Other nations fearing Israel ioyne their forces to fight against them, 3. but the Gabaonites send embassadors, feyning craftily to come farre of, 14. with whom Iosue and the ancientes of Israel make league binding it by oath. 16. within three dayes they are detected to be nere inhabitantes. VVherupon the people murmur against their princes. VVho yet for their oath, let the Gabaonites liue. 20. only making them and their progenie perpetual seruantes, to cutte wood, and carie water.
1Now when these things were heard of, all the kings beyond the Jordan, that dwelt in the mountains, and in the plains, in the places near the sea, and on the coasts of the great sea, they also that dwell by Libanus, the Hethite, and the Amorrhite, the Chanaanite, the Pherezite, and the Hevite, and the Jebusite,Udite tali cose, tutti i re di là dal Giordano, che dimoravano sulle montagne, e nei piani, e ne' luoghi marittimi, e lungo il lido del mare grande: e quegli ancora, che abitavano vicino al Libano, gli Hethei, e gli Amorrhei, i Chananei, i Ferezei, gli Hevei, e i JebuseiVVHICH thinges being heard, al the kinges beyond Iordan, that dwelt in the mountaines and champion countries, in the places by the sea side and the shore of the great sea, they also that dwelt beside Libanus, the Hetheite and Amorreite, the Chananeite, the Pherezeite, and the Heueite, and the Iebus eite,Quibus auditis, cuncti reges trans Jordanem, qui versabantur in montanis et campestribus, in maritimis ac littore magni maris, hi quoque qui habitabant juxta Libanum, Hethæus et Amorrhæus, Chananæus, Pherezæus, et Hevæus, et Jebusæus, 2Gathered themselves together, to fight against Josue and Israel with one mind, and one resolution.Si adunarono tutti insieme d'uno stesso animo, e d'uno stesso consiglio per combattere contro Giosuè, e contro Israele.were gathered, to fight against Iosue and Israel with one minde, and one sentence.congregati sunt pariter, ut pugnarent contra Josue et Israël uno animo, eademque sententia. 3But they that dwelt in Gabaon, hearing all that Josue had done to Jericho and Hai:Ma gli abitanti di Gabaon avendo udito tutto quel che Giosuè avea fatto a Gerico, e ad Hai,But they that dwelt in Gabaon, hearing al thinges that Iosue had done to Iericho and Hai:At hi qui habitabant in Gabaon, audientes cuncta quæ fecerat Josue Jericho, et Hai, 4Cunningly devising took for themselves provisions, laying old sacks upon their asses, and wine bottles rent and sewed up again,Usando l'astuzia preser seco de' commestibili, e caricarono sui loro asini de' sacchi vecchi, e degli otri da vino rotti, e ricuciti,subtelly deuising tooke prouision for them selues, laying old sackes vpon their asses, and bottels of wine rent and sowed againe,et callide cogitantes, tulerunt sibi cibaria, saccos veteres asinis imponentes, et utres vinarios scissos atque consutos, 5And very old shoes, which for a show of age were clouted with patches, and old garments upon them: the loaves also, which they carried for provisions by the way, were hard, and broken into pieces:E de' calzari molto vecchi, e rappezzati in segno di vecchiezza, e si vestiron d'abiti molto usati: i pani eziandio, che portavano pel viatico, eran duri, e sbriciolati:and shoes very old which for a shew of oldenesse were clouted with speckes, putting on them old garmentes: the loaues also, which they caried for prouision by the way, were heard, and broken into peeces:calceamentaque perantiqua quæ ad indicium vetustatis pittaciis consuta erant, induti veteribus vestimentis: panes quoque, quos portabant ob viaticum, duri erant, et in frustra comminuti:
6And they went to Josue, who then abode in the camp at Galgal, and said to him, and to all Israel with him: We are come from a far country, desiring to make peace with you. And the children of Israel answered them, and said:E vennero a trovar Giosuè, il quale era allora negli alloggiamenti di Galgala, e dissero a lui, e insieme a tutto Israele: Noi venghiamo di lontan paese bramosi di far pace con voi. E gli uomini d'Israele risposer loro, e dissero:and they went on to Iosue, who then abode in the campe at Galgal, and said to him, and withal to al Israel: We are come from a farre countrie, desirous to make peace with you. And the children of Israel answered them, and said:perrexeruntque ad Josue, qui tunc morabatur in castris Galgalæ, et dixerunt ei, atque simul omni Israëli: De terra longinqua venimus, pacem vobiscum facere cupientes. Responderuntque viri Israël ad eos, atque dixerunt: 7Perhaps you dwell in the land which falls to our lot; if so, we can make no league with you.Purché voi non abitiate in quella terra ch'è dovuta a noi come nostra eredità, e non sia a noi proibito di fare confederazione con voi.Lest perhaps you dwel in the Land which is dew to vs by lotte, and we can not enter a league with you.Ne forte in terra, quæ nobis sorte debetur, habitetis, et non possimus fœdus inire vobiscum. 8But they said to Josue: We are thy servants. Josue said to them: Who are you? and whence came you?Ma quelli dissero a Giosuè: Siamo tuoi servi. Ed egli a loro: Chi siete voi? E donde siete venuti?But they said to Iosue: We are thy seruantes. To whom Iosue said: Who are you? and whence came you?At illi ad Josue: Servi, inquiunt, tui sumus. Quibus Josue ait: Quinam estis vos ? et unde venistis ? 9They answered: From a very far country thy servants are come in the name of the Lord thy God. For we have heard the fame of his power, all the things that he did in Egypt.Risposero: Da paese rimoto assai son venuti i tuoi servi nel nome del Signore Dio tuo: perocché abbiamo udita la fama di sua possanza, e tutto quel che ei fece in Egitto,they answered: From a very farre countrie are thy seruantes come in the name of the Lord thy God. For we haue heard the fame of his might, al thinges that he did in Aegypt,Responderunt: De terra longinqua valde venerunt servi tui in nomine Domini Dei tui. Audivimus enim famam potentiæ ejus, cuncta quæ fecit in Ægypto, 10And to the two kings of the Amorrhites, that were beyond the Jordan, Sehon, king of Hesebon, and Og, king of Basan, that was in Astaroth:E a' due re degli Amorrhei, che erano di là dal Giordano, Sehon re di Hesebon, e Og re di Basan, che stava in Astaroth:and to the two kinges of the Amorrheites that were beyond Iordan, Sehon the king of Hesebon, and Og the king of Basan, that were in Astaroth:et duobus regibus Amorrhæorum qui fuerunt trans Jordanem, Sehon regi Hesebon, et Og regi Basan, qui erat in Astaroth:
11And our ancients, and all the inhabitants of our country, said to us: Take with you victuals for a long way, and go meet them, and say: We are your servants, make ye a league with us.E i nostri seniori, e tutti gli abitatori del nostro paese ci hanno detto: Prendete con voi da mangiare per un viaggio lunghissimo, e andate loro incontro, e dite: Noi siam vostri servi, fate confederazione con noi.and our ancientes, and al the inhabitantes of our Land said to vs: Take in your handes victuals for a very long way, and goe meete them, and say: We are your seruantes, enter a league with vs.dixeruntque nobis seniores, et omnes habitatores terræ nostræ: Tollite in manibus cibaria ob longissimam viam, et occurrite eis, et dicite: Servi vestri sumus: fœdus inite nobiscum. 12Behold, these loaves we took hot, when we set out from our houses to come to you, now they are become dry, and broken in pieces by being exceeding old.Ecco, i pani che noi prendemmo in partendo dalle nostre case per venire a voi, erano caldi: ora sono duri, e per esser troppo vecchi si sbriciolano:Behold, these loaues we tooke hotte, when we departed from our houses to come to you, now they are become drie, and broken for ouer much oldenesse.En panes quando egressi sumus de domibus nostris, ut veniremus ad vos, calidos sumpsimus; nunc sicci facti sunt, et vetustate nimia comminuti. 13These bottles of wine when we filled them were new, now they are rent and burst. These garments we have on, and the shoes we have on our feet, by reason of the very long journey, are worn out, and almost consumed.Noi empiemmo di vino otri nuovi, ora sono rotti, e logori: le vesti che abbiamo addosso, e i calzari de' piedi per la lunghezza di un viaggio di tanto tempo sono usati, e rifiniti.the bottels of wine we filled being new, now they are burst & dissolued. The garmentes and shoes that we haue vpon vs, and which we haue on our feete, for the length of the long way are worne, and almost consumed.Utres vini novos implevimus; nunc rupti sunt et soluti. Vestes et calceamenta quibus induimur, et quæ habemus in pedibus, ob longitudinem longioris viæ trita sunt, et pene consumpta. 14They took therefore of their victuals, and consulted not the mouth of the Lord.Allora quelli preser dei loro commestibili, e non consultarono l'oracolo del Signore.They tooke therfore of their victuals, and asked not the mouth of our Lord.Susceperunt igitur de cibariis eorum, et os Domini non interrogaverunt. 15And Josue made peace with them, and entering into a league, promised that they should not be slain: the princes also of the multitude swore to them.E Giosuè li trattò come amici, e fece con essi alleanza con promessa di salvar loro la vita: e i principi del popolo giurarono ad essi la stessa cosa.And Iosue made peace with them, and entring a league promised that they should not be slaine: the princes also of the multitude sware to them.Fecitque Josue cum eis pacem, et inito fœdere pollicitus est quod non occiderentur: principes quoque multitudinis juraverunt eis.
16Now three days after the league was made, they heard that they dwelt nigh, and they should be among them.Ma tre dì dopo che era stata fatta l'alleanza, riseppero, come quegli abitavano nelle vicinanze, e che sarebbono vissuti tra loro:But three daies after that the league was made, they heard that they dwelt nigh, and they should be among them.Post dies autem tres initi fœderis, audierunt quod in vicino habitarent, et inter eos futuri essent. 17And the children of Israel removed the camp, and came into their cities on the third day, the names of which are, Gabaon, and Caphira, and Beroth, and Cariathiarim.E i figliuoli d'Israele mossero il campo, e andarono tre giorni appresso alle loro città delle quali i nomi son questi: Gabaon, e Caphira, e Beroth, e Cariathiarim.And the children of Israel remoued the campe, and came into their cities the third day, whose names are these, Gabaon, and Chaphira, and Beroth, and Chariathiarim.Moveruntque castra filii Israël, et venerunt in civitates eorum die tertio, quarum hæc vocabula sunt: Gabaon, et Caphira, et Beroth, et Cariathiarim. 18And they slew them not, because the princes of the multitude had sworn in the name of the Lord, the God of Israel. Then all the common people murmured against the princes.E non fecer loro alcun male, perchè i principi del popolo avean così giurato con essi nel nome del Signore Dio d'Israele. Per la qual cosa mormorò tutta la plebe contro i principi.And they stroke them not, because the princes of the multitude had sworne in the name of our Lord the God of Israel. Therfore al the common people murmured against the princes.Et non percusserunt eos, eo quod jurassent eis principes multitudinis in nomine Domini Dei Israël. Murmuravit itaque omne vulgus contra principes. 19And they answered them: We have sworn to them in the name of the Lord, the God of Israel, and therefore we may not touch them.Ma questi le risposero: Noi abbiamo prestato ad essi giuramento nel nome del Signore Dio d'Israele: e perciò non possiam toccarli.Who answered them: We haue sworne to them in the name of our Lord the God of Israel, and therfore we may not touch them.Qui responderunt eis: Juravimus illis in nomine Domini Dei Israël, et idcirco non possumus eos contingere. 20But this we will do to them: Let their lives be saved, lest the wrath of the Lord be stirred up against us, if we should be forsworn:Ma farem loro così: Abbiano salva la vita, affinchè non ci tiriamo addosso l'ira del Signore collo spergiuro:But this we wil doe to them: Let them be reserued in dede aliue, lest the wrath of God be stirred against vs, if we shal be forsworne:Sed hoc faciemus eis: reserventur quidem ut vivant, ne contra nos ira Domini concitetur, si pejeraverimus:
21But so let them live, as to serve the whole multitude in hewing wood, and bringing in water. As they were speaking these things,Ma abbian la vita con questa condizione che taglino le legna pel servizio di tutto il popolo, e portino l'acqua. E mentre quelli parlavano così,but so let them liue, that for the vses of the whole multitude they hew wood, and carie in water. Who speaking these thinges,sed sic vivant, ut in usus universæ multitudinis ligna cædant, aquasque comportent. Quibus hæc loquentibus, 22Josue called the Gabaonites, and said to them: Why would you impose upon us, saying: We dwell very far off from you, whereas you are in the midst of us?Giosuè chiamò a sé i Gabaoniti, e disse loro: Perchè avete voi voluto ingannarci con fraude, dicendo: Noi abitiamo molto lungi da voi, mentre siete in mezzo a noi?Iosue called the Gabaonites, and said to them: Why would you deceiue vs by fraude to say: We dwel very farre of from you, wheras you are in the middes of vs?vocavit Gabaonitas Josue, et dixit eis: Cur nos decipere fraude voluistis, ut diceretis: Procul valde habitamus a vobis, cum in medio nostri sitis ? 23Therefore you shall be under a curse, and your race shall always be hewers of wood, and carriers of water, into the house of my God.Per questo voi sarete sottoposti alla maledizione, nè mai mancherà della vostra stirpe chi tagli le legna, e porti acqua nella casa del mio Dio.Therfore you shal be vnder a curse, and there shal not faile of your stocke a hewer of wood, and a carier of water into the house of my God.itaque sub maledictione eritis, et non deficiet de stirpe vestra ligna cædens, aquasque comportans in domum Dei mei. 24They answered: It was told us, thy servants, that the Lord thy God had promised his servant Moses, to give you all the land, and to destroy all the inhabitants thereof. Therefore we feared exceedingly and provided for our lives, compelled by the dread we had of you, and we took this counsel.Risposer quelli: Fummo avvertiti noi tuoi servi, come il Signore Dio tuo avea promesso a Mosè suo servo di dare a voi tutta questa terra, e sterminarne tutti gli abitatori. La paura pertanto ci prese, e provvedemmo alle nostre vite, e il terrore che avemmo di voi, ci spinse a prendere quel partito.Who answered: It was told vs thy seruantes, that the Lord thy God had promised Moyses his seruant, that he would deliuer you al the Land, and would destroy al the inhabitantes therof. Therfore we feared excedingly and prouided for our liues, cōpelled by your terrour, and we tooke this counsel.Qui responderunt: Nuntiatum est nobis servis tuis, quod promisisset Dominus Deus tuus Moysi servo suo ut traderet vobis omnem terram, et disperderet cunctos habitatores ejus. Timuimus igitur valde, et providimus animabus nostris, vestro terrore compulsi, et hoc consilium inivimus.
25And now we are in thy hand: deal with us as it seemeth good and right unto thee.Ora adunque noi siamo nelle tue mani: fa a noi quel che ti sembra ben fatto, e secondo la giustizia.And now we are in thy hand: that which seemeth vnto thee good and right, doe to vs.Nunc autem in manu tua sumus: quod tibi bonum et rectum videtur, fac nobis. 26So Josue did as he had said, and delivered them from the hand of the children of Israel, that they should not be slain.Giosuè adunque fece come avea detto, e li liberò dalle mani de' figliuoli d'Israele, perchè non perdessero la vita.Iosue therfore did as he had said, and deliuered them from the hand of the children of Israel, that they should not be slaine.Fecit ergo Josue ut dixerat, et liberavit eos de manu filiorum Israël, ut non occiderentur. 27And he gave orders in that day, that they should be in the service of all the people, and of the altar of the Lord, hewing wood, and carrying water, until this present time, in the place which the Lord hath chosen.E determinò in quel giorno che dovessero servire a tutto il popolo, e all'altare del Signore tagliando le legna, e portando l'acqua al luogo, che sarebbesi eletto il Signore, come si fa fino al presente.And he decreed in that day, that they should be in the ministerie of al the people, and of the altar of our Lord, hewing wood, and carying water, vntil this present time, in the place which our Lord hath chosen.Decrevitque in illo die eos esse in ministerio cuncti populi, et altaris Domini, cædentes ligna, et aquas comportantes, usque in præsens tempus, in loco quem Dominus elegisset.
9:1
Year of the World 2553, Year before Christ 1451.
Calmet
These things. The solemn covenant by which the Israelites took possession of Chanaan, (Haydock) and the destruction of the two cities of Jericho and Hai. (Calmet)
Haydock
The kings on that side of the Jordan, and in all the neighbourhood, perceiving that, if the Israelites were suffered to attack them singly, in this manner, they would all presently lose their dominions and their lives. They resolved, therefore, to form a general league, offensive and defensive. (Haydock)
Beyond. Hebrew, "on the side of."
Mountains, on the south of Judea.
Haydock
Sea. All the nations of Phoenicia, and the country of the Philistines, (Calmet) who had seized a part of the country, which belonged to the Israelites. Josue divided their territory among the people, though he did not live to make the conquest of it. (Haydock)
Calmet
Libanus. Hebrew, "and in all the coasts of the great sea, over-against Libanus," as if the Phoenicians were alone meant. (Calmet)
9:4
Calmet
Provisions. By the alteration of a single letter, Hebrew means, "they feigned themselves to be ambassadors." But the Chaldean, Syriac, and Septuagint agree with the Vulgate. (Calmet)
Menochius
The Gabaonites were Hevites, though they are called by the more general name of Amorrhites, 2 Kings 21:2. St. Jerome says that their city stood in the tribe of Benjamin; according to Josephus, 40 or 50 stadia north of Jerusalem. (Menochius)
Haydock
They alone had the prudence to submit, (Calmet) being terrified and converted by the miracles of God. (Haydock)
Again. In the East, goat skins with the hair inwards, are used to carry wine.
9:5
Patches. Hebrew, "spotted," or of different colours, like shoes worn out and spoiled with dirt.
Calmet
Pieces. Hebrew, is translated, "dry, burnt, eaten, mouldy," etc. But it means fine thin bread, or wafers, (3 Kings 14:3,) full of holes. The Israelites partook of this bread, which they would hardly have done if it had been mouldy. (Calmet)
9:7
You. The Gabaonites addressed themselves to the first whom they met in the camp; and these made this remark to them before they were brought into the presence of Josue. The Israelites could make no league with the Chanaanites, as with equals, but only on condition that the latter should embrace the true religion, and acknowledge the dominion of the former. (Grotius) (Exodus 23:32., and Deuteronomy 7:2.)
9:8
Calmet
Servants. They did not mean to submit to servitude, but to make a league; otherwise they would not have needed to have recourse to such artifices. (Calmet)
Haydock
But finding that no other terms could be procured, they were willing, at any rate, to save their lives. (Haydock)
9:9
9:10
Calmet
Astaroth. They take care not to mention what had happened so recently at Jericho, lest they might be detected. (Calmet)
9:13
Haydock
And almost. This is added by way of farther explanation of the Hebrew, "are become old." (Haydock)
9:14
Menochius
Victuals, to examine whether they were as old as they pretended; or they eat of them in sign of friendship. (Menochius)
Euripides
Thus we find a feast generally accompanied the making of a league, Genesis 26:30., and 31:54. To betray a guest was deemed a heinous injury, Psalm 54:15. (Euripides)
Calmet
Lord. By the high priest, clothed with the Urim and Thummim. (Calmet)
Haydock
This remark shews that the Israelites had been guilty of some negligence. (Haydock)
Menochius
Hence they were so easily deceived, being perhaps overjoyed that their friendship should be courted by so distant a nation. (Menochius)
Worthington
The high priest was ordered to consult the Lord for Josue, at the door of the tabernacle, Exodus 29:42., and Numbers 27:21. (Worthington)
9:15
Masius
Them. Were they bound to keep this promise? Some maintain the negative, as it was obtained by fraud, and therefore the Gabaonites leave themselves to the mercy of Josue, (ver. 25,) who condemns them to perpetual servitude in the house of the Lord. He could not, however, have taken away their lives after what had passed. The error was not essential, but the people might have obtained the same conditions, if they had frankly told the truth. If we make a contract with a person who pretends to be of a nation to which he does not belong, the contract will hold good. The deceit of the Gabaonites was punished as it deserved. But God required that the conditions which were granted to them, should be diligently observed; and the family of Saul was severely punished, because he had slain some of them, 3 Kings xxi. If the rest of the Chanaanites had changed their religion, and submitted to the Israelites, they might have been preserved, as Rahab, and so many others were, with whom the pious kings scrupled not to form alliances, Josue 11:19., and Deuteronomy 20:10, etc. (Masius; Bonfrere; Calmet)
Menochius
They were, however, obliged to yield possession of the land to the Israelites, and to renounce idolatry. The Gabaonites were willing to accede to these conditions, and therefore Josue might justly make a peace with them. (Menochius)
9:16
Menochius
Now. The five kings coming to attack the Gabaonites, these were forced to confess the truth, and to implore the assistance of the Israelites; (Calmet) or perhaps Rahab had given information who they really were. (Menochius)
Josue flew to their assistance in the night, and arrived the day following, Josue 10:9.
9:18
Livy iii
Israel. This is one reason why their lives were spared. But we have seen that they could not, with justice, have treated them as enemies, on their submitting to the conditions required, even if they had not engaged themselves by oath. The Gabaonites knew with what respect oaths were then kept by the Hebrews, even when they might have some specious pretext for dispensing themselves from their obligation. "People had not yet begun to neglect God, as they do in the present age; nor did they allow themselves the liberty of interpreting an oath, and accommodating the laws to their own humour, but they rather regulated their morals by their prescription." Nondum haec quae nunc tenet saeculum, negligentia Dei venerat, etc. (Livy iii.)
9:21
Haydock
Multitude. The common people, only considering their own private advantage, murmured at the conduct of their leaders, as they supposed that they were thus deprived of the plunder (Calmet) of many cities, and engaged in a dangerous war, with the five confederate kings. But this war was in no degree detrimental to them, as they knew they had to subdue the whole country; and as for the Gabaonites, they eased the people of Israel of a great burden, by doing the drudgery of the tabernacle, which otherwise must have fallen upon them. (Haydock)
Menochius
These people were dispersed through the country, particularly in the cities of the priests and Levites, whose servants they were forced to be. Gabaon was allotted to the priests. In latter ages, many of these poor people being slain by Saul, etc., David was obliged to select some others, called Nathineans, or "people given," to supply their place, (Calmet) unless these were all the remnants of the Gabaonites. (Menochius)
Josephus (Jewish Wars 2:17,) speaks of the feast of Xylophoria, or "wood carrying," for the uses of the temple; and we read, (2 Esdras 10:34,) that lots were cast among the priests and the Levites, and the people, for the offering of wood, etc., which seems to insinuate that the ancient institution was then altered. Many authors speak of a fountain which furnished the temple with water, after the captivity, so that the service of the Gabaonites was not much wanted. We find no mention of them after that time.
9:23
Calmet
Curse. Hebrew, "you are cursed, and there shall be none of you freed from being bondmen;" (Haydock) you are a part of those nations which are under an anathema, and you deserve to be severely punished. (Calmet)
Serarius
But we shall fulfil our engagements with you, only in punishment for your craftiness: (Haydock) you must submit to change your religion, (Calmet) which will be your greatest blessing, (Haydock) and to perform the meanest offices, which may be considered as a sort of curse. It is thought that some recompense was allowed the Gabaonites for their labour. (Serarius, q. 17.)
Haydock
This sentence was probably pronounced at Galgal, (Calmet) though we might as well conclude that Josue would wait till he came to Gabaon, before he arraigned the people, as no doubt they would make the best of their way out of the camp, as soon as they had obtained their request. (Haydock)
Water. Slaves of the meanest condition were employed in these offices, Deuteronomy 29:11. (Athen. 10:22.)
9:24
Thereof. It seems they know not that any conditions would be admitted; and many interpreters have supposed, that none could be offered by the Israelites. See Deuteronomy 20:15.
9:25
Calmet
Thee. They acknowledge not only that Josue is too strong for them, but also that he has a right to punish them for their deceit. They accept, therefore, of whatever terms he is pleased to allow them. (Calmet)
9:27
Menochius
Chosen in the tabernacle and temple. (Menochius)
Worthington
In these Gabaonites, of the race of Chanaan, the prediction of Noe, that he should serve Sem, was fulfilled, Genesis ix. (Worthington)
9:14
In such a case they ought to haue consulted God, to wirte, the high Priest putting on the Ephod & Rationale, should haue prayed at the dore of the tabernacle, where our Lord appointed to speake vnto him. Exo. 29 v. 42 It was also ordained. Num. 27. v. 21. that Eleazar should cōsult our Lord, when anie thing was to be donne by Iosue, which omittīg to do they were deceiued by these Gabaonites.
9:27
In these Gabaonites of Chanaans race was fulfilled Noes prophecie. Geu. 9. that Chanaan should be a seruant to his brethren.
9:3
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.10
… And he, being as yet ignorant of localities, and not knowing anything of the inhabitants, did not see through their deceit, nor did he enquire of God, but readily believed them.
9:27
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.10
… He made them pay the penalty, however, by forcing them to undertake the lowest kind of work. The judgment was mild indeed, but it was a lasting one, for in their duties there abides the punishment of their ancient cunning, handed down to this day
san Girolamo † 420 d.C. Against Jovinianus 2.10
… And it will be plain to you that sheep indeed they are, but wandering sheep: that they are on the right hand, but do not stand there: they flee until the High Priest dies and descending into hell liberates their souls. The Gibeonites met the children of Israel, and although other nations were slaughtered, they were kept
9:1
1. QUIBUS AUDITIS. — Refert ad stragem ab Hebraeis editam in Jericho et Hai, non ad foedus in Hebal cum Deo initum, quod proxime praecessit: illud enim obiter tantum inseritur; nam posterius configit post expugnatas urbes intermedias, ut secure omnes pergere possent in Sichem et Hebal, uti jam dixi. LITTORE MAGNI MARIS, — puta maris Mediterranei, quod erat magnum respectu maris Galilaeae et maris Mortui, quorum utrumque est in Judaea. Porro juxta mare Mediterraneum habitabant Tyrii, Sidonii aliique Phoenices, qui gente et genere erant Chananaei, item Philistini, qui Chananaeis expulsis eorum urbes occuparant. Quare hi omnes (eorumque regiones) traditi erant Hebraeis, etsi sua ignavia eas reipsa non occuparint.
9:3
3. AT HI QUI HABITABANT IN GABAON. — Gabaon urbs erat magna et potens, habebatque incolas robustissimos, ut dicitur cap. x, 2; distabat a Jerusalem itinere duarum circiter horarum versus Occidentem, sita erat in tribu Benjamin in monte: unde dicta Gabaon, id est mons vel collis. Audi Adrichomium in Descript. terrae sanctae, pag. 17: « Gabaon metropolis olim et regia urbs Hevaeorum, qui orti ab Hevaeo filio Chanaan, distat ab Jerusalem stadiis plus minus quinquaginta, in monte Silo sita, ut auctor est Brochartus. Unde et ibi dicitur fuisse excelsum maximum. Habuit sub se civitates Caphira, Beroth et Cariathiarim: post vero attributa est filiis Aaron Levitis. Nunc vero, ait Hieronymus, ostenditur villa eodem nomine in quarto milliario Bethelis contra Orientalem plagam, juxta Rama et Remmon, ubi Salomon obtulit victimas. Hujus incolae Gabaonitae induti vestibus tritis, et vetustatem prae se ferentibus, in dolo supplices ad Josue venerunt in Galgala, et callide foedus inierunt: deprehensa fraude in aquarios et lignarios templi perpetuo mancipati sunt, dicti Nathinaei, id est dati vel donati ad serviendum templo; quos cum Saul postea delere voluisset, ob hoc tota terra tribus annis fame afflicta est. Hic Salomon in tabernaculo Moysi (erat quippe hic tabernaculum, I Paral. xvi, 21, et II Paral. I), immolatis super altare aeneum mille hostiis, sapientiam a Deo petiit et obtinuit, » III Reg. iii, 9.
9:4
4. ET CALLIDE COGITANTES. — Hebraice, fecerunt etiam ipsi in calliditate, vel astutia astutaque prudentia, videlicet callide et prudenter cogitantes quomodo sibi prospicerent, uti faciebant alii Amorrhaei: sed hi belli inibant consilia, unde victi caesique sunt; at Gabaonitae prudentiores, simulatione remotioris habitationis, vitam ab Hebraeis petierunt et impetrarunt. Videbant enim se, licet bellicosos et fortissimos, Deo pro Hebraeis pugnante, resistere non posse. Quare hac in re non peccarunt, sed pie et prudenter egerunt. Videbant enim se excidium evadere non posse, nisi per hanc simulationem supplices fierent Hebraeis, in qua licet mendacia nonnulla miscuerint, tamen bona fide putarunt in articulo tantae necessitatis licitum esse mentiri, quod olim putavit Plato, Cassianus aliique viri sapientes. TULERUNT SIBI CIBARIA. — Sic quoque vertit Chaldaeus, quin et Septuaginta, si apud eos, uti ex Syro vult Masius, legatur ἐπωτίσαντο, non autem ἐπρέσβευσαν, id est instituerunt, uti legunt Complutenses: sic et Hebraea, si pro ר legatur affine ד, scilicet יצטידו iitstaiadu, pro יצטירו iitstaiaru. Radix enim צידה tseda significat victum vel annonam. Masius vero, Cajetanus ceterique recentiores, quia per ר legunt hitstaiaru, hinc vertunt legatos egerunt, vel legatos se simularunt; צִיר tsir enim significat legatum, inde in Hitpael הִצְטִיר hitstaier significat legatum agere vel simulare. Ita Marinus in Lexico. Saccos (cibariis aliisque rebus ad iter necessariis plenos) veteres asinis imponentes. — Ita legendum cum Hebraeo, Chaldaeo, Romanis et caeteris. Irrepsit ergo mendum in Septuaginta, qui pro ὄνων, id est asinis, habent ὤμων, id est humeris.
9:5
5. QUAE AD INDICIUM VETUSTATIS PITTACIIS CONSUTA ERANT. — « Pittaciis, » id est variis frustis resarta. Hebraeum enim טלאו talu significat varium vellus diversis particulis consutum, quod S. Franciscus dicere solebat, vestes et calceos rappeciatos pauperatis esse indices, ideoque eos suis asseclis commendabat. Hinc Masius vertit, quorum solea frustis suppacta erant. PANES QUOQUE, etc., DURI ERANT, ET IN FRUSTA COMMINUTI. — Hebr. vocantur panes niccudim, id est punctorum, scilicet qui prae ariditate in frusta et micas, ceu puncta comminuerentur, aut comminui facile possent. Unde Arias vertit, panes punctatos; Vatablus, mucidos; Septuaginta, situ obsitos et corrosos; Masius, mucore maculosos: mucidus enim habet mucoris maculas quasi puncta; Chaldaeus, crustulas; alii, adustos, a rad. nacad, id est urere.
9:6
6. PERREXERUNTQUE AD JOSUE, QUI TUNC MORABATUR IN CASTRIS GALGALAE. — Verisimile est enim Josue post eversam Jerichuntem et Hai, rediisse ad prima castra in Galgalis, ideoque in Galgalis fixisse et munivisse castra contra incursus Chananaorum. Galgala enim erat juxta Jordanem, trans quem morabantur in urbibus munitis tribus Gad, Ruben et dimidia Manasse, quas ad se evocare, vel ad eorum urbes se recipere poterat, si a Chananaeis premeretur. Quare ex Galgalis processit ad expugnationem Jerichuntis, Hai et caeterarum urbium, relictis impedimentis et imbelli turba in Galgalis, utpote loco et natura et arte munitissimo, praesertim ob viciniam Jordanis, atque expugnatis eversisque urbibus redibat ad castra in Galgalis, ibique manebat donec Dei monitu in alias expeditiones evocaretur, ut colligitur ex cap. x, 7, 43; xiv, 6. Audi Leonem Imperatorem de loco castrorum praecepta suis ducibus dantem in Tacticis, sive de ordinanda acie cap. xi, num. 1: « Aplictum igitur, sive fossatum (nam aplictum proprie fossatum totius exercitus est) valide quantum potes munies. Si in locis spatiosis laxisque commode castra ponere potueris, ita facias: sin minus, non negligenter, sed sedulo, firmiter et dense castra pones; illa autem loca imprimis fugies, quae aliquid prope celsius ac eminentius habent, ne illud inimici noctu et confertim anticipantes, multa mala tibi ex eo loco inferant. » Et cap. xx, num. 27: « Castra munire semper tutum est, et amicitiae pacisque tempore. Si prope hostes fueris, fossatum circumducito vel ex lapidibus, vel ex lateribus circumvallatum, et ita castra tua in tuto ponas. Si enim aliquid adversum contingat, minus imperatorium erit dicere aliquando: Non putaram. » Idem praeceptum dat Vegetius, Aelianus, Cyllenius, Lipsius, Valtrinus et alii, qui de re militari scripserunt. Subjungit Leo non expedire ut castra diu eodem loco consistant, ob sordes et immunditias, quae a singulis quotidie in loco arcto egeuntur, ideoque aerem inficiunt, ac morbos et pestem generant, uti in Italia et alibi experti sumus, et in dies experimur, per adventum exterorum pestem invehentium. DE TERRA LONGINQUA VENIMUS. — Mentiuntur, sed id sibi licitum putant ad salvandam suam suorumque vitam; et licet mendacium hoc mox ab Hebraeis deprehendendum scirent, tamen ob religionem juramenti quod extorserunt, sibi parcendum sperabant.
9:7
7. NE FORTE IN TERRA QUAE NOBIS SORTE DEBETUR, HABITETIS. — Hebraice tantum est, forte in medio mei (id est, terrae meae, mihi scilicet a Deo promissae, et inter nos sorte dividendae) tu habitas. Tangunt rei punctum et veritatem, q. d. Si terra vestra nobis a Deo promissa est, nolumus eam a vobis occupari et nobis adimi. Unde Deus vetuerat Hebraeis ne cum incolis Chananaae foedus inirent, sed omnes mactarent. Deuter. vii, 2; Exodi xxxiv, 12, et alibi.
9:8
8. AT ILLI AD JOSUE: SERVI, INQUIUNT, TUI SUMUS. — Dicunt hoc non tantum per aulicismum, uti aulici dicere solent sibi invicem: Servus tuus sum; sed vere et sincere. Sciebant enim sibi ab Hebraeis parcitum non iri, nisi eis se subjicerent et servos efficerent. Cupiebant ergo servitute vitam redimere. Unde et Josue mortem naturalem eis in civilem, id est, in servitutem convertit. Ita Serarius et alii. Id magis patebit ex eorum dictis vers. 9 et sequentibus.
9:9
9. RESPONDERUNT. — Hebraice, et dixerunt filii Israel, id est, quisque Israelita, ad Hevæum (Gabaonitae ergo erant Hevaei): Forsitan in medio mei tu sedes (habitas), et quomodo feriam tecum foedus? Hoc enim vetuerat Deus, Deut. vii, 2. DE TERRA LONGINQUA VALDE VENERUNT SERVI TUI IN NOMINE DOMINI DEI TUI. — Hebraice, ad nomen Domini Dei tui, hoc est, exciti fama potentiae et prodigiorum Dei tui, quibus ipse in deserto Og et Sehon reges, vestros hostes, percussit. Tacent excidium Jerichuntis et Hai, quia illud novum et recens erat, nec poterat ad longinquos (quales se fingunt) tam cito pervolare. Vide hic eorum astutiam artemque fallendi. Unde nonnulli censent a Gabaon et Gabaonitae derivatum Italicum gabare et gabatore, id est, decipere et deceptor. Hinc patet Gabaonitas, metu potentis Dei vindictae in hostes Hebraeorum exercitae perculsos, ejus majestatem, potentiam et divinitatem agnovisse, ac in eum ut solum Deum verum credidisse, vel ut in eum credant eamque colant, promptos et paratos se offerre: ideoque Deus eos prae caeteris Chananaeis in sua idololatria obstinatis servavit, ac Josue et Hebraeos impulit ut eis parcerent, proselytos facerent et suae Ecclesiae unirent. Aiunt ergo: « Venimus in nomine Domini, » Hebraice, ad nomen Domini, q. d. Venimus excitati per nomen et famam gestorum admirandorum Dei tui, ut vobiscum in eamdem societatem conjungamur. Ita S. Augustinus, Lyranus, Cajetanus, Arias. Alibi venire in nomine Domini est venire Dei ope, potentia et virtute, ut Psal. cxvii: « Benedictus qui venit in nomine Domini. » Et Joan. xvii: « Pater sancte, serva eos in nomine tuo, » id est, virtute tua. « Cum essem cum eis, ego servabam eos in nomine tuo, » id est virtute a te mihi data; sed ambulare in nomine Domini, est eum colere, invocare, et in eum sperare, ac rem quampiam aggredi.
9:14
14. SUSCEPERUNT IGITUR DE CIBARIIS EORUM, — non ut ex eis ederent: habebant enim recentes ex frugibus terrae panes; sed vel in symbolum amicitiae et foederis, ut volunt Lyranus, Arias, Vatablus et Cajetanus: cibos enim accipere, et praegustatos ab aliis degustare, antiquum et vulgatissimum fuit mutuae communicationis, fidei, amicitiae, hospitalitatis symbolum apud omnes olim nationes, et hodie quoque ab Orientalibus, aeque ac ab Hibernis observatur; vel, ut Masius, explorandi causa, ut nimirum explorarent an vera dicerent, an scilicet vere panes essent vetustate aridi et mucidi, ut ipsi asserebant. Opponit enim hoc ei quod sequitur: ET OS DOMINI NON INTERROGAVERUNT, — q. d. Veracitatem legatorum ac longinquitatem explorarunt suis oculis et manibus, non autem consulendo Dominum per pontificem Rationali, in quo erant Urim et Tummim, induto. Vide dicta Exodi xxviii, 30; adeoque errarunt et decepti fuere. Fuit ergo hic aliquod Hebraeorum peccatum, primo, inconsiderationis, quod cum Deum haberent praesentem, dirigentem et respondentem, eum in re tam gravi non consuluerint; secundo, temeritatis et praecipitationis, quod tam cito cum peregrinis et incognitis, imo de mendacio suspectis foedus inierint, illudque juramento firmarint, nec prius rem tantam magis examinarint, an quis dolus in ea lateret, uti vere latebat; sed Deus id permisit, lumenque suum eis subduxit, ut Gabaonitas jam se agnoscentes et metuentes tam in vita, quam in sui agnitione metuque et cultu servaret et promoveret. Quocirca Leo Imperator suo belli duci ita praecipit in Tacticis, cap. xx, num. 9: « Tarde ac circumspecte deliberare, et ea quae deliberata constitutaque sunt aliqua cunctatione aut formidine non rejicere, necessarium cum primis est: timor enim non solum tuta res non est, sed etiam rebus bonis inventis adversissima est. » Moraliter, disce hic in rebus dubiis et arduis Deum consulere, ejusque lumen implorare, ac viros doctos et religiosos, praesertim Confessarios ac Superiores, qui locum Dei tenent, adire et audire. Si sapis ergo, nil magnum inchoato, nisi prius Deo consulto et propitiato. Ita Judas Machabaeus semper ante praelium legitur Deum invocasse, ideoque ejus ope tot tantasque victorias obtinuisse excepto ultimo praelio, in quo non legitur orasse, ideoque licet fortiter pugnans, occubuit.
9:15
15. FECITQUE JOSUE CUM EIS PACEM, ET INITO FOEDERE POLLICITUS EST QUOD NON OCCIDERENTUR, — Hebraice, ad vivificandum eos, id est quod vitam eis conservaret, nec eos occideret. Hic enim erat finis pacis et foederis a Gabaonitis expetiti. Audi S. Ambrosium lib. III De Officiis: Josue, inquit, quia adhuc erat ignarus locorum, atque incolarum inscius, non cognovit fraudes eorum; neque Dominum interrogavit, sed cito credidit. Adeo sancta erat illis temporibus fides, ut fallere aliquos posse non videretur: quis hoc reprehendat in sanctis, qui caeteros de suo affectu aestimant? Et quia ipsis amica est veritas, mentiri neminem putant, fallere quid sit ignorant. Libenter credunt quod ipsi sunt, nec possunt suspectum habere quod non sunt. Quaeres, an Josue licite potuerit foedus inire cum Gabaonitis, eisque vitam dare, cum Deus vetuisset Hebraeis foedus cum Chananaeis (quales erant Gabaonitae) inire, jussissetque eos omnes occidi? Exodi xxiii, 32. Respondeo, licite potuisse Josue foedus cum eis inire positis duabus conditionibus. Prior erat, ut Gabaonitae suas urbes, agros et ditiones cederent Hebraeis: ipsis enim a Deo datae erant; ac proinde eis se ut servos subjicerent. Posterior, ut fierent proselyti, ac relictis idolis suis, fidem cultumque veri Dei susciperent, itaque in unam cum Hebraeis Ecclesiam ac Rempublicam transirent. Causa enim cur Deus eos jusserat occidi, erat quod ipsi essent idololatrae et scelerati, ac periculum erat ne Hebraeos ad sua idola et scelera pertraherent. Hanc enim causam dat Deus, Exodi xxiii, 32 et 33, et Deut. vii, 4. Hoc autem periculo cessante permittebat Deus ut eis parceretur et vita condonaretur; utrumque autem praestiterunt Gabaonitae: nam et servos se obtulerunt Hebraeis, et eorum Deum agnovere, paratosque se obtulere ad ejus religionem capessendam; ergo Josue eis parcere poterat. Id ita esse patet primo, quia simili modo Hebraei dederunt fidem Rahab Chananaae, quod ipsam omnesque ejus cognatos et affines servarent, ac fidem datam praestiterunt, quia scilicet Rahab cum suis se subjecerat Hebraeis, ac parata erat fidem et religionem eorum capessere. Cur non simili modo poterat Josue vitam condonare Gabaonitis? Secundo, quia Josue de facto pepercit Gabaonitis, postquam dolo eorum detecto cognovit eos esse Chananaeos, voluitque fidem eis datam et juratam servari. Hoc autem facere non potuisset, si hoc foedus fuisset illicitum et a Deo vetitum. Nulla enim promissio, etiam jurata rata est et valida, quae Deo Deique legi et jussui adversatur. Nemo enim potest se obligare aut promittere se legem Dei violaturum, vel contra eam facturum. Tertio, quia Deus severe punivit posteros Saul, eosque jussit crucifigi, II Reg. xxi, 1 et seq., eo quod Saul Gabaonitas contra fidem a Josue datam occidisset. Voluit ergo Deus fidem eis datam esse ratam, ac sancte servari. Quarto, quia Deus, Deuter. xx, 10, jubet Hebraeis ut hostibus offerant pacem, ac si eam acceptent, cum eis foedus ineant. Sub his autem etiam Chananaeos comprehendi censent Interpretes. Nam quod Deus ibidem vers. 15 et 18, differentiam facit inter Chananaeos prope, et alias gentes longinque habitantes, in eo tantum facere videtur, quod velit Chananaeos omnes omnino occidi, ne Hebraeos ad idola sua pertrahant, in caeteris autem Gentibus velit parci mulieribus et infantibus. Magis idipsum patebit ex dicendis vers. 19.
9:17
17. GABAON, ET CAPHIRA, ET BEROTH, ET CARIATHIARIM. — Videntur illis Chananaorum urbibus nomina indita variis de causis, petitis a loci situ, natura et ingenio, item a commodis et incommodis, quae illis certae res vicinae afferebant. Sic Gabaon Chananaeum vocabulum culmen significat, quia urbs haec sita erat in monte; Caphira significat leunculum, quia fortes instar leonum habebat incolas; Beroth significat puteos, qui ibi erant excellentes et copiosi; Cariathiarim idem est quod urbs sylvarum, ob earum ibidem copiam. Ita Arias. Proprie Gabaon idem est quod collis iniquitatis et doloris, ait S. Hieronymus in Nomin. Hebr., quia Gabaon ante Josue erat urbs scelerata, ideoque doloribus plena, donec eam servavit et salvavit Jesus.
9:19
19. JURAVIMUS ILLIS IN NOMINE (per nomen) DOMINI DEI ISRAEL, ET IDCIRCO NON POSSUMUS EOS CONTINGERE. — Quaeritur, an juramentum hoc Principum datum Gabaonitis de vita eis servanda, illos obligavit ad fidem, quam eis dederant, praestandam? Obligasse negant Abulensis, Masius, Arias, Magalianus, Serarius et S. Augustinus hic, Quaest. XIII. Ratio est prima, quia hoc foedus et juramentum fraude et dolo Gabaonitarum fuit extortum; secunda, quia in eo intervenit error personae: putabant enim Josue et Principes se non cum vicinis Chananaeis, sed extraneis et remotis, puta Arabibus vel Syris, quales se mentiebantur Gabaonitae, foedus inire et jurare, iisque tantum se obligare intendebant. Juramentum enim, ut docent Sylvester, Lessius et caeteri, sequitur naturam sui actus vel contractus, atque intelligi debet secundum conditiones et restrictiones, quae in tali actu vel contractu intelliguntur. Hic autem intelligitur illa conditio: « Si non estis Chananaei. » Quare cum Gabaonitae essent Chananaei, Hebraei intendebant quod cum illis nollent pacisci, nec foedus inire, ac consequenter illis juramento se non obligare. Tertia, quia ipsum factum erat contra legem Dei, jubentem omnes omnino Chananaeos deleri, Num. xxiii, 52; Deut. xx, 16. Putarunt tamen Principes se hoc juramento obligari: ex quo errore colligas quanta ea aetate fuerit nominis divini reverentia et religio: permisitque Deus, quem consulere neglexerant, eos errare, ut inde Gabaonitarum salutem eliceret, in eosque suam clementiam ostenderet. Fuerunt tamen obligati Israelitae renovata pactione, quia fraudem paulo post cognoscentes, prius pactum fidemque eis datam ratam habuerunt, ad hoc Deo eos impellente; nam Deo placuisse ut illis pacem ultro petentibus parceretur, fidesque data servaretur, connivendo in lege mortis contra Chananaeos lata, patet ex eo quod foedus hoc a Saule violatum gravissime Deus sit ultus, II Regum, cap. xxi, vers. 1. Haec sententia est probabilis. Probabilior tamen est contraria, scilicet hoc foedus et juramentum obligasse Josue ac Hebraeos ad fidem, et vitam Gabaonitis datam praestandam, uti censent Lyranus, Hugo, Dionysius, Cajetanus, S. Ambrosius, lib. III Offic. cap. x; Gratianus, lib. XXII, Quaest. IV, cap. finali, ac fuse solideque Suarez, lib. II De Juramento, cap. xviii, qui citat S. Thomam, Bonaventuram, Richardum. Ratio est: Prima, quia Deus permiserat, imo quasi jusserat parci Chananaeis, si ipsi pacem peterent, ac suas urbes cederent Hebraeis, eorumque religionem capesserent, uti ostendi vers. 15. Omnia autem haec praestiterunt Gabaonitae. Ergo poterat, imo ex charitate debebat eis parci, foedusque cum eis inici. Idipsum satis significat Scriptura, cap. xi, 19, ubi ait: « Non fuit civitas, quae se traderet filiis Israel, praeter Hevæum qui habitabat in Gabaon; omnes enim bellando cepit. Domini enim sententia fuerat ut indurarentur corda eorum, et pugnarent contra Israel, et caderent, et non mererentur ullam clementiam, ac perirent sicut praeceperat Dominus Moysi, » q. d. Ideo jussit Deus deleri Chananaeos, quia ipsi obstinate restiterunt Hebraeis; quia vero id non fecerunt Gabaonitae, qui erant Hevaei, sed pacem petierunt, idcirco illam eis dari voluit Deus. Secunda, quia dolus hic Gabaonitarum non erat circa substantiam rei, aut circa id quod juramentum requirebat ut esset validum, sed circa accidens duntaxat, scilicet circa proximitatem vel longinquitatem habitationis eorum; ergo non vitiabat, nec irritabat juramentum, nec foedus juratum. Fuisset circa substantiam, si ipsi voluissent suas urbes suamque idololatriam retinere, itaque foedus inire cum Hebraeis: hoc enim erat a Deo vetitum, ideoque Hebraei nullo ad hoc juramento se obligare poterant; jam autem, cum offerant sua praedia Hebraeis et eorum religionem cupiant amplecti, substantiam foederis a Deo permissi, imo jussi praestant: nec dolus illam violat aut elidit. Quare non fuit hic error personae, sed alicujus accidentis personae. Volebant enim Hebraei cum praesentibus Gabaonitis contrahere foedus; sed errabant in accidente, putantes eos remote, non propinque habitare, quod foedus non vitiat: sicut si quis contrahat matrimonium cum femina praesente, valide contrahit, esto erret, putetque eam esse Italam, cum sit Germana. Dices: Josue non intendebat contrahere cum Gabaonitis, nisi hac conditione, quod non essent Chananaei. Respondeo, adde, vel non manerent Chananaei, si scilicet vellent persistere in hostilitate, infidelitate et impietate Chananaorum. Jam autem Gabaonitae haec tria a se abdicarunt, cupieruntque in amicitiam, religionem et pietatem Hebraeorum transire. Quare jam non Chananaei, sed potius Hebraei et proselyti censendi sunt, cum qualibus Josue optabat foedus inire. Tertia, quia dolus hic non erat noxius, sed commodus Hebraeis. Quid enim profuisset eis caedes et mors Gabaonitarum, nisi ad opinionem et infamiam crudelitatis barbarae, quod petentes pacem mactassent, apud omnes gentes conciliandam? Vita autem eorum multum Hebraeis profuit, quia eis usi sunt quasi servis ad lignationem et aquationem. Ergo dolus hic non vitiabat foedus, nec faciebat Hebraeos involuntarios; nam paulo post cognito dolo voluntarie foedus initum approbarunt. Quarta, Gabaonitae supplices petebant vitam duntaxat, offerentes se ad omnem servitutem; quis nisi barbarus id eis negasset, eosque trucidasset? Sane id non fecit Tamerlanes, nec Amurathes, nec Ottomanus, nec quis alius quantumlibet crudelis et tyrannus. Quinta, Josue potuisset et debuisset, ac proinde voluisset eis parcere, si ipsi sine dolo fatendo se Chananaeos se ipsi subjecissent, et in servos addixissent. Haec enim erat mens Dei, uti jam ostendi. Ergo cum ipsi idem nunc faciant, eis parcere debuit, esto dolus aliquis interveniat: unde et de facto dolo cognito eis pepercit. Sexta, id diserte ipsi hic fatentur et asserunt: « Juravimus, inquiunt, illis in nomine Domini Dei Israel (cujus fidem et cultum ipsi agnoscunt et suscipere cupiunt): et idcirco non possumus eos contingere. » Et mox: « Ne contra nos ira Dei concitetur, si pejeraverimus. » Nota vo juravimus, scilicet in praeterito; loquuntur ergo de juramento non post dolum agnitum renovato, sed primitus ante doli cognitionem praestito, eoque se obligari asserunt. Idem patet ex violatione hujus juramenti, quam Deus ultus est crucifixione posterorum Saulis, II Reg. xxi. Hinc patet responsio ad argumenta contrariae sententiae. Denique verisimile est Eleazarum Pontificem cognito dolo Deum consuluisse (hoc enim jusserat Deus Num. xxvii, 21), quid in re tam gravi et perplexa facto foret opus; aut certe Josue Deum orasse, et ab eo audisse ut Gabaonitis parceret, eorumque tam corpora quam animas per verae religionis professionem servaret. Dices: Chananaei erant homines sceleratissimi et corruptissimi, ideoque Deus omnes deleri jusserat, ne sua vitia affricarent Hebraeis. Ergo licet Gabaonitae metu mortis promitterent morum et vitiorum emendationem, tamen eis Hebraei credere non debebant, sed metuere ne paulo post in pristina scelera relaberentur, ideoque illos omnes delere, uti jusserat Deus. Respondeo, communiter id verum erat, at non in Gabaonitis, qui tam serio se in servos ad omnia paratos et ad veri Dei cultum offerebant. Adde eorum mentem et constantiam fuisse probandam, eisque adhibendos fuisse religionis magistros, aeque ac inspectores et custodes, qui si deprehenderent eos ad sua idola relabi, ad Josue idipsum referrent, cujus erat eos castigare et exterminare, uti jam fit Muranis et Judaeis ad Christum conversis; nec dubium Josue idipsum praestitisse. Verum eventus docuit Gabaonitas in fide et Judaismo fuisse constantes, ideoque Deus eorum caedem in Saulis posteris adeo graviter vindicavit. Rebellionis hic non erat periculum, quia Gabaonitae erant pauci exarmati et inter Hebraeos distributi, ut inter se coire et contra eos conspirare non possent. Disce hic quam sancte fides, praesertim jurata, sit servanda hosti, etiam impio et infideli, quales erant Gabaonitae. Idem diserte docet sancitque Leo Imperator in Tacticis, sive de acie ordinanda. Fide enim sublata evertitur omnis hominum contractus et societas, quae fidei quasi innititur, ut homines jam non homines, sed leones, tigrides et ferae esse videantur.
9:21
21. SED SIC VIVANT, UT IN USUS UNIVERSAE MULTITUDINIS LIGNA CAEDANT, AQUASQUE COMPORTENT. — Principes hic Gabaonitas vita donant, sed servitute damnant, idque juste, tum quia vitam duntaxat eis promiserant et juraverant; tum quia Gabaonitae dolum fecerant, et fraude juramentum extorserant; tum quia ipsi erant Chananaei, quos Deus volebat occidi, et si quibus ob deditionem parceretur, eos servituti addici. Mitis ergo fuit haec eorum poena, quae tandem facta est honorata sors et conditio serviendi templo, uti patebit versu ultimo. QUIBUS HAEC LOQUENTIBUS, VOCAVIT GABAONITAS JOSUE, — ut Principum sententiam approbans, eamdem quasi summus Princeps et Judex promulgaret Gabaonitis. Recte quoad sensum vertit Interpres, quod in Hebraeo sic ad verbum sonat, Cum locuti essent de illis Principes, vocavit eos Josue, etc. Hebraice enim כאשר caasar non tantum sicut, sed et cum, vel quando significat.
9:23
23. ITAQUE SUB MALEDICTIONE ERITIS, — puta sub servitute et onere lignandi et aquandi. Servitus enim onerosa est species quaedam maledictionis, id est, maleficientiae et castigationis.
9:27
27. DECREVITQUE IN ILLO DIE EOS ESSE IN MINISTERIO CUNCTI POPULI, ET ALTARIS DOMINI. — Duplex ergo fuit onus et officium Gabaonitarum: Prius, comportare ligna et aquam totis Hebraeorum castris. Unde a Josepho, lib. XI Antiquit. cap. IV et v, vocantur δημόσιοι, id est, publici servi. Posterius, eadem comportare tabernaculo, et postea templo, cui fere soli addicti fuere post divisionem castrorum et tribuum, terraque promissae possessionem, praesertim tempore Salomonis, idque ex praescripto et distributione exactiore officiorum templi facta a Davide, quem verisimile est eos vocasse Nathinaeos, quorum crebra est mentio Esdrae cap. ii, 43 et 50; cap. viii, 20; Nehem. iii, 26 et 31; I Paral. ix, 2. Nam Gabaonitas hos esse Nathinaeos non tantum recentiores docent, ut Lyranus, Masius, R. Salomon, Sigonius, lib. V De Repub. Hebraeorum, cap. vii; Ribera, lib. III De Templo, cap. iv; Vilalpando in Apparatu, part. I, lib. II, cap. vii; sed et S. Hieronymus (si tamen ipse est auctor) in Tradition. Hebr. in lib. I Paral.: « Nathinaei, » inquit, « id est donati (a radice נתן nathan, id est dedit), sunt Gabaonitae, eo quod ad serviendum dati sint ad templum Domini, » donati, scilicet primum a Josue hic: unde Hebraice est ויתנם vaiithenem, id est dedit eos (unde Nathinaei nomen) Tabernaculo; deinde a Davide: donati, inquam, ut subservirent Sacerdotibus et Levitis, non proxime tanquam Subdiaconi Diaconis, ut vult Sigonius, sed remote, ut laici, et exteri personis sacris ex Levi oriundis, idque indicat Scriptura, Esdrae cap. viii, 29, et I Paral. ix, 2. Unde et valde verisimile est Gabaonitas sacris Judaicis fuisse initiatos, ac per circumcisionem in Judaismum transisse, uti bene probat Abulensis. Atque hac de causa Josephus eos vocat sacros servos, id est, servos sacri templi. Nathinaeus ergo hebraice idem est quod Deodatus. Sic apud Carthusianos et alios Religiosos fratres laici vocantur donati vel oblati, scilicet ordini et Deo. Hi ergo Nathinaeis priscis sunt similes, ac recte Nathinaei vocari queunt. Dices: Salomon in templo fabricavit mare aeneum aquis refertum, item aquaeductus plures, quibus aqua influeret in templum. Erat insuper probatica Piscina juxta templum ad abluendas victimas Deo sacrificandas. Hebraei quoque ligna offerebant templo, et ad illud convehebant: ergo ad neutrum munus opus erat Nathinaeis. Respondeo negando consequentiam. Nam Salomon tot aquaeductibus allevavit quidem onus Nathinaeorum, non tamen omnino sustulit. Nam ex aquaeductibus Nathinaei aquam deportare debebant, non tantum ad altare, sed etiam ad omnes sacerdotum culinas altari vicinas. Idem dico de lignis. Insuper sacerdotes Nathinaeis utebantur ad quoslibet templi usus, uti nos utimur sacristanis eorumque ministris. Templum enim erat vastissimum instar urbis, ac quotidie plurimae, et subinde millenae (uti fecit Salomon) in eo oves, vituli et boves sacrificabantur, ad quorum ablutionem, coctionem et cremationem ingens vis aquarum requirebatur. Quare sicut Sacerdotes et Levitae per vices serviebant templo, tumque habitabant in templo, sic et Nathinaei; alioqui verisimile est eos sparsim habitasse in urbibus sacerdotibus assignatis, eisque serviisse. Denique Salomon in fabricando templo inter alios operarios usus fuit Nathinaeis, uti docet Vilalpando et alii. IN LOCO QUEM DOMINUS ELEGISSET, — ad collocandum in eo Tabernaculum cum arca foederis, Cherubim et Propitiatorio, et consequenter ad sui venerationem, cultum, sacrificia et adorationem. Hic locus primo fuit in Galgalis, deinde in Silo, tertio in Nobe, quarto in Gabaa, denique in templo, cum illud Salomon extruxit. Porro arca mansit in Galgalis toto septennio, quo Josue Chananaeos debellavit: arca enim erat in castris, castra autem erant in Galgalis, ut patet cap. x, vers. ult. Bellis septennalibus finitis, octavo anno ducatus sui, Josue transtulit arcam e Galgalis in Silo, ut patebit cap. xviii, vers. 1.
9:1
… sempre con l'articolo e al singolare, Settanta 'Αμορραῖοι, onde Volgata Amorrhaei). È sempre incluso dalla Bibbia nell'enumerazione dei popoli preisraelitici (Gen. 15,21; Ex. 3,8; 13,5; 23,23; 32,2; 34,11; Deut. 7,1; 20,17; Ios. 3,10; 5,1; 9,1; 11,3; 12,8; 24,11; ecc.), talora come nucleo precipuo del gruppo etnico accanto agli Hittiti (Num. 13,30), sicché rappresenta anche il complesso delle popolazioni palestinesi preisraelitiche …
… Settanta ὁ Εὐαῖος, qualche volta οἱ Εὐαῖοι). - Popolo stazionato nel paese di Canaan e sempre incluso nella lista del complesso dei popoli abitanti nel paese prima della conquista israelitica (Ex. 2, 11; 3, 8; 13, 5; 23, 28; Deut. 7, 1; 20, 17; Ios. 3, 10; 9, 1; 12, 8; 24, 11; Iud. 3, 5; II Reg. 9, 29; II Par. 8, 7; v. CANAAN).
9:2
… Gibh'ôn). - Città fortificata del paese di Canaan (Ios. 10, 2), la principale della confederazione hevea (Ios. 9, 2). Fu risparmiata, con uno arrattagemma dei suoi capi, dallo sterminio durante l'invasione israelitica (Ios. 9). Giosuè le riconobbe la sovranità e la difese contro l'attacco dei re …
9:6
TABERNACOLO (TENDA) DI RIUNIONE (EBR. 'ŌHEL, PER LO PIÙ SEGUITO DA MĒ'ĒDH: « T. DA CONVEGNO »)
… giorno di nfsān del 2º anno dell'Esodo il T. fu eretto e consacrato da Mosè: la nuvola-gloria di Jahweh l'avvolse prendendone possesso (Ex. 40). Il T. seguì gli Israeliti nelle loro vicende dal deserto alla Terra Santa: in Galgala (Ios. 4, 19; 5, 10; 9, 6; 10, 6 sg. 9, 15, 43; 14, 6); in Silo (ibid. 18, 1; 19, 51; Iudc. 18, 31; 21, 19; I Sam. 1-4; 14, 3; Ps. 78, 60); in Nobe (I Sam. 21, 1); in Gabaon (I Par. 16, 39; 21, 29; II Par. …
9:7
… (Iud. 3, 28). In Gabaon formarono una confederazione di 4 città retta da anziani, e con uno stratagemma ottennero un trattato di amicizia con gli Israeliti, ma, riconosciuto l'inganno, furono obbligati agli umili servizi di spaccioligna e di acquaioli (Ios. 9, 7; 11, 19). Altro centro importante era nel nord ai piedi del monte Hermon (Ios. 11, 3; Iud. 3, 3) e vi ebbero villaggi propri sino al tempo di David (II Sam. 24, 7). Con gli altri popoli …
9:9
TESTAMENTO NELLA SACRA SCRITTURA
TESTAMENTO NELLA SACRA SCRITTURA. - Il termine testamentum nella Volgata traduce spesso berith ebraico, con cui si indica sia un patto fra privati sia un'alleanza fra nazioni o gruppi etnici (Gen. 21, 22 sgg.; Ex. 23, 32; 34, 12. 15; Deut. 7, 2; Ios. 9, 9 sgg.; Iudc. 2, 2 ecc.). …
9:10
ASTAROTH. - Città tra il lago di Gennesaret e l'Aran, antica residenza di Og, re di Basan (Ios. 9, 10; 12, 4). Dopo la conquista di Canaan fu assegnata alla tribù di Manasse (13, 31), poi dichiarata città levitica (I Par. 6, 71). I Refaini sono sconfitti da Codorlahomor ad A. Qarnajim …
… (gli «Amorriti», v.) ca. l'anno 2000. Talvolta però il Vecchio Testamento distingue fra Cananei e Amorriti, chiamando Amorriti non soltanto gli abitanti preisraelitici della Transgiordania (cf. Num. 21, 13, 31; Deut. 3, 8; 4, 47 sg.; 31, 4; Ios. 2, 10; 9, 10; 12, 2; 13, 10; Iudc. 10, 8), ma anche una parte degli abitanti della Palestina propriamente detta, cioè quella che dimora nella montagna (Deut. 1, 7.19.20.44: popolo dimorante nel …
9:17
2) B. di PALESTINA, da identificarsi probabilmente con el-Bireh, al nord di Gerusalemme, è chiamata Bě'ěrah, Volg. Bera (Iud. 9, 21; cf. I Par. 7, 37) e Bě'ěrath, Volg. Beroth «pozzi» (Ios. 9, 17). Quivi Bacchide e Alcino, generali di Demetrio Sotero, si accamparono poco prima della battaglia in cui Giuda Maccabeo trovò la morte (I Mach. 9, 4; Volg. Berea).
9:21
NATINEI (EBR. NĒTHĀNĪM; SETTANTA NĒTHĀNĪM, RARO NĒTHĀNĪM E NĒTHĀNĪM; VOLG. NATHINAEI)
Si pensa che in massima i n. fossero prigionieri di guerra (cf. Ios. 9, 21-23) e loro discendenti. …
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.