex utraque parte adversarii cæderentur, ita ut nullus de tanta multitudine salvaretur, 23And they took the king of the city of Hai alive and brought him to Josue.Lo stesso re della città di Hai fu preso vivo, e presentato a Giosuè.they tooke the King of the citie of Hai aliue, and presented him to Iosue.regem quoque urbis Hai apprehenderunt viventem, et obtulerunt Josue. 24So all being slain that had pursued after Israel, in his flight to the wilderness, and falling by the sword in the same place, the children of Israel returned and laid waste the city.Uccisi adunque tutti quelli che avevano inseguito gl'Israeliti fuggenti verso il deserto e fattone nello stesso luogo un macello, tornarono i figliuoli d'Israele a sterminar la città.Therfore al being slaine, that had pursewed Israel fleeing to the desertes, and falling by the sword in the same place, the children of Israel returning stoke the citie.Igitur omnibus interfectis, qui Israëlem ad deserta tendentem fuerant persecuti, et in eodem loco gladio corruentibus, reversi filii Israël percusserunt civitatem. 25And the number of them that fell that day, both of men and women, was twelve thousand persons, all of the city of Hai.Or il numero di quelli che perirono in quella giornata uomini e donne, fu di dodici mila, tutti della città di Hai.And there were that fel that same day from man vnto woman, twelue thousand men, al of the citie of Hai.Erant autem qui in eodem die conciderant a viro usque ad mulierem, duodecim millia hominum, omnes urbis Hai.
26But Josue drew not back his hand, which he had stretched out on high, holding the shield, till all the inhabitants of Hai were slain.E Giosuè non ritirò la mano che aveva alzata in alto, tenendo lo scudo, fino a tanto che tutti gli abitanti di Hai non furono uccisi.But Iosue plucked not in his hand, which he had strethched forth on high, holding the shield til al the inhabitantes of Hai were slaine.Josue vero non contraxit manum, quam in sublime porrexerat, tenens clypeum donec interficerentur omnes habitatores Hai. 27And the children of Israel divided among them, the cattle and the prey of the city, as the Lord had commanded Josue.I bestiami poi, e la preda della città se la spartiron tra loro i figliuoli d'Israele, come il Signore aveva ordinato a Giosuè.And the cattel and the praye of the citie the children of Israel diuided among them, as our Lord had commanded Iosue.Jumenta autem et prædam civitatis diviserunt sibi filii Israël, sicut præceperat Dominus Josue. 28And he burnt the city, and made it a heap forever:E questi diede alle fiamme la città, e ne fece un cimitero eterno.Who burnt the citie, and made it a heape for euer:Qui succendit urbem, et fecit eam tumulum sempiternum: 29And he hung the king thereof on a gibbet, until the evening and the going down of the sun. Then Josue commanded, and they took down his carcass from the gibbet: and threw it in the very entrance of the city, heaping upon it a great heap of stones, which remaineth until this present day.E attaccò alla forca il suo re fino alla sera sul tramontar del sole; quando Giosuè ordinò, che levassero il cadavere di lui dalla croce; e lo gettarono all'entrata stessa della città, avendo ammassato sopra di lui un gran mucchio di sassi, che rimane anche al dì d'oggi.the king also therof he hong on a gibbet vntil euening and the going downe of the sunne. And he commanded, and they tooke downe his corps from the gibbet: and threw it in the verie entring of the citie, heaping vpon it a great heape of stones, which remaineth vntil this present day.regem quoque ejus suspendit in patibulo usque ad vesperam et solis occasum. Præcepitque Josue, et deposuerunt cadaver ejus de cruce: projeceruntque in ipso introitu civitatis, congesto super eum magno acervo lapidum, qui permanet usque in præsentem diem. 30Then Josue built an altar to the Lord, the God of Israel, in Mount Hebal,Allora Giosuè edificò un altare al Signore Dio d'Israele sul monte Hebal:Then Iosue built an altar to our Lord the God of Israel in mount Hebal,Tunc ædificavit Josue altare Domino Deo Israël in monte Hebal, 31As Moses, the servant of the Lord, had commanded the children of Israel, and it is written in the book of the law of Moses: an altar of unhewn stones, which iron had not touched: and he offered upon it holocausts to the Lord, and immolated victims of peace offerings.(Come avea comandato Mosè servo di Dio a' figliuoli d'Israele, e conforme sta scritto nel libro della legge di Mosè). E l'altare fu di pietre rozze non tocche col ferro: e offerse sopra di esso olocausti al Signore, e immolò ostie pacifiche.as Moyses the seruant of our Lord had commanded the children of Israel, and it is written in the volume of the law of Moyses: an Altar of vnhewed stones which yron hath not touched; and he offered vpon it holocaustes to our Lord, and immolated pacifique victimes.sicut præceperat Moyses famulus Domini filiis Israël, et scriptum est in volumine legis Moysi: altare vero de lapidibus impolitis, quos ferrum non tetigit: et obtulit super eo holocausta Domino, immolavitque pacificas victimas.
32And he wrote upon stones, the Deuteronomy of the law of Moses, which he had ordered before the children of Israel.E sopra delle pietre scrisse il Deuteronomio della legge di Mosè, che questi aveva spiegato dinanzi a' figliuoli d'Israele.And he wrote vpon stones the Deuterenomie of the law of Moyses, which he had ordered before the children of Israel.Et scripsit super lapides Deuteronomium legis Moysi, quod ille digesserat coram filiis Israël. 33And all the people, and the ancients, and the princes, and judges, stood on both sides of the ark, before the priests that carried the ark of the covenant of the Lord, both the stranger and he that was born among them, half of them by Mount Garizim, and half by Mount Hebal, as Moses the servant of the Lord, had commanded. And first he blessed the people of Israel.E tutto il popolo, e i seniori, e i capitani, e i giudici stavan dall'una e dall'altra parte dell'arca al cospetto de' sacerdoti che, portavan l'arca del testamento del Signore: eranvi e i nazionali, e i forestieri. La metà stava presso il monte Garizim, e l'altra metà presso il monte Hebal, come avea ordinato Mosè servo del Signore. E in primo luogo (Giosuè) benedisse il popolo d'Israele.And al the people, and the ancientes, and the princes and iudges stoode on both sides of the arke, in the sight of the priestes that caried the arke of the couenant of our Lord, as wel the stranger as also the man of the same countrie. the half part of them beside mount Garizim, and halfe beside mount Hebal, as Moyses the seruant of our Lord had commanded. And first in deede he blessed the people of Israel.Omnis autem populus, et majores natu, ducesque ac judices, stabant ex utraque parte arcæ, in conspectu sacerdotum qui portabant arcam fœderis Domini, ut advena, ita et indigena. Media pars eorum juxta montem Garizim, et media juxta montem Hebal, sicut præceperat Moyses famulus Domini. Et primum quidem benedixit populo Israël. 34After this, he read all the words of the blessing and the cursing, and all things that were written in the book of the law.E di poi lesse tutte le parole di benedizione, e di maledizione, e tutto quel che era scritto nel libro della legge.After this he reade al the wordes of the blessing & the cursing, and al thinges that were written in the volume of the law.Post hæc legit omnia verba benedictionis et maledictionis, et cuncta quæ scripta erant in legis volumine. 35He left out nothing of those things which Moses had commanded, but he repeated all before all the people of Israel, with the women and children, and strangers, that dwelt among them.Non trascurò alcuna delle cose ordinate da Mosè; ma tutte le rinovellò dinanzi a tutta la moltitudine d'Israele, e delle donne, e fanciulli, e forestieri che dimoravan con essi.Nothing of those thinges, which Moyses had commanded, did he leaue vntouched, but he repeated al thinges before al the multitude of Israel, the wemen and children and strangers, that dwelt among them.Nihil ex his quæ Moyses jusserat, reliquit intactum, sed universa replicavit coram omni multitudine Israël, mulieribus ac parvulis, et advenis qui inter eos morabantur.
8:1
Year of the World 2553.
Haydock
Men. Masius and Salien (Haydock) suppose that Josue selected out of them 30,000; 5000 of whom were to be placed in ambush, and the rest were to pretend that they were terrified at the approach of the king of Hai, and to flee with Josue. But the text seems to assert that all accompanied their general, (Calmet) excepting such as were left to guard the camp. (Haydock)
8:2
King. There was this difference, that the king of Hai was to be gibbeted, and his corpse stoned, while the city was to be plundered by the Israelites.
Virgil
It. This mode of warfare is equally just, as if the enemy was attacked in the open field. Dolus an virtus quis in hoste requirat? (Virgil)
Haydock
God was pleased to authorize it on this occasion, that his people might be less exposed, being under some apprehensions on account of the former defeat. Some nations have preferred to encounter the enemy openly. (Grotius, Jur. 3:1, 20.) But their example is no law for others. "When the war is just, it matters not whether a person gain the victory by open fighting or by stratagem." (St. Augustine, q. 10.) "It is often prudent to conceal the truth." (contra Mend. x.) People engaged in warfare, allow each other to take such advantages. God could easily have routed these few men by means of the army of Israel, or by a miracle, as he did at Jericho. (Haydock)
Calmet
But he is at liberty to act as he thinks proper. The ambush was laid on the south-west side of Hai, so that those of Bethel might not perceive it, as they came out to the assistance of their countrymen, ver. 17. Five thousand were placed in one place, and 25,000 in another, while the main body of the army, under Josue, took a circuit by the east, and came to attack the city on the north side. (Calmet)
8:4
Haydock
Ready to enter the city, when its soldiers are all in pursuit of us. (Haydock)
8:5
Calmet
And turn, etc. Josue had not fled before. (Calmet)
Hebrew, "against us, as at the first, we will flee before them."
8:8
Haydock
Fire. They were to set some houses on fire for a signal, but the whole city was not to be destroyed (Calmet) till the Israelites had collected the plunder. (Haydock)
8:10
Calmet
Ancients, who had a command in the army, and assisted Josue with their counsel. They gave him an account of the state and numbers of the army. (Calmet)
8:12
Challoner
Five thousand. These were part of the 30,000 mentioned above, ver. 3 . (Challoner)
Haydock
Josue had given orders to have them placed in ambush apart; (Calmet) unless, perhaps, he places these himself in some secret place. (Haydock)
8:13
Night. He spent the forepart of it at Galgal, to prevent any suspicion, ver. 9. But setting out very early, (ver. 10,) he arrived at Hai before sun-rise.
8:14
Desert of Bethel, fit only for pasturage, Josue 18:12.
8:15
Calmet
Afraid. Hebrew, "made as if they were beaten before them, and fled." Thus they drew on the king of Hai, so as to leave the ambush in his rear. (Calmet)
8:17
Worthington
Not one fit to bear arms. (Worthington)
Haydock
Bethel. As soon as the people of this city perceived the Israelites fleeing, they rushed out to assist the king of Hai in the pursuit. But when they saw the former rally, before they had joined their friends, (Calmet) they very prudently retired, and left the unhappy citizens of Hai to their fate. (Haydock)
Hence all who were slain belonged to the latter city, ver. 25.
8:18
Calmet
Shield, as Moses lifted up his hands, Exodus 17:11. Some translate, "dart, spear," or "sword." (Septuagint; Ecclesiasticus 16:3.) (Calmet)
Haydock
The buckler might be suspended on a spear, (Menochius) that it might be seen afar off (Worthington) by some appointed to keep watch on purpose. (Haydock)
8:23
Grotius
Josue. This king was reserved for greater torments and ignominy. It was the ancient custom to present kings and chief commanders to the victorious general, who rewarded those who brought them. (Grotius)
8:28
For ever, or for a long time. It was rebuilt before the captivity, 2 Esdras 7:31.
8:29
Gibbet. Septuagint, "a cross." Some say that the king was first killed; but that assertion is destitute of proof. The corpse was taken down before night, Deuteronomy 21:22.
8:30
Haydock
Hebal. The Samaritan Chronicle says, on Mount Garizim. No doubt Josue complied with the injunctions of Moses: but we have seen that there are reasons to doubt which mountain he pitched upon, Deuteronomy 27:4. (Haydock)
Calmet
It seems more probable that the altar would be upon Garizim, where the blessings were proclaimed, if the texts of Moses and of Josue did not formally assert the contrary. (Calmet)
Haydock
But if they have been interpolated, nothing certain can be deduced from those passages. Josephus ([Antiquities?] 4:8,) says that the altar was between the two mountains, not far from Sichem, which was built at the foot of Garizim; and it is not probable that this historian, the mortal enemy of the Samaritans, would have hesitated to assert that the altar was upon Hebal, if the texts had been so positive, in his time. It is undeniable that the tribes of Levi, and of Ephraim, were upon Garizim; and consequently Josue and the priests must have been there; and who would then officiate at the altar on Hebal? See Kennicott, who ably refutes the insinuations of the infidel, Collins, against the character of the Samaritans. When this altar was erected the learned are not agreed. (Haydock)
Haydock
Some say, immediately after the passage of the Jordan, and that the 12 stones taken from the bed of the river, were used for that purpose. Josephus says five years elapsed, and R. Ismael supposes that the altar was not built during the 14 years after the passage of the Jordan. But it is most probable that Josue complied with the command of God as soon as he had procured a sort of peace, (Haydock) by the conquest of these two cities, and was thus enabled to penetrate into the heart of the country, where Garizim was situated, not in the plain of Jericho, as Eusebius imagined, but near Sichem, (Calmet) about 30 or 40 miles to the north-west of Jericho. (Haydock)
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Kennicott
Iron. Spencer complains that the Protestants have not translated barzel, "iron tool," as [in] Deuteronomy 27:5. This translation is found in their more ancient editions of 1537-49, etc. (Kennicott)
But the difference is very unimportant. The reason of this prohibition is given, Exodus 20:25.
Haydock
He offered; so we read that he wrote, blessed and cursed, etc., because these things were done at least by his authority. It is not necessary to suppose that he engraved the words of the law with his own hands, or that he passed from Garizim, where he had been pronouncing the blessings, to Hebal, in order to denounce the curses. (Haydock)
Kennicott
He probably commissioned some of the princes on Hebal to perform the office of cursing, after he had repeated the blessings himself from Garizim; and the select company of Levites before the ark, having answered or repeated the words, the whole multitude stationed at the foot of each mountain, testified their entire approbation by shouting Amen; the six tribes near Garizim thus ratifying the blessings; and the rest, at the foot of Hebal, giving their consent that the transgressors should be cursed. (Kennicott)
Haydock
Hence Josue must have sacrificed by the hands of the priests. (Haydock)
Calmet
Various instances are produced to shew that princes and prophets have, on extraordinary occasions, performed this office themselves, 1 Kings 6:15., and 7:9., and 3 Kings 18:32. (Calmet)
Haydock
But these must have either received a dispensation from God, or they must have employed the ministry of the legal priests; or, in fine, their actions, like that of Saul, (1 Kings 13:9,) of Absalom, (1 Kings 1:9,) Herod, etc., may have been deserving of blame. (Haydock)
Calmet
The Jews assert that in the desert no one was permitted to sacrifice, except in the tabernacle; but that this prohibition ceased at Galgal, as the ark had no fixed abode, and thus Josue might offer sacrifice himself. Afterwards the law was enforced, while the ark was at Silo. But upon its being removed to Nobe, Maspha, and Gabaon, people resumed their former liberty; and hence there was nothing to hinder Samuel, Saul, and David from offering sacrifice, till the temple was erected. (Outram de Sac. 1:2; Grotius in Deuteronomy 12:8.) This sacred office was formerly exercised by kings, particularly at Athens, where, after the people became more numerous, Theseus appointed the king of sacrifices to keep up the memory of the ancient practice. (Demost. c. Neream.) (Calmet)
Haydock
The like was done at Rome under the republic. (Haydock)
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Stones, of which the altar was formed, (Calmet) or on a separate monument, (Masius) consisting of two stones of black marble, so as to leave the letters prominent, and to fill up the vacuities with white plaster, that they might be seen more plainly, and might, at the same time, be more durable than if they had been only written on the cement, whatever some may have said of the tenacity of the ancient plaster.
Kennicott
Deuteronomy. etc., or copy of the Decalogue, which, by way of eminence, is called the law, Acts 7:53. It is distinguished from the blessings and the curses; (ver. 34,) and Moses referred to it, as already existing, (Deuteronomy 27:3, 8,) though the Book of Deuteronomy was not finished till afterwards. He might point to the very tables contained in the ark. "This law, consisting of only 16 verses, might easily be engraved on this solemn day; whereas to engrave the 80 verses of blessings and cursings, would be improbable; and engraving the Pentateuch, or indeed the Book of Deuteronomy, had been impossible." That the Decalogue was to be thus solemnly proclaimed is evident, from the Samaritan text, Exodus 20:18. (Kennicott)
Haydock
This was the covenant which God had made with his people, (Deuteronomy 4:13,) and which Moses cautions the Israelites to observe; as upon their fidelity, their present and future happiness entirely depended. It was on this title alone that they could hold the land of Chanaan; and therefore Josue takes care thus publicly to admonish them of their duty. (Haydock)
Calmet
The Rabbins say that the whole Pentateuch was written on this occasion in 70 languages, that no nation might plead ignorance. But we can hardly believe that even the Book of Deuteronomy could be written, and read, and explained to the people, as that would require many days. (Calmet)
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Calmet
Hebal. "Gerizim and Ebal, says Maundrell, p. 59, are separated by a narrow valley, not above a furlong broad; and Naplosa, (the ancient Sychem) consisting chiefly of two streets lying parallel, is built at the foot of, and under Gerizim." The princes, representing the different tribes, were stationed on these mountains, and the crowd at the foot of them, while a select company of Levites attended the ark in the midst, and repeated what the princes proclaimed, that the multitude might answer Amen, as they turned successively to them; (Kennicott) or the princes might answer Amen, from the top of the two hills. (Calmet)
Worthington
And first. Protestants, "as Moses....had commanded before, that they should bless the people of Israel." But if Josue blessed them himself, (Haydock) all superiors might do so, as parents bless their children. (Worthington)
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Haydock
Words. Hebrew, "words of the law, the blessings," etc. (Haydock)
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Kennicott
Repeated. Coverdale's Bible has "Josua caused it to be proclaimed." "It is very common in Scripture to represent a person as doing that which is done by another, in his name and by his authority." (Kennicott)
Haydock
Josue might be in the midst to preside, (Calmet) or rather he would be along with the princes of the six tribes on Mount Garizim, ver. 30. (Haydock)
Calmet
Thus the covenant entered into between God and the Israelites, was solemnly ratified when the latter first entered the promised land. The greatest part of those who had been present at Horeb had perished in the wilderness. (Calmet)
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Five thousand.... These were part of the thirty thousand mentioned above, ver. 3.
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Deceiptes • stratagemes are lawful in iust warre; but not falshood, nor breach of promise. •. Aug. q. 10. 〈◊〉 Iosue.
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These fiue thousād were of the thirtie thousand, which were first sent. v. 3. The other 25000 ioyned with Iosues troupe, & entered into the citie.
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Not one fitte to beare armes was left.
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He life his shield vpon a long pike or lance, that it might be sene fitte of.
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Concordanza Deut. 27.
Al superiors may blesse their subiectes, Princes their people; and parentes their children.
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sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.24
… Did I not, after subduing all thine enemies, bring thee into the region of Eshcol? Did I not deliver up thee Sihon, King of the Amorites (that is, the proud one, the leader of them that provoked thee)? Did I not deliver up to thee alive the King of Ai,
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1. TOLLE TECUM OMNEM MULTITUDINEM PUGNATORUM, — ut totis viribus adoriaris Hai, et inde reliquas Chananaae urbes, utque Hebraeis priorum suorum clade consternatis animos addas, ne putent se ob paucitatem fuisse caesos, ac denique ut omnes praedae et spoliorum Haiensium participes efficias.
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2. FACIESQUE URBI HAI ET REGI EJUS, SICUT FECISTI JERICHO ET REGI ILLIUS, — ut omnes domos urbis comburas, et cives omnes occidas una cum rege, uti fecisti in Jericho.
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3. ET ELECTA TRIGINTA MILLIA VIRORUM FORTIUM MISIT NOCTE. 4. PRAECEPITQUE EIS DICENS: PONITE INSIDIAS POST CIVITATEM. — Dices: Vers. 12 dicitur Josue posuisse in insidiis quinque millia virorum duntaxat, quomodo ergo hic insidiis dantur triginta millia? Respondeo cum Abulensi, insidias hasce universim fuisse triginta millium, uti hic dicitur, sed ex iis deputata fuisse quinque millia duntaxat quae, Haiensibus urbem egressis ad Hebraeos persequendum, urbem a tergo ingrederentur, eamque succenderent: reliqua vero quinque et viginti millia ad hoc destinata fuisse, ut se cum Josue contra Haienses aperto jam marte pugnante lateraliter conjungerent, et ut insidiis quinque millium urbem invasuris, si illae detegerentur, aut invaderentur, essent auxilio; unde his praecepit dicens: NEC LONGIUS RECEDATIS, ET ERITIS OMNES PARATI, — ad insidias quinque millium, si invadantur, defendendum, vel si id non fiat, ad mecum contra Haienses pugnandum. Denique ut Haienses undique cingatis, et fugientes excipiatis et occidatis, ne quis effugiat.
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5. CUMQUE EXIERINT CONTRA NOS, SICUT ANTE FECIMUS (revera fugiendo), FUGIEMUS ET TERGA VERTEMUS — fugam simulando. 6. DONEC PERSEQUENTES AB URBE LONGIUS PROTRAHANTUR. — Fuga ergo haec materialis erat duntaxat, non formalis, uti fuerat prior ob stragem ab Haiensibus editam. «Fugiemus» ergo, hoc est, ut sequitur, «terga vertemus,» et retrorsum curremus, quasi territi, et caedi metuentes uti prius. Quare erat hic simulatio fugae potius quam fuga. Estque hoc stratagema familiare militibus in praeliis. Simulant enim fugam, ut hostem ex urbe extrahant, ac extractum cingant et caedant. Quaerit hic S. Augustinus an haec simulatio sit licita? Videtur enim esse mendacium, quod semper est turpe et illicitum: sicut enim mendacium fit verbis, sic et factis, ac tum dicitur simulatio, quae non est aliud quam mendacium in actionibus vitae, scilicet cum quis per has intendit aliud significare quam interius in animo sentit, uti faciunt hypocritae, qui simulant sanctitatem, ut alios decipiant, eorumque gratiam sibi conclient. Respondeo esse licitam, quia, ut recte notat Cajetanus, mendacium non tam facile committitur factis, quam verbis: verba enim proprie instituta sunt ad significandum mentis conceptus, non facta; unde verba determinatam et praecisam habent significationem, quae si mentis conceptui adversetur, est mendacium; facta autem latam et indeterminatam, imo dubiam et ambiguam saepe habent significationem. Quare etiamsi videantur mentis conceptui adversari, revera tamen non adversantur, ac proinde nec continent mendacium, v. g. si Josue hic verbis dixisset Haiensibus: Nos metu vestri fugimus, quia timemus a vobis caedi, mentitus fuisset. Jam autem hoc non dixit verbis, sed factis hoc visus est dicere, sed revera non dixit. Fugit enim, hoc est retrocessit, non ut significaret se metuere Haienses, ideoque fugere, sed ut eos ex urbe eliceret ad se insequendum, ac insequentes cingeret et mactaret. Hoc enim vere intendebat, non aliud, et hoc vere significabat haec materialis ejus fuga, id est retrocessio: non ergo mentiebatur, quia quod facto significabat, hoc corde intendebat. Sciebat tamen Haienses aliter suam hanc fugam interpretaturos, scilicet se fugere metu caedis, itaque decipiendos; sed hanc eorum deceptionem ipse facto suo non significavit, nec formaliter intendit, sed tantum fieri permisit ob suum commodum, ut scilicet eos ex se deceptos ipse caperet et occideret. Idem quotidie fit in praeliis: unde communis militum hominumque est sensus in hujusmodi stratagematibus bellicis nil esse vitiosum, nullumque mendacium, sed ingeniosam industriam ad hostes superandum, parandamque victoriam. Quare talis fuga communi militum aestimatione non censetur esse fuga, sed simulatio fugae, atque simulationem facto ipso prae se ferre et significare, non autem veram fugam. Nullum ergo in fuga hac est mendacium, quia ipsa ex communi hominum usu et aestimatione non fugam, sed simulationem fugae duntaxat indicat et significat. Simulatam enim fugam aliter significare nequeunt milites, quam simulate fugiendo, quod dum faciunt, significant id quod in corde intendunt, ac proinde non mentiuntur, licet hostes putantes eos vere fugere, fallantur et decipiantur; sed id fit non ex significatione militum, sed ex suspicione et imprudenti temerarioque judicio hostium, cujus culpam et poenam ipsi sibi imputent, non aliis. Celebre est Platonis dictum: « Hostes industria magis et arte vinci, quam viribus, » quorum alterum ducis est, alterum militum. Audi Leonem Imperatorem in Tacticis, cap. xx, 185: « Insidiae omnes vehementiores habent impetus, quam caeterae incursiones; eae tamen quae a tergo fiunt, longe vehementissimae. Nam hujusmodi insidias aliquando si comparaveris, longe meliores efficacioresque videbis esse iis quae a latere fiunt. » Et num. 8: « Alia, inquit, inimicis dicito, alia ipse facito. Res graves atque secretas cum multis ne communices, sed paucis iisque fidelioribus amicis tuis. Ita enim hostes decipere saepe necessarium esse diximus. » Et num. 53: « Ad omnes vitae partes, praeterquam in bello, incallidum te esse praecipimus; ibi autem et in iis imperatoriis consiliis dolus adjuvat, ubi hostes eo decepturus es. » Juxta illud: Dolus, an virtus quis in hoste requirat? Ratio est, quod hic nulla injustitia intervenit, nec fides data hosti frangitur, sed solertia et prudentia militari res geritur, qua fit ut et hostibus belli consilia occultentur, ac victoria certior securiorque sit, et minori militum jactura comparetur. Quocirca Xenophon in Hipparcho: « Nihil, ait, in bello utilius dolis. » Antigonus rogatus quomodo essent hostes aggrediendi, dixit: « Aut dolo, aut vi; aut aperte, aut insidiis. » Lysander ait: « Si in praeliis leonina pellis sufficere non possit, induenda certe vulpina est. » Ammianus, lib. XVII, refert ex rege Sapore, « esse quosdam qui prosperos belli eventus, seu viribus, seu insidiis contigissent, maxime laudabant. » Agesilaus apud Plutarchum: « Hostes, dicebat, in bello fallere, non justum solummodo valdeque gloriosum, sed etiam suave et lucrosum esse. » Brasidas insignis dux, apud Thucydidem, lib. V, asserebat: « Illa belli furta pulcherrimam laudem habere, per quae hostes maxime decipiuntur, et amici plurimum juvantur. » Generosior tamen est pugna et victoria, si aperto marte confligatur et hostis superetur. Unde cum Alexandro Magno dux quidam suaderet ut noctis occasione contra Darium uteretur: « Absit, ait, meum non est suffuratas quaerere victorias. » In eadem sententia erat Virgilianus ille Turnus, Aeneidos lib. IX, ubi detestatus veteres Graecorum insidias, et apertas Latinorum pugnas Trojanis comminatus, sic inculcat: Tenebras et inertia furta Palladii, caesis summae custodibus arcis, Ne timeant: nec equi caeca condemur in alvo. Luce palam certum est igni circumdare muros.
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9. JOSUE MANSIT IN MEDIO POPULI. — Rex ergo sit in medio regni, quasi centrum in circulo, ut omnia circumcirca aeque circumlustret, curet, dirigat, administret, sicut cor est in medio hominis, et sol in medio mundi. Vide Julium Frontonem libris quatuor quos scripsit De Stratagemmatibus; ac lib. II, cap. v, multa insidiarum exempla recenset. Accipe pauca e multis. Tomiris Scytharum regina Cyrum Persarum ducem aequo marte certantem, simulato metu elicuit ad notas militi suo angustias, atque ibi repente converso agmine natura loci adjuta devicit. Aegyptii conflicturi acie in eis campis, quibus junctae paludes erant, alga eas contexerunt, commissoque praelio fugam simulantes, hostes in insidias sevocaverunt, qui rapidius vecti per ignota loca, limo inhaeserunt circumventique sunt. Maharbal vinum infecit mandragora, quae soporem infert; nocte deinde intempesta, relictis intra castra quibusdam sarcinis, et omni vino infecto, fugam simulavit: cumque Barbari occupatis castris in gaudium effusi medicatum avide merum hausissent et in modum defunctorum strati jacerent, reversus cepit eos ac trucidavit. Annibal, cum sciret sua et Romanorum castra in eis locis esse quae lignis deficiebantur, ex industria in regione deserta plurimos armentorum greges intra vallum reliquit: qua velut praeda Romani potiti, in summis lignationis angustiis insalubribus se cibis onerarunt. Annibal, reducto nocte exercitu, securos eos et semicruda graves carne majorem in modum vexavit. Haec omnia hisce Josuanis insidiis sunt persimilia, ac ducum magnorum stratagemata.
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10. RECENSUIT SOCIOS, — tum ut ex eis ordinaret aciem per centurias militum contra Haienses pugnaturas; tum ut ex inito numero postea constaret, num quis in pugna futura occubuisset, et quot illi forent; tum denique ut paucas militum turmas praemitteret, majorem vero partem exercitus longiuscule subsequi juberet; ne ab Haiensibus conspici posset. Si enim Haienses totum exercitum Hebraeorum, qui erat sexcentorum millium, vidissent, consternati fuissent, nec ausi urbe egredi: jam autem videntes paucitatem eorum, qui praemittebantur, ausi fuere eos invadere, uti fecerant prius.
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12. QUINQUE AUTEM MILLIA VIROS ELEGERAT, ET POSUERAT IN INSIDIIS INTER BETHEL ET HAI. — Eo ordine et fine, quo dixi versu 3, scilicet ad urbem civibus egressis vacuatam invadendam et occupandam. Pro Bethel perperam Septuaginta habent Betharen. Bethel enim legendum cum Hebraeis, Chaldaeis et Romanis, aeque ac versu 9.
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13. OMNIS VERO RELIQUUS EXERCITUS AD AQUILONEM (urbis Hai) ACIEM DIRIGEBAT, ITA UT NOVISSIMI ILLIUS MULTITUDINIS OCCIDENTALEM PLAGAM URBIS ATTINGERENT. — Pro novissimi (novissimi), Hebraice est עקבו akebu, quod Chaldaeus, Masius, Pagninus et Vatablus vertunt insidias. Radix enim עקב ekeb, significat calcaneum; inde עקב akab est supplantare, insidiari, decipere: unde Jacob idem est quod supplantator. Verum Noster, Septuaginta, Arias et alii melius vertunt extremi, vel novissimi: Hebraice enim עקב ekeb, quia significat calcaneum, quae extrema hominis est pars, hinc significat rei extremum et novissimum. Sensus ergo est, q. d. Josue direxit aciem exercitus sui ad Aquilonarem urbis Hai partem, ita tamen ut ultimum agmen, sive novissimi, ad Occidentalem urbis partem, ubi latebant insidiae, se dilatarent, ut scilicet insidiis se jungere, et si opus esset, auxilium ferre possent. Eodem ergo redit sensus, sive vertas insidias, sive vertas novissimos; insidiae enim erant ad Occidentem, ibi pariter erant novissimi eo se dilatantes. ABIIT ERGO JOSUE NOCTE ILLA (cum toto reliquo exercitu), ET STETIT IN VALLIS MEDIO. — Videtur hic versiculus pugnare cum versu 9, ubi dicitur: « Josue autem nocte illa mansit in medio populi. » Sed respondeo non pugnare. Est enim hic anacephalaeosis, sive recapitulatio. Hic ergo fuit rei gestae ordo: Josue noctu, praemissis insidiis, eas cum toto populo eadem (non sequenti, ut vult Masius) nocte subsecutus est ad dimidium vallis, quae media erat inter ipsum et urbem Hai; sed ita ut major exercitus sui pars non ita foret conspicua, ac vel colle, vel fossis, curribus aut sylvis tegeretur, ne Haienses tantam multitudinem cernentes terrerentur, nec urbe egredi auderent. Mansit ergo Josue nocte illa in medio populi sive castrorum, sed sub finem noctis, puta summo mane, paucis secum delectis sociis versus urbem contendit, ut Haienses foras pelliceret. Quod ergo hic ait, « nocte illa, » intellige finiente, hoc est in aurora, sive summo mane in crepusculo. Haienses igitur videntes eum cum paucis, illico in eum ex urbe eruperunt, ac a multitudine Hebraeorum sensim se aperiente circumventi, omnes ad unum caesi sunt. Discat hic dux belli a Josue esse vigil et matutinus, atque audiat Leonem Imperatorem in Tacticis, cap. II, num. 4: « Sobrium autem et vigilantem esse decet, ut in maximo acierum apparatu animo quasi excubet. Nocte enim quando animus maxime requiescit Imperatoris, saepe sententia versando mutatur, saepe cogitando confirmatur. »
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14. CONTRA DESERTUM, — id est contra aciem Josue, quae veniebat ab Aquilonari urbis parte, ubi pariter erat desertum; vel, ut alii vertunt, locus campestris: utrumque enim significat Hebraice ערבה araba. Hebraei addunt למועד lammoed, id est, ad tempus constitutum, scilicet illa hora, quae eruptioni a rege erat indicta.
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15. JOSUE VERO ET OMNIS ISRAEL CESSERUNT LOCO SIMULANTES METUM, — id est fugam ex metu; quasi fingerent metuentes caedi ab Haiensibus, ut prius ab eis caesi fuerant. Hebraice est ינגעו innageu, id est percussi sunt, hoc est, simularunt se percuti, vel ita se gesserunt ac si percuterentur et fugarentur. Sic enim Hebraei sua verba saepe per videri vel apparere exponunt. 16. AT ILLI VOCIFERANTES PARITER, ET SE MUTUO COHORTANTES PERSECUTI SUNT EOS. — Fideliter Interpres reddit sensum, etsi non verbum verbo. Ad verbum enim Hebraeum est, et evocati vel exciti sunt omnis populus in civitate, persequendo eos, q. d. Haienses urbe egressi, videntes Hebraeos fugere, suo clamore exciverunt omnes qui in urbe manserunt, ad persequendum eos, ita ut nullus in urbe remaneret.
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17.17. ET NE UNUS QUIDEM IN URBE HAI ET BETHEL REMANSISSET.— Vide hic temeritatem et stoliditatem Haiensium, ortam ex praefidentia prioris victoriae. Debuerant enim ad urbis tutelam aliquos relinquere, ac portas ejus claudere, ne per insidias Hebraei illam occuparent; sed excaecati a Deo volente eos tradere Hebraeis, neutrum fecerunt.
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18.DIXIT DOMINUS AD JOSUE: LEVA CLYPEUM QUI IN MANU TUA EST CONTRA URBEM HAI. — Pro clypeum, Hebraice est כידון kidon, quod Josephus quoque, Symmachus et Theodotion vertunt clypeum. Septuaginta vero, Chaldaeus et recentiores vertunt loricam, vel telum, aut hastam, aut vexillum. Verisimile est Josue clypeum hasta in altum sustulisse, ut ab insidiis a tergo urbis a se dispositis conspici posset: illudque eis signum a Josue fuisse datum (licet Scriptura id non exprimat), quo admonerentur, urbem civibus egressis vacuam a tergo invadere. Erat secundo, haec clypei a Josue elevatio, signum praesentis opis, virtutis et ultionis divinae, sicut et elevatio manuum Mosis contra Amalec, dum Josue cum eo pugnaret; unde et altare a se in victoriam erectum vocavit: « Dominus exaltatio mea, » vel « Dominus Dominus vexillum meum,» Exodi xvii, 12 et sequentibus. Vide ibi dicta. Hinc clypeum eousque omnes in altum elevatum tenuit Josue, quousque omnes Haienses caederentur, ut dicitur versu 26. Allegorice Origenes: Josue sive Jesus protendit manus versus Hai, id est mundum a daemone vastatum, ac vastationi (hanc enim significat Hebraice Hai) et excidio ob scelera a Deo addictum, quando Jesus Christus manus suas cruci affixit, et affixas tenuit, donec omnis contra daemonem et mundum victoria consummaretur. Audi S. Augustinum, serm. 93 De Temp., extensionem manuum Mosis contra Amalec (quod multo magis Josuanae hic elevationi hastae competit) extensioni manuum Christi in cruce contra diabolum allegorice adaptantem: « Advertite, fratres: Moyses manus quidem levat, non tamen extendit. Cui ergo servabatur ut manus extenderet, nisi Domino nostro Jesu Christo, qui extentus in cruce universum orbem complexurus, brachia pietatis expandit? Moyses ergo levavit manus; et licet non expandit, tamen ista elevatione mysterium crucis ostendit. Videte, fratres, jam tunc per Sacramentum crucis superatas esse adversarias gentes. Et nos, fratres dilectissimi, si adjuvante Domino manus erigimus, diabolum superamus. In manibus opera debemus accipere: si ergo talia sunt opera tua ut illa possis in altum in conspectu Domini levare, potes etiam et tu in teipso adversarios tuos exstinguere. Quis bene manus levat, nisi qui per eleemosynam jugiter in coelo thesaurizat?» Porro apte clypeus in hasta repraesentat crucem Christi, quia crux nobis est clypeus et hasta: ipsa enim omnia arma tam defensiva quam offensiva subministrat. Ipsa enim est clypeus nobis ad repellendum omnes tentationes carnis et daemonis. Ipsa est hasta ad carnem configendam et domandam.
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19. SUCCENDERUNT EAM, — ignem injicientes in aliquas Haiensium domos, ut fumum excitarent, quod signum darent Josue et Hebraeis a se captam jam esse urbem. Nam postea Josue rursum totam urbem jussit cremari, vers. 28.
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20. VIDENTES FUMUM URBIS AD COELUM USQUE CONSCENDERE. — « Ad coelum, » id est altissime. Est hyperbole. NON POTUERUNT ULTRA HUC ILLUCQUE DIFFUGERE. — Habebant enim a tergo urbem suam Hai jam ab hoste incensam, a sinistra altera insidiarum triginta millium partem, a fronte vero et a dextera totum reliquum Israelitarum exercitum, qui ab ortu ad meridiem se distendentes fugam paulo ante simularunt; jam vero conversi eos invadentes, undique cingebant, quod fuit consilium Josue, ut nemo hostium evaderet. Hebraea habent, non erant eis ad fugiendum iadaim, id est manus, id est locus: ita Masius et Pagninus; vel facultas: ita Chaldaeus et Vatablus. Utrumque enim significat iadaim, scilicet et locum, et vires sive facultatem.
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27. PRAEDAM CIVITATIS DIVISERUNT SIBI FILII ISRAEL. — In Jericho praeda omnis fuit combusta, quia Deus eam statuerat anathema ad terrorem caeterarum urbium. In Hai vero Deus praedam dedit Hebraeis, ut eos pauperes ditaret et animaret ad secutura praelia.
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28. QUI SUCCENDIT URBEM, ET FECIT EAM TUMULUM SEMPITERNUM, — Hebraice, excussit Josue Hai, redegitque eam in acervum perpetuum, et in desolationem usque ad diem hanc; Chaldaice, fecit eam cumulum desolatum desolatum in perpetuum ad vastitatem. Pro sempiternum Hebraice est עולם olam, quae vox saepe non aeternum nec perpetuum significat, sed longum tempus, quod tamen insigni quapiam rerum conversione interrumpatur. Sic Hai hic juxta nomen suum a Josue vastata et vasta, rursum post mille annos aedificata et habitata fuit tempore Esdrae et Nehemiae, cap. xi, vers. 31, quando videlicet nova post captivitatem Babylonicam videbatur esse aetas, novumque saeculum. In Hai ergo impletum fuit illud Isaiae xxiv, 10: « Attrita est civitas vanitatis, deserta est omnis laetitia, translatum est gaudium terrae. » Vide ibi dicta.
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29. REGEM QUOQUE EJUS SUSPENDIT IN PATIBULO. — Septuaginta, in ligno gemino. In cruce enim et patibulo duo sint ligna oportet, unum erectum, alterum transversum, sive instar crucis, sive instar litterae Graecae τ, aut Hebraeae ת, quod Origenes hic, homil. 8, allegorice de Christi cruce interpretatur. Christi crux, ait, gemina fuit, hoc est gemina et duplici ratione constat: quia visibiliter in cruce crucifixus est Christus, invisibiliter vero ipse diabolus, juxta illud Coloss. II: « Chirographum quod erat nobis contrarium, tulit illud de medio affigens cruci suae, exuens principatus et potestates traduxit, libere eas triumphans in ligno crucis. » Sic enim habet Graecus, pro quo Latini habent « in semetipso. » Crux ergo fuit trophæum diaboli, in qua ipse crucifixus est et triumphatus. Hinc aiebat Paulus: « Mihi absit absit gloriari nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo, » Galat. vi. Nos enim mundo crucifigimur tunc, cum veniens princeps mundi in nobis non invenit quidquam; et nobis mundus crucifigitur, cum peccati concupiscentias non recipimus. Huc usque Origenes. Porro Josephus more suo haec omnia narrat ad pompam, ut gratiora sint auribus Vespasiani et Romanorum, utque apud eos famae et honori gentis suae, puta Judaeorum, consulat. Unde plura habet S. Scripturae dissona, imo contraria, ut quod ait, Hebraeos cepisse et servasse parvulos, feminas et servos urbis Hai, cum diserte Scriptura, cap. viii, vers. 25, asserat omnes ejus incolas a viro ad mulierem fuisse occisos.
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30. TUNC AEDIFICAVIT JOSUE ALTARE DOMINO DEO ISRAEL IN MONTE HEBAL. — « Tunc, » scilicet sub illud tempus, quo devicta Jericho et Hai secure poterat Josue cum Hebraeis pergere in Sichem, ad montes Garizim et Hebal, ut cum jam terra a Deo promissa potirentur, confirmarent foedus olim cum Mose initum cum Deo in monte Sina, idque in eodem loco, in quo patriarcha Abraham, cum primum relicta Chaldaea terra sua, vocante Deo, Chanaanam esset ingressus, altare Deo erexerat, Genes. cap. XII, vers. 7. Vide dicta Levit. capit. xi, vers. 30. Porro hos montes Garizim et Hebal sitos esse juxta Sichem, non juxta Jericho, ut vult Eusebius sive Hieronymus in Locis Hebraicis, diserte docet Josephus, lib. IV Antiq. cap. ult., S. Hieronymus in Epitaph. S. Paulae, Adrichomius et alii.
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33. ET PRIMUM BENEDIXIT. — Clare Noster sejungit ac dividit, quae in Hebraeo commiscentur hoc modo: Sicut praecepit Dominus Mosi ad benedicendum populum Israel. Subaudi, sic fecit Josue juxta formam benedicendi a Deo praescriptam, Numer. VI. 34. POST HAEC LEGIT, — hoc est, legi jussit a Levitis. Ita enim praeceperat Deus per Mosen, Deut. cap. xxvii, ubi totum hunc ritum benedicendi et maledicendi explicui; quare hic ea non repetam.
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LUZA (EBR. LÁZ « MANDORLO », SETTANTA ἈΟΥΖΆ)
… Angeli ivi avuta da Giacobbe mentre si recava da Bersabea a Haran (Gen. 28, 11-28). Era situata quasi al centro della Palestina, e nella divisione della Terra Promessa venne a trovarsi ai confini delle tribù di Ephraim e di Beniamin (cf. Ios. 16, 1 sgg.; 8, 3).
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HAI (EBR. HĀ-'AJ SEMPRE CON L'ARTICOLO «LA ROVINA»; SETTANTA I°A)
… Città cananea a est e vicina a Bethel e Bethaven (Gen. 12, 8; Ios. 8, 9; 12, 9), un po' al nord di Machmas (Is. 10, 28), identificata nelle rovine di et-Tell, situato a 2 km. a est di Bejtin (v. BETHEL) e a 2 a nord di Dejr Divān sulla via Muḥmas-Bejtin.
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… Designa (in opposizione alla «montagna» har, alla «pianura bassa» šēfēlāh, al «mezzogiorno» nēgēbh: Ios. 11, 16; 12, 8) la depressione (o tratti di essa) estendentesi dal sud dell'Hermon al Golfo Elanitico (p. es.: Ios. 8, 14; 11, 2. 16; 12, 1. 3. 8; 18, 18) lungo la valle del Giordano, il Mar Morto, e da questo al Mar Rosso. …
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… Per lo più si usava però non un legno unico, ma due legni; già i Settanta usano per la voce 'šs la locuzione ξύλον διδάμων (Ios. 8, 21). Il legno maggiore eretto e fissato al suolo diede il nome al supplizio: σταυρός è il palo confitto in terra. …
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… Difatti ne venivano poi cretti legittimamente sul Hebal (Jos. 8, 30), fra le 3 tribù transgiordaniche e a Sichem (ivi. 22, 9-34; 24, 26 sg.); al tempo di Samuele, a Masfa, Rama, Galgala e Betlemme (I Sam. 7, 5-17; 9, 13; 10, 8; 14, 35; 20, 16).
La persuasione dell'origine mosaica tramandatasi in Israele (Ios. 1, 7 sg.; 8, 30-35; I. Reg. 2, 3) è accolta nel Nuovo Testamento (Mc. 12, 16 - Ex. 3, 2.6). L'autorità storica dell'E. è supposta e affermata da tutto il Vecchio Testamento: la schiavitù e l'uscita miracolosa …
… Palestina centrale, dominante a nord la biblica città di Sichem (presso l'odierna Nablusa), di fronte al monte Hebal (938 m.), dove gli Israeliti secondo l'ordine di Mosè (Deut. 11, 30) tennero la solenne cerimonia delle maledizioni e benedizioni (Ios. 8, 30-32).
HEBAL. - Montagna (938 m.) a nord della valle di Sichem, dove Giosuè, dopo l'ingresso nella Terra Promessa, eresse delle stele iscrivendovi una copia della Legge; ivi elevò pure un altare, rinnovò l'alleanza fra le tribù e pronunziò le Benedizioni (Jos. 8, 30-32). Nel Pentateuco samaritano al nome H. è sostituito tendenziosamente « Garizim », onde attrarre su questo monte tutti i ricordi sacri e far autenticare il luogo da Mosè stesso (Deut. …
… Alcuni esegeti affermano con seria probabilità che non sono stati i S. a cambiare il testo in loro favore sostituendo in Deut. 27, 4 «Hebal» con «Garizim», ma piuttosto i Giudei sostituendo «Garizim» a «Hebal» in Deut. 27, 4 e Ios. 8, 30 (ed. Meyer, C. C. Torrey, R. H. Pfeiffer, e già B. Kennicott); Dio avrebbe ordinato un altare piuttosto sulla montagna della maledizione che non su quella della benedizione che, anche …
SICHEM (EBR. ŠĒHHEM « NUCA »; GR. ΣΥΧΈΜ O ΣΎΧΗΜΑ)
… All'inizio della conquista israelitica Giosuè vi tenne una solenne assemblea di tutte le 12 tribù (Jos. 8,30) e vi fu confermato e rinnovato il patto d'alleanza (ibid. 24, 1); fu tra le città levitiche e di rifugio (ibid. 20,21). Al tempo dei Giudici vi era ancora nella città un tempio a …
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opera di Mosè, variata in più forme, è di tutta la tradizione biblica: «Libro della Legge di Mosè» (Ios. 8, 31; 23, 6; II Reg. 14, 6); «Libro di Mosè» (II Reg. 2, 3; II Par. 35, 12; Eid. 6, 18; Neh. 13, 1); ad essa equivalgono praticamente quelle di «Libro della Legge del Signore data per mezzo …
… soluzioni incruente (libazione di vino, offerta di farina intrisa con olio, Num. 15, 4-11). Spesso insieme con l'olocausto veniva offerto un s. pacifico: rito di festosa intimità che seguiva l'atto di pura adorazione a Jahweh (cf. Ex. 18, 12; 24, 5; Ios. 8, 31; Iudc. 20, 26; 21, 4; I Sam. 6, 14 sgg., ecc.).
… incorporato nel Deut., talora più genericamente l'esposizione sia parenetica sia legale dei doveri d'Israele, e in quest'ultimo senso t. ricorre (« il libro della t. » « la t. di Mosè », ecc.) nelle sezioni « deuteronomiche » di Ios. e Reg. (Jos. 1, 7-8; 8, 31-34; 22, 5; 23, 6; I Reg. 2, 3; II Reg. 10, 31 a 23, 24-25: 10 volte).
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… Simile tendenza esisteva già prima della loro secessione, e si assiste al fatto curioso che alcuni «antisamaritanismi» furono tramandati dagli stessi Samaritani per la loro venerazione della tradizione, come aggiunte al testo di Deut. 11, 29; 27, 12; Ios. 8, 33, che ancor oggi nel testo masoretico attribuiscono al Garizim la funzione di montagna di benedizione, mentre al Hebal quella di montagna di maledizione. …
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.