Numbers 14:6
But Josue the son of Nun, and Caleb the son of Jephone, who themselves also had viewed the land, rent their garments,
Open Numbers 14:6 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- At vero Josue filius Nun et Caleb filius Jephone, qui et ipsi lustraverant terram, sciderunt vestimenta sua,
- Septuagint (Swete)
- Ἰησοῦς δὲ ὁ τοῦ Ναυὴ καὶ Χαλὲβ ὁ τοῦ Ἰεφοννὴ τῶν κατασκεψαμένων τὴν γῆν διέρρηξαν τὰ ἱμάτια αὐτῶν,
- Hebrew (WLC)
- וִיהוֹשֻׁ֣עַ בִּן נ֗וּן וְכָלֵב֙ בֶּן יְפֻנֶּ֔ה מִן הַתָּרִ֖ים אֶת הָאָ֑רֶץ קָרְע֖וּ בִּגְדֵיהֶֽם
Haydock's commentary
Garments, in testimony of their disapprobation and zeal; to make these insolent people reflect upon the evils into which they are throwing themselves. (Calmet)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Augustine Reply to Faustus the Manichæan, Faustus willing to believe not only that the Jewish but that all Gentile prophets wrote of Christ, if it should be proved; but he would none the less insist upon rejecting their superstitions. Augustin maintains that all Moses wrote is of Christ, and that his writings must be either accepted or rejected as a whole
19. Let the Jews say what prophet is meant in this promise of God to Moses: "I will raise up unto them a Prophet from among their brethren, like unto thee." Many prophets appeared after Moses; but one in particular is here pointed out. The Jews will perhaps naturally think of the successor of Moses, who led into the promised land the people that Moses had brought out of Egypt. Having this successor of Moses in his mind, he may perhaps laugh at me for asking to what prophet the words of the promise refer, since it is recorded who followed Moses in ruling and leading the people. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).