Joshua 24
Commentary from 7 fathers
And Joshua gathered all the tribe of Israel to Selo, and convoked their elders, and their officers, and their judges, and set them before God.
ΚΑΙ συνήγαγεν ᾿Ιησοῦς πάσας φυλὰς ᾿Ισραὴλ εἰς Σηλὼ καὶ συνεκάλεσε τοὺς πρεσβυτέρους αὐτῶν καὶ τοὺς γραμματεῖς αὐτῶν καὶ τοὺς δικαστὰς αὐτῶν καὶ ἔστησεν αὐτοὺς ἀπέναντι τοῦ Θεοῦ.
И҆ собра̀ і҆исꙋ́съ всѧ̑ племена̀ і҆и҃лєва въ сѷхе́мъ, и҆ созва̀ старѣ̑йшины і҆и҃лєвы и҆ кнѧ̑зи и҆́хъ, и҆ сꙋдїи̑ и҆́хъ и҆ книгѡ́чїѧ и҆́хъ, и҆ ста́ша пред̾ гдⷭ҇емъ бг҃омъ.
And Joshua said to all the people, Thus says the Lord God of Israel, Your fathers at first sojourned beyond the river, [even] Thara, the father of Abraam and the father of Nachor; and they served other gods.
καὶ εἶπεν ᾿Ιησοῦς πρὸς πάντα τὸν λαόν· τάδε λέγει Κύριος ὁ Θεὸς ᾿Ισραήλ· πέραν τοῦ ποταμοῦ παρῴκησαν οἱ πατέρες ὑμῶν τὸ ἀπ’ ἀρχῆς, Θάρα ὁ πατὴρ ῾Αβραὰμ καὶ ὁ πατὴρ Ναχώρ, καὶ ἐλάτρευσαν θεοῖς ἑτέροις.
И҆ речѐ і҆исꙋ́съ ко всѣ̑мъ лю́демъ, глаго́лѧ: сїѧ̑ гл҃етъ гдⷭ҇ь бг҃ъ і҆и҃левъ: ѡ҆б̾ ѻ҆нꙋ̀ странꙋ̀ рѣкѝ жи́ша ѻ҆тцы̀ ва́ши и҆спе́рва, ѳа́ра ѻ҆те́цъ а҆враа́мовъ и҆ ѻ҆те́цъ нахѡ́ровъ, и҆ слꙋжи́ша богѡ́мъ и҆ны̑мъ:
and I gave to him Isaac, and to Isaac Jacob and Esau: and I gave to Esau mount Seir for him to inherit: and Jacob and his sons went down to Egypt, and became there a great and populous and mighty nation: and the Egyptians afflicted them.
καὶ ἔδωκα αὐτῷ τὸν ᾿Ισαάκ, καὶ τῷ ᾿Ισαὰκ τὸν ᾿Ιακὼβ καὶ τὸν ῾Ησαῦ· καὶ ἔδωκα τῷ ῾Ησαῦ τὸ ὄρος τὸ Σηεὶρ κληρονομῆσαι αὐτῷ, καὶ ᾿Ιακὼβ καὶ οἱ υἱοὶ αὐτοῦ κατέβησαν εἰς Αἴγυπτον καὶ ἐγένοντο ἐκεῖ εἰς ἔθνος μέγα καὶ πολὺ καὶ κραταιόν. καὶ ἐκάκωσαν αὐτοὺς οἱ Αἰγύπτιοι,
і҆саа́кꙋ же да́хъ і҆а́кѡва и҆ и҆са́ѵа, и҆ да́хъ и҆са́ѵꙋ го́рꙋ сиі́ръ наслѣ́дїе є҆мꙋ̀: і҆а́кѡвъ же и҆ сы́нове є҆гѡ̀ снидо́ша во є҆гѵ́петъ, и҆ бы́ша та́мѡ въ ꙗ҆зы́къ вели́къ и҆ крѣ́покъ и҆ мно́гъ, и҆ ѡ҆ѕло́биша и҆̀хъ є҆гѵ́птѧне:
And I smote Egypt with the wonders that I wrought among them.
καὶ ἐπάταξε Κύριος τὴν Αἴγυπτον ἐν σημείοις, οἷς ἐποίησεν ἐν αὐτοῖς.
и҆ посла́хъ мѡѷсе́а и҆ а҆арѡ́на, и҆ порази́хъ є҆гѵ́пта во зна́менїихъ, ꙗ҆̀же сотвори́хъ въ ни́хъ, и҆ по се́мъ и҆зведо́хъ ва́съ,
And afterwards [God] brought out our fathers from Egypt, and ye entered into the Red Sea; and the Egyptians pursued after our fathers with chariots and horses into the Red Sea.
καὶ μετὰ ταῦτα ἐξήγαγε τοὺς πατέρας ἡμῶν ἐξ Αἰγύπτου, καὶ εἰσήλθατε εἰς τὴν θάλασσαν τὴν ἐρυθράν. καὶ κατεδίωξαν οἱ Αἰγύπτιοι ὀπίσω τῶν πατέρων ἡμῶν ἐν ἅρμασι καὶ ἐν ἵπποις εἰς τὴν θάλασσαν τὴν ἐρυθράν,
и҆ и҆зведо́хъ ѻ҆тцы̀ ва́шѧ и҆з̾ є҆гѵ́пта, и҆ внидо́сте въ мо́ре чермно́е: и҆ погна́ша є҆гѵ́птѧне в̾слѣ́дъ ѻ҆тє́цъ ва́шихъ на колесни́цахъ и҆ на ко́нехъ въ мо́ре чермно́е:
And we cried aloud to the Lord; and he put a cloud and darkness between us and the Egyptians, and he brought the sea upon them, and covered them; and your eyes have seen all that the Lord did in the land of Egypt; and ye were in the wilderness many days.
καὶ ἀνεβοήσαμεν πρὸς Κύριον, καὶ ἔδωκε νεφέλην καὶ γνόφον ἀναμέσον ἡμῶν καὶ ἀναμέσον τῶν Αἰγυπτίων καὶ ἐπήγαγεν ἐπ’ αὐτοὺς τὴν θάλασσαν, καὶ ἐκάλυψεν αὐτούς, καὶ εἴδοσαν οἱ ὀφθαλμοὶ ὑμῶν ὅσα ἐποίησε Κύριος ἐν γῇ Αἰγύπτῳ, καὶ ἦτε ἐν τῇ ἐρήμῳ ἡμέρας πλείους.
и҆ возопи́хомъ ко гдⷭ҇ꙋ, и҆ дадѐ ѡ҆́блакъ и҆ мглꙋ̀ междꙋ̀ на́ми и҆ междꙋ̀ є҆гѵ̑птѧны, и҆ наведѐ на ни́хъ мо́ре, и҆ покры̀ и҆̀хъ: и҆ ви́дѣша ѻ҆чеса̀ ва̑ша, є҆ли̑ка сотворѝ гдⷭ҇ь въ землѝ є҆гѵ́петстѣй: и҆ бы́сте въ пꙋсты́ни дни̑ мнѡ́ги:
And he brought us into the land of the Amorites that dwelt beyond Jordan, and the Lord delivered them into our hands; and ye inherited their land, and utterly destroyed them from before you.
καὶ ἤγαγεν ἡμᾶς εἰς γῆν ᾿Αμορραίων τῶν κατοικούντων πέραν τοῦ ᾿Ιορδάνου, καὶ παρετάξαντο ὑμῖν καὶ παρέδωκεν αὐτοὺς Κύριος εἰς τὰς χεῖρας ὑμῶν, καὶ κατεκληρονομήσατε τὴν γῆν αὐτῶν καὶ ἐξωλοθρεύσατε αὐτοὺς ἀπὸ προσώπου ὑμῶν.
и҆ приведѐ ва́съ въ зе́млю а҆морре́ѡвъ живꙋ́щихъ ѡ҆б̾ ѻ҆нꙋ̀ странꙋ̀ і҆ѻрда́на, и҆ ѡ҆полчи́шасѧ на вы̀: и҆ предадѐ ѧ҆̀ гдⷭ҇ь въ рꙋ́ки ва́шѧ, и҆ наслѣ́дисте зе́млю и҆́хъ, и҆ потреби́сте и҆̀хъ ѿ лица̀ ва́шегѡ:
And Balac, king of Moab, son of Sepphor, rose up, and made war against Israel, and sent and called Balaam to curse us.
καὶ ἀνέστη Βαλὰκ ὁ τοῦ Σεπφὼρ βασιλεὺς Μωὰβ καὶ παρετάξατο τῷ ᾿Ισραὴλ καὶ ἀποστείλας ἐκάλεσε τὸν Βαλαὰμ ἀράσασθαι ἡμῖν·
и҆ воста̀ вала́къ сы́нъ сепфѡ́ровъ, ца́рь мѡа́вль, и҆ ѡ҆полчи́сѧ проти́вꙋ і҆и҃лѧ, и҆ посла́въ призва̀ валаа́ма сы́на веѡ́рова клѧ́ти ва́съ:
But the Lord thy God would not destroy thee; and he greatly blessed us, and rescued us out of their hands, and delivered them [to us].
καὶ οὐκ ἠθέλησε Κύριος ὁ Θεός σου ἀπολέσαι σε, καὶ εὐλογίαις εὐλόγησεν ὑμᾶς, καὶ ἐξείλατο ὑμᾶς ἐκ χειρῶν αὐτῶν, καὶ παρέδωκεν αὐτούς.
и҆ не восхотѣ̀ гдⷭ҇ь бг҃ъ погꙋби́ти тѧ̀, но блгⷭ҇ве́нїемъ блгⷭ҇вѝ ва́съ и҆ и҆зба́ви ва́съ ѿ рꙋ́къ и҆́хъ:
And ye crossed over Jordan, and came to Jericho; and the inhabitants of Jericho fought against us, the Amorite, and the Chananite, and the Pherezite, and the Evite, and the Jebusite, and the Chettite, and the Gergesite, and the Lord delivered them into our hands.
καὶ διέβητε τὸν ᾿Ιορδάνην καὶ παρεγενήθητε εἰς ῾Ιεριχώ· καὶ ἐπολέμησαν πρὸς ἡμᾶς οἱ κατοικοῦντες ῾Ιεριχώ, ὁ ᾿Αμορραῖος καὶ ὁ Χαναναῖος καὶ ὁ Φερεζαῖος καὶ ὁ Εὐαῖος καὶ ὁ ᾿Ιεβουσαῖος καὶ ὁ Χετταῖος καὶ ὁ Γεργεσαῖος, καὶ παρέδωκεν αὐτοὺς Κύριος εἰς τὰς χεῖρας ὑμῶν.
и҆ преидо́сте і҆ѻрда́нъ и҆ прїидо́сте во і҆ерїхѡ́нъ, и҆ би́шасѧ съ ва́ми живꙋ́щїи во і҆ерїхѡ́нѣ, а҆морре́й и҆ ферезе́й, и҆ ханане́й и҆ хетте́й, и҆ гергесе́й и҆ є҆ѵе́й и҆ і҆евꙋсе́й, и҆ предадѐ и҆̀хъ гдⷭ҇ь въ рꙋ́ки ва́шѧ:
“And those who inhabited Jericho waged war against you.” One might well ask how this statement could be true, when they were merely protecting themselves by hiding behind the walls and closing the city gates. But this is spoken correctly, since the closing of gates to an enemy is a sign of warfare. For the inhabitants of Jericho did not send ambassadors to ask for terms of peace.… For a war does not always have one battle after another. Some wars have frequent battles, some a few, still others none. A war, however, is when there is a disagreement involving arms in some way.
Questions on Joshua 26
And he sent forth the hornet before you; and he drove them out from before you, [even] twelve kings of the Amorites, not with thy sword, nor with thy bow.
καὶ ἐξαπέστειλε προτέραν ὑμῶν τὴν σφηκιάν, καὶ ἐξαπέστειλεν αὐτοὺς ἀπὸ προσώπου ὑμῶν, δώδεκα βασιλεῖς τῶν ᾿Αμορραίων, οὐκ ἐν τῇ ῥομφαίᾳ σου οὐδὲ ἐν τῷ τόξῳ σου.
и҆ посла̀ пред̾ ва́ми шє́ршни, и҆ и҆згна̀ ѿ лица̀ ва́шегѡ два̀ царѧ̑ а҆моррє́йска, не ѻ҆рꙋ́жїемъ твои́мъ, нижѐ лꙋ́комъ твои́мъ,
What does it mean when Joshua, the son of Nun, says among other things which he recalls that the Lord had done for the Israelites: “He sent wasps before you and drove out the Canaanites from your face”? One also finds that statement in the book of Wisdom, but nonetheless one cannot find any account of such a thing taking place. But perhaps “wasps” ought to be understood in a metaphorical sense to mean the sharp stings of fear, by which they were stung in a way as rumors flew about, so that they fled. Or wasps may refer to the invisible spirits of the air, as it says in the psalm, “through wicked angels.” Perhaps someone will say that not everything which took place has been written down and that the incident with the wasps also took place in a visible manner, so that this passage should be understood to refer to real wasps.
Questions on Joshua 27
And he gave you a land on which ye did not labour, and cities which ye did not build, and ye were settled in them; and ye eat [of] vineyards and oliveyards which ye did not plant.
καὶ ἔδωκεν ὑμῖν γῆν, ἐφ’ ἣν οὐκ ἐκοπιάσατε ἐπ᾿ αὐτῆς, καὶ πόλεις, ἃς οὐκ ᾠκοδομήκατε, καὶ κατῳκίσθητε ἐν αὐταῖς· καὶ ἀμπελῶνας καὶ ἐλαιῶνας, οὓς οὐκ ἐφυτεύσατε ὑμεῖς, ἔδεσθε.
и҆ дадѐ ва́мъ зе́млю, ѡ҆ не́йже не трꙋди́стесѧ на не́й, и҆ гра́ды, и҆́хже не созда́сте, и҆ пожи́сте въ ни́хъ, и҆ вїногра́ды и҆ ма́сличїе, и҆́хже не насади́сте вы̀, ꙗ҆до́сте:
And now fear the Lord, and serve him in righteousness and justice; and remove the strange gods, which our fathers served beyond the river, and in Egypt; and serve the Lord.
καὶ νῦν φοβήθητε Κύριον, καὶ λατρεύσατε αὐτῷ ἐν εὐθύτητι καὶ ἐν δικαιοσύνῃ καὶ περιέλεσθε τοὺς θεοὺς τοὺς ἀλλοτρίους, οἷς ἐλάτρευσαν οἱ πατέρες ἡμῶν ἐν τῷ πέραν τοῦ ποταμοῦ καὶ ἐν Αἰγύπτῳ, καὶ λατρεύσατε Κυρίῳ.
и҆ нн҃ѣ ᲂу҆бо́йтесѧ гдⷭ҇а, и҆ послꙋжи́те є҆мꙋ̀ въ пра́вдѣ и҆ правотѣ̀: и҆ ѿве́ржите бо́ги чꙋжды̑ѧ, и҆̀мже слꙋжи́ша ѻ҆тцы̀ ва́ши ѡ҆б̾ ѻ҆нꙋ̀ странꙋ̀ рѣкѝ и҆ во є҆гѵ́птѣ, и҆ слꙋжи́те гдⷭ҇еви:
14–15Therefore, what Joshua said to the people when he settled them in the holy land, the Scripture might also say now to us. The text reads as follows, “Now fear the Lord and worship him in sincerity and righteousness.” And it will tell us, if we are being misled to worship idols, what follows, “Destroy the foreign gods which your fathers worshiped beyond the River and in Egypt, and worship the Lord.”Then in the beginning when you were going to be instructed, it would have been rightly said to you, “And if you be unwilling to worship the Lord, choose this day whom you will worship, whether the gods your fathers worshiped in the region beyond the River, or the gods of the Amorites among whom you dwell on the land.” And the catechist might have said to you, “But as for me and my house, we will worship the Lord because he is holy.” He does not have any reason to say this to you now; for then you said, “Far be it from us that we should forsake the Lord, to serve other gods. For the Lord our God, he is God, who brought us and our fathers out of Egypt … and preserved us in all the way that we went.” Moreover, in the agreements about religion long ago you gave your catechist this answer, “We also will worship the Lord, for he is our God.” If, therefore, the one who breaks agreements with men is outside any truce and alien to safety, what must be said of those who by denying make null and void the agreements they made with God, and who run back to Satan, whom they renounced when they were baptized? Such a person must be told the words spoken by Eli to his sons, “If a man sins against a man, then they will pray for him; but if he sins against the Lord, who will pray for him?”
Exhortation to Martyrdom 17
But if it seem not good to you to serve the Lord, choose to yourselves this day whom ye will serve, whether the gods of your fathers that were on the other side of the river, or the gods of the Amorites, among whom ye dwell upon their land: but I and my house will serve the Lord, for he is holy.
εἰ δὲ μὴ ἀρέσκει ὑμῖν λατρεύειν Κυρίῳ, ἐκλέξασθε ὑμῖν αὐτοῖς σήμερον, τίνι λατρεύσητε, εἴτε τοῖς θεοῖς τῶν πατέρων ὑμῶν, τοῖς ἐν τῷ πέραν τοῦ ποταμοῦ, εἴτε τοῖς θεοῖς τῶν ᾿Αμορραίων, ἐν οἷς ὑμεῖς κατοικεῖτε ἐπὶ τῆς γῆς αὐτῶν· ἐγὼ δὲ καὶ ἡ οἰκία μου λατρεύσομεν Κυρίῳ, ὅτι ἅγιός ἐστι.
а҆́ще же не ᲂу҆го́дно ва́мъ слꙋжи́ти гдⷭ҇еви, и҆збери́те са́ми себѣ̀ дне́сь, комꙋ̀ послꙋ́жите, и҆лѝ богѡ́мъ ѻ҆тє́цъ ва́шихъ, и҆̀же бы́ша ѡ҆б̾ ѻ҆нꙋ̀ странꙋ̀ рѣкѝ, и҆лѝ богѡ́мъ а҆моррє́йскимъ, въ ни́хже вы̀ живе́те на землѝ и҆́хъ: а҆́зъ же и҆ до́мъ мо́й слꙋжи́ти бꙋ́демъ гдⷭ҇еви, ꙗ҆́кѡ ст҃ъ є҆́сть.
You may say it is very different for God because He could, if He pleased, alter people's characters, and we can't. But this difference doesn't go quite as deep as we may at first think. God has made it a rule for Himself that He won't alter people's character by force. He can and will alter them—but only if the people will let Him. In that way He has really and truly limited His power. Sometimes we wonder why He has done so, or even wish that He hadn't. But apparently He thinks it worth doing. He would rather have a world of free beings, with all its risks, than a world of people who did right like machines because they couldn't do anything else. The more we succeed in imagining what a world of perfect automatic beings would be like, the more, I think, we shall see His wisdom.
The Trouble With X, from God in the Dock
The religion which has declined was not Christianity. It was a vague theism with a strong and virile ethical code, which, far from standing over against the "world," was absorbed into the whole fabric of English institutions and sentiment and therefore demanded churchgoing as (at best) a part of loyalty and good manners as (at worst) a proof of respectability... I am not clear that [its decline] makes conversions to Christianity rarer or more difficult: rather the reverse. It makes the choice more unescapable. When the Round Table is broken every man must follow either Galahad or Mordred: middle things are gone.
The Decline of Religion, from God in the Dock
Once the climate of opinion allows such a floating vote to form I see no reason why it should speedily diminish. Indecision, often very honest, is very natural. It would be foolish, however, not to realise that it is also no hardship. Floating is a very agreeable operation; a decision either way costs something. Real Christianity and consistent Atheism both make demands on a man. But to admit, on occasion, and as possibilities, all the comforts of the one without its discipline — to enjoy all the liberty of the other without its philosophical and emotional abstinences — well, this may be honest, but there's no good pretending it is uncomfortable.
Revival or Decay?, from God in the Dock
And the people answered and said, Far be it from us to forsake the Lord, so as to serve other gods.
Καὶ ἀποκριθεὶς ὁ λαὸς εἶπε· μὴ γένοιτο ἡμῖν καταλιπεῖν Κύριον, ὥστε λατρεύειν θεοῖς ἑτέροις.
И҆ ѿвѣща́вше лю́дїе, рѣ́ша: не бꙋ́ди на́мъ ѡ҆ста́вити гдⷭ҇а, є҆́же слꙋжи́ти богѡ́мъ и҆ны̑мъ:
The Lord our God, he is God; he brought up us and our fathers from Egypt, and kept us in all the way wherein we walked, and among all the nations through whom we passed.
Κύριος ὁ Θεός ἡμῶν, αὐτὸς Θεός ἐστιν· αὐτὸς ἀνήγαγεν ἡμᾶς καὶ τοὺς πατέρας ἡμῶν ἐξ Αἰγύπτου καὶ διεφύλαξεν ἡμᾶς ἐν πάσῃ τῇ ὁδῷ, ᾗ ἐπορεύθημεν ἐν αὐτῇ, καί ἐν πᾶσι τοῖς ἔθνεσιν, οὓς παρήλθομεν δι’ αὐτῶν.
гдⷭ҇ь бо бг҃ъ на́шъ то́й бг҃ъ є҆́сть, то́й и҆зведѐ на́съ и҆ ѻ҆тцы̀ на́шы ѿ землѝ є҆гѵ́петскїѧ, ѿ до́мꙋ рабо́ты, и҆́же сотворѝ пред̾ ѻ҆чи́ма на́шима зна́мєнїѧ вє́лїѧ, и҆ сохранѝ на́съ во все́мъ пꙋтѝ, по немꙋ́же и҆до́хомъ, и҆ во всѣ́хъ ꙗ҆зы́цѣхъ, и҆́хже сквозѣ̀ проидо́хомъ:
And the Lord cast out the Amorite, and all the nations that inhabited the land from before us: yea, we will serve the Lord, for he is our God.
καὶ ἐξέβαλε Κύριος τὸν ᾿Αμορραῖον καὶ πάντα τὰ ἔθνη τὰ κατοικοῦντα τὴν γῆν ἀπὸ προσώπου ἡμῶν. ἀλλὰ καὶ ἡμεῖς λατρεύσομεν Κυρίῳ· οὗτος γὰρ Θεὸς ἡμῶν ἐστι.
и҆ и҆згна̀ гдⷭ҇ь всѧ̑ ꙗ҆зы́ки и҆ а҆морре́а живꙋ́щаго на землѝ ѿ лица̀ на́шегѡ: но и҆ мы̀ послꙋ́жимъ гдⷭ҇еви, се́й бо є҆́сть бг҃ъ на́шъ.
And Joshua said to the people, Indeed ye will not be able to serve the Lord, for God is holy; and he being jealous will not forgive your sins and your transgressions.
καὶ εἶπεν ᾿Ιησοῦς πρὸς τὸν λαόν· οὐ μὴ δύνησθε λατρεύειν Κυρίῳ, ὅτι ὁ Θεὸς ἅγιός ἐστι, καὶ ζηλώσας οὗτος οὐκ ἀνήσει τὰ ἁμαρτήματα ὑμῶν καὶ τὰ ἀνομήματα ὑμῶν·
И҆ речѐ і҆исꙋ́съ къ лю́демъ: не возмо́жете слꙋжи́ти гдⷭ҇еви бг҃ꙋ, ꙗ҆́кѡ бг҃ъ ст҃ъ є҆́сть и҆ ревни́тель се́й: не ѡ҆ста́витъ грѣ̑хъ ва́шихъ и҆ беззако́нїй ва́шихъ:
Whensoever ye shall forsake the Lord and serve other gods, then he shall come upon you and afflict you, and consume you, because he has done you good.
ἡνίκα ἂν ἐγκαταλίπητε Κύριον καὶ λατρεύσητε θεοῖς ἑτέροις, καὶ ἐπελθὼν κακώσει ὑμᾶς καὶ ἐξαναλώσει ὑμᾶς ἀνθ’ ὧν εὖ ἐποίησεν ὑμᾶς.
є҆гда̀ ѡ҆ста́вите гдⷭ҇а и҆ послꙋ́жите богѡ́мъ чꙋжди̑мъ, и҆ прише́дъ ѡ҆ѕло́битъ ва́съ и҆ потреби́тъ ва́съ, вмѣ́стѡ є҆́же бла́го сотворѝ ва́мъ.
And the people said to Joshua, Nay, but we will serve the Lord.
καὶ εἶπεν ὁ λαὸς πρὸς ᾿Ιησοῦν· οὐχί, ἀλλὰ Κυρίῳ λατρεύσομεν.
И҆ реко́ша лю́дїе ко і҆исꙋ́сꙋ: нѝ, но гдⷭ҇еви послꙋ́жимъ.
And Joshua said to the people, Ye [are] witnesses against yourselves, that ye have chosen the Lord to serve him.
καὶ εἶπεν ᾿Ιησοῦς πρὸς τὸν λαόν· μάρτυρες ὑμεῖς καθ’ ὑμῶν, ὅτι ὑμεῖς ἐξελέξασθε Κυρίῳ λατρεύειν αὐτῷ.
И҆ речѐ і҆исꙋ́съ къ лю́демъ: свидѣ̑тели вы̀ са́ми на сѧ̀, ꙗ҆́кѡ вы̀ и҆збра́сте слꙋжи́ти гдⷭ҇еви самомꙋ̀. И҆ реко́ша: свидѣ̑тели мы̀.
And now take away the strange gods that are among you, and set your heart right toward the Lord God of Israel.
καὶ νῦν περιέλεσθε τοὺς θεοὺς τοὺς ἀλλοτρίους τοὺς ἐν ὑμῖν καὶ εὐθύνατε τὴν καρδίαν ὑμῶν πρὸς Κύριον Θεὸν ᾿Ισραήλ.
И҆ нн҃ѣ ѿве́ржите бо́ги чꙋжды̑ѧ, и҆̀же сꙋ́ть въ ва́съ, и҆ и҆спра́вите сердца̀ ва̑ша ко гдⷭ҇ꙋ бг҃ꙋ і҆и҃левꙋ.
We need only to will perfection, since it is within our power and is developed by us, for, when the soul keeps the understanding in its natural state, perfection is confirmed. The soul is in its natural state when it remains as it was created, and it was created beautifully and exceedingly upright. For this reason, Joshua, the son of Nave [Nun], commanded the people: “Incline your hearts to the Lord the God of Israel,” and John: “Make straight his paths.” Rectitude of soul, then, consists in preserving the intellect in its natural state, as it was created. On the other hand, when the intellect turns aside and deviates from its natural state, the soul is said to be evil. Thus, the matter is not difficult; if we remain as we were made, we are in a state of virtue; but, if we think evil thoughts, we are accounted evil. If, then, perfection were a thing to be acquired from without, it would indeed be difficult; but, since it is within us, let us guard against evil thoughts and let us constantly keep our soul for the Lord, as a trust received from him, so that he may recognize his work as being the same as when he made it. LIFE OF ST.
Life of St. Anthony 20
And the people said to Joshua, We will serve the Lord, and we will hearken to his voice.
καὶ εἶπεν ὁ λαὸς πρὸς ᾿Ιησοῦν· Κυρίῳ λατρεύσομεν καὶ τῆς φωνῆς αὐτοῦ ἀκουσόμεθα.
И҆ реко́ша лю́дїе ко і҆исꙋ́сꙋ: гдⷭ҇еви бг҃ꙋ на́шемꙋ послꙋ́жимъ, и҆ гла́са є҆гѡ̀ послꙋ́шаемъ.
So Joshua made a covenant with the people on that day, and gave them a law and an ordinance in Selo before the tabernacle of the God of Israel.
καὶ διέθετο ᾿Ιησοῦς διαθήκην πρὸς τὸν λαὸν ἐν τῇ ἡμέρᾳ ἐκείνῃ καὶ ἔδωκεν αὐτῷ νόμον καὶ κρίσιν ἐν Σηλὼ ἐνώπιον τῆς σκηνῆς τοῦ Θεοῦ ᾿Ισραήλ.
И҆ завѣща̀ і҆исꙋ́съ завѣ́тъ къ лю́демъ въ де́нь ѡ҆́нъ, и҆ дадѐ и҆̀мъ зако́нъ и҆ сꙋ́дъ въ сѷхе́мѣ, пред̾ ски́нїею гдⷭ҇а бг҃а і҆и҃лева.
And he wrote these words in the book of the laws of God: and Joshua took a great stone, and set it up under the oak before the Lord.
καὶ ἔγραψε τὰ ρήματα ταῦτα εἰς βιβλίον νόμων τοῦ Θεοῦ· καὶ ἔλαβε λίθον μέγαν καὶ ἔστησεν αὐτὸν ᾿Ιησοῦς ὑπὸ τὴν τερέμινθον ἀπέναντι Κυρίου.
И҆ вписа̀ і҆исꙋ́съ словеса̀ сїѧ̑ въ кни́гꙋ зако́на бж҃їѧ: и҆ взѧ̀ ка́мень ве́лїй, и҆ поста́ви є҆го̀ под̾ тереві́нѳомъ, и҆́же є҆́сть пред̾ гдⷭ҇емъ.
And Joshua said to the people, Behold, this stone shall be among you for a witness, for it has heard all the words that have been spoken to it by the Lord; for he has spoken to you this day; and this [stone] shall be among you for a witness in the last days, whenever ye shall deal falsely with the Lord my God.
καὶ εἶπεν ᾿Ιησοῦς πρὸς τὸν λαόν· ἰδοὺ ὁ λίθος οὗτος ἔσται ἐν ὑμῖν εἰς μαρτύριον, ὅτι αὐτὸς ἀκήκοε πάντα τὰ λεχθέντα αὐτῷ ὑπὸ Κυρίου, ὅ,τι ἐλάλησε πρὸς ὑμᾶς σήμερον· καὶ οὗτος ἔσται ἐν ὑμῖν εἰς μαρτύριον ἐπ’ ἐσχάτων τῶν ἡμερῶν, ἡνίκα ἂν ψεύσησθε Κυρίῳ τῷ Θεῷ μου.
И҆ речѐ і҆исꙋ́съ къ лю́демъ: сѐ, ка́мень се́й бꙋ́детъ ва́мъ во свидѣ́нїе: ꙗ҆́кѡ се́й слы́ша всѧ̑ гл҃гѡ́ланнаѧ ѿ гдⷭ҇а, є҆ли̑ка гл҃а къ ва́мъ дне́сь, и҆ се́й бꙋ́детъ ва́мъ во свидѣ́нїе въ послѣ̑днїѧ дни̑, є҆гда̀ солже́те гдⷭ҇еви бг҃ꙋ ва́шемꙋ.
That Christ is called a stone.… Also in Joshua: “And he took a great stone, and placed it there before the Lord; and Joshua said unto the people, Behold, this stone shall be a testimony to you, because it has heard all the things which were spoken by the Lord, which he has spoken to you today; and it shall be for a testimony to you in the last of the days, when you shall have departed from your God.”
Treatise XII. Three Books of Testimonies Against the Jews 2.16
Joshua, the son of Nun, even calls a stone to give testimony (a heap of stones had already been called to testify between Jacob and Laban) when he said, “Behold, this stone shall be a witness against us; for it has heard all the words of the Lord which he spoke to us; therefore it shall be a witness against you, lest you deal falsely with your God.” Perhaps he believed that the power of God would enable the stones to cry out in testimony against the transgressors or at least that everyone’s conscience would be wounded by the force of the reminder. So those who have been entrusted with the care of souls provide various kinds of witnesses to testify at a future date. But the Spirit is organically united with God, not because of the needs of each moment but through communion in the divine nature. He is joined to the Lord; he is not brought in by our efforts.
On the Spirit 13.30
And Joshua dismissed the people, and they went every man to his place.
καὶ ἀπέστειλεν ᾿Ιησοῦς τὸν λαόν, καὶ ἐπορεύθησαν ἕκαστος εἰς τὸν τόπον αὐτοῦ.
И҆ ѿпꙋстѝ і҆исꙋ́съ лю́ди, коего́ждо въ мѣста̀ своѧ̑.
And Israel served the Lord all the days of Joshua, and all the days of the elders that lived as long as Joshua, and all that knew all the works of the Lord which he wrought for Israel.
καὶ ἐλάτρευσεν ᾿Ισραὴλ τῷ Κυρίῳ πάσας τὰς ἡμέρας ᾿Ιησοῦ καὶ πάσας τὰς ἡμέρας τῶν πρεσβυτέρων, ὅσοι ἐφείλκυσαν τὸν χρόνον μετὰ ᾿Ιησοῦ καὶ ὅσοι εἴδοσαν πάντα τὰ ἔργα Κυρίου, ὅσα ἐποίησε τῷ ᾿Ισραήλ.
И҆ послꙋжѝ і҆и҃ль гдⷭ҇еви во всѧ̑ дни̑ і҆исꙋ́сѡвы и҆ во всѧ̑ дни̑ ста́рцєвъ, и҆̀же препроводи́ша вре́мѧ со і҆исꙋ́сомъ и҆ и҆̀же ви́дѣша всѧ̑ дѣла̀ гдⷭ҇нѧ, є҆ли̑ка сотворѝ і҆и҃лю.
But it is now time for us to raise the standard of Joshua’s chastity. It is written that Moses had a wife. … We read that Moses, that is, the law, had a wife; show me then in the same way that Joshua the son of Nun had either wife or children, and if you can do so, I will confess that I am beaten. He certainly received the fairest spot in the division of the land of Judah and died, not in the twenties, which are ever unlucky in Scripture—by them are reckoned the years of Jacob’s service, the price of Joseph, and sundry presents which Esau who was fond of them received—but in the tens, whose praises we have often sung. And he was buried in Thamnath Sore, which means “most perfect sovereignty,” or “among those of a new covering,” to signify the crowds of virgins, covered by the Savior’s aid on Mount Ephraim, that is, the fruitful mountain; on the north of the Mountain of Gaash, which is interpreted “disturbance,” for “Mount Zion is on the sides of the north, the city of the Great King,” is ever exposed to hatred, and in every trial says “But my feet had nearly slipped.” The book which bears the name of Joshua ends with his burial. Again in the book of Judges we read of him as though he had risen and come to life again, and by way of summary his works are extolled. We read too: “So Joshua sent the people away, every man to his inheritance, that they might possess the land.” And “Israel served the Lord all the days of Joshua,” and so on. There immediately follows: “And Joshua the son of Nun, the servant of the Lord, died, being a hundred and ten years old.” Moses, moreover, only saw the land of promise; he could not enter, and “he died in the land of Moab, and the Lord buried him in the valley in the land of Moab over against Beth-peor: but no man knows of his sepulcher to this day.” Let us compare the burial of the two. Moses died in the land of Moab, Joshua in the land of Judea. The former was buried in a valley over against the house of Phogor, the translation of which is “reproach,” for the Hebrew Phogor corresponds to Priapus; the latter was buried in Mount Ephraim on the north of Mount Gaash. And in the simple expressions of the sacred Scriptures there is always a more subtle meaning. The Jews gloried in children and childbearing; and the barren woman, who had no offspring in Israel, was accursed; but blessed was he whose seed was in Zion, and his family in Jerusalem. And part of the highest blessing was, “Your wife shall be as a fruitful vine in the innermost parts of your house, your children like olive plants round about thy table.” Therefore his grave is described as placed in a valley over against the house of an idol which was in a special sense consecrated to lust. But we who fight under Joshua our leader, even to the present day, know not where Moses was buried. For we despise Phogor and all his shame, knowing that they who are in the flesh cannot please God. And the Lord before the flood had said, “My spirit shall not abide in man forever, because he is flesh.” For this reason, when Moses died, the people of Israel mourned for him, but Joshua, like one on his way to victory, was not mourned. For marriage ends at death; virginity thereafter begins to wear the crown.
Against Jovinianus 1.22
And it came to pass after these things that Joshua the son of Naue the servant of the Lord died, [at the age] of a hundred and ten years.
Καὶ ἐγένετο μετ’ ἐκεῖνα καὶ ἀπέθανεν ᾿Ιησοῦς υἱὸς Ναυὴ δοῦλος Κυρίου ἑκατὸν δέκα ἐτῶν.
И҆ бы́сть по си́хъ, и҆ ᲂу҆́мре і҆исꙋ́съ сы́нъ наѵи́нъ ра́бъ гдⷭ҇ень, (пожи́въ) сто̀ и҆ де́сѧть лѣ́тъ.
I cannot adequately extol the mysteries of Scripture or sufficiently admire the spiritual meaning conveyed in its most simple words. We are told, for instance, that lamentation was made for Moses; yet when the funeral of Joshua is described no mention at all is made of weeping. The reason, of course, is that under Moses—that is, under the old law—all people were bound by the sentence passed on Adam’s sin, and when they descended into hell were rightly accompanied with tears. For, as the apostle says, “death reigned from Adam to Moses, even over them that had not sinned.” But under Jesus, that is, under the gospel of Christ, who has unlocked for us the gate of paradise, death is accompanied not with sorrow but with joy. The Jews go on weeping to this day; they make bare their feet, they crouch in sackcloth, they roll in ashes. And to make their superstition complete, they follow a foolish custom of the Pharisees and eat lentils, to show, it would seem, for what poor fare they have lost their birthright. Of course they are right to weep, for as they do not believe in the Lord’s resurrection they are being made ready for the advent of antichrist. But we who have put on Christ and according to the apostle are a royal and priestly race, we ought not to grieve for the dead.
Letter 39.4
And they buried him by the borders of his inheritance in Thamnasarach in the mount of Ephraim, northward of the mount of Gaas: there they put with him into the tomb in which they buried him, the knives of stone with which he circumcised the children of Israel in Galgala, when he brought them out of Egypt, as the Lord appointed them; and there they are to this day.
καὶ ἔθαψαν αὐτὸν πρὸς τοῖς ὁρίοις τοῦ κλήρου αὐτοῦ ἐν Θαμνασαρὰχ ἐν τῷ ὄρει τῷ ᾿Εφραὶμ ἀπὸ βορρᾶ τοῦ ὄρους Γαάς· ἐκεῖ ἔθηκαν μετ’ αὐτοῦ εἰς τό μνῆμα, εἰς ὃ ἔθαψαν αὐτὸν ἐκεῖ, τὰς μαχαίρας τὰς πετρίνας, ἐν αἷς περιέτεμε τοὺς υἱοὺς ᾿Ισραὴλ ἐν Γαλγάλοις, ὅτε ἐξήγαγεν αὐτοὺς ἐξ Αἰγύπτου, καθὰ συνέταξεν αὐτοῖς Κύριος, καὶ ἐκεῖ εἰσιν ἕως τῆς σήμερον ἡμέρας.
И҆ погребо́ша є҆го̀ въ предѣ́лѣхъ жре́бїѧ є҆гѡ̀ во ѳамнасаха́рѣ, въ горѣ̀ є҆фре́мли, ѿ сѣ́вера горы̀ гаа́совы, и҆ положи́ша та́мѡ съ ни́мъ во гро́бѣ, въ не́мже погребо́ша є҆го̀, ножы̀ ка́мєнныѧ, и҆́миже ѡ҆брѣ́за сы́ны і҆и҃лєвы въ галга́лѣхъ (і҆исꙋ́съ), є҆гда̀ и҆зведѐ и҆̀хъ и҆з̾ є҆гѵ́пта, ꙗ҆́коже повелѣ̀ гдⷭ҇ь: и҆ та́мѡ сꙋ́ть да́же до днѐ сегѡ̀.
And the children of Israel brought up the bones of Joseph out of Egypt, and buried [them] in Sicima, in the portion of the land which Jacob bought of the Amorites who dwelt in Sicima for a hundred ewe-lambs; and he gave it to Joseph for a portion.
καὶ τὰ ὀστᾶ ᾿Ιωσὴφ ἀνήγαγον οἱ υἱοὶ ᾿Ισραὴλ ἐξ Αἰγύπτου καὶ κατώρυξαν ἐν Σικίμοις, ἐν τῇ μερίδι τοῦ ἀγροῦ, οὗ ἐκτήσατο ᾿Ιακὼβ παρὰ τῶν ᾿Αμορραίων τῶν κατοικούντων ἐν Σικίμοις ἀμνάδων ἑκατὸν καὶ ἔδωκεν αὐτὴν ᾿Ιωσὴφ ἐν μερίδι.
И҆ кѡ́сти і҆ѡ́сифѡвы и҆знесо́ша сы́нове і҆и҃лєвы и҆з̾ є҆гѵ́пта и҆ закопа́ша и҆̀хъ въ сѷхе́мѣхъ, въ ча́сти села̀, є҆́же притѧжа̀ і҆а́кѡвъ ѿ а҆моррє́й живꙋ́щихъ въ сѷхе́мѣхъ сто́мъ а҆́гницъ, и҆ дадѐ ю҆̀ і҆ѡ́сифꙋ въ ча́сть.
And it came to pass afterwards that Eleazar the high-priest the son of Aaron died, and was buried in Gabaar of Phinees his son, which he gave him in mount Ephraim. In that day the children of Israel took the ark of God, and carried it about among them; and Phinees exercised the priest’s office in the room of Eleazar his father till he died, and he was buried in his own place Gabaar: but the children of Israel departed every one to their place, and to their own city: and the children of Israel worshipped Astarte, and Astaroth, and the gods of the nations round about them; and the Lord delivered them into the hands of Eglom king of Moab and he ruled over them eighteen years.
καὶ ἐγένετο μετὰ ταῦτα καὶ ᾿Ελεάζαρ υἱὸς ᾿Ααρὼν ὁ ἀρχιερεὺς ἐτελεύτησε καὶ ἐτάφη ἐν Γαβαὰρ Φινεὲς τοῦ υἱοῦ αὐτοῦ, ἣν ἔδωκεν αὐτῷ ἐν τῷ ὄρει ᾿Εφραίμ. ἐν ἐκείνῃ τῇ ἡμέρᾳ λαβόντες οἱ υἱοὶ ᾿Ισραὴλ τὴν κιβωτὸν τοῦ Θεοῦ περιεφέροσαν ἐν ἑαυτοῖς, καὶ Φινεὲς ἱεράτευσεν ἀντὶ ᾿Ελεάζαρ τοῦ πατρὸς αὐτοῦ, ἕως ἀπέθανε καὶ κατωρύγη ἐν Γαβαὰρ τῇ ἑαυτοῦ. οἱ δὲ υἱοὶ ᾿Ισραὴλ ἀπήλθοσαν ἕκαστος εἰς τὸν τόπον αὐτῶν καὶ εἰς τὴν ἑαυτῶν πόλιν. καὶ ἐσέβοντο οἱ υἱοὶ ᾿Ισραὴλ τὴν ᾿Αστάρτην καὶ ᾿Ασταρὼθ καὶ τοὺς θεοὺς τῶν ἐθνῶν τῶν κύκλῳ αὐτῶν· καὶ παρέδωκεν αὐτοὺς Κύριος εἰς χεῖρας ᾿Εγλὼμ τῷ βασιλεῖ Μωάβ, καὶ ἐκυρίευσεν αὐτῶν ἔτη δεκαοκτώ.
И҆ бы́сть по си́хъ, и҆ є҆леаза́ръ сы́нъ а҆арѡ́новъ а҆рхїере́й сконча́сѧ: и҆ погребе́нъ бы́сть въ гаваа́ѳѣ фїнее́са сы́на своегѡ̀, є҆го́же дадѐ є҆мꙋ̀ въ горѣ̀ є҆фре́мовѣ.
And I took your father Abraam from the other side of the river, and I guided him through all the land, and I multiplied his seed;
καὶ ἔλαβον τὸν πατέρα ὑμῶν τὸν ῾Αβραὰμ ἐκ τοῦ πέραν τοῦ ποταμοῦ καὶ ὡδήγησα αὐτὸν ἐν πάσῃ τῇ γῇ καὶ ἐπλήθυνα αὐτοῦ σπέρμα
и҆ поѧ́хъ ѻ҆тца̀ ва́шего а҆враа́ма ѿ ѡ҆б̾ ѻ҆нꙋ̀ странꙋ̀ рѣкѝ, и҆ води́хъ є҆го̀ во все́й землѝ ханаа́нстѣй: и҆ ᲂу҆мно́жихъ сѣ́мѧ є҆гѡ̀, и҆ да́хъ є҆мꙋ̀ і҆саа́ка: