Joshua 11
Commentary from 3 fathers
and to the kings who were by the great Sidon, to the hill country and to Araba opposite Keneroth, and to the plain, and to Phenaeddor,
καὶ πρὸς βασιλεῖς τοὺς κατὰ Σιδῶνα τὴν μεγάλην, εἰς τὴν ὀρεινὴν καὶ εἰς ῎Αραβα ἀπέναντι Κενερὼθ καὶ εἰς τὸ πεδίον καὶ εἰς Φεναεδδὼρ
и҆ къ царє́мъ и҆̀же въ сїдѡ́нѣ вели́цѣмъ и҆ въ го́рнѣй, и҆ въ а҆́равꙋ прѧ́мѡ хенере́ѳꙋ, и҆ на полѧ́нꙋ, и҆ въ нафеддѡ́ръ,
and to the Chananites on the coast eastward, and to the Amorites on the coast, and the Chettites, and the Pherezites, and the Jebusites in the mountain, and the Evites, and those dwelling under [mount] Aermon in the land Massyma.
καὶ εἰς τοὺς παραλίους Χαναναίους ἀπὸ ἀνατολῶν καὶ εἰς τοὺς παραλίους ᾿Αμορραίους καὶ τοὺς Χετταίους καὶ Φερεζαίους καὶ ᾿Ιεβουσαίους τοὺς ἐν τῷ ὄρει καὶ τοὺς Εὐαίους καὶ τοὺς ὑπὸ τὴν ᾿Αερμὼν εἰς γῆν Μασσηφά.
и҆ къ примѡ́рскимъ ханане́амъ ѿ востѡ́къ, и҆ къ примѡ́рскимъ а҆морре́ѡмъ и҆ хетте́ѡмъ, и҆ ферезе́ѡмъ и҆ і҆евꙋсе́ѡмъ, и҆̀же на горѣ̀, и҆ є҆ѵе́ѡмъ, и҆ и҆̀же под̾ а҆ермѡ́номъ, въ зе́млю массифа̀.
And they and their kings with them went forth, as the sand of the sea in multitude, and horses, and very many chariots.
καὶ ἐξῆλθον αὐτοὶ καὶ οἱ βασιλεῖς αὐτῶν μετ’ αὐτῶν, ὥσπερ ἡ ἄμμος τῆς θαλάσσης τῷ πλήθει, καὶ ἵπποι καὶ ἅρματα πολλὰ σφόδρα.
И҆ и҆зыдо́ша сі́и и҆ ца́рїе и҆́хъ съ ни́ми, лю́дїе мно́зи, ꙗ҆́кѡ песо́къ и҆́же при краѝ мо́рѧ мно́жествомъ, и҆ ко́ни и҆ колєсни́цы мнѡ́ги ѕѣлѡ̀.
And all the kings assembled in person, and came to the same place, and encamped at the waters of Maron to war with Israel.
καὶ συνῆλθον πάντες οἱ βασιλεῖς αὐτοὶ καὶ παρεγένοντο ἐπὶ τὸ αὐτὸ καὶ παρενέβαλον ἐπὶ τοῦ ὕδατος Μαρὼν πολεμῆσαι τὸν ᾿Ισραήλ.
И҆ снидо́шасѧ всѝ ца́рїе сі́и, и҆ прїидо́ша вкꙋ́пѣ, и҆ ѡ҆полчи́шасѧ при водѣ̀ маррѡ́нъ воева́ти на і҆и҃лѧ.
And the Lord said to Joshua, Be not afraid of them, for to-morrow [at] this time I will put them to flight before Israel: thou shalt hough their horses, and burn their chariots with fire
καὶ εἶπε Κύριος πρὸς ᾿Ιησοῦν· μὴ φοβηθῇς ἀπὸ προσώπου αὐτῶν, ὅτι αὔριον ταύτην τὴν ὥραν ἐγὼ παραδίδωμι τετροπωμένους αὐτοὺς ἐναντίον τοῦ ᾿Ισραήλ· τοὺς ἵππους αὐτῶν νευροκοπήσεις καὶ τὰ ἅρματα αὐτῶν κατακαύσεις ἐν πυρί.
И҆ речѐ гдⷭ҇ь ко і҆исꙋ́сꙋ: не ᲂу҆бо́йсѧ ѿ лица̀ и҆́хъ, ꙗ҆́кѡ заꙋ́тра въ се́й ча́съ а҆́зъ преда́мъ и҆̀хъ ꙗ҆́звенныхъ пред̾ сы́ны і҆и҃лєвы: ко́нємъ и҆́хъ жи̑лы пресѣче́ши и҆ колєсни́цы и҆́хъ да сожже́ши ѻ҆гне́мъ.
Such is the list, therefore, of the entire army of invisible foes who are assembled by King Jabin in order to fight against us who follow Jesus, our leader and Savior. But what does the Lord declare? "Do not shrink back from their appearance," he says "because by tomorrow at this hour, I shall deliver them into your hands." I observe that today we are not able to overwhelm all those powers or to destroy them all, but they will be entirely taken away tomorrow, that is, after the consummation of this age.For, at that time, every opposing power will be pulled down and the inmost part will be conquered when you see that those who are on the left are told, "Go into the eternal fire that God has prepared for the devil and his angels." Then if, following Jesus the leader, we have conquered and have been able to take possession, even we shall occupy the kingdom that the Father has prepared for his saints and for these who "have fulfilled" his commandments and "righteousnes" through our Lord Jesus Christ himself, "to whom is the glory and the dominion forever and ever. Amen!"
Homilies on Joshua 14.2
And Joshua and all the men of war came upon them at the water of Maron suddenly; and they attacked them in the hill country.
καὶ ἦλθεν ᾿Ιησοῦς καὶ πᾶς ὁ λαὸς ὁ πολεμιστὴς ἐπ’ αὐτοὺς ἐπὶ τὸ ὕδωρ Μαρὼν ἐξάπινα καὶ ἐπέπεσαν ἐπ’ αὐτοὺς ἐν τῇ ὀρεινῇ.
И҆ прїи́де і҆исꙋ́съ и҆ всѝ лю́дїе во́инстїи съ ни́мъ на ни́хъ къ водѣ̀ маррѡ́нстѣй внеза́пꙋ, и҆ нападо́ша на нѧ̀ въ го́рнѣй.
And the Lord delivered them into the power of Israel; and they smote them and pursued them to great Sidon, and to Maseron, and to the plains of Massoch eastward; and they destroyed them till there was not one of them left that survived.
καὶ παρέδωκεν αὐτοὺς Κύριος ὑποχειρίους ᾿Ισραήλ, καὶ κόπτοντες αὐτοὺς κατεδίωκον ἕως Σιδῶνος τῆς μεγάλης καὶ ἕως Μασερὼν καὶ ἕως τῶν πεδίων Μασσὼχ κατ’ ἀνατολὰς καὶ κατέκοψαν αὐτοὺς ἕως τοῦ μὴ καταλειφθῆναι αὐτῶν διασεσωσμένον.
И҆ предадѐ и҆̀хъ гдⷭ҇ь под̾ рꙋ́цѣ і҆и҃лєвы: и҆ сѣкꙋ́ще и҆̀хъ, прогна́ша да́же до сїдѡ́на вели́кагѡ и҆ до масрефѡ́ѳъ-маі́ма и҆ до по́ль масси́фскихъ къ восто́кѡмъ: и҆ и҆зсѣко́ша и҆̀хъ, до́ндеже не ѡ҆ста́сѧ въ ни́хъ ни є҆ди́нъ цѣ́лъ и҆ и҆збѣ́гшїй.
And Joshua did to them, as the Lord commanded him: he houghed their horses, and burned their chariots with fire.
καὶ ἐποίησεν αὐτοῖς ᾿Ιησοῦς ὃν τρόπον ἐνετείλατο αὐτῷ Κύριος· τοὺς ἵππους αὐτῶν ἐνευροκόπησε καὶ τὰ ἅρματα αὐτῶν ἐνέπρησε πυρί.
И҆ сотворѝ и҆̀мъ і҆исꙋ́съ, ꙗ҆́коже заповѣ́да є҆мꙋ̀ гдⷭ҇ь: ко́нємъ и҆́хъ жи̑лы пресѣчѐ и҆ колєсни́цы и҆́хъ сожжѐ ѻ҆гне́мъ.
The horses and the chariots that are removed seem to hold the figure of those who, although placed in the heavens, fell away through wantonness and pride, either when they set themselves aflame to desire the daughters of humankind or when they followed him who said, “I shall place my seat above the clouds and I shall be like the Most High.” Perhaps it is for that reason that the prophet also says, “False is the horse for salvation.” And again, concerning those who trust in demons, he says, “These call on chariots and those on horses, but we shall call upon the name of our God.” Certainly Scripture would not apply chariots and horses to God, at least as far as invoking them. But, by all means, it shows that just as we ourselves call upon the true God, so the nations invoke “chariots and horses,” that is, demons, those whom the nations who waged war against Israel invoked. Moreover, Scripture also mentions the horses of the Egyptians, even those very ones ordered to be destroyed at that time.
Homilies on Joshua 15.3
If we understand the horses that are commanded by the precept of God to be hamstrung, together with their chariots, as the passions of the body—that is, lust, petulance or pride, and fickleness, by whom the unhappy soul, just as a rider, is borne and carried to great dangers—this understanding will not be contrary to our reasoning. The horse, of course, is hamstrung when the body is humbled by fastings and vigils and by every pain of self-denial. And the chariots are consumed by fire when the word of the Lord is fulfilled in us, as he says, “I came to send fire on the earth, and how I wish that it be set ablaze!” Those persons already revealed themselves to burn in that fire who said, “Was not our heart burning within us when he opened the Scripture for us?” Also, therefore, the horse is called “false for salvation” if we allow the impulses of the body to be endured unbridled and if we do not subdue the wanton and haughty necks of the flesh by the yoke of self-denial.But now, if by chance anyone is stimulated and pricked by the words of God through what we say; if he who yesterday might have been carried into lust, flying headlong and impetuous as a horse, yet today, after hearing these things, repents and is converted; if this person even, according to the prophet, “is subdued by the fear of God,” bridles himself, withdraws from sin and henceforth loves the chaste and continent life, then indeed we shall seem “to have hamstrung horses” by drawing the sword of the word of God. For the precept of God is more fittingly accomplished by this than by someone who hamstrings equine animals captured from the spoils of enemies.
Homilies on Joshua 15.3
And Joshua returned at that time, and took Asor and her king; now Asor in former time was the chief of these kingdoms.
Καὶ ἀπεστράφη ᾿Ιησοῦς ἐν τῷ καιρῷ ἐκείνῳ καὶ κατελάβετο ᾿Ασὼρ καὶ τὸν βασιλέα αὐτῆς· ἦν δὲ ᾿Ασὼρ τὸ πρότερον ἄρχουσα πασῶν τῶν βασιλειῶν τούτων.
И҆ ѡ҆брати́сѧ і҆исꙋ́съ въ то̀ вре́мѧ, и҆ взѧ̀ а҆сѡ́ръ, и҆ царѧ̀ є҆гѡ̀ ᲂу҆бѝ мече́мъ: а҆сѡ́ръ бо бѣ̀ пре́жде ѡ҆блада́ющїй всѣ́ми ца́рствы си́ми:
And they slew with the sword all that breathed in it, and utterly destroyed them all, and there was no living thing left in it; and they burnt Asor with fire.
καὶ ἀπέκτειναν πᾶν ἐμπνέον ἐν αὐτῇ ἐν ξίφει καὶ ἐξωλόθρευσαν πάντας, καὶ οὐ κατελείφθη ἐν αὐτῇ ἐμπνέον· καὶ τὴν ᾿Ασὼρ ἐνέπρησαν ἐν πυρί.
и҆ и҆збѝ всѐ ды́шꙋщее, є҆́же въ не́мъ бы́сть, ѻ҆́стрїемъ меча̀, и҆ потреби́ша всѧ̑, и҆ не ѡ҆ста́сѧ въ не́мъ всѐ ды́шꙋщее: и҆ а҆сѡ́ръ запали́ша ѻ҆гне́мъ.
And Joshua took all the cities of the kingdoms, and their kings, and slew them with the edge of the sword; and utterly slew them, as Moses the servant of the Lord commanded.
καὶ πάσας τὰς πόλεις τῶν βασιλειῶν καὶ τοὺς βασιλεῖς αὐτῶν ἔλαβεν ᾿Ιησοῦς καὶ ἀνεῖλεν αὐτοὺς ἐν στόματι ξίφους, καὶ ἐξωλόθρευσαν αὐτούς, ὃν τρόπον συνέταξε Μωυσῆς ὁ παῖς Κυρίου.
И҆ всѧ̑ гра́ды ца́рствъ си́хъ и҆ всѧ̑ цари̑ и҆́хъ взѧ̀ і҆исꙋ́съ и҆ и҆збѝ ѧ҆̀ мече́мъ, и҆ потребѝ и҆̀хъ, ꙗ҆́коже повелѣ̀ и҆̀мъ мѡѷсе́й ра́бъ гдⷭ҇ень.
But all the walled cities Israel burnt not; but Israel burnt Asor only.
ἀλλὰ πάσας τὰς πόλεις τὰς κεχωματισμένας οὐκ ἐνέπρησεν ᾿Ισραήλ, πλὴν ᾿Ασὼρ μόνην ἐνέπρησεν ᾿Ισραὴλ
Но всѧ̑ гра́ды крѣ̑пки не запалѝ і҆и҃ль, то́чїю а҆сѡ́ръ є҆ди́нъ запалѝ і҆исꙋ́съ.
And the children of Israel took all its spoils to themselves; and they slew all the men with the edge of the sword, until he destroyed them; they left not one of them breathing.
καὶ πάντα τὰ σκῦλα αὐτῆς ἐπρονόμευσαν ἑαυτοῖς οἱ υἱοὶ ᾿Ισραήλ, αὐτοὺς δὲ πάντας ἐξωλόθρευσαν ἐν στόματι ξίφους, ἕως ἀπώλεσεν αὐτούς, οὐ κατέλιπον ἐξ αὐτῶν οὐδὲν ἐμπνέον.
И҆ всѧ̑ кѡры́сти и҆́хъ и҆ всѧ̑ скоты̀ и҆́хъ плѣни́ша себѣ̀ сы́нове і҆и҃лєвы: люді́й же всѣ́хъ потреби́ша мече́мъ, до́ндеже погꙋби́ша и҆̀хъ, и҆ не ѡ҆ста́виша ѿ ни́хъ ни є҆ди́нагѡ ды́шꙋщагѡ.
One should not at all think it a horrible cruelty that Joshua did not leave anyone alive in those cities that fell to him, for God himself had ordered this. However, whoever for this reason thinks that God himself must be cruel and does not wish to believe then that the true God was the author of the Old Testament judges as perversely about the works of God as he does about the sins of human beings. Such people do not know what each person ought to suffer. Consequently, they think it a great evil when that which is about to fall is thrown down and when mortals die.
Questions on Joshua 16
As the Lord commanded his servant Moses, even so Moses commanded Joshua; and so Joshua did, he transgressed no precept of all that Moses commanded him.
ὃν τρόπον συνέταξε Κύριος τῷ Μωυσῇ τῷ παιδὶ αὐτοῦ, καὶ Μωυσῆς ὡσαύτως ἐνετείλατο τῷ ᾿Ιησοῖ, καὶ οὕτως ἐποίησεν ᾿Ιησοῦς· οὐ παρέβη οὐδὲν ἀπὸ πάντων, ὧν συνέταξεν αὐτῷ Μωυσῆς.
Ꙗ҆́коже повелѣ̀ гдⷭ҇ь мѡѷсе́ю рабꙋ̀ своемꙋ̀, та́кѡ мѡѷсе́й заповѣ́да і҆исꙋ́сꙋ: и҆ та́кѡ сотворѝ і҆исꙋ́съ, не престꙋпѝ ни є҆ди́нагѡ же ѿ всѣ́хъ, ꙗ҆̀же заповѣ́да гдⷭ҇ь мѡѷсе́ю.
The verse says, “Just as Moses, the servant of the Lord, ordered him.” Here, the word of the law itself is called Moses, the servant of the Lord, just as it says in the Gospel, “They have Moses and the prophets, let them listen to them.” Therefore, the law commanded us to destroy all of sin’s kings, who incite us to sin. “Jesus [Joshua] accomplished this, and he did not transgress anything from all that Moses established for him.” Indeed, according to the first stage of explanation, we said that whatever the law of God—which here is called Moses—ordered, Jesus fulfills in us and is himself the one who destroys vices in us and overthrows the most vile kingdoms of sin. Nevertheless, it can also be said about our Lord and Savior himself, that everything Moses commanded in the law, Jesus accomplished, and he did not transgress anything, since the apostle indeed says, “When the fullness of time had come, God sent his own Son, made from a woman, made under the law.” If, therefore, he was made under the law, since he was under the law, everything that the law commanded, he fulfilled, so that he might redeem us from the curse of the law. He also says concerning himself, “I came not to abolish but to fulfill the law.”
Homilies on Joshua 15.4
And Joshua took all the hill country, and all the land of Nageb, and all the land of Gosom, and the plain country, and that toward the west, and the mountain of Israel and the low country by the mountain;
Καὶ ἔλαβεν ᾿Ιησοῦς πᾶσαν τὴν γῆν τὴν ὀρεινὴν καὶ πᾶσαν τὴν γῆν Ναγὲβ καὶ πᾶσαν τὴν γῆν Γοσὸμ καὶ τὴν πεδινὴν καὶ τὴν πρὸς δυσμαῖς καὶ τὸ ὄρος ᾿Ισραὴλ καὶ τὰ ταπεινὰ τὰ πρὸς τῷ ὄρει
И҆ взѧ̀ і҆исꙋ́съ всю̀ зе́млю го́рнꙋю и҆ всю̀ зе́млю наге́въ, и҆ всю̀ зе́млю госо́мскꙋ, и҆ ра́внꙋю, и҆ ꙗ҆́же на за́падъ, и҆ го́рꙋ і҆и҃левꙋ, и҆ по́лѧ ꙗ҆̀же при горѣ̀,
16–17It is asked how this can be true, since the Hebrews were not altogether able to capture all the cities of those seven nations either in the times after the judges or in the times of the kings. But one must understand it to mean that Joshua never approached any city with hostile intent that he did not capture. Or it may mean that no city remained uncaptured except for those which were in the regions mentioned above. For those regions were enumerated in which there were cities concerning which the conclusion was made: “and he captured all of them in war.”
Questions on Joshua 17
from the mountain of Chelcha, and that which goes up to Seir, and as far as Balagad, and the plains of Libanus, under mount Aermon; and he took all their kings, and destroyed, and slew them.
ἀπὸ ὄρους Χελχὰ καὶ ὃ προσαναβαίνει εἰς Σηεὶρ καὶ ἕως Βααλγὰδ καὶ τὰ πεδία τοῦ Λιβάνου ὑπὸ τὸ ὄρος τὸ ᾿Αερμὼν καὶ πάντας τοὺς βασιλεῖς αὐτῶν ἔλαβε καὶ ἀνεῖλε καὶ ἀπέκτεινε.
ѿ горы̀ хелха̀, и҆ ꙗ҆́же восхо́дитъ къ сеі́рꙋ, и҆ да́же до валга́да, и҆ по́ле лїва́на под̾ горо́ю а҆ермѡ́нъ: и҆ всѧ̑ цари̑ и҆́хъ взѧ̀ и҆ и҆збѝ.
And for many days Joshua waged war with these kings.
καὶ ἡμέρας πλείους ἐποίησεν ᾿Ιησοῦς πρὸς τοὺς βασιλεῖς τούτους τὸν πόλεμον,
И҆ мнѡ́ги дни̑ сотворѝ і҆исꙋ́съ съ цари̑ си́ми бра́нь:
And there was no city which Israel took not; they took all in war.
καὶ οὐκ ἦν πόλις, ἣν οὐκ ἔλαβεν ᾿Ισραήλ, πάντα ἐλάβοσαν ἐν πολέμῳ.
и҆ не бѣ̀ ни є҆ди́нагѡ гра́да, є҆гѡ́же не предадѐ гдⷭ҇ь сынѡ́мъ і҆и҃лєвымъ, кромѣ̀ є҆ѵе́а ѡ҆бита́ющагѡ въ гаваѡ́нѣ: всѣ́хъ взѧ́ша бра́нїю:
For it was of the Lord to harden their hearts to go forth to war against Israel, that they might be utterly destroyed, that mercy should not be granted to them, but that they should be utterly destroyed, as the Lord said to Moses.
ὅτι διὰ Κυρίου ἐγένετο κατισχῦσαι αὐτῶν τὴν καρδίαν συναντᾶν εἰς πόλεμον πρὸς ᾿Ισραήλ, ἵνα ἐξολοθρευθῶσιν, ὅπως μὴ δοθῇ αὐτοῖς ἔλεος, ἀλλ’ ἵνα ἐξολοθρευθῶσιν, ὃν τρόπον εἶπε Κύριος πρὸς Μωυσῆν.
ꙗ҆́кѡ гдⷭ҇емъ бы́сть ᲂу҆крѣпи́тисѧ и҆́хъ се́рдцꙋ, сопроти́витисѧ на бра́ни проти́вꙋ і҆и҃лѧ, да потребѧ́тъ и҆̀хъ, ꙗ҆́кѡ да не да́стсѧ и҆̀мъ ми́лость, но да потребѧ́тсѧ, ꙗ҆́коже гл҃а гдⷭ҇ь къ мѡѷсе́ю.
For as long as the hostile powers that work sin in us do not come and incite us to sin or provoke us to fight, they cannot be killed or exterminated. For that reason, therefore, God is said in like manner to permit, even to excite, opposing powers to go out into battle against us so that we may seize the victory and they may pursue destruction.
Homilies on Joshua 15.5
“There was no city which the Lord did not deliver to the children of Israel, except perhaps those who lived in Gibeon. Israel violently overthrew all of them because the Lord hardened their hearts that they would fight Israel and be killed and not be shown mercy and die, just as the Lord had commanded Moses.” If it happened by the will of the Lord that Israel not receive or accept peace, then let us say with the apostle, “Why, therefore, does he object? For who can resist the will of the Lord?”
Against the Pelagians 1.33
It is said that “their heart was strengthened through the Lord,” that is, that their heart was hardened, just as in the case of Pharaoh. There can be no doubt that this is justly done by a divine and lofty judgment, when God abandons someone and the enemy takes possession of him; the same applies in this case as in Pharaoh’s. But here something else sets in motion, as it is said that their hearts were emboldened to arise against Israel in war and therefore the Israelites would not show any mercy to them. The Israelites may very well have showed them mercy, if the Canaanites had not gone to war, since God had ordered that none of the Canaanites were to be spared and yet the Israelites had spared the Gibeonites because they had represented themselves as having come from a far-off country and had made a treaty with them. But because the Israelites showed mercy to some, albeit against the command of God, it must be understood that it was said with this intention that the Canaanites waged war in such a manner so that the Israelites would not spare them, nor would the Canaanites be able to convince the Israelites to show mercy and neglect God’s command. I cannot believe that this could have happened in any other way, even though Joshua was their leader and diligently obeyed all of God’s commands. Nonetheless, not even Joshua would have annihilated them so quickly had they not gone against him in such a dastardly fashion. Thus it could have happened that Joshua, taking care to fulfill God’s commandments, would have defeated them in a rather minimal way and they would have remained until the time when the Israelites could spare them after Joshua’s death, when the Israelites did not do God’s commandments with such care. For even while he was still alive the Israelites spared some Canaanites, although they subjugated them to their authority; some Canaanites, in fact, they never could conquer. But these things were not done while he was their leader but when as an old man he had retired from warfare and merely divided up the territories for the Israelites. He divided it with the intention that the Israelites would take possession of those lands that were emptied of the enemy and capture the rest by fighting, although he himself would no longer wage war. And the fact that they were able to conquer some of the Canaanites in a rather minimal way was owing to divine providence, as is clear in certain places in the Scriptures.
Questions on Joshua 18
And Joshua came at that time, and utterly destroyed the Enakim out of the hill country, from Chebron and from Dabir, and from Anaboth, and from all the race of Israel, and from all the mountain of Juda with their cities; and Joshua utterly destroyed them.
Καὶ ἦλθεν ᾿Ιησοῦς ἐν τῷ καιρῷ ἐκείνῳ καὶ ἐξωλόθρευσε τοὺς ᾿Ενακὶμ ἐκ τῆς ὀρεινῆς, ἐκ Χεβρὼν καὶ ἐκ Δαβὶρ καὶ ἐξ ᾿Αναβὼθ καὶ ἐκ παντὸς γένους ᾿Ισραὴλ καὶ ἐκ παντὸς ὄρους ᾿Ιούδα σὺν ταῖς πόλεσιν αὐτῶν, καὶ ἐξωλόθρευσεν αὐτοὺς ᾿Ιησοῦς.
И҆ прїи́де і҆исꙋ́съ въ то̀ вре́мѧ, и҆ потребѝ (всѧ̑) є҆накі́мы ѿ го́рныѧ, ѿ хеврѡ́на и҆ ѿ даві́ра и҆ ѿ а҆нѡ́ва, и҆ ѿ всеѧ̀ горы̀ і҆и҃левы и҆ ѿ всеѧ̀ горы̀ і҆ꙋ́дины, съ гра̑ды и҆́хъ, и҆ потребѝ ѧ҆̀ і҆исꙋ́съ:
There was not [any one] left of the Enakim by the children of Israel, only there was left of them in Gaza, and in Gath, and in Aseldo.
οὐ κατελείφθη τῶν ᾿Ενακὶμ ἀπὸ τῶν υἱῶν ᾿Ισραήλ, ἀλλὰ πλὴν ἐν Γάζῃ καὶ ἐν Γὲθ καὶ ἐν ᾿Ασεδὼθ κατελείφθη.
не ѡ҆ста́сѧ ни є҆ди́нъ є҆накі́мъ ѿ сынѡ́въ і҆и҃левыхъ, но то́чїю въ га́зѣ и҆ въ ге́ѳѣ и҆ во а҆сидѡ́ѳѣ ѡ҆ста́шасѧ.
And Joshua took all the land, as the Lord commanded Moses; and Joshua gave them for an inheritance to Israel by division according to their tribes; and the land ceased from war.
καὶ ἔλαβεν ᾿Ιησοῦς πᾶσαν τὴν γῆν, καθότι ἐνετείλατο Κύριος τῷ Μωυσῇ καὶ ἔδωκεν αὐτοὺς ᾿Ιησοῦς ἐν κληρονομίᾳ ᾿Ισραὴλ ἐν μερισμῷ κατὰ φυλὰς αὐτῶν. καὶ ἡ γῆ κατέπαυσε πολεμουμένη.
И҆ взѧ̀ і҆исꙋ́съ всю̀ зе́млю, ꙗ҆́коже заповѣ́да гдⷭ҇ь мѡѷсе́ю: и҆ дадѐ ю҆̀ і҆исꙋ́съ въ наслѣ́дїе і҆и҃лю, раздѣле́нїемъ по племенѡ́мъ и҆́хъ. И҆ преста̀ землѧ̀ вою́ема бы́ти.
It did not say that by war Jesus [Joshua] took some and did not take others but that he took all into his possession, that is, he captured and destroyed all. And, indeed, the Lord Jesus has purged every kind of sin and destroyed all. For we all “were irrational, unbelieving, errant, serving various desires, acting in malice and envy, hateful, and hating one another,” and [we possessed] every type of sin that is found in persons before they believe. Therefore, it is well said that Jesus kills all who have gone to war. For Jesus—who is the Word and the “wisdom of God”—is greater than any kind of sin, no matter how terrible. For he overcomes and conquers all sins. Or do we not believe this, that every kind of sin is carried away when we come to the saving bath? For the apostle Paul also alludes to this, who, when he had enumerated the whole class of sins, adds something after them all and says, “And indeed you were these; but you were washed, you were sanctified, you were justified in the name of our Lord, Jesus Christ.” Therefore, in this way, Jesus [Joshua] is said to have seized all in battle and to have destroyed all. It happened that, through the work of the Lord, their heart predominated and they hastened into battle against Israel and were exterminated.
Homilies on Joshua 15.5
I do not see that Jesus [Joshua] the son of Nun took possession of all the earth. For how much of the earth does one take who seizes only Judea? But our Lord Jesus truly took possession of all the earth, because a multitude of believers from all over the earth and out of all the nations flock to him. After these things, after “Jesus [Joshua] took possession of all the earth,” it is also added, “And the earth rested from wars.” How will this phrase—that “the earth rested from wars”—seem to have been uttered truthfully concerning the son of Nun, when the earth never entirely rested from wars in his time? This is fulfilled in my Lord Jesus Christ alone. Consider yourself—you have come to Jesus and through the grace of baptism have attained the remission of sins; and now in you “the flesh” does not “fight against the spirit and the spirit against the flesh.” Your land has ceased from wars if you still “carry around the death of Jesus Christ in your body” so that, after all battles have ceased in you, you may be made “peaceable” and you may be called “a child of God.”
Homilies on Joshua 15.7
And when Jabis the king of Asor heard, he sent to Jobab king of Maron, and to the king of Symoon, and to the king of Aziph,
ΩΣ δὲ ἤκουσεν ᾿Ιαβὶν βασιλεὺς ᾿Ασώρ, ἀπέστειλε πρὸς ᾿Ιαβὰβ βασιλέα Μαρὼν καὶ πρὸς βασιλέα Συμοὼν καὶ πρὸς βασιλέα ᾿Αζίφ
Є҆гда́ же ᲂу҆слы́ша і҆аві́нъ ца́рь а҆сѡ́рскъ, посла̀ ко і҆ѡва́вꙋ царю̀ мадѡ́нскꙋ, и҆ къ царю̀ семерѡ́нскꙋ и҆ къ царю̀ а҆хїа́вскꙋ,