From the desert of Pharan Moyses sendeth twelue men (of euerie tribe one) to view the Land of Chanaan. 17. changeth Osee his name into Iosue, 18. instructeth them which way to goe, and what to note in the land: 22. which they performe: 26. and after fourtie dayes returne, bringing with them fruites, in token of the landes fertilitie. 29. but in other respects (the rest besides Caleb and Iosue) discoureging the people make them to murmur.
1And the people marched from Haseroth, and pitched their tents in the desert of Pharan.E partito il popolo da Haseroth, piantò le tende nel deserto di Pharan,AND the people marched from Haseroth pitching their tentes in the desert of Pharan.Profectusque est populus de Haseroth, fixis tentoriis in deserto Pharan. 2And there the Lord spoke to Moses, saying.Dove il Signore parlò a Mosè, e disse:And there our Lord spake to Moyses, saying;Ibique locutus est Dominus ad Moysen, dicens: 3Send men to view the land of Chanaan, which I will give to the children of Israel, one of every tribe, of the rulers.Manda a considerare la terra di Canaan, la quale io darò a' figliuoli d'Israele, un uomo de' principali per ogni tribù.Send men, that may view the Land of Chanaan, which I wil geue to the children of Israel, one of euerie tribe, of the princes.Mitte viros, qui considerent terram Chanaan, quam daturus sum filiis Israël, singulos de singulis tribubus, ex principibus. 4Moses did what the Lord had commanded, sending from the desert of Pharan, principal men, whose names are these:Fece Mosè quello che avea comandato il Signore, mandando dal deserto di Pharan uomini principali, de' quali i nomi son questi:Moyses did that which our Lord had commanded, from the desert of Pharan sending principal men, whose names be these.Fecit Moyses quod Dominus imperaverat, de deserto Pharan mittens principes viros, quorum ista sunt nomina. 5Of the tribe of Ruben, Sammua the son of Zechur.Della tribù di Ruben, Sammua figliuolo di Zechur;Of the tribe of Ruben, Samua the sonne of Zechur.De tribu Ruben, Sammua filium Zechur. 6Of the tribe of Simeon, Saphat the son of Huri.Della tribù di Simeon, Saphat figliuolo di Huri;Of the tribe of Simeon, Saphat the sonne of Huri.De tribu Simeon, Saphat filium Huri. 7Of the tribe of Juda, Caleb the son of Jephone.Della tribù di Giuda, Caleb figliuolo di Jephone;Of the tribe of Iuda, Caleb the sonne of Iephone.De tribu Juda, Caleb filium Jephone. 8Of the tribe of Issachar, Igal the son of Joseph.Della tribù d'Issachar, Igal figliuolo di Joseph;Of the tribe of Issachar, Igal the sonne of Ioseph.De tribu Issachar, Igal filium Joseph. 9Of the tribe of Ephraim, Osee the son of Nun.Della tribù di Ephraim, Osee figliuolo di Nun;Of the tribe of Ephraim, Osee the sonne of Nun.De tribu Ephraim, Osee filium Nun. 10Of the tribe of Benjamin, Phalti the son of Raphu.Della tribù di Beniamin, Phalti figliuolo di Raphu;Of the tribe of Beniamin, Phalti the sonne of Raphu.De tribu Benjamin, Phalti filium Raphu. 11Of the tribe of Zabulon, Geddiel the son of Sodi.Della tribù di Zabulon, Geddiel figliuolo di Sodi;Of the tribe of Zabulon, Geddiel the sonne of Sodi.De tribu Zabulon, Geddiel filium Sodi.
12Of the tribe of Joseph, of the sceptre of Manasses, Gaddi the son of Susi.Della tribù di Joseph, de' discendenti di Manasse, Gaddi figliuolo di Susi;Of the tribe of Ioseph, of the scepter of Manasses Gaddi, the sonne of Susi.De tribu Joseph, sceptri Manasse, Gaddi filium Susi. 13Of the tribe of Dan, Ammiel the son of Gemalli.Della tribù di Dan, Ammiel figliuolo di Gemmalli;Of the tribe of Dan, Ammiel the sonne of Gemalli.De tribu Dan, Ammiel filium Gemalli. 14Of the tribe of Aser, Sthur the son of Michael.Della tribù di Aser, Sthur figliuolo di Michael;Of the tribe of Aser, Sthu• the sonne of Michael.De tribu Aser, Sthur filium Michaël. 15Of the tribe of Nephtali, Nahabi the son of Vapsi.Della tribù di Nephthali, Nahabi figliuolo di Vapsi;Of the tribe of Nephthali, Nahabi the sonne of Vapsi.De tribu Nephthali, Nahabi filium Vapsi. 16Of the tribe of Gad, Guel the son of Machi.Della tribù di Gad, Guel figliuolo di Machi.Of the tribe of Gad, Guel the sonne of Machi.De tribu Gad, Guel filium Machi. 17These are the names of the men, whom Moses sent to view the land: and he called Osee the son of Nun, Josue.Questi sono i nomi di quelli che Mosè mandò a visitare la terra: e ad Osee figliuolo di Nun diede il nome di Giosuè.These are the names of the men, whom moyses sent to view the Land: and he called Osee the sonne of Nun, Iosue.Hæc sunt nomina virorum, quos misit Moyses ad considerandam terram: vocavitque Osee filium Nun, Josue. 18And Moses sent them to view the land of Chanaan, and said to them: Go you up by the south side. And when you shall come to the mountains,Mandogli adunque Mosè a visitare la terra di Canaan, e disse loro: Andate versa il mezzodì. E quando sarete giunti alle montagne,Moyses therfore sent them to view the Land of Chanaan, and said to them: Goe vp by the south side. And when you shal come to the mountaines,Misit ergo eos Moyses ad considerandam terram Chanaan, et dixit ad eos: Ascendite per meridianam plagam. Cumque veneritis ad montes, 19View the land, of what sort it is, and the people that are the inhabitants thereof, whether they be strong or weak: few in number or many:Considerate la qualità della terra, e il popolo che l'abita, se sia forte, o debole; se pochi di numero, o molti:view the Land, what it is: and the people that are the inhabitantes therof, whether they be strong or weake: few in number or manie:considerate terram, qualis sit: et populum qui habitator est ejus, utrum fortis sit an infirmus: si pauci numero an plures: 20The land itself, whether it be good or bad: what manner of cities, walled or without walls:Se la terra stessa sia buona, o cattiva: quali le città; se murate, o senza mura:the land it self, whether it be good or badde: what manner of cities, walled or without walles:ipsa terra, bona an mala: urbes quales, muratæ an absque muris:
21The ground, fat or barren, woody or without trees. Be of good courage, and bring us of the fruits of the land. Now it was the time when the firstripe grapes are fit to be eaten.Se il terreno sia grasso, o sterile; selvoso, o senza alberi. Fatevi cuore, e portateci de' frutti della terra. Era allora il tempo quando le uve primaticce sono da mangiarsi.the ground, fatte or barren, wooddie or without trees. Be of good courage, and bring vs of the fruites of the Land. And it was the time when now the first ripe grapes are to be eaten.humus, pinguis an sterilis, nemorosa an absque arboribus. Confortamini, et afferte nobis de fructibus terræ. Erat autem tempus quando jam præcoquæ uvæ vesci possunt. 22And when they were gone up, they viewed the land from the desert of Sin, unto Rohob as you enter into Emath.E quegli essendo andati, disaminaron la terra dal deserto di Sin fino a Rohob, per dove si va in Emath.And when they were gone vp, they viewed the Land from the desert of Sin, vnto Rohob as you enter to Emath.Cumque ascendissent, exploraverunt terram a deserto Sin, usque Rohob intrantibus Emath. 23And they went up at the south side, and came to Hebron, where were Achiman and Sisai and Tholmai the sons of Enac. For Hebron was built seven years before Tanis the city of Egypt.Andarono verso mezzodì, e giunsero ad Hebron, dove stavano Achiman, e Sisai, e Tholmai figliuoli di Enac: perocché Hebron fu edificata sette anni prima di Tanim città dell'Egitto.And they went vp at the south side, and came to Hebron, where were Achiman and Sisai and Tholmai the sonnes of Enac. for Hebron was built seuen yeares before Tanis the citie of Aegypt.Ascenderuntque ad meridiem, et venerunt in Hebron, ubi erant Achiman et Sisai et Tholmai filii Enac: nam Hebron septem annis ante Tanim urbem Ægypti condita est. 24And going forward as far as the torrent of the cluster of grapes, they cut off a branch with its cluster of grapes, which two men carried upon a lever. They took also of the pomegranates and of the figs of that place:E tirando innanzi fino al Torrente del Grappolo, troncarono un tralcio col suo grappolo, e lo portarono due uomini appeso ad un bastone. Preser anche delle melagranate, e de' fichi di quel luogo:And going forward as farre as the Torrent of cluster, they cutte of a branch with the grapes therof, which two men carried vpon a leauer. They tooke of the pomegranates also and of the figges of that place:Pergentesque usque ad Torrentem botri, absciderunt palmitem cum uva sua, quem portaverunt in vecte duo viri. De malis quoque granatis et de ficis loci illius tulerunt:
25Which was called Nehelescol, that is to say, the torrent of the cluster of grapes, because from thence the children of Israel had carried a cluster of grapes.Gli fu dato questo nome di Nehel Escol, cioè Torrente del Grappolo, per averne indi portato quel grappolo i figliuoli d'Israele.which was called Nehelescol, that is to say, the Torrent of cluster, for that thence the children of Israel had caried a cluster.qui appellatus est Nehelescol, id est Torrens botri, eo quod botrum portassent inde filii Israël. 26And they that went to spy out the land returned after forty days, having gone round all the country,E tornarono gli esploratori dopo quaranta giorni, avendo scorso tutto il paese,And the discouerers of the Land returning after fourtie daies, hauing circuted al the countrie,Reversique exploratores terræ post quadraginta dies, omni regione circuita, 27And came to Moses and Aaron and to all the assembly of the children of Israel to the desert of Pharan, which is in Cades. And speaking to them and to all the multitude, they shewed them the fruits of the land:E andarono a trovar Mosè ed Aronne e tutto il popolo de' figliuoli d'Israele nel deserto di Pharan a Cades. E parlarono a lui, e a tutto il popolo, e mostrarono de' frutti della terra:came to Moyses & Aaron and to al the assemblie of the children of Israel into the desert of Pharan, which is in Cades. And speaking to them & to al the multitude they shewed the fruites of the Land:venerunt ad Moysen et Aaron et ad omnem cœtum filiorum Israël in desertum Pharan, quod est in Cades. Locutique eis et omni multitudini ostenderunt fructus terræ: 28And they related and said: We came into the land to which thou sentest us, which in very deed floweth with milk and honey as may be known by these fruits:E fecero il loro racconto, dicendo: Giungemmo nella terra, dove tu ci mandasti, e questa veramente scorre latte e miele, come si può riconoscere da questi frutti:and reported, saying: We came into the Land to which thou didst send vs, which in very deede floweth with milke and honie, as by these fruites may be knowen:et narraverunt, dicentes: Venimus in terram, ad quam misisti nos, quæ revera fluit lacte et melle, ut ex his fructibus cognosci potest: 29But it hath very strong inhabitants, and the cities are great and walled. We saw there the race of Enac.Ma ella ha abitatori fortissimi, e città grandi e murate. Ivi abbiam veduto la stirpe di Enac.but it hath very strong inhabitantes, and cities great and walled. The stocke of Enac we saw there.sed cultores fortissimos habet, et urbes grandes atque muratas. Stirpem Enac vidimus ibi.
30Amalec dwelleth in the south, the Hethite and the Jebusite and the Amorrhite in the mountains: but the Chanaanite abideth by the sea and near the streams of the Jordan.Da mezzodì abita Amalec, l'Hetheo, e lo Jebuseo, e l'Amorrheo sulle montagne; il Cananeo poi verso il mare, e intorno al fiume Giordano.Amalec dwelleth in the south, the Hetheite and the Iebuseite and the Amorrheite in the mountaines: but the Chananeite abideth beside the sea and about the streames of Iordan.Amalec habitat in meridie, Hethæus et Jebusæus et Amorrhæus in montanis: Chananæus vero moratur juxta mare et circa fluenta Jordanis. 31In the mean time Caleb, to still the murmuring of the people that rose against Moses, said: Let us go up and possess the land, for we shall be able to conquer it.Frattanto Caleb per sedare il rumore, che principiava a levarsi nel popolo contro Mosè, disse: Andiamo a prender possesso di quella terra: perocché noi potrem farne acquisto.Among these thinges Caleb appeasing the murmuring of the people that rose against Moyses, said: Let vs goe vp and possesse the Land, because we may obtaine it.Inter hæc Caleb compescens murmur populi, qui oriebatur contra Moysen, ait: Ascendamus, et possideamus terram, quoniam poterimus obtinere eam. 32But the others, that had been with him, said: No, we are not able to go up to this people, because they are stronger than we.Ma gli altri, che erano andati con lui, dicevano: No, che non possiamo andar contro quel popolo, perché è più forte di noi.But the others, that had bene with him, said: No, we are not able to goe vp to this people, because it is stronger then we.Alii vero, qui fuerant cum eo, dicebant: Nequaquam ad hunc populum valemus ascendere, quia fortior nobis est. 33And they spoke ill of the land, which they had viewed, before the children of Israel, saying: The land which we have viewed, devoureth its inhabitants: the people, that we beheld are of a tall stature.E screditarono presso i figliuoli d'Israele la terra, che avean visitato, dicendo: la terra, che abbiamo scorsa, divora i suoi abitanti: il popolo, che abbiam veduto, è di grande statura.And they detracted from the Land, which they had viewed, before the children of Israel, saying: The Land, which we haue viewed, deuoureth her inhabitantes: the people, that we beheld, is of a tall stature.Detraxeruntque terræ, quam inspexerant, apud filios Israël, dicentes: Terra, quam lustravimus, devorat habitatores suos: populus, quem aspeximus, proceræ staturæ est.
34There we saw certain monsters of the sons of Enac, of the giant kind: in comparison of whom, we seemed like locusts.Vi abbiam veduto certi mostri di figliuoli di Enac di razza di giganti paragonati a' quali noi parevamo locuste.There we saw certaine monsters of the sonnes of Enac, of the gyantes kind: to whom being compared, we seemed as it were locustes.Ibi vidimus monstra quædam filiorum Enac de genere giganteo: quibus comparati, quasi locustæ videbamur.
13:1
Year of the World 2514.
Pharan, at Rethma, chap. 33:48.; though Barradius confounds that station with that at Cades-barne. The Samaritan copy inserts here a long passage, taken probably from Deuteronomy 1:20, 21, and 22, which shews that the Hebrews first proposed the sending spies, out of timidity; which God severely punished in the sequel, though in his anger he here consents to their proposal, which seemed to originate in motives of prudence, ver. 3.
13:3
13:6
Haydock
Huri: Septuagint, "Souri." None of the tribe of Levi, the third son of Jacob, are sent; but two represent the different branches of the tribe of Joseph, ver. 9, 12. The tribe of Ephraim comes out of its natural order, and has been overlooked by Calmet. (Haydock)
13:12
Sceptre. Hebrew matte, means also "a tribe."
13:17
Calmet
Josue. His former name Osee, or Hoseah, means "one saved, or salvation;" but the addition of the i, taken from the name of the Lord, intimates, "he shall save, or the Saviour of God." Some think that Moses had given him this name after the defeat of the Amalecites; but the Book of Exodus, where the name is found, might have been written after he received this commission. (Calmet)
Menochius
The Septuagint have, "Ause, the son of Nave, Jesus," as he was a striking figure of our blessed Saviour, and their names are written with the same letters, Yehoshuah. This Moses foresaw, and also that he whould be the happy instrument, in the hand of God, of saving the Israelites, by introducing them to the land of promise, and establishing them in peace therein. (Menochius)
Worthington
The changing of his name imported likewise, that he should be the chief leader. (Theodoret, q. 25.) (Worthington)
13:18
South side, which is to the north of where you now dwell. Moses enters into several details for the satisfaction of the people, though they had probably a general idea of the country and of its fruitfulness already, having lived not far off. They might not know, however, but that some part of the inhabitants might dwell in tents, instead of towns, as many of the Arabians did.
13:21
First ripe (praecoquae:) Hebrew literally, "the first-born." Septuagint, "the days of spring, forerunners of the grape." In Madeira, grapes ripen in March. Some suppose the messengers departed in June, others in July. In Palestine, they have fresh grapes from the end of June till Martinmas [memorial day of St. Martin of Tours, November 11?], and three vintages, in August, and in each of the two following months.
13:22
Sin. The desert of Pharan was contiguous to that of Sin. They departed from Cades-barne, and went along the Jordan to Rohob, at the foot of Mount Libanus, and on the road to Emath; then they returned by the confines of the Sidonians and Philistines, through Hebron, to the camp at Cades.
13:23
Kennicott
And came. The printed Hebrew has, "and he came:" but the Samaritan and all the versions, as well as some manuscripts, properly retain the plural, which the Massorets allow is right. (Kennicott, Diss. 1.)
Grotius
Enac, the founder of Hebron, and father of the giants of Chanaan, Josue 15:13. The Greek word anax, "king," was perhaps derived from him, as also the famous Inachides, who settled in Greece, after they were driven out by Josue. (Grotius)
Tanis, where the tyrants of the Hebrews resided; a city, which the Egyptians represented as the most ancient in the world. Moses represses their vain boasting, by informing them that Hebron was of greater antiquity. It was afterwards assigned to the priests, and for a city of refuge, in the tribe of Juda, Josue 20:7.
13:24
Torrent. Septuagint, "vale."
Its. Hebrew, "one cluster."
Two men, Josue and Caleb; (St. Maximus) though the Rabbins say they carried nothing.
Haydock
Lever, or staff, suspending it thus, in order that it might not be crushed. In that valley, Doubdan (I. 21,) was assured by the religious, that clusters, weighing twelve pounds, might still be found. Pliny (Natural History? 14:1,) says, there are some in Africa, larger than a male infant. Strabo (xi.) describes some in Carmania, two cubits high. Forster saw a religious man at Nuremberg, who had lived eight years in Palestine, and assured him that two men could hardly carry a bunch of grapes, such as grew in the vale of Hebron: (Calmet) but this may seem to be an hyperbole. (Haydock)
Calmet
Lucas (T. 1:p. 310,) assures us, that he had seen a bunch at Damascus, weighing above forty pounds. The Fathers here contemplate Jesus Christ, suspended between the two testaments, the synagogue and the Church: the juice, or blood of the grape, (Genesis 49:2., and Deuteronomy 32:14,) denotes his passion. (St. Jerome, ep. ad Fab.; St. Bernard in Cant. ser. xliv.) (Calmet)
13:27
Haydock
Cades. The desert of Pharan, or of Cades, is the same. (Haydock)
Calmet
The town is sometimes called Cades-barne, or Recem, (Chaldean) which is Petra, the capital of the stony Arabia, and lies rather nearer to the Dead Sea than to the Mediterranean. It was on the high road from the Red Sea to Hebron. In one part of the desert of Cades, the people murmured for want of water, (Numbers 20:1.) But there was plenty near the city. Moses continued here a long time after the return of the spies, Deuteronomy 1:19, 46. (Calmet)
13:30
South. They had already routed the Amalecites; but the spies insidiously recall to their remembrance, that they would be again in arms to obstruct their passage.
Calmet
Hethites, dwelt nearest the Philistines, in the country which fell to the shares of Simeon and of Dan. The Jebusites occupied Jerusalem; and the Amorrhites, the most powerful of all those nations, held possession of most of the territory which was allotted to Juda. Nearer the Dead Sea, on the same mountains, dwelt the Cinezeans and the Cineans. Bonfrere places the Chanaanites on the banks of the Jordan, from the lake of Sodom as far as the sea of Tiberias. But they dwelt also near the Mediterranean; and the Phoenicians maintained themselves at Tyre and Sidon, against the most powerful kings of the Jews, and extended their commerce over the old world, to many parts of which they sent out colonies. (Calmet)
13:31
Haydock
Caleb, to whom Josue alone joined himself, to bear witness of the truth against the other ten; whom the people were, however, more inclined to believe, (Numbers 14:6.; Ecclesiasticus 46:9.) paying more attention to numbers than to authority, when it suited their humour. (Haydock)
13:33
Challoner
Spoke ill, etc. These men, who, by their misrepresentations of the land of promise, discouraged the Israelites from attempting the conquest of it, were a figure of worldlings, who, by decrying or misrepresenting true devotion, discourage Christians from seeking in earnest and acquiring so great a good, and thereby securing to themselves a happy eternity. (Challoner)
13:34
Monsters. Hebrew, "giants."
Haydock
Locusts, or grasshoppers. So much inferior in size were we to them. Hebrew insinuates that the spies entertained these sentiments when they beheld the giants, and the latter seemed to look down upon them with contempt; "and so we were in their sight." These wicked men scrupled not to exaggerate in order to fill the people with dismay. (Haydock)
Their suggestions tended to make them distrust the goodness or the power of God; and therefore he would not suffer them to enjoy the sweets of the land, (Numbers 14:23, 29.) (Worthington) See Deuteronomy 1:28., and Isaias 40:21.
13:33
Spoke ill, etc.... These men, who by their misrepresentations of the land of promise, discouraged the Israelites from attempting the conquest of it, were a figure of worldlings, who, by decrying or misrepresenting true devotion, discourage Christians from seeking in earnest and acquiring so great a good, and thereby securing to themselves a happy eternity.
13:17
Changing of his name literally imported the great office of chiefe Duke vnto which he was designed. mystically prefigured our Lord IESVS, for it is the same name in Hebrew, and signifieth SAVIOVR Theod. q. 25. in Num.
13:33
Pretending falsly that the Land had an vnwholsome ayre, deuouring the inhabitātes, & not possible to be obtained by reasō of the gyants, couertly they detracted frō Gods powre, or his good wil towards them, who had promised the same. And therfore he gaue it to their children, but not to these seducers and murmurers. chap. 14. v. 23, 29.
13:9
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 16.19
… This successor was called Osea, and Moses gave him the name of Jesus. Why then did he give him this name when he sent him from the valley of Pharan into the land into which he was to lead the people?
13:16
san Giustino † 165 d.C. Dialogue with Trypho 75
… Give heed to Him, and obey Him; do not disobey Him. For He will not draw back from you; for My name is in Him.’ Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses
Tertulliano † 220 d.C. An Answer to the Jews 9
… Learn the habitual character of your error. In the course of the appointing of a successor to Moses, Oshea the son of Nun is certainly transferred from his pristine name, and begins to be called Jesus.
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.3.4
4. His successor, therefore, who had not hitherto borne the name Jesus, but had been called by another name, Auses,
13:19
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 2.13
… For how does it prevent our understanding it to have the following passage thus expressed: “ Quæ est terra in quo isti insidunt super eam, si bona est an nequam; et quæ sunt civitates, in quibus ipsi inhabitant in ipsis? ”
13:20
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.17
… “He sent Moses His servant, and Aaron whom He had chosen him ” ( ver. 26 ). “Whom He had chosen,” would be sufficient; but there is no difficulty in the addition of “him.” It is a phrase of Scripture, as, “The land in which they shall dwell in it:”
13:23
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 23
… cvi. 24 .) “How ‘despised’ it? Surely they prized it highly.” By becoming indolent and cowardly, and not choosing to undergo any labors to obtain it. Let not us then “despise” Heaven! This is what is meant by “despising.” Again, among us also has fruit been brought, fruit from Heaven, not the cluster of grapes borne upon the staff (
san Girolamo † 420 d.C. The Letters of St. Jerome 108.11
… Next turning to the right she passed from Bethzur to Eshcol which means “a cluster of grapes.” It was hence that the spies brought back that marvellous cluster which was the proof of the fertility of the land
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 8.2
2. There is another interpretation concerning the wine-presses, yet still keeping to the meaning of Churches. For even the Divine Word may be understood by the grape: for the Lord even has been called a Cluster of grapes; which they that were sent before by the people of Israel brought from the land of promise hanging on a staff, crucified as it were.
13:24
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.12
168. But not only has our Lord called Himself a Vine—He has also given Himself, by the voice of the prophet, the title of a Grape-cluster—even when Moses, at the command of the Lord, sent spies to the Valley of the Cluster.
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.24
… Did I not, when food was lacking to thee passing through the desert, supply a rain of food, and nourishment around thee, whithersoever thou wentest? Did I not, after subduing all thine enemies, bring thee into the region of Eshcol?
13:27
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.8
54. Joshua, also, and Caleb, when sent to spy out the land, brought back the news that the land was indeed rich, but that it was inhabited by very fierce nations.
13:1
1. PROFECTUSQUE EST POPULUS DE HASEROTH (ubi fuit decima quarta mansio Hebraeorum), FIXIS TENTORIIS IN DESERTO PHARAN, -- q. d. Pergendo figere castra in vasto illo deserto Pharan: nam in eo deinceps sequentes fuere mansiones usque ad trigesimam tertiam; haec porro decima quinta, in quam proxime ex Haseroth venerunt, fuit Rethma, ut patet Num. XXXIII, 48.
13:2
2 et 3. IBIQUE LOCUTUS EST DOMINUS AD MOYSEN, DICENS: MITTE VIROS QUI CONSIDERENT TERRAM CHANAAN. -- Dixit hoc Deus, postquam populus iste diffidens promissis Dei, petiisset mitti exploratores in Chanaan, qui referrent qualis esset terra, quam fertilis, et quam munita, ut patet Deut. 1, 22. Cum enim populus id peteret, Moses consuluit Dominum, qui Mosi annuit, jussitque ut faceret idipsum quod populus petebat, ut ex hoc loco patet. «Optimus enim est Imperator, qui maxime cognitas habet res hostium,» ait Chabrias; in bellis enim plurimum valet secretum. Unde Metellus rogatus a centurione, quid esset facturus, respondit: «Si scirem tunicam meam consilii mei esse consciam, eam statim exurerem,» ait Plutarchus.
13:3
3. SINGULOS DE SINGULIS TRIBUBUS, EX PRINCIPIBUS, -- non primis et summis, puta ex 12 illis, quorum quisque toti tribui suae praeerat; nam illi aliter vocabantur, ut patet cap. x, vers. 14; sed ex aliis inferioribus, qui primis illis subordinati erant; et forte ex illis, qui consilio Jethro constituti erant, Exodi XVIII, 25.
13:12
12. DE TRIBU JOSEPH SCEPTRI MANASSE, -- Hebraice de tribu Joseph tribus Manasse, seu quoad tribum Manasse. Tribus enim Joseph duplex erat, scilicet Ephraim et Manasse: ut ergo certam tribum designet, tribum Joseph determinat per tribum Manasse.
13:17
Vers. 17. VOCAVITQUE OSEE FILIUM NUN, JOSUE. -- Nota: Pro Nun, Septuaginta et passim veteres, qui eos sequuntur, legunt Nave, sed corrupte; nam Hebraea, Chaldaea et Latina habent Nun, et facile in Graecum Nun depravari potuit, ut pro Nun (quomodo videntur vertisse Septuaginta) irrepserit Navi. Rursum pro Osee, vel ut Hebraice est, Hosee, Septuaginta vertunt Ausen, et ita veteres Septuaginta secuti, saepe Josue vocant Ausem. Videntur ergo Septuaginta legisse nomen Hebraeum aliis punctis, quasi descendens ab imperativo passivo niphal., verbi iasca, id est salvum fecit; videlicet hosea, id est salvare, salvus sis: unde crasi factum est nomen Ause, quod Moses mutavit in activum Jehoscua, id est salvator, vel qui salvum faciet: nisi quis vetus mendum suspicetur cum S. Hieronymo, initio Comment. in Osee, ut pro Ause legatur Ausem, vav depravato in mem, quod charactere ei est affine. Noster enim et Chaldaeus et alii passim Osee vertunt, non Ause.
Moses vero Hosee nomen mutavit in Jehoscua, addita et praefixa ad nomen Osee littera iod, primo, ut certiorem ipsi Josue, et populo per ipsum, salutem et victoriam de Chananaeis promitteret, quam hac exploratione inchoabat: Hosee enim verbum significat salva (unde hosanna idem est quod salva quaeso), Jehoscua vero, quo alludit Jehoscua, significat qui salvabit; secundo, ut innueret multa ei bona largiturum Deum, cui primam litteram nominis sui tetragrammati, scilicet iod, addidisset. Quo respexisse videtur S. Hieronymus in Aggaei cap. 1, et Eusebius, IV Demonstr. cap. ult., dicens: Jehoscua idem est quod Jaho Jescua, id est Dei salus, aut salvator, hoc est, datus a Deo ad salutem populi: nam nomen tetragrammatum ipse legit hisce punctis, ut sonet Jaho; tertio denique, quia spiritu prophetico praevidebat Moses, Josue expressum typum gesturum Jesu Christi, uti nomine, ita re ipsa, et felicissima traductione populi electi in terram promissam.
Hinc Eusebius, lib. IV Demonstr. XXXVII, docet Aaron pontificem a Mose vocatum esse Christum, quia typus erat sacerdotii Christi: Ausen vero (vitiose enim in Eusebio legitur Nausen) vocatum a Mose Josue, quia typus futurus erat principatus Christi; sic et Theodoretus, Quaest. XXV, et Tertullianus Contra Judaeos, et Clemens Alexandrinus in lib. I Paedag. VII, Justinus Contra Tryphonem, pag. 84, Lactantius, lib. IV De Vera sapientia, cap. XVII, Prosper, par. II, Praed. cap. IV, Origenes, homilia 1 in Josue, Ambrosius in Psalmo XLVII, Hieronymus ad Paulinum, Augustinus, lib. XVI Contra Faustum, cap. XVIII. Ita Abram futurus pater multorum populorum, a Deo vocatus Abraham. Praecursor Christi futurus primus gratiae et Evangelii Christi praeco, dictus est Joannes, id est gratiosus. Hinc rursum notant Lactantius, lib. IV, cap. XVII, Origenes, hom. 11 in Exod., et alii Patres Graeci et Latini, quos citat Serarius, praefat. in Josue, quod Moses ei mutarit nomen, eumque pro Hosee vocarit Josue, eo tempore, quo dux militiae contra Amalecitas est constitutus, eosque debellavit. Josue enim significat Salvatorem, qui tanquam dux populi salvavit populum suum: sicut Jesus salvavit homines, pugnando et debellando daemones, Coloss. II, 15. Hujus rei indicium est, quod Josue nomen primum legatur Exodi XVII, 9, ubi Josue dux belli contra Amalec a Mose constituitur. Alii tamen censent Osee nomen mutatum fuisse in Josue hoc tempore, quo designatus est explorator terrae sanctae. Tunc enim anceps, et periculosum terram hostilem explorandi officium suscipiens, evidenti mortis ignominiosae et acerbae discrimini (ne scilicet quasi explorator, et proditor a Chananaeis torqueretur et excarnificaretur) ultro pro populo se obtulit. Tunc ergo acer, magnanimus et interritus apparuit, ideoque dignus, qui novo hoc et augusto nomine donaretur. Ita censent Justinus Contra Tryphonem, S. Augustinus, lib. XVI Contra Faustum, cap. XIX, Anastasius Nicaenus, Quaest. LV, Abulensis et Oleaster. Addit S. Augustinus, Josue tunc gessisse typum Jesu Christi, qui abiturus in coelum suis discipulis ait: «Et si abiero, et praeparavero vobis locum, iterum venio, et assumam vos ad meipsum,» Joan. XIV, 3. Sic Antiochus primus hujus nominis Syriae rex, ob victoriam de Galatis reportatam, soter, id est salvator, est appellatus: atque in pugna tulit in vexillo figuram pentalpha, cum verbo hygiaia, id est salus, ut in numismatibus cernitur; atque usus est pro militari tessera verbo sozantho, quod salvum esse significat; eamque ab Alexandro Magno se in somnis jussum usurpare dixit: testis est Lucianus, Apol. de Lapsu in salut., et Pierius, Hierogl. 47.
Ex quibus omnibus patet, Jehoscua, vel per crasin Josue, idem prorsus nomen esse quod Jescua, id est Jesus, non vero diversum, ut volunt Galatinus, Pagninus, et Jansenius, cap. VII Concord. Idque convincitur ex eo quod passim Septuaginta, Josephus, et Philo, lib. De Charitate, Hebraeum Jescua, sive Josue, vertunt Iesous, id est Jesus: nam Iesous Graecis trisyllabum est, eo quod iota apud eos sit vocalis, quae Hebraeis et Latinis est consonans; deinde punctum tsere sub iod in Jescua vertunt in eta: olim enim eta sonabat ut e; ac tertio gutturalem ayin vertunt in sigma, lenioris pronuntiationis causa, uti pro Maschiach vertunt Messias. Deinde idipsum patet ex Aggaeo, cap. 1, vers. 1, 12, 14, et cap. II, vers. 3, 5, et ex Zacharia, cap. III, vers. 1, 3, 8; nam hi duo Jesum pontificem, filium Josedec (qui etiam fuit typus Christi, qua Pontifex est summus novi Testamenti, ut patet Zachar. III, versibus citatis) Jesum nominant, qui tamen ab Esdra, lib. I, cap. III, 2, 8, 9, et cap. IV, vers. 3, in Hebraeo et nostra versione, vocatur Jesue. Denique, utriusque hujus nominis in Hebraeo eaedem sunt litterae, et eadem radix, videlicet iasca, id est salvum fecit; unde Josue vel Jesus idem est, quod Salvator. Hinc patet primo, falli eos qui nomen Jesus a Graeco verbo iao, id est sano: vel a Syro asa, id est sano, deducunt; quasi Iesous idem sit quod iatros, id est medicus; ita Epiphanius, haeresi 29: «Jesus,» ait, «Hebraica lingua curator appellatur, aut medicus et salvator.» Sic et a Graeco iao nomen Iesous deducit Basilius in Asceticis, et Cyrillus, Catechesi 10, sub finem. Ubi tamen nota quod, licet haec non sit vera etymi ratio, recta tamen nominis sit adaptatio et accommodatio.
Patet secundo, hebraice scribendum esse Jescua, ut ultima sit ayin, non vero Iesu, uti Judaei scribunt, vel ob contemptum, vel ob Syriacam decurtationem; non etiam scribendum esse Jescuah, per he in fine: quia hoc salutem, Jesus autem Salvatorem significat. Patet tertio, nomen Jesus non esse idem cum nomine tetragrammato, nec ab eo sola littera schin inserta differre, uti quidam e Novatorum grege, puta Lucas Osiander in Matth. 1, sensit; ac proinde neque scribendum esse Jehescuh per he in fine praecedente vau, ut ipse vult, quasi Christi Domini nomen Jesus, a Josue, vel Jescua sit omnino diversum. Nam id jam refutatum est; et idipsum aperte convellit S. Matthaeus, 1, 21, qui de Christo ait: Vocabis nomen ejus Jesum; ipse enim salvum faciet, etc. Unde patet nomen Jesus idem esse quod Jescua, vel Josue, id est salvator; neque scribendum esse Jehescuh Hebraice, sed Jescua, quia Jehescuh non significat salvatorem, sed Jescua; imo Jehescuh confictum est nomen, nec proprie ullam radicem Hebraeam habet. Denique in titulo crucis Dominicae, qui Romae servatur in templo Sanctae Crucis, Jescua, non Jehescuh scribitur nomen hoc, ut testatur Pagninus oculatus testis, in interpretatione nominum Hebraeorum. Dices: Etiam Jescua non significat salvatorem, sed salvatum, quia habet formam participii passivi pual. Respondeo, Jescua non esse pual, sed esse nomen, significans salvatorem, aeque ut Josue; nomina vero multum a participiis et punctis et significatione differunt; alludit enim Jescua ad ioschia, id est qui salvabit, vel certe ad jescuah, id est salus, quasi dicas, ipsa salus, id est salvator per essentiam.
Dices secundo: Isaiae VII, 14, et Matth. 1, 23, dicitur quod Christus vocandus sit Emmanuel, id est nobiscum Deus: hoc autem significat Jehescuh, non Jescua, vel Josue: nam Jehescuh continet omnes litteras nominis Dei tetragrammati, inserta tantum littera schin. Respondeo: Etiam Jehuda continet omnes litteras nominis tetragrammati, uti et multa alia nomina, non tamen idcirco significat idem quod tetragrammaton. Secundo, ut fingas significare idem quod nomen tetragrammaton, neutiquam tamen significare potest, nobiscum Deus: quia nomen tetragrammaton hoc non significat, sed simpliciter Deum significat. Addo Jehoscua, quod idem est cum Jescua, habere omnes litteras nominis tetragrammati, easque conjunctas, non dissectas, ut Jehescuh. Quod ergo ad Isaiae et S. Matthaei locum attinet, respondet Justinus in Quaest. ad orthodox., Quaest. CXXXV; Tertullianus, lib. Contra Judaeos, cap. IX; Lactantius, lib. IV De Vera sapientia, cap. XII; Cyrillus, lib. De Incarnatione Unigeniti, cap. III, to et vocabunt nomen ejus Emmanuel, non significare Christum ita nominandum (nunquam enim Emmanuelis nomen ipsi inditum legimus, sed Jesu tantum, idque in circumcisione), sed fore Emmanuelem, ut jure Emmanuel vocari possit; nam vocari in Scriptura saepe significat esse, ut Isaiae IX, 6, Isaiae LX, 14, Zachar. VIII, 3, Jerem. III, 17. Deinde, ut recte Tertullianus supra: Emmanuel et Jesus idem sunt, non sono, sed sensu. Nam esse Deum nobiscum, est esse salvatorem: salus enim nostra et redemptio Dei ad nos descensu peracta est, nec alio modo perfici potuit.
Fateor tamen, quod, sicut Deus Abraham et Sarae addidit litteram he nominis sui tetragrammati, ut significaret se ex iis nasciturum hominem: ita et Josue eamdem litteram addidit, ut Jehoscua in se contineat omnes litteras nominis tetragrammati: quia per hoc significare volebat Jesum Christum, cujus typus erat Josue, fore Jehova, id est Deum.
Quapropter hoc nomen Jesu revelatum est Prophetis, qui eo appellandum fore Messiam praesignificarunt, ut patet Habacuc III, 18: «Exultabo in Deo Jesu meo.» Isaiae XLV, 8: «Aperiatur terra et germinet salvatorem,» et passim Septuaginta. Hebraei nomen masciach, id est Messias, vertunt soter, id est salvator. Unde et prisci Rabbini ante Christi tempora Messiae nomen fore Jesus praedixerunt, ut ex R. Haceados docet Galatinus, lib. III, cap. XX. Idem prophetarunt Sibyllae, ut docet acrostichis illa versuum Sibyllae Erythraeae, quorum primae litterae haec verba reddunt: Jesus Christus Filius Dei, Salvator, Crux, quae exstat in fine Sibyllinorum oraculorum tom. II Biblioth. SS. Patrum, et eam citat Cicero, lib. II De Divin., indeque probat poema Sibyllae non esse furentis, sed attenti animi, artisque et cogitationis. Eamdem citat et Constantinus Imperator apud Eusebium, in fine Vitae hujus, et fuse S. Augustinus, lib. XVIII De Civit. XXIII.
Idem praedixit, sed aenigmatice Sibylla Cumana, quae, ut refert Sixtus Senensis, lib. II, verbo Sibylla, vaticinata est numerum litterarum nominis Messiae fore 888, dum ita canit: Sed quae sit numeri totius summa docebo: Namque octo monades, totidem decades super ista, Atque hecatontades octo, infidis significabunt Hominibus nomen: tu vero mente teneto. Hunc enim numerum continent 4 litterae Graecae nominis Jesus, cujus numeri mysterium explicat Venerabilis Beda, in cap. II Luc.: «Videlicet significari per Jesum resurrectionem, et viam in coelum esse patefactam. Octonarius enim sive simplex, sive multiplicatus per decem, id est octoginta, sive per centum, id est 800, significat octavam resurrectionis.» Atque hinc forte daemon, qui simia est Dei, et tantus Salvatoris nostri aemulus, apud Romanos et Graecos Jovem et Minervam Soterem, Jovem Eleutherium, Salutem deam, Minervam Sospitam, et similes deorum larvas sibi induxit, de quibus multa Giraldus, lib. De Diis Gentium, syntagm. I, p. 35, et syntagm. II, p. 406 et 407, et syntagm. III, pag. 121. Denique Justinus, Apolog. 1 pro Christianis, ante finem, scribit Christianos suo tempore energumenos curare, et a daemonibus liberare solitos invocatione nominis Jesu; vide Gretserum, lib. III De Cruce, cap. XXVII.
Est enim hoc nomen Jesus sanctissimum et augustissimum, adeoque venerabilius nomine tetragrammato, ut recte probat Abulensis, Quaest. VII, in cap. XX Exodi. Nam est proprium nomen Verbi incarnati, ut docet S. Augustinus, tract. 3 in I epist. S. Joan., tom. IX, ideoque alia omnia Christi nomina, quae plurima et praestantissima ei Scriptura attribuit, in se complectitur. Significat enim totam incarnationis Dominicae oeconomiam (in qua prae caeteris operibus, omnia attributa Dei relucent), bonaque omnia quae inde nobis sive in animo, sive in corpore, tum in hac vita, tum in futura per omnem aeternitatem obvenient. Vide Origenem, hom. 22 hic, et hom. 1 in Josue, Bernardum, serm. 15 in Cant., ubi ait veteres Jesus inanibus nominibus gloriatos esse; nec enim veram salutem praestitisse, sed adumbrasse: hanc enim solus praestitit Jesus noster. De nomine Jesu plura dixi Philip. II, 10.
13:20
20. URBES QUALES, MURATAE, AN ABSQUE MURIS. -- Clare Interpres vertit Hebraea, quae sic habent: An in castris, an in munitionibus, sive locis inclusis, habitent incolae. Castra hic opponuntur locis muro inclusis: castra ergo hic sunt loca patentia, sive municipia, in quibus turmatim habitant incolae; sic enim milites in castris non includuntur muris, sed in tentoriis campestribus degunt. Ita Oleaster. Loca inclusa sunt quae vulgo Burgos vocamus; unde Burgundiones sunt dicti, quod in burgis se continerent, ut ab hostium incursione essent tuti.
13:21
21. ERAT AUTEM TEMPUS QUANDO JAM PRAECOQUES (id est primo maturae) UVAE VESCI POSSUNT, -- q. d. Exploratores a Mose missi explorarunt Chanaan, quando ibi erat tempus primarum uvarum: unde et botrum inde ad Hebraeos extulerunt. Exploratio ergo haec contigit sub initium junii (tunc enim in Palaestina, utpote regione calida, maturas uvae in Chanaan sunt), anno secundo exitus ex Aegypto, mense junio. Transierat enim jam annus unus, et tres menses ab hoc exitu, tuncque post paucos dies Hebraei ingressuri fuissent Chanaan, nisi murmurassent. Haec enim murmuratio ingressum eorum distulit ad 38 annos: ita Abulensis.
13:22
Vers. 22. EXPLORAVERUNT TERRAM A DESERTO SIN, USQUE ROHOB, INTRANTIBUS EMATH, -- q. d. Qua itur et intratur in Emath regionem, in qua potens fuit urbs, quae postea ab Antiocho Epiphane dicta est Epiphania, ait S. Hieronymus in Amos VI; eratque in Syriae finibus, terminans ab Aquilone terram sanctam; unde saepe in Scriptura Emath inter terminos terrae promissae commemoratur. Erat et altera Emath magna, quae postea dicta est Antiochia, urbs Syriae celeberrima.
13:23
23. UBI ERANT FILII ENAC. -- «Filii,» id est, nepotes et posteri Enac gigantis: vide vers. 30; unde ab hoc Enac gigante gigantes in Scriptura vocantur filii Enakim.
NAM HEBRON SEPTEM ANNIS ANTE TANIM URBEM AEGYPTI CONDITA EST. -- Omnes consentiunt, ait Adrichomius, Cajetanus et Oleaster, Tanim esse nobilem Aegypti urbem, non longe a Memphi sitam, quae antea dicebatur Titannis, a 10, vel, ut Adrichomius ait, 17 Titanibus, filiis Noe, constructa, sed praecisa prima syllaba Tanis, vel urbs Taneos dicta est, estque celebris in Scriptura, utpote in qua Moses coram Pharaone fecit sua signa, et plagas decem Aegypto immisit, ut patet Psal. LXXVII, 12, ubi dicitur: «Fecit mirabilia in terra Aegypti in campo Taneos;» et vers. 43: «Sicut posuit in Aegypto signa sua, et prodigia sua in campo Taneos.» Unde videtur quod Tanis tunc fuerit regia regum Aegypti; idem colligitur Isaiae XIX, 11. Sita erat juxta Nili ostium, quod ab ea Taniticum dictum est, estque proximum ostio Pelusiaco. Ad Tanim hanc caeso Godolia profugerunt Judaei cum Jeremia propheta, ibique Jeremias a Judaeis, quorum idololatriam corripiebat, lapidatus est: unde et crebra Tanis, sive Taphnis, apud Jeremiam est mentio, ut cap. II, XLIII, XLIV et XLVI. In Tani ergo Hebraeos etiam stirpem gigantum vidisse indicat conjunctio nam, quam noster Interpres hoc versu habet, q. d. Non mirum in Hebron esse gigantes, quales vidistis in Tani, cum Hebron antiquior sit urbe Tani, ita ut a primis gigantibus potuerint incoli, ut ait Lyranus et Abulensis.
13:24
24. ABSCIDERUNT PALMITEM CUM UVA SUA. -- Philo etiam diserte asserit, non plures, sed unam tantum uvam fuisse. Hebraea et Chaldaea habent palmitem et botrum uvarum unum, id est unum palmitem cum botro uno; dicit autem uvarum, quia sunt et botri cypri, aliorumque fructuum. Quare necesse est dicere uvas in Chanaan fuisse praegrandes: utpote quarum unam in vecte a duobus viris portari opus fuerit, quod indicium erat, terram illam esse fertilissimam. Sic Plinius, lib. XIV, cap. 1, ait in interiore Asia nasci uvas magnitudine uberis vaccini, ollae, imo pueri infantis. Amplius narrant Euphorus et Metrophanes apud Stephanum, lib. De Urbibus, scilicet in Eucarpia minoris Asiae oppido tam immanes nasci racemos, ut singuli justa sint singulis curribus pondera, ita ut unius tantum racemi vectura quandoque currus confractus conciderit, atque inde urbem Eucarpiam, id est fertilem esse dictam, ideoque veteres dictitasse urbem hanc a Jove datam fuisse Cereri et Baccho ad inhabitandum; sed puto currum istum crassiore mendacio, quam uva onustum jam pridem concidisse, et evanuisse. Ecquid mirum? Nota est Graecorum fides, Graecosque graecari et fabulari solitos scimus. Credibilius Strabo, lib. II, botros uvarum commemorat, qui singuli bipedali sunt longitudine. Idem, lib. XI et lib. XV, tradit in Mauritania et Carmania botros nasci, qui ad duos cubitos in longum extendantur.
Allegorice, sicuti sponsa Christo dicit: «Botrus cypri dilectus meus mihi in vineis Engaddi,» idque ob dulcedinem et gloriam resurrectionis Christi: ita pariter hic uva pendens in vecte, est Christus pendens in cruce: haec nata est ex terra promissa, id est B. Virgine, quam promisit Isaias cap. VII, vers. 14: «Duo bajuli sunt duo testamenta: praeunt Judaei, sequuntur Christiani; salutem hic (Christianus) ante conspectum suum gerit, ille (Judaeus) post dorsum: hic obsequium praefert, ille contemptum. Laboremus ergo, ne a cervicibus nostris tam sanctam sarcinam deponamus.» Ita S. Augustinus, serm. 100 De Tempore; S. Ambrosius, serm. 72 De S. Cypriano; S. Hieronymus ad Fabiolam, in mansione 15; Prosper, par. II Praed. cap. IX; Rupertus hic, et S. Bernardus, serm. 44 in Cantic. QUEM PORTAVERUNT DUO VIRI. -- S. Ambrosius, loco jam citato, ait hosce duos botri bajulos fuisse Josue et Caleb: cui favet, quod hi duo soli terram Chanaan Hebraeis commendarint, ut patet vers. 31, et cap. seq. vers. 6.
13:26
26. REVERSIQUE EXPLORATORES TERRAE POST QUADRAGINTA DIES. -- Per 40 ergo dies exploratores lustrarunt terram Chanaan, quibus non comederunt manna; illud enim tantum inveniebatur in castris Hebraeorum: sed frugibus terrae Chanaan vescebantur, quas vel in agris carpebant, uti hic botrum carpserunt, vel a Chananaeis in villis emebant. Ita Abulensis.
13:27
27. VENERUNT AD MOYSEN, etc., IN DESERTUM PHARAN, QUOD EST IN CADES, -- q. d. Venerunt exploratores redeuntes ad suos in Cades, sive Cadesbarne, quod est in deserto Pharan; est hypallage. Dubium est an Cades hoc, ex quo missi sunt exploratores, idem sit cum Cades trigesima tertia mansione, de qua Num. XX, 1, et cap. XXXIII, vers. 36. Abulensis putat esse eumdem locum, et eamdem mansionem, ac consequenter exploratores missos esse non ex decima quinta, sed ex trigesima tertia mansione, in eaque, vel juxta eam Hebraeos haesisse 38 annos, scilicet usque ad mortem Mariae, quae in Cades mortua est, sub initium anni quadragesimi exitus ex Aegypto, Num. XX, 1. Probat idipsum ex Deut. 1, 46, ubi dicitur: «Sedistis ergo in Cadesbarne multo tempore.» Censet ergo Abulensis, Hebraeos anno secundo citissime percurrisse omnes mansiones a Sina, quae fuit duodecima, usque ad Cades, quae fuit trigesima tertia, atque in Cades haesisse ab anno secundo usque ad quadragesimum. Verum non est verisimile Hebraeos tamdiu in una mansione mansisse, praesertim cum dicat Scriptura eos per 40 annos vagatos esse in deserto, vers. 33. Secundo, quia Num. XX, 1, demum in Cades, trigesimam tertiam mansionem, venisse narrantur; ergo hoc cap. est alia mansio. Tertio, quia Deut. II, 14, Hebraei 38 annos ambulasse dicuntur in deserto: ergo iis non haeserunt in Cades. Dico ergo aliam esse hanc mansionem ab illa de qua cap. XX et XXXIII, ac consequenter Cades hoc diversum esse ab illo Cades, uti docent Zieglerus, Wolfgangus, et Adrichomius in Descriptione terrae sanctae. Si tamen idem Cades utrobique esse velis, uti volunt Cajetanus, Oleaster et Andreas Masius in Josue cap. XV, dicendum est Hebraeos bis venisse in Cades, scilicet primo hic; secundo, Num. XX, 1. Vagabantur enim Hebraei, et a Deo circumducebantur, maxime post murmur hoc exploratorum, per inviam solitudinem perplexis gyris et maeandris. Unde eos, eo unde discesserant, puta in Cades, rursum rediisse non est mirum. Hinc et Chaldaeus pro utroque Cades vertit Recem, quo nomine solet appellare Petram, nobilem Arabiae urbem, vel certe locum urbi illi vicinum. Verum prius est verius, uti dicam cap. XX, vers. 1. Missi ergo sunt hi exploratores ex decima quinta mansione, quae fuit in Rethma, Num. XXXIII, 18; porro Rethma erat juxta urbem Cades: unde exploratores hic in Cades, vel, ut dicitur Josue XIV, 7, Deut. 1, 20 et 22, in Cadesbarne reversi dicuntur.
13:28
28. QUAE REVERA FLUIT LACTE ET MELLE, -- q. d. Terra Chanaan est fertilissima; est hyperbole.
13:29
29. URBES GRANDES ATQUE MURATAS -- nimis, uti addunt Hebraea, Chaldaea, Graeca et Rabanus. Deut. cap. 1, 28, dicitur eas munitas, id est muratas, fuisse in coelum, hoc est altissimos habuisse muros; est hyperbole. Hi muri terruerunt Hebraeos pusillanimes: magnanimi enim non curant muros, sed bellatores et propugnatores validos. Unde Agesilaus rex, roganti cur Sparta muris careret: «Hi, ait, sunt Spartae muri,» cives armatos commonstrans. Alteri hac ipsa de re percunctanti respondit: «Urbes non lapidibus et lignis, sed virtute inhabitantium debere esse munitas.» Monstrabat ei quidam urbis alicujus muros admodum validos, et quaerebat pulchrosne eos judicaret, respondit: «Ita sane, sed non ut viri, verum ut mulieres intus habitent.» Ita Agis rex eorumdem Lacedaemonum, muros Corinthiorum perambulans, cum spectasset eos sublimes et validos: «Quaenam, ait, in hoc gynaeceo habitant mulieres?» Ita Antalcidas muros Spartae aiebat esse juvenes, terminos autem hastarum cuspides. Sic et Scipio Africanus militi vallum tollenti, et admodum se premi dicenti: «Non injuria,» inquit: «ligno enim huic magis fidis, quam gladio.» Idem adolescenti pulchrum clypeum ostentanti: «Clypeus quidem, inquit, o adolescens, pulcher est, caeterum Romanum virum magis decet fiduciam suam in dextra sua, quam in sinistra collocare.» Testis est Plutarchus in eorum Vita.
13:30
30. AMALEC HABITAT IN MERIDIE. -- Dicunt hoc exploratores, non quasi terra Amalecitarum pertinuerit ad terram Hebraeis promissam; sed quia ei vicina erat, ita ut Amalecitae ingressum Hebraeorum in eam facile impedire, atque Hebraeos bellis impetere et divexare potuissent. Et conati fuerant Exodi XVII. Hanc enim difficultatem hostium fortissimorum in terra promissa, et in ejus vicinia commorantium, proponunt hic exploratores populo, ut eum ab ingressu in Chanaan absterreant.
13:31
31. INTER HAEC CALEB COMPESCENS MURMUR POPULI. -- Tacente Josue, unus Caleb omnibus se opponit, murmurque sedare conatur: quia Caleb erat animosior zeloque plenus; unde eum solum Deus ab hoc heroico actu mire laudat cap. seq. vers. 24, dicens: «Servum meum Caleb, qui plenus alio spiritu secutus est me, inducam in terram hanc.» Ob eamdem causam eidem Deus, per Mosen peculiarem quamdam terrae Chanaan partem, puta montana Hebron, ubi erant gigantes hi, promisit sub juramento, quam et ipse Caleb a Josue petiit, et obtinuit, ut patet Josue XIV, 6, 9 et 12, et Josue XV, 13. MURMUR QUI, -- murmur quod: est antiptosis.
13:32
32. NEQUAQUAM AD HUNC POPULUM VALEMUS ASCENDERE. -- Hinc patet hos exploratores in sua ad populum relatione peccasse, primo, dissuadendo et divertendo populum ab ingressu in Chanaan, itaque resistendo promissis et voluntati Dei, qui Hebraeos in eam inducere volebat. Fecerunt idipsum ex pusillanimitate et timore bellorum cum Chananaeis, cum ipsi vitam quietam, inertem et deliciosam agere mallent in Aegypto, etiam sub jugo Pharaonis; secundo, mentiendo, idque in multis: Primo, quia asseruerunt Chananaeos tam esse potentes, ut eis praevalere non possent Hebraei; aiunt enim: «Nequaquam ad hunc populum valemus ascendere, quia fortior nobis est.» Secundo, imponendo falsa crimina terrae Chanaan, dicendo: «Terra quam lustravimus, devorat habitatores suos.» Tertio, amplificando ea quae viderant, supra veritatem, ut cum dicunt: «Ibi vidimus monstra quaedam filiorum Enac, quibus comparati quasi locustae videbamur.» Quarto, asserendo omnes passim Chananaeos procerae esse staturae prae Hebraeis: «Populus,» inquiunt, «quem aspeximus, procerae staturae est,» cum tamen Chananaei ordinarie non essent proceriores quam Aegyptii, Hebraei et alii populi eis vicini. Quinto, quia subticent veritatem, ut quod tres tantum vidissent in Chanaan gigantes, aliaque multa, quae potuissent populum in spem potiundae Chanaan erigere, metumque Chananaeorum illi adimere, vel minuere. Ita Abulensis.
13:33
33. TERRA QUAM LUSTRAVIMUS, DEVORAT HABITATORES SUOS. -- Aliqui hoc intelligunt de bonitate terrae, quasi dicant: Terra Chanaan tam fertilis est, ut omnes illi inhient, ejusque possessores vicissim ejiciant et occidant. Alii sic explicant, quasi dicant: Terra Chanaan tam bona est, ut nullus ex ea exire cupiat; unde quicumque in ea nascuntur, in eadem vivere et mori volunt; itaque quasi a terra sua devorantur. Verum haec non fuisset detractio, sed potius laus terrae. Dico ergo: «Terra devorat habitatores suos,» hoc est, terra Chanaan ex aeris intemperie insalubris est, noxia et pestilens, ita ut morbos generet, et mortem citam incolis afferat. Id dixerunt, forte eo quod lustrantes terram, invenerint tum pestem in ea grassari, eamque ipsi attribuerint conditioni, et malae qualitati terrae, cum potius tribuenda esset Deo, qui Levit. cap. XVIII, 24, promiserat Hebraeis se facturum, ut terra ipsa evomeret Chananaeos ob scelera eorum. Unde tradunt Hebraei nonnulli, penes quos sit fides, tunc tantam fuisse luem in Chananaea, totque morientes, ut Chananaei occupati circa suorum funera, licet viderent hosce exploratores, eos tamen non caperent, non examinarent, imo non curarent.
13:34
IBI VIDIMUS MONSTRA. -- Hebraice, ibi vidimus nephilim, id est gigantes, qui dicuntur nephilim, id est cadentes, quia ita erant proceri, ut qui eos videbat ex terrore caderet: aut potius cadentes, id est cadere facientes (ut cal ponatur pro hiphil), prosternentes et occidentes passim alios homines; erant enim hi gigantes homines feri et truculenti tyranni. Ridiculum ergo est quod ait R. Salomon, hos gigantes vocari nephilim, id est cadentes, quia, inquit, gigantes erant ex genere duorum angelorum cadentium de coelo, scilicet Aza et Azael. QUASI LOCUSTAE VIDEBAMUR. -- Est hyperbole nimia et mendax, ad deterrendum populum ab ingressu in Chanaan. Addit Josephus, ex suo, ut videtur, genio et spiritu paraphrastico, quo res suae gentis ornare et colorare solet, exploratores dixisse, quod Hebraei non possent Chananaeos opibus et armis instructos superare, ob suam paupertatem, et armorum rerumque inopiam, quodque prius deberent flumina impervia, et montes insuperabiles transire. Addit insuper Hebraeos ad tantum murmur his verbis concitatos fuisse, ut Mosen et Aaronem voluerint occidere, itaque in Aegyptum reverti.
13:2
… Ma non riuscì a trasfondere l'ottimismo della sua fede nel popolo avvilito e tumultuante, che fu perciò tutto escluso dall'ingresso nella Terra promessa; solo C. fu esentato con Giosuè da questo castigo, in premio della sua fede (Num. 13, 2; 14, 38).
IV. PORTATORI DI C. — Nell'antica arte cristiana si è rappresentata la scena di due esploratori di ritorno dalla terra di C., dove li aveva inviati Mosè, portanti su una stanga un tralcio con un grappolo d'uva (Num. 13, 2 sgg.).
13:4
… C.: essa trovavasi sulla via che dal Horeb (Sinai) conduce al monte degli Amorrei (Deut. 1, 19), ossia alla terra di Canaan (Num. 13, 30), al sud del Nēgebh (Num. 13, 17), nel deserto di Pharan, l'attuale Badjed et-Tih, o «deserto della solitudine» (Num. 13, 4), o anche nel deserto di Sin (Num. 13, 22; 20, 1; 27, 14; 33, 36; Deut. 32, 51) - i limiti tra i due deserti non erano nettamente determinati, se pure non si vuol considerare il deserto …
13:8
Il nome ebr. è Jēhōfāa', Jēhōfūa', anteriormente nella forma Hōfēa' (cf. Num. 13, 8 con 13, 16), abbreviato in Jēfāa' (Neh. 8, 17), onde il nome di « Gesù », dal senso probabile di « Jahweh (è) salvezza », cf. Ios. 1, 9.
… Semran (Gen. 46, 13; Num. 26, 23; I Par. 7, 1), I. discese con Giacobbe in Egitto, ove la discendenza dei suoi figli tanto si moltiplicò che al tempo dell'esodo la tribù contava nel primo censimento 54.400 guerrieri (Num. 1, 28-29) e nel secondo 64.300 (Num. 13, 8). Igal rappresentò la tribù nell'esplorazione di Canaan (Num. 13, 8) e Phaltiel nella commissione per la spartizione del territorio (Num. 34, 26).
13:9
GIOSUÈ. - I. IL PERSONAGGIO. - Figlio di Nun, della tribù di Ephraim (Num. 13, 9.17; I Par. 7, 22-27), successore di Mosè, come capo teocratico (cf. « l'uomo in cui c'è spirito », Num. 27, 18) del popolo d'Israele nel periodo della conquista del paese di Canaan e …
13:13
Enacim (Num. 13, 13, 28; Deut. 1, 28; 2, 10 sg. 21;
… Il neghebh fu ceduto a Simeone (Ios. 19, 2-7). Territorio fertile, celebre per le vigne (Num. 13, 13, 25; Cant. 1, 13; II Par. 26, 10; cf. Gen. 49, 11 sg.), per gli estesi pascoli e le numerose greggi (I Sam. 25, 2; Am. 1, 1 sg.). …
MICHAEL (EBR. MIKHĀ'EL « CHI [È] COME DIO? »)
1. Membro della tribù di Aser, padre di Sthur (Num. 13, 13). 2. Membro della tribù di Gad, discendente da un altro M. ed abitante nel Basan (I Par. 5, 13-14). 3. Antenato di Asaph il cantore (ibid. 6, 25). 4. Figlio di Izraha della tribù di …
13:17
Numerosi testi ci descrivono con sufficiente precisione il sito di C.: essa trovavasi sulla via che dal Horeb (Sinai) conduce al monte degli Amorrei (Deut. 1, 19), ossia alla terra di Canaan (Num. 13, 30), al sud del Nēgebh (Num. 13, 17), nel deserto di Pharan, l'attuale Badjed et-Tih, o «deserto della solitudine» (Num. 13, 4), o anche nel deserto di Sin (Num. 13, 22; 20, 1; 27, 14; 33, 36; Deut. 32, 51) - i limiti …
13:20
… har, alla « pianura bassa » sēphēlāh e alla « depressione » 'ārabhāh, designa la regione ora piana ora montuosa, monotona, solcata da ampi letti di corsi d'acqua quasi sempre asciutti, da Hebron sino a Cadesbarne, oggi 'Ajn Qudeis (cf. Gen. 18, 1; Num. 13, 20). In seguito, passò a significare il sud della Palestina (Gen. 12, 9; 13, 1; Ios. 15, 8; 18, 5).
13:21
2. L'espressione «varco di E.» (Volg. introitus E.; ebr. lēbhō Hāmāth) nel Vecchio Testamento delimita a nord la Terra Promessa (Num. 13, 21; 34, 8; Ios. 13, 5; I Reg. 8, 65; Ez. 47, 16; 48, 1). Si riferisce con tutta probabilità all'imboccatura del valico fra il Monte Hermon e il Libano, che costituiva la via naturale …
3. Deserto (ebr. Sin) che segnava la frontiera meridionale di Canaan, attraversato dagli esploratori nella Terra Promessa (Num. 13,21). Cades-Barne era compreso dentro i confini al margine sud-ovest del deserto (ibid. 20,1; 27,14; 33,36; Deut. 32,51), delimitava ad ovest Edom e a sud-est la tribù di Giuda (Jos. …
13:22
… (Sinai) conduce al monte degli Amorrei (Deut. 1, 19), ossia alla terra di Canaan (Num. 13, 30), al sud del Nēgebh (Num. 13, 17), nel deserto di Pharan, l'attuale Badjed et-Tih, o «deserto della solitudine» (Num. 13, 4), o anche nel deserto di Sin (Num. 13, 22; 20, 1; 27, 14; 33, 36; Deut. 32, 51) - i limiti tra i due deserti non erano nettamente determinati, se pure non si vuol considerare il deserto di Sin come la parte settentrionale …
… I testi che richiedono la prossimità di Rohob a Lais-Dan (Num. 13, 22; Indc. 18, 28) non hanno di mira un punto fisso e determinato, ma pongono il confine a sud della Beqā' (= Celesiria) e a nord di Merq' Ajūn.
… Gli E. vengono considerati « giganti » (Num. 13, 22, 28, 33; Deut. 1, 28; 2, 10 sg.; 21; 9, 2).
13:23
ESCHOL ('ESHŌL «GRAPPOLO D'UVA»)
La «valle di E.» (Volg. torrens botri), data la parentela su accennata con Mambre, va ricercata nelle vicinanze di Hebron (Gen. 13, 18), un po' a nord (Num. 13, 23 sg.); oggi è la valle el-Haskeh. …
HEBRON (EBR., HEBRHŌN « UNIONE, LEGA »; SETTANTA, ΧΈΒΡΩΝ)
… Mosè vi inviò gli esploratori (Num. 13, 23) e quando gli Israeliti, sotto la direzione di Giosuè, occuparono la Palestina, H. fu presa, il suo re Oham ucciso e la popolazione sterminata o dispersa (Jos.
Secondo Num. 13, 23, T. (ebr. Şo'an) fu fondata sette anni dopo Hebron; ma le sue origini debbono essere più remote. È caratteristico in essa il culto del dio Seth, portato là probabilmente dagli Hyksos …
13:24
ESCHOL ('ESHŌL «GRAPPOLO D'UVA»)
… Gli esploratori israeliti vi trovarono l'uva meravigliosa che portarono come saggio della fertilità della Terra Promessa (Num. 13, 24 sg.; 32,9; Deut. 1,24).
13:29
editi da K. Sethe, 1926; testi di Bruxelles editi da G. Posener, 1940). Alla stessa epoca Abramo li trovò in Palestina (Gen. 14, 7, 13; 48,22), almeno nella zona montagnosa (Num. 13,29), da cui l'invasione hittita, verso il 1600 a. C., ponendo fine alla loro dinastia babilonese, li spinse più a sud, sin verso l'Arnon ad est del Giordano.
… una parte degli abitanti della Palestina propriamente detta, cioè quella che dimora nella montagna (Deut. 1, 7.19.20.44: popolo dimorante nel sud della Palestina; Ios. 10, 5 sg.), mentre ai Cananei si attribuiscono la pianura e la valle del Giordano (Num. 13, 29; Ios. 11, 3). Non di rado la Bibbia chiama tutta la popolazione preisraelitica Amorriti (cf. Gen. 15, 16; Ios. 24, 15.18; Iudc. 6, 10); ma nei tempi posteriori gli Amorriti, o estirpati …
… Nell'alleanza fatta con Abramo (Gen. 15, 18-21), nei numerosi testi dove sono menzionati gli abitanti della Terra Promessa, gli H. sono menzionati accanto agli Amorriti e ad altri popoli immigrati od autoctoni in Canaan. Num. 13, 29 determina la posizione geografica delle popolazioni che saranno sottomesse al popolo eletto: gli H., gli Iebusei, gli Amorriti (v.) abitano le montagne, mentre i Cananei soggiornano …
13:30
… 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 (Gen. 15,16; Ios. 24,15; Am. 2,9 s.p.) e corrisponde quindi talora a «Cananei» (Ios. 24,15. …
Numerosi testi ci descrivono con sufficiente precisione il sito di C.: essa trovavasi sulla via che dal Horeb (Sinai) conduce al monte degli Amorrei (Deut. 1, 19), ossia alla terra di Canaan (Num. 13, 30), al sud del Nēgebh (Num. 13, 17), nel deserto di Pharan, l'attuale Badjed et-Tih, o «deserto della solitudine» (Num. 13, 4), o anche nel deserto di Sin (Num. 13, 22; 20, 1; 27, …
… Insieme agli Amoriti e agli Hittiti abitavano nella zona montagnosa (Num. 13, 30), ma il loro centro era il pendio del colle (kheteph ha-Jēbhūti) della città di Gerusalemme, da essi designata, secondo un uso antico, Jēbhūs (Iudc. 19, 10; I Par. 11, 4). Il loro …
13:33
nēphilim visti in Canaan (Num. 13, 33), al cui confronto
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.