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Numbers Chapter
Twenty-two
New King James Version (NKJV)
INTRODUCTION TO NUMBERS 22
The
children of Israel being come into the plains of Moab
put the king of Moab
into a panic
who expressed his fears to the elders of Midian
Numbers 22:1 and
sent for Balaam the soothsayer to curse the people of Israel
but he
upon
consulting the Lord refused to come
Numbers 22:5
on
which the king of Moab sent to him a second time
making large promises of
preferment to him
and who at this time got leave from the Lord to go with the
messengers
Numbers 22:15
but
was met with in the way by an angel of the Lord
who would have slain him had
it not been for his ass
of which a very wonderful revelation is given
Numbers 22:22
and
the chapter is closed with the interview between Balak king of Moab and Balaam
and an account of what passed between them
and what was done by them
Numbers 22:36.
Numbers 22:1 Then the children of Israel moved
and camped in the plains of Moab
on the side of the Jordan across from Jericho.
YLT
1And the sons of Israel
journey and encamp in the plains of Moab
beyond the Jordan
[by] Jericho.
And the children of Israel set forward
.... From the
country of Bashan
where we read of them last
after they had conquered Og the
king of it
and also Sihon king of the Amorites
and settled some of their
tribes in both kingdoms; the particular place from whence they came hither
according to the account of their journeys
were the mountains of Abarim
Numbers 33:48
and pitched in the plains of Moab the part of them they
encamped in reached from Bethjesimoth to Abelshittim
Numbers 33:49
on this side Jordan by Jericho; or Jordan of Jericho
as
the Targums of Onkelos and Jonathan; a river that flowed near to Jericho
running between the plains of Moab and the plains of Jericho; according to
JosephusF21Antiqu. l. 5. c. 1. sect. 4. it was sixty furlongs
or
seven miles and a half from Jericho; but
according to JeromeF23De
locis Heb. fol. 87. G.
it was but five miles: or rather
as some versions
render it
"over against Jericho"F24 κατα ιεριχω Sept. "ex opposito Heiricho"
Tigurine version. ; for Jericho was on the other side of the river Jordan
and
the plains of Moab
or that part of them where Israel now pitched
were right
against that city; and so Josephus saysF25Antiqu. l. 4. c. 6. sect.
1. .
Numbers 22:2 2 Now Balak the son of Zippor saw all that Israel had
done to the Amorites.
YLT
2And Balak son of Zippor
seeth all that Israel hath done to the Amorite
And Balak the son of Zippor saw all that Israel had done to the Amorites. The word
"Amorites" being particularly pointed
shows
as Aben Ezra observes
that Sihon and Og are both meant
and that there were not among the kings of
the land of Canaan any so great as they; wherefore when Balak
who was the
present king of Moab
saw what Israel had done to them
that they had conquered
them
and seized upon their kingdoms: he reasoned within himself
and said
as
Jarchi represents him
that if they could not stand before Israel
much less
could he and his people; and the rather
since those kings Israel had subdued
were too powerful for the king of Moab
and had taken part of his country from
him
and yet Israel was too strong for them.
Numbers 22:3 3 And Moab was exceedingly afraid of the people because
they were many
and Moab was sick with dread because of the children of
Israel.
YLT
3and Moab is exceedingly
afraid of the presence of the people
for it [is] numerous; and Moab is vexed
by the presence of the sons of Israel
And Moab was sore afraid of the people
.... Lest they
should enter into their country and do to them as they had done to Sihon and
Og
and their countries; on this account the king of Moab
his nobles
and the
people of the land
were in an exceeding great panic
which was a fulfilling of
the prophecy of Moses in Exodus 15:15
because they were many the number of them taken
a little after in this place
where they now were
in the plains of Moab
even
after 24
000 had died of the plague
was 601
730
Numbers 25:9
and Moab was distressed because of the children of Israel; though they
had no reason for it
had they considered their relation to them
being the
descendants of Abraham
the uncle of Lot
whose posterity they were; and that
the Israelites had done them service in delivering them from such bad
neighbours
who had taken much of their country from them
and were doubtless
making continual encroachments on them; and especially had they known the
orders the Israelites had from the Lord not to distress them
nor contend with
them in battle
Deuteronomy 2:9
but this they were ignorant of
and being of a different religion from the
Israelites
had them in abhorrence
or loathed them
as the word signifies;
though the meaning rather seems to be
that they had a nausea
a loathing in
their stomachs
and could not eat their food
because of the dread of the
Israelites that was upon them; or they were weary of their lives
as Jarchi
interprets it
and as the word is used
Genesis 27:46.
Numbers 22:4 4 So Moab said to the elders of Midian
“Now this company
will lick up everything around us
as an ox licks up the grass of the field.”
And Balak the son of Zippor was king of the Moabites at that time.
YLT
4and Moab saith unto the
elders of Midian
`Now doth the assembly lick up all that is round about us
as
the ox licketh up the green thing of the field.' And Balak son of Zippor [is]
king of Moab at that time
And Moab said unto the elders of Midian
.... Whom the
king of Moab sent for to consult with what to do in the present case
for the
good and safety of both people; for
according to the Targum of Jonathan
they
were one people and one kingdom unto this time
at least had been confederates
by what is said Genesis 36:35
though Jarchi thinks there was always a mutual hatred of each other
and that
Midian now came against Moab to war
but for fear of Israel a peace was made
between them
just as it was with Herod and Pontius Pilate in another case
Luke 23:12
however
they were friends as well as neighbours now; and by which it appears
that this Midian was not that where Jethro lived
which was on the Red sea
near Mount Sinai
in Arabia Felix; this was near the river Arnon
and the
Moabites in Arabia Petraea; and though both the one and the other descended
from Midian
the son of Abraham by Keturah
yet they had spread themselves
or
the one was a colony from the other
and might be distinguished into southern
and northern Midianites; the latter were those near Moab; and these elders of Midian
addressed by the king of Moab
being now at his court
whether sent for or not
are the same with the five kings or princes of Midian
as they are called
Numbers 31:8 as
Aben Ezra observes:
now shall this company lick up all that are round about us; consume us
and all our people
and all adjoining to us
and depending on us:
as the ox licketh up the grass of the field; as easily
and as soon
and as completely and entirely; nor are we any more able to oppose
them than the grass of the field is to resist and hinder the ox from devouring
it:
and Balak the son of Zippor was king of the Moabites at that time; according to
the Targum of Jonathan
Midianites and Moabites reigned by turns so long a
time; and that Balak was a Midianite
and so says Jarchi
and unfit for the
kingdom
and was set over them through necessity for a time: but it seems
rather that he was king in succession after his father Zippor; and the design
of the expression is only to show
that he who was before mentioned
Numbers 22:2 was
the then reigning prince when this affair happened.
Numbers 22:5 5 Then he sent messengers to Balaam the son of Beor at
Pethor
which is near the River[a] in the
land of the sons of his people
[b] to call
him
saying: “Look
a people has come from Egypt. See
they cover the face of
the earth
and are settling next to me!
YLT
5and he sendeth messengers
unto Balaam son of Beor
to Pethor
which [is] by the River of the land of the
sons of his people
to call for him
saying
`Lo
a people hath come out of
Egypt; lo
it hath covered the eye of the land
and it is abiding over-against
me;
He sent messengers therefore unto Balaam the son of Beor
.... In
consequence of the consultation held by the king of Moab with the elders of
Midian; and very probably through a motion of theirs
and by advice they gave
Balak dispatched messengers of both people to the person here described by his
name and parentage; but who he was is not easy to say: the Jews sometimes make
him to be a magician in Pharaoh's court
at the time when Moses was bornF26Dibre
Hayamim Shekmoaseh
fol. 3. 2.
which is not probable; and it is still more
improbable that he should be Laban the Syrian
as the Targum of Jonathan here
and the Targum on 1 Chronicles 1:44 though
others sayF1Shalshalet Hakabala
fol. 7. 2. he was the son of Beor
the son of Laban
and so was the grandson of Laban; and with as little
probability is he said to be Elihu
that answered Job according to a tradition
of the Jews
mentioned by JeromF2Quaest. "see Traditiones"
in Gen. fol. 69. D. ; nor is there any reason to believe that he was ever a
good man
and a true prophet of the Lord; he is expressly said to be a diviner
or a soothsayer
Joshua 13:22
a
sort of men abhorred of God
and not to be suffered to be among his people
Deuteronomy 18:10
but were of great credit and esteem among the Heathens
for their pretensions
to foretell things to come
or to discover lost goods
and the like; and by
their enchantments to drive away evils
or bring on curses
for which Balaam
was famous: and therefore
by the advice of the Midianites
Balak sent for him
to Pethor
which is by the river of the land of the children of
his people; the land of his people
of his birth or habitation
was Aram or
Syria
Numbers 23:7 that
is
Aram Naharaim
which lay between the two rivers Tigris and Euphrates
or
what is sometimes called Mesopotamia
as is clear from Deuteronomy 23:4
and the river of that land
which was eminently so called
is the river
Euphrates
as the Targum of Jonathan expresses it here
and by that river was
Pethor
where Balaam now lived; and is by some thought to be the same with the
Pacoria of PtolemyF3Geograph. l. 5. c. 18.
which was by that
river: the messengers were sent
to call him: to invite him to Balak's court:
saying
behold
there is a people come out from Egypt; Balak speaks
of them
as if he knew not who they were
only that they were come from Egypt
and were seeking a new habitation to settle in
and so were in danger from
them
lest they should invade his country
and settle there:
behold
they cover the face of the earth; not the face
of the whole earth
unless an hyperbolical expression is supposed
to set forth
the greatness of their numbers; but a large part of the earth
all within sight
almost
even the plains of Moab:
and they abide over against me; were very near him
lay
encamped before his country
and his metropolis
and so he thought himself in
great danger
and threatened with an invasion
as the pitching of their tents
so near made him surmise.
Numbers 22:6 6 Therefore please come at once
curse this people for
me
for they are too mighty for me. Perhaps I shall be able to defeat
them and drive them out of the land
for I know that he whom you bless is
blessed
and he whom you curse is cursed.”
YLT
6and now
come
I pray thee
curse for me this people
for it [is] mightier than I; it may be I prevail --
we smite it -- and I cast it out from the land; for I have known -- that which
thou blessest is blessed
and that which thou cursest is cursed.'
Come now
therefore
I pray thee
.... To my country
city
and court:
curse me this people; by imprecations on them;
and which being attended with various rites and ceremonies
brought calamities
on persons
which men of Balaam's character were supposed to have power to do:
for they are too mighty for me; to oppose and subdue by
force of arms; and therefore was obliged to have recourse to such arts and
methods he was master of; suggesting
that he was able to do more by his
divinations than could be effected by an army of men:
peradventure I shall prevail
that we may smite them
and that I
may drive them out of the land; there is hope
by taking such measures
that they may be prevailed over and conquered; and that
together with your
curses
and my army
we may be able to smite them
and destroy them; you with
your tongue
and I and my people with the sword
and so drive them quite out of
the land
and get a clear riddance of them:
for I wot that he whom thou blessest is blessed
and he
whom thou cursest is cursed; so high an opinion had
the king of Moab of this soothsayer and diviner
from the report he had had of
the mighty feats done by him; as
that those for whom he asked for blessings
from heaven had them
and those on whom he imprecated evils
they came upon
them; and this was a prevailing custom among the Heathens in later times
and
particularly the Romans; not only to endeavour to get the gods of the people
from them they were at war with
and whose cities they besieged
praying that
they would leave such places
cities
and their temples; but also wished evils
to cities and armies
and prayed the gods to fill them with flight
fear
and
terror
and that such evils might come upon them
which had on othersF4Vid.
Macrob. Saturnal. l. 3. c. 9. .
Numbers 22:7 7 So the elders of Moab and the elders of Midian departed
with the diviner’s fee in their hand
and they came to Balaam and spoke to him
the words of Balak.
YLT
7And the elders of Moab and
the elders of Midian go
and divinations in their hand
and they come in unto
Balaam
and speak unto him the words of Balak
And the elders of Moab
and the elders of Midian
departed
.... By which
it appears that they were princes and nobles; for such the elders were
that
were sent on this errand to Balaam; and that they were some of both people
Midian and Moab
that went upon it
see Numbers 22:14 which
shows
that if they were not one people
under one king
which yet seems
likely
nevertheless they made a common cause of it
and joined in this
expedient to save their country:
with the rewards of divination in their hands; not that
diviners were sent along with them to Balsam
as Aben Ezra interprets it
that
he might not deceive them
and put them off
by saying it was not a fit and
proper day or hour to go out and curse
which these men would be able to
refute; but if they were skilled in the art of divination as well as he
what
need was there to send to him
when they had such at hand? nor instruments of
divination
as Jarchi
which so famous a soothsayer could not be thought to be
without; but
as we rightly render it
the rewards of divination
which were
either fixed or left to the generosity of those that had recourse to such
persons
and were presents which they brought them
in order to engage them to
use the utmost of their art for them; and this sense is confirmed by the
Apostles Peter and Jude
see 2 Peter 2:15
and they came unto Balaam; at Pethor:
and spake unto him the words of Balak: told him the
errand they were sent on to him by the king of Moab.
Numbers 22:8 8 And he said to them
“Lodge here tonight
and I will
bring back word to you
as the Lord speaks to
me.” So the princes of Moab stayed with Balaam.
YLT
8and he saith unto them
`Lodge here to-night
and I have brought you back word
as Jehovah speaketh
unto me;' and the princes of Moab abide with Balaam.
And he said unto them
lodge here this night
.... Which
shows that he was at once inclined to do their business for them
and would
readily engage in it if he could be permitted; and it looks as if it was in the
night season that he got knowledge of things
either in dreams
or by familiar
spirits
or by consulting the stars
or other methods used by him at such
seasons; or it may be
this was only said to get time before he gave them a
peremptory answer
that he might
if he could
get leave to do what they
desired
to which he showed a good inclination:
and I will bring you word again
as the Lord shall speak unto me; by which it
appears he had some knowledge of the true God
and pretended great familiarity
with him
thereby to make himself the more respectable; and indeed he was
surprisingly favoured with some degree of intimacy with him
which
for the
sake of Israel
he was now admitted to; whether at any other time
or on any
other occasion
is not certain; however
he promised the princes he would let
them know the next morning what was said to him
and so accordingly what he
should or could do:
and the princes of Moab abode with Balaam; that is
that
night
and so very probably the princes of Midian likewise; though some of the
Jewish writers thinkF5Jarchi
Ramban
& Isaac Arama
apud Muis
in loc. they departed as soon as they heard Balaam say he would consult the
Lord about this matter; from whence they concluded there was no room to hope
for success
since he would never consent to destroy a nation so dear unto him
and for whose sake he had wrought so many miracles; but if this was the case
how came the princes of Moab to stay
with whom the same objection would have
place? but the reason why they only are named may be what Aben Ezra gives an
hint of
that these were the principal persons in the embassy
in whom the rest
were included
as Balak their king was the principal person that sent them.
Numbers 22:9 9 Then God came to Balaam and said
“Who are these
men with you?”
YLT
9And God cometh in unto
Balaam
and saith
`Who [are] these men with thee?'
And God came unto Balaam
.... In a dream very
probably
as he did to Abimelech and Laban
Genesis 20:3
and said
what men are these with thee? who lodged
with him that night. This he said
not as ignorant who they were
or from
whence they came
or what they came about; but in order to lead on to a
discourse with Balaam
and to have from him the account of the men
and their
business
and to try his fidelity in relating the affair.
Numbers 22:10 10 So Balaam said to God
“Balak the son of Zippor
king
of Moab
has sent to me
saying
YLT
10And Balaam saith unto God
`Balak
son of Zippor
king of Moab
hath sent unto me:
And Balaam said unto God
.... In answer to the
question he put to him:
Balak the son of Zippor
king of Moab
hath sent unto me; these men
and a message by them:
saying; as follows.
Numbers 22:11 11 ‘Look
a people has come out of Egypt
and they cover
the face of the earth. Come now
curse them for me; perhaps I shall be able to
overpower them and drive them out.’”
YLT
11Lo
the people that is
coming out from Egypt and covereth the eye of the land
-- now come
pierce it
for me; it may be I am able to fight against it
and have cast it out;'
Behold
there is a people come out of Egypt
.... In this
and the following part of the verse
he faithfully and punctually relates the
words of Balak to him by his messengers
as well knowing he could not deceive
the omniscient God
or hide anything from him
though he could deceive men; and
conceal the truth from them
to serve a purpose; See Gill on Numbers 22:5
Numbers 22:6.
Numbers 22:12 12 And God said to Balaam
“You shall not go with them;
you shall not curse the people
for they are blessed.”
YLT
12and God saith unto Balaam
`Thou dost not go with them; thou dost not curse the people; for it [is]
blessed.'
And God said unto Balaam
thou shalt not go with them
.... Which is
a denial of the first thing Balak requested
"come now
therefore"
&c. Numbers 22:6.
thou shall not curse the people; which was the principal
thing desired
and in order to which he was solicited to go with the
messengers; but this is absolutely forbidden:
for they are blessed; by the Lord himself
with an irrevocable blessing
and therefore it would be vain and fruitless
as
well as dangerous for him to attempt to curse them
Genesis 12:3 this may
have a special respect to the blessing of Jacob by Isaac
which could not be
reversed by the solicitations of Esau
and which descended to Jacob's
posterity
the Israelites
Genesis 27:33.
Numbers 22:13 13 So Balaam rose in the morning and said to the princes
of Balak
“Go back to your land
for the Lord has
refused to give me permission to go with you.”
YLT
13And Balaam riseth in the
morning
and saith unto the princes of Balak
`Go unto your land
for Jehovah
is refusing to suffer me to go with you;'
And Balaam rose up in the morning
.... With the impression
of the dream upon his mind
and of what had passed between God and him in it:
and said unto the princes of Balak; which shows what the
elders were that were sent
of what honour and dignity
and may include both
those of Moab and of Midian:
get you into your land; as soon as you can; set
forward on your journey
it is to no purpose to stay here:
for the Lord refuseth to give me leave to go with you; he only
relates one part of the answer he had from the Lord
respecting his going with
them
but says not a word of his being forbid to curse Israel
and of the
reason given why he should not; had he reported this
in all probability it
would have prevented any further application to him
and so any attempt to get
this done
which Balaam seemed aware of; and therefore
by concealing this
hoped for fresh solicitations and entreaties
and that in time the Lord might
be prevailed on to let him go and curse them; he having a covetous desire of
riches
honour
and preferment
in Balak's court.
Numbers 22:14 14 And the princes of Moab rose and went to Balak
and
said
“Balaam refuses to come with us.”
YLT
14and the princes of Moab
rise
and come in unto Balak
and say
`Balaam is refusing to come with us.'
And the princes of Moab rose up
.... And the princes of
Midian also
immediately
without entering into a parley with him
to persuade
him to go with them; perceiving by his answer that it would be to no purpose
and that he was determined to do as the Lord directed him:
and they went unto Balak
and said
Balaam refuseth to come with
us; as Balaam told them less than what God had said to him
so they
related less to Balak than what Balaam had said to them; saying nothing of the
Lord's refusing to let him go with them
but represent it as a piece of pride
and obstinacy in Balaam
and which Balak was left to understand; and it seems
as if he did understand it as a piece of policy in Balaam
to get a larger
offer of money or honour
or both
from him
and which the following account
seems to confirm.
Numbers 22:15 15 Then Balak again sent princes
more numerous and more
honorable than they.
YLT
15And Balak addeth yet to
send princes
more numerous and honoured than these
And Balak sent yet again princes more
and more honourable than
they. More in number
and greater in quality
princes of the first rank
in his court; supposing that Balaam thought he was not treated with respect
enough
they being princes of the meaner sort
and but few
that were sent unto
him before
which he imagined was the reason
at least one reason
why he
refused to come with them; persons of Balaam's character in those days being
highly revered.
Numbers 22:16 16 And they came to Balaam and said to him
“Thus says
Balak the son of Zippor: ‘Please let nothing hinder you from coming to me;
YLT
16and they come in unto
Balaam
and say to him
`Thus said Balak son of Zippor
Be not
I pray thee
withheld from coming unto me
And they came to Balaam
.... Though men of such
rank and dignity
they did not decline the embassy
being sent by their king;
nor did they think it below them to wait upon this soothsayer:
and said unto him
thus saith Balak the son of Zippor; representing
their master
and addressing the diviner in his name
as his ambassadors; at
the same time doing honour to Balak that sent them
of whom they speak
respectfully
and to Balaam
to whom they were sent:
let nothing
I pray thee
hinder thee from coming unto me; no business
though ever so important
that might be upon his hands; nor any want of respect
to him he might imagine; nor if the rewards offered were not thought
sufficient; nor any persuasions of men to the contrary; and if it could be
thought he knew anything of the prohibition of God
that may be included; so
urgent was he upon his coming to him.
Numbers 22:17 17 for I will certainly honor you greatly
and I will do
whatever you say to me. Therefore please come
curse this people for me.’”
YLT
17for very greatly I honour
thee
and all that thou sayest unto me I do; and come
I pray thee
pierce for
me this people.'
For I will promote thee unto very great honour
.... In his
court
by making him some great officer there
perhaps his prime minister; so
that as before he laid a bait for his covetousness
sending him large presents
and rewards of divination; here
for his pride and ambition
promising him
court preferment; though Aben Ezra interprets it of mammon or riches
of which
he could give him an immense sum: "in honouring I will exceedingly honour
thee"F6כבד אכבדך
מאד "honorando honorabo te valde"
Pagninus
Montanus
Piscator. ; or load thee with wealth and riches; and so
Balaam seems to understand it
since in his answer he says
"if Balak
would give me his house full of silver and gold"; both civil honour and
worldly wealth may be taken into the account
since they are both heavy and
weighty things
and very desirable and ensnaring:
and I will do whatsoever thou sayest unto me; give him what
money he should ask of him
put him into whatsoever place and office he should
desire; and though he was a sovereign prince
would be at his beck and command
and do whatever he should direct him to do in his kingdom
as well as in what
concerned the affair of cursing Israel; as we find he afterwards did
with
respect to sacrifices and rites relative thereunto:
come therefore
I pray thee
curse me this people; renewing the
request made in the first embassy with great importunity
Numbers 22:6 but
using here a different word for "cursing"; there
as Munster
observes
the word signifies to curse lightly; here
to blaspheme and utterly
devote to ruin; to which may be added
to curse expressly and by name
to
pierce through and through
to deprive of all benefits
and to destroy utterly.
Numbers 22:18 18 Then Balaam answered and said to the servants of
Balak
“Though Balak were to give me his house full of silver and gold
I could
not go beyond the word of the Lord my God
to
do less or more.
YLT
18And Balaam answereth and
saith unto the servants of Balak
`If Balak doth give to me the fulness of his
house of silver and gold
I am not able to pass over the command of Jehovah my
God
to do a little or a great thing;
And Balaam answered
and said unto the servant's of Balak
.... Who were
not only princes of the land
but officers of state in the court of Balak:
if Balak would give me his house full of silver and gold
I cannot
go beyond the word of the Lord my God
to do less or more; which is well
spoken
had it been from his heart: he speaks very respectfully of God
calling
him by his great and incommunicable name Jehovah
the Being of beings;
representing him as the object of his worship and adoration
as he might be
along with other gods
which was the practice of the Heathens in those times
particularly the Syrians
among whom Balaam lived; so did Laban and others
before him: likewise he makes a profession of him
and claims an interest in
him
which he might the rather do
to make himself look greater
as being the
servant of the most high God; for the Gentiles in those times
and indeed in
later times
had a notion of one supreme God
superior to all the rest; and
this Jehovah Balaam claimed as his God: he speaks very well of the word of God
to which he pretended so strict a regard
that he would not transgress it in
the least
for all that Balak could give him or more
no
not for all the money
in the world; and yet his heart at the same time went after his covetousness
and he was eagerly desirous and greedy of getting the advantages into his hands
that were offered him; for he hoped that God would change his mind
and alter
his word
and give him leave to go and get the money
as appears by what
follows.
Numbers 22:19 19 Now therefore
please
you also stay here tonight
that I may know what more the Lord will say
to me.”
YLT
19and
now
abide
I pray
you
in this [place]
you also
to-night; and I know what Jehovah is adding to
speak with me.'
Now therefore
I pray you
tarry ye also here this night
.... As the
former messengers had; this shows his strong inclination to go along with them
and do what was desired of him
could he be permitted; otherwise he might and
ought to have told the messengers at once that Balak needed not to have given
himself and them so much trouble
since it was not in his power to do for him
what he requested; nor would he attempt it
as being contrary to the will of
God
and therefore it would be their best way to return as soon as they could;
but instead of that
he desires them to stay that night
which must give them
some hope of succeeding in their embassy:
that I may know what the Lord will say unto me more; he hoped he
would change his mind
and say something to him different from
and contrary to
what he had before declared unto him
which to suppose of God is great vileness
and wickedness; to such a pitch did his greedy desire after riches and honour
work him up into; he ought to have been satisfied with the answer already given
him
and not to have inquired more.
Numbers 22:20 20 And God came to Balaam at night and said to him
“If
the men come to call you
rise and go with them; but only the word which
I speak to you—that you shall do.”
YLT
20And God cometh in unto
Balaam
by night
and saith to him
`If to call for thee the men have come
rise
go with them
and only the thing which I speak unto thee -- it thou dost
do.'
And the Lord came unto Balaam at night
.... As
before
Numbers 22:9 it may
be in a dream; the Targum of Jonathan is as there
"a word came from the
Lord:"
and said unto him
if the men come and call thee
rise up
and go
with them; this was said
as some think
not seriously
but sarcastically
or rather in an angry manner
bidding him go
if he would; so giving him up to
his own heart's lusts
or
at most; only permitting him to go with them
but
not to curse Israel; and this permission to go seems to be on this condition
if the princes first called him
and were urgent on him to go with them: this
was a trial of Balaam
whether he would be eager and forward to go
or
patiently wait until he should be called; or the words may be rendered
"seeing"
or becauseF7אם
"quandoquidem"
Junius & Tremellius
Piscator; so Noldius
p. 88.
& Ainsworth. :
they are come to call thee: but yet the word which I shall say
unto thee
that shall thou do; whether he would or not
he should be
forced to do it
as Jarchi; and therefore go not with any intention to curse
Israel
which shall never be done; wherefore to go would be vain and fruitless
since he would never be able to answer the design of Balak: but still Balaam
hoped
it not being so fully and clearly expressed as before
that he should
not curse Israel; that God would say something else unto him
though he had no
reason at all for it
but all the reverse; so blinded was he with a greedy
desire of riches and honour.
Numbers 22:21 21 So Balaam rose in the morning
saddled his donkey
and
went with the princes of Moab.
YLT
21And Balaam riseth in the
morning
and saddleth his ass
and goeth with the princes of Moab
And Balaam rose up in the morning
.... Early
not waiting
for the call of the princes
which showed how eager he was to be gone
and how
intent upon the journey:
and saddled his ass; which
if he did
himself
as Jarchi suggests
this is a further proof of the haste he was in;
though
as he had two servants with him
it is more likely that they did it by
his order: the same is said of Abraham
Genesis 22:3
it
was usual for persons of note and figure
in those times and countries
to ride
on asses
Judges 5:10 and
went with the princes of Moab; in company with them
and with as good a will as
they
his heart and theirs being alike
as Jarchi notes; though it seems by
what follows that by some means or another they soon parted company; for when
the affair of the ass happened
Balaam was alone
only attended by his two
servants.
Numbers 22:22 22 Then God’s anger was aroused because he went
and the
Angel of the Lord took His stand in the way as an adversary against him. And he was
riding on his donkey
and his two servants were with him.
YLT
22and the anger of God
burneth because he is going
and a messenger of Jehovah stationeth himself in
the way for an adversary to him
and he is riding on his ass
and two of his
servants [are] with him
And God's anger was kindled because he went
.... Though he
had given him leave to go; but then it was upon condition that the princes
called him to go with them
whereas he went without their call
and did not
wait for it; and besides
he did not acquaint them
as he did not the
messengers before
of what God had said
that he should not curse Israel
nor
say anything contrary to this his will
which
had he told them
they would not
have taken him with them; moreover
he went with an intention
with a good will
to curse Israel
which must be displeasing to God
who knew his heart; so the
Targum of Jonathan
"and the anger of the Lord was strong
because he went
to curse them;'likewise
though he had a permission to go
it was in an angry
manner
and was not agreeable to the Lord he should go
and therefore should
not have gone notwithstanding; or
at least
he might expect some marks of the
divine displeasure; so Jarchi observes
he saw that the thing was evil in the
eyes of the Lord
or displeasing to him
and yet he desired it; just as the
people of Israel
when the Lord bid them go up and possess the land
which case
Aben Ezra instances in; they desired persons might be sent before hand to spy
out the land
which
though permitted
they smarted for it: for not whatsoever
God permits is well pleasing to him; besides
the words may be renderedF8כי הולך "quum iret"
Noldius
p. 403.
"when he went"
or
"as he was going";
and so not a reason of the Lord's anger
but expresses when it was kindled or
broke forth:
and the angel of the Lord stood in the way for an adversary against
him; that this was not a created angel
one of the ministering
spirits
but the eternal one
the angel of Jehovah's presence
appears from Numbers 22:35 that went
before the people of Israel in the wilderness
not only to guide but to guard
and protect them; and who was an adversary to their adversaries
and at all
times stood up for their help and assistance against all those that hated and
opposed them: Jarchi calls him an angel of mercy
who would have restrained
Balaam from sinning
that he might not sin and perish
and so was rather a
friend than an adversary
had he attended to him:
now he was riding upon his ass
and his two servants were with him; who
the
Targum of Jonathan says
were Jannes and Jambres
the magicians of Egypt
of
whom see 2 Timothy 3:8 these
only were with him
the princes of Midian on some account or another being
separated from him.
Numbers 22:23 23 Now the donkey saw the Angel of the Lord standing in the way with His drawn sword in His hand
and the
donkey turned aside out of the way and went into the field. So Balaam struck
the donkey to turn her back onto the road.
YLT
23and the ass seeth the
messenger of Jehovah standing in the way
and his drawn sword in his hand
and
the ass turneth aside out of the way
and goeth into a field
and Balaam
smiteth the ass to turn it aside into the way.
And the ass saw the angel of the Lord standing in the way
.... Which
Balaam did not; his eyes being held from seeing him by the power and providence
of God
that he might be reproved and rebuked by his ass
to whom God gave
power to see
more than to him
as Jarchi notes
so that he had little reason
to boast of his visions and revelations
and that he was the man whose eyes
were open: the angel stood in the very pathway on which the ass was carrying
Balaam: and his sword drawn in his hand; as threatening to destroy him
and as
if he was just about to push at him
and signifying hereby not only that he
deserved to die
but what death he should die of
namely
by the sword
as he
did
Numbers 31:8.
and the ass turned aside out of the way; out of the
common road
to save its master and itself
from a natural principle of
self-preservation: and went into the field; adjoining to
and that lay along
the road side:
and Balaam smote the ass to turn her into the way; with his
staff
as in Numbers 22:27 to
bring her into the common road again.
Numbers 22:24 24 Then the Angel of the Lord stood in a
narrow path between the vineyards
with a wall on this side and a wall
on that side.
YLT
24And the messenger of
Jehovah standeth in a narrow path of the vineyards -- a wall on this [side] and
a wall on that –
But the angel of the Lord stood in a path of the vineyard
..... Which
were in the field into which the ass went
and before Balaam could turn her
back she got into a narrow path
between the vineyards
as the Targum of
Jonathan; a footpath which lay between them
or a footpath where foxes ran and
had their holes
who used to lie near vineyards and among them
see Song of Solomon 1:14
however
it was a very narrow path
and here the angel placed himself
so that
there was no passage for Balaam and his ass
at least not without great
difficulty and danger:
a wall being on this side
and a wall on that side; and therefore
there was no going out into the field
as before
to avoid the difficulty and
danger; this being
as Jarchi observes
a stone wall that was on each side.
Numbers 22:25 25 And when the donkey saw the Angel of the Lord
she pushed herself against the wall and crushed Balaam’s foot
against the wall; so he struck her again.
YLT
25and the ass seeth the
messenger of Jehovah
and is pressed unto the wall
and presseth Balaam's foot
unto the wall
and he addeth to smite her;
And when the ass saw the angel of the Lord
.... In the
same position as before
with a drown sword in his hand
and being frightened
again
and in a narrow path
and no way to turn aside:
she thrust herself unto the wall; to one of the walls
as
close as she could
in order to get by the angel:
and crushed Balaam's foot against the wall; running up so
very closely to it:
and he smote her again; having done it once
before
Numbers 22:23 the
times of smiting are observed
for the sake of what the ass after said
and for
the confirmation of it.
Numbers 22:26 26 Then the Angel of the Lord went
further
and stood in a narrow place where there was no way to turn
either to the right hand or to the left.
YLT
26and the messenger of
Jehovah addeth to pass over
and standeth in a strait place where there is no
way to turn aside -- right or left –
And the angel of the Lord went further
and stood in a narrow
place
.... More narrow than the other
at a further distance:
where was no way to turn
either to the right hand or to the left; it was so
strait and close a place that the angel filled the whole breadth of it
that
there was no passing him; so that there was no getting forward nor backward;
not forward
because the angel filled up the way
and there was no slipping by
him; nor backward
because it could not turn itself to the right or left.
Numbers 22:27 27 And when the donkey saw the Angel of the Lord
she lay down under Balaam; so Balaam’s anger was aroused
and he
struck the donkey with his staff.
YLT
27and the ass seeth the
messenger of Jehovah
and croucheth under Balaam
and the anger of Balaam
burneth
and he smiteth the ass with a staff.
And when the ass saw the angel of the Lord
.... The third
time; for it seems that he was not always in sight
but disappeared as he
removed from place to place
and at every new place where he stood the ass saw
him
though her master did not:
she fell down under Balaam; upon her knees on the
ground
not being able to go backwards nor forwards
nor to turn out of the way
to the right or left:
and Balaam's anger was kindled; he was displeased and
out of humour before
when it turned into the field
and when it squeezed his
foot against the wall
and therefore he smote it; but now falling down with
him
he was in a fume and fury
quite enraged:
and he smote the ass with a staff; which he rode with
perhaps his divining staff
see Hosea 4:12
it is
not said what he smote it with before but probably with the same: Aben Ezra
says
at the first and second time he smote it with a small stick
or with a
thong.
Numbers 22:28 28 Then the Lord opened the
mouth of the donkey
and she said to Balaam
“What have I done to you
that you
have struck me these three times?”
YLT
28And Jehovah openeth the
mouth of the ass
and she saith to Balaam
`What have I done to thee that thou
hast smitten me these three times?'
And the Lord opened the mouth of the ass
and she said unto Balaam
.... This was
a very extraordinary and miraculous affair
and effected by a supernatural
power
that a dumb creature
which had not organs endued with speech
should
speak so plainly and distinctly
as is after expressed; and yet it should not
be thought incredible
for what is it that Omnipotence cannot do? wherefore
there is no need to say
as some Jewish writersF9Maimon. Moreh
Nevochim
par. 2. c. 42. Ben Gersom in loc.
that this was all done in a
visionary way
and not really and literally performed; nor can Heathens well
object to the verity of it
if they believe what they themselves report
concerning one of the asses which carried Bacchus over a river
to which
for
reward
he gave the power of speaking with an human voiceF11Hygin. Poet.
Astronomic. l. 2. c. 23. "Lactant
de falsa Relig". l. 1. c. 21. ;
though it is very probable the fable was framed from this story
and frequently
do their writers speak of other brute creatures endued with speech; so HomerF12Iliad.
19. "prope finem". represents Xanthus
the horse of Achilles
having
the faculty of speech given it by Juno: Pliny saysF13Nat. Hist. l.
8. c. 45.
it is commonly reported among the wonderful things of the ancients
that an ox spoke; and LivyF14Hist. l. 24. c. 10. l. 27. c. 11. l.
28. c. 11. and l. 35. c. 21. frequently makes mention of an ox spoke speaking
in divers places
and of one particularly that said
"Rome
take heed to
thyself;'not to take notice of a lamb in Egypt in the times of Bocchoris that
spoke
related by AelianusF15De Animal. l. 12. c. 3. and others; nor
of the ram of Phrixus
or the dog at Ariminum
and the elephant of Porus in
India
with others BochartF16Hierozoic. par. 1. l. 2. c. 14. col.
197
198. has collected together: the words spoken by the ass were as follow:
what have l done unto thee
that thou hast smitten me these three
times? and just so many times she had been smitten by him
Numbers 22:23.
Numbers 22:29 29 And Balaam said to the donkey
“Because you have
abused me. I wish there were a sword in my hand
for now I would kill you!”
YLT
29and Balaam saith to the
ass
`Because thou hast rolled thyself against me; oh that there were a sword
in my hand
for now I had slain thee;'
And Balaam said unto the ass
because thou hast mocked me
.... Or rather
"defiled me"
as the word is rendered in Job 16:15 by running
with him against a wall
and by lying down with him in the dust and dirt
and
so the Arabic version renders it
"because thou hast rolled me in the
dirt;'the sense of mocking is not easy to be understood
unless it be that it
exposed him to be mocked and laughed at by others
by turning aside
and lying
down
and being so unruly; but then there were only his servants with him
to
whom only he could be exposed in such a manner
which one would think would not
have given him so much concern
and put him into such a passion: the word
sometimes is used for seeking occasion
and such a sense it may have here
as
that it sought an opportunity or occasion to throw him
and so to kill him
or
at least to do him harm
see Daniel 6:4.
I would there were a sword in my hand
for now would I kill thee: so enraged
was he
and his passion was so great
that he was not at all frightened and
amazed to hear the ass speak
though JosephusF17Antiqu. l. 4. c. 6.
sect. 3. represents him as disturbed and astonished at it; but some think
he
being used to converse with spirits in the shapes of various creatures
it was
no surprise to him to hear it speak.
Numbers 22:30 30 So the donkey said to Balaam
“Am I not your
donkey on which you have ridden
ever since I became yours
to this day?
Was I ever disposed to do this to you?” And he said
“No.”
YLT
30and the ass saith unto
Balaam
`Am not I thine ass
upon which thou hast ridden since [I was] thine
unto this day? have I at all been accustomed to do to thee thus?' and he saith
`No.'
And the ass said unto Balaam
.... Made a reply to him
as if it understood what he said
and had the faculty of reasoning and
discoursing
as well as of speaking
which is very amazing:
am not I thine ass
upon which thou hast ridden ever since I was
thine unto this day? or rather
"ever since thou wast"; not ever since he
was in being
but ever since he could ride
so Aben Ezra; according to which
it seems that this was the first he rode upon
and which he had always been
used to; hence the Targums of Jonathan and Jerusalem paraphrase it
"upon
which thou hast rode from thy youth unto this day;'and be it that Balaam was a
man pretty well advanced in years
an ass is a creature that lives a long time:
Pliny saysF18Nat. Hist. l. 8. c. 43. it lives thirty years; and an
Arabic writerF19Algiahid in Damir. apud Bochart
ut supra
(Hierozoic. par. 1. l. 2. c. 14.) Colossians 195.
makes mention of an ass that the owner of it rode on forty years:
was I ever wont to do so unto thee? to start out of the way
or lie down with him
could anyone instance be given of it? suggesting that she
was a sure footed creature
and had always carefully and safely carried him
for which it appeals to him:
and he said
nay; she had never been used to serve him in
such a manner as she had now
and therefore he might have concluded that
something more than ordinary was the matter; and it is much his conscience had
not accused him that he was wrong in coming with the princes
taking the alarm
from these circumstances
had he not been an hardened creature
or
at least
had he not been so eagerly bent on riches and honour.
Numbers 22:31 31 Then the Lord opened
Balaam’s eyes
and he saw the Angel of the Lord standing
in the way with His drawn sword in His hand; and he bowed his head and fell
flat on his face.
YLT
31And Jehovah uncovereth the
eyes of Balaam
and he seeeth the messenger of Jehovah standing in the way
and
his drawn sword in his hand
and he boweth and doth obeisance
to his face;
Then the Lord opened the eyes of Balaam
.... Who
either was struck with blindness
as the men of Sodom were
so some think
or
rather his eyes were held
that he could not see the angel; he could see other
objects
as his ass
but he could not see that; as Elisha's servant could see
the host that compassed the city
but not the chariots and horses of fire about
Elisha
till his eyes were opened
2 Kings 6:15 and so
it was with Balaam until the Lord uncovered his eyes
or rolled away the vail
over them
or took that off which by his power and providence hindered his
sight:
and he saw the angel of the Lord standing in the way
and his
sword drawn in his hand; in the same position as in Numbers 22:23.
and he bowed down his head
and fell flat on his face; from off his
ass upon the ground
in reverence of the illustrious object before him
and
through fear of being slain by his sword in his hand.
Numbers 22:32 32 And the Angel of the Lord said to
him
“Why have you struck your donkey these three times? Behold
I have come
out to stand against you
because your way is perverse before Me.
YLT
32and the messenger of
Jehovah saith unto him
`Wherefore hast thou smitten thine ass these three
times? lo
I -- I have come out for an adversary
for [thy] way hath been
perverse before me
And the angel of the Lord said unto him
.... When
risen up
and standing before him:
wherefore hast thou smitten thine ass these three times? the brute
creatures are not to be beaten without cause
nor to be misused and abused by
men
even their owners:
behold
I went out to withstand thee; the ass was
not to be blamed
nor to be beaten for turning aside
or lying down
it was I
that stood in the way
and hindered its going forward
and this was done by me
on purpose to oppose and stop thee:
because thy way is perverse before me; the journey
he took was not with his good liking and approbation
and especially seeing he
went with an intention
if possible
to serve Balak
and curse Israel; the way
of his heart was bad
which the Lord knew; it was not directed according to his
will
but swerved from it; the Targum of Jonathan is
"it is manifest
before me that thou seekest to go and curse the people
and the thing is not
agreeable to me.'
Numbers 22:33 33 The donkey saw Me and turned aside from Me these three
times. If she had not turned aside from Me
surely I would also have killed you
by now
and let her live.”
YLT
33and the ass seeth me
and
turneth aside at my presence these three times; unless she had turned aside
from my presence
surely now also
thee I had slain
and her kept alive.'
And the ass saw me
and turned from me these three times
.... The ass
saw the angel when Balaam did not
and that was the reason of its turning
aside; and it was well for him it did
and therefore he should not have smote
it:
unless she had turned from me; if she had pushed on
endeavouring to make her way:
surely now also I had slain thee
and saved her alive; had certainly
and only slain him
and not the ass; and from hence the Jewish writersF20Bemidbar
Rabba
sect. 20. fol. 227. 4. Aben Ezra in loc. gather
that the ass was now
slain
lest it should be said
this is the ass that spoke
and so be made an
idol of.
Numbers 22:34 34 And Balaam said to the Angel of the Lord
“I have sinned
for I did not know You stood in the way against
me. Now therefore
if it displeases You
I will turn back.”
YLT
34And Balaam saith unto the
messenger of Jehovah
`I have sinned
for I did not know that thou [art]
standing to meet me in the way; and now
if evil in thine eyes -- I turn back
by myself.'
And Balaam said unto the angel of the Lord
I have sinned
.... That is
in beating the ass; not that he was sensible of his sin of covetousness
and of
the evil disposition of his mind
and of his wicked intention in going along
with the princes to curse Israel
if possible
and get Balak's presents and
preferments:
for I knew not that thou stoodest in the way against me; signifying
that if he had known it
he should not have smitten the ass
but submitted
himself to the will of the angel:
now therefore
if it displease thee
I will get me back again; which he
spoke very coldly and faintly
not caring heartily to go back
unless forced to
it; for seeing a drawn sword in his hand
he might be afraid of his life should
he persist in his journey
and therefore feigns a readiness to go back
quitting it on condition that his going forwards was displeasing; whereas he
knew it was
especially his going with an evil mind to hurt Israel if possible.
Numbers 22:35 35 Then the Angel of the Lord said to
Balaam
“Go with the men
but only the word that I speak to you
that you shall
speak.” So Balaam went with the princes of Balak.
YLT
35And the messenger of
Jehovah saith unto Balaam
`Go with the men; and only the word which I speak
unto thee -- it thou dost speak;' and Balaam goeth with the princes of Balak.
And the angel of the Lord said unto Balaam
go with the men
.... Which was
not a command
but a concession
or rather a permission
leaving him to go if
he would
suffering him to follow his own heart's lusts
and giving him up to
them to his own destruction; and besides
it was not his going barely that was
displeasing to God
but his going with such a bad intention:
but only the word that I shall speak unto thee
that thou shalt
speak; which expresses not only what he ought to do
but what he should
be obliged to do
even to bless the people against his will
when his mind was
to curse them
it being for his worldly interest; and therefore it is suggested
he had better not go at all
since he never would be able to carry his point
yea
would be brought to shame and confusion before Balak and his nobles: the
angel speaking in the same language as God did before to Balaam
Numbers 22:20 shows
that not a created angel
but a divine Person
is here meant:
so Balaam went with the princes of Balak; whom after
this he quickly overtook
or they him
or they met together at some appointed
place
and proceeded on in their journey.
Numbers 22:36 36 Now when Balak heard that Balaam was coming
he went
out to meet him at the city of Moab
which is on the border at the
Arnon
the boundary of the territory.
YLT
36And Balak heareth that
Balaam hath come
and goeth out to meet him
unto a city of Moab
which [is] on
the border of Arnon
which [is] in the extremity of the border;
And when Balak heard that
Balaam was come
.... Messengers being sent to acquaint him with it
either by
Balaam
or by the princes:
he went out to meet him; overjoyed at the news
that his princes had succeeded
and to show him respect
and do him honour
and
all to encourage him to do his utmost for him:
unto a city of Moab
which is in the border of Arnon
which is in
the utmost coast; by the situation of it
being on the border of the river Arnon
which river was in the extreme parts of Moab
and divided between the Moabites
and Amorites
it is generally thought to be the city Ar
called "Ar of
Moab"
see Numbers 21:13
and
the king coming to meet Balaam so far as the uttermost border of his dominions
showed the greater respect to him.
Numbers 22:37 37 Then Balak said to Balaam
“Did I not earnestly send
to you
calling for you? Why did you not come to me? Am I not able to honor
you?”
YLT
37and Balak saith unto
Balaam
`Did I not diligently sent unto thee to call for thee? why didst thou
not come unto me? am I not truly able to honour thee?'
And Balak said unto Balaam
.... Upon
their meeting together:
did I not earnestly send unto thee to call thee? or "in
sending send"F21שלח שלחתי "mittendo misi"
Pagninus
Montanus. ; the
first messengers in a very pressing manner
with great importunity
to give
thee an invitation to come to me
and those men of rank and quality
with
rewards of divination in their hands
and yet the invitation was rejected; and
after them other messengers
more in number and greater in dignity
with larger
offers and promises; and now indeed thou art come
but with much ado
what is
the meaning of all this?
wherefore camest thou not unto me? at first
without
showing so much indifference and reluctance
and which obliged me to send
another message to thee:
am I not able to promote thee to honour? to give thee
wealth and riches
and put thee into high places of honour and profit? hadst
thou any doubt in thy mind about it
either concerning my ability or will to do
it?
Numbers 22:38 38 And Balaam said to Balak
“Look
I have come to you!
Now
have I any power at all to say anything? The word that God puts in my
mouth
that I must speak.”
YLT
38And Balaam saith unto
Balak
`Lo
I have come unto thee; now -- am I at all able to speak anything?
the word which God setteth in my mouth -- it I do speak.'
And Balaam said unto
Balak
lo
I am come unto thee
.... And therefore let nothing more be said
of what is past: and as for future things:
have I now any power at all to say anything? that would be
agreeable to the king
and answer his purpose in sending for him
namely
to
curse the people of Israel; he suggests that he had not
he was under the
powerful restraint of God; he could not say what he himself was inclined to
say
and what the king would have him say
and he expected he should; he could
not say as some in Psalm 12:4
the
word
that God putteth in my mouth
that shall I speak; whether
agreeable to Balak's will and design or not
and whether for or against Israel:
however
it being expressed in such indefinite terms might leave room for Balak
to hope it might answer his expectations and wishes.
Numbers 22:39 39 So Balaam went with Balak
and they came to Kirjath
Huzoth.
YLT
39And Balaam goeth with
Balak
and they come to Kirjath-Huzoth
And Balaam went with Balak
.... From Ar
of Moab
or
however
from the place where they met
to the royal city where
Balak had his palace
and seems to be the place following:
and they came to Kirjathhuzoth; which Jarchi interprets
a city full of streets
a populous place
having a multitude of men
women
and
children in the streets of it; and the same writer suggests as if Balak's view
in this was to move the pity of Balaam
that such a number of people might not
be rooted out and destroyed.
Numbers 22:40 40 Then Balak offered oxen and sheep
and he sent some
to Balaam and to the princes who were with him.
YLT
40and Balak sacrificeth oxen
and sheep
and sendeth to Balaam
and to the princes who [are] with him;
And Balak offered oxen and
sheep
.... Or "slew"F23ויזבח
"cuinque occidisset"
V. L. them
either for sacrifice; and if so
Balak was the sacrificer
as it was common for kings to be priests; and then
Balaam
who was sent for
was the prophet
that was to observe and explain any
omen at the time of sacrificing
as Calchas did
when the chiefs of Greece
sacrificedF24Homer. Iliad. 1. : or rather for a feast
as the
following words seem to show; though it might be for both
it being usual
when
sacrifices were offered to idols
to eat part of them in a festival way
in
imitation of the peace offerings of the Jews
see Numbers 25:2
and sent to Balaam
and to the princes that were with him; either part
of it to them
or he sent for them to come
and partake of the feast
he and
the princes of Moab and Midian
that had been to fetch him
and still attended
him; and this the king did in a way of rejoicing
being glad that Balaam was
come
and as expressing his well pleasedness with the conduct of the princes
and their success
as well as to keep Balaam in high spirits
hoping to have
his end answered by him.
Numbers 22:41 41 So it was
the next day
that Balak took Balaam and
brought him up to the high places of Baal
that from there he might observe the
extent of the people.
YLT
41and it cometh to pass in
the morning
that Balak taketh Balaam
and causeth him to go up the high places
of Baal
and he seeth from thence the extremity of the people.
And it came to pass on the
morrow
.... The day after the arrival of Balaam at Balak's royal seat
and after the entertainment given him
and the princes
"on the
morning"F25בבקר in matutino
Montanus; mane
V. L. Junius & Tremellius
Piscator. of that day
as the
word signifies; and perhaps early in the morning
the king eager to be about
business
and get the people of Israel cursed if possible as soon as could be:
that Balak took Balaam and brought him up into the high places of
Baal; where groves were planted
and altars erected to that
"idol" and which the Targum of Jonathan calls the idol Peor
the same
with Baalpeor
Numbers 25:3 which
might be their god Chemosh
the same with Bacchus or Priapus:
that thence he might see the utmost part of the people; the whole
host of Israel
even to the extreme part of it; the camp of Dan
as the Targum
of Jonathan
which brought up the rear; he had him to those high places
both
that he might have a better view of the whole body of the people
and know how
they lay
and to direct his curses at them
and that success might attend the
undertaking
these being places of religious worship. Josephus saysF26Antiqu.
l. 4. c. 6. sect. 4. those high places were sixty furlongs or seven and one
half miles from the camp of Israel.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)