Numbers 23
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Numbers 23
Balaam's First Oracle: How Shall I Curse Whom God Hath Not Cursed?
1And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams.
Jamieson-Fausset-Brown
CHAPTER 23
Nu 23:1-30. Balak's Sacrifices.
1. Balaam said unto Balak, Build me here seven altars--Balak, being a heathen, would naturally suppose these altars were erected in honor of Baal, the patron deity of his country. It is evident, from Nu 23:4 that they were prepared for the worship of the true God; although in choosing the high places of Baal as their site and rearing a number of altars (2Ki 18:22; Is 17:8; Jr 11:13; Ho 8:11; 10:1), instead of one only, as God had appointed, Balaam blended his own superstitions with the divine worship. The heathen, both in ancient and modern times, attached a mysterious virtue to the number seven; and Balaam, in ordering the preparation of so many altars, designed to mystify and delude the king.
CHAPTER 23
Nu 23:1-30. Balak's Sacrifices.
1. Balaam said unto Balak, Build me here seven altars--Balak, being a heathen, would naturally suppose these altars were erected in honor of Baal, the patron deity of his country. It is evident, from Nu 23:4 that they were prepared for the worship of the true God; although in choosing the high places of Baal as their site and rearing a number of altars (2Ki 18:22; Is 17:8; Jr 11:13; Ho 8:11; 10:1), instead of one only, as God had appointed, Balaam blended his own superstitions with the divine worship. The heathen, both in ancient and modern times, attached a mysterious virtue to the number seven; and Balaam, in ordering the preparation of so many altars, designed to mystify and delude the king.
The Pulpit Commentary
Build me here seven altars. According to the common opinion of the heathen, it was necessary to propitiate with sacrifices the God with whom they had to do, and if possible to secure his favourable consideration on their side. The number seven was especially connected with the revelation of the tree God, the Creator of the world, and was probably observed here for this reason. The sacrifices were offered no doubt to Jehovah.
Build me here seven altars. According to the common opinion of the heathen, it was necessary to propitiate with sacrifices the God with whom they had to do, and if possible to secure his favourable consideration on their side. The number seven was especially connected with the revelation of the tree God, the Creator of the world, and was probably observed here for this reason. The sacrifices were offered no doubt to Jehovah.
2And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram.
3And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the LORD will come to meet me: and whatsoever he sheweth me I will tell thee. And he went to an high place.
Jamieson-Fausset-Brown
3. Stand by thy burnt offering--as one in expectation of an important favor.
peradventure the Lord will come to meet me: and whatsoever he showeth me--that is, makes known to me by word or sign.
he went to an high place--apart by himself, where he might practise rites and ceremonies, with a view to obtain a response of the oracle.
3. Stand by thy burnt offering--as one in expectation of an important favor.
peradventure the Lord will come to meet me: and whatsoever he showeth me--that is, makes known to me by word or sign.
he went to an high place--apart by himself, where he might practise rites and ceremonies, with a view to obtain a response of the oracle.
The Pulpit Commentary
Peradventure the Lord will come to meet me. It might be concluded from Num_24:1 that Balaam went only to look for "auguries," i.e; for such natural signs in the flight of birds and the like as the heathen were wont to observe as manifestations of the favour or disfavour of God, the success or failure of enterprises. It seems clear that it was his practice to do so, either as having some faith himself in such uncertainties, or as stooping to usual heathen arts which he inwardly despised. But from the fact that God met him (we know not how), and that such supernatural communication was not unexpected, we may conclude that Balaam's words meant more for himself than the mere observance of auguries, whatever they may have meant for Balak. To an high place. Rather, "to a bald place" (שֶׁפִי—compare the meaning of "Calvary"), from which the immediate prospect was uninterrupted.
Peradventure the Lord will come to meet me. It might be concluded from Num_24:1 that Balaam went only to look for "auguries," i.e; for such natural signs in the flight of birds and the like as the heathen were wont to observe as manifestations of the favour or disfavour of God, the success or failure of enterprises. It seems clear that it was his practice to do so, either as having some faith himself in such uncertainties, or as stooping to usual heathen arts which he inwardly despised. But from the fact that God met him (we know not how), and that such supernatural communication was not unexpected, we may conclude that Balaam's words meant more for himself than the mere observance of auguries, whatever they may have meant for Balak. To an high place. Rather, "to a bald place" (שֶׁפִי—compare the meaning of "Calvary"), from which the immediate prospect was uninterrupted.
4And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram.
Jamieson-Fausset-Brown
4-6. God met Balaam--not in compliance with his incantations, but to frustrate his wicked designs and compel him, contrary to his desires and interests, to pronounce the following benediction [Nu 23:8-10].
4-6. God met Balaam--not in compliance with his incantations, but to frustrate his wicked designs and compel him, contrary to his desires and interests, to pronounce the following benediction [Nu 23:8-10].
The Pulpit Commentary
I have prepared seven altars. Balaam, acting for the king of Moab, his heathen patron, in this difficult business, points out to God that he had given him the full quota of sacrifices to begin with. It was implied in this reminder that God would naturally feel disposed to do something for Balaam in return.
I have prepared seven altars. Balaam, acting for the king of Moab, his heathen patron, in this difficult business, points out to God that he had given him the full quota of sacrifices to begin with. It was implied in this reminder that God would naturally feel disposed to do something for Balaam in return.
5And the LORD put a word in Balaam’s mouth, and said, Return unto Balak, and thus thou shalt speak.
6And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab.
7And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel.
Jamieson-Fausset-Brown
7. took up his parable--that is, spoke under the influence of inspiration, and in the highly poetical, figurative, and oracular style of a prophet.
brought me from Aram--This word joined with "the mountains of the East," denotes the upper portion of Mesopotamia, lying on the east of Moab. The East enjoyed an infamous notoriety for magicians and soothsayers (Is 2:6).
7. took up his parable--that is, spoke under the influence of inspiration, and in the highly poetical, figurative, and oracular style of a prophet.
brought me from Aram--This word joined with "the mountains of the East," denotes the upper portion of Mesopotamia, lying on the east of Moab. The East enjoyed an infamous notoriety for magicians and soothsayers (Is 2:6).
The Pulpit Commentary
Took up his parable. מָשָׁל (cf. Num_21:27). Balaam's utterances were in the highest degree poetical, according to the antithetic form of the poetry of that day, which delighted in sustained parallelisms, in lofty figures, and in abrupt turns. The "mashal" of Balaam resembled the "burden" of the later prophets in this, that it was not a discourse uttered to men, but a thing revealed in him of which he had to deliver himself as best he might in such words as came to him. His inward eye was fixed on this revelation, and he gave utterance to it without consideration of those who heard. Aram, i.e; Aram-Naharaim, or Mesopotamia (cf. Gen_29:1; Deu_23:4). Defy, or "threaten,' i.e; with the wrath of Heaven. Jacob. The use of this name as the poetical equivalent of Israel shows that Balaam was familiar with the story of the patriarch, and understood his relation to the people before him.
Took up his parable. מָשָׁל (cf. Num_21:27). Balaam's utterances were in the highest degree poetical, according to the antithetic form of the poetry of that day, which delighted in sustained parallelisms, in lofty figures, and in abrupt turns. The "mashal" of Balaam resembled the "burden" of the later prophets in this, that it was not a discourse uttered to men, but a thing revealed in him of which he had to deliver himself as best he might in such words as came to him. His inward eye was fixed on this revelation, and he gave utterance to it without consideration of those who heard. Aram, i.e; Aram-Naharaim, or Mesopotamia (cf. Gen_29:1; Deu_23:4). Defy, or "threaten,' i.e; with the wrath of Heaven. Jacob. The use of this name as the poetical equivalent of Israel shows that Balaam was familiar with the story of the patriarch, and understood his relation to the people before him.
8How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied?
Jamieson-Fausset-Brown
8. How shall I curse, whom God hath not cursed?--A divine blessing has been pronounced over the posterity of Jacob; and therefore, whatever prodigies can be achieved by my charms, all magical skill, all human power, is utterly impotent to counteract the decree of God.
8. How shall I curse, whom God hath not cursed?--A divine blessing has been pronounced over the posterity of Jacob; and therefore, whatever prodigies can be achieved by my charms, all magical skill, all human power, is utterly impotent to counteract the decree of God.
9For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations.
Jamieson-Fausset-Brown
9. from the top--literally, "a bare place" on the rocks, to which Balak had taken him, for it was deemed necessary to see the people who were to be devoted to destruction. But that commanding prospect could contribute nothing to the accomplishment of the king's object, for the destiny of Israel was to be a distinct, peculiar people, separated from the rest of the nations in government, religion, customs, and divine protection (De 33:28). So that although I might be able to gratify your wishes against other people, I can do nothing against them (Ex 19:5; Le 20:24).
9. from the top--literally, "a bare place" on the rocks, to which Balak had taken him, for it was deemed necessary to see the people who were to be devoted to destruction. But that commanding prospect could contribute nothing to the accomplishment of the king's object, for the destiny of Israel was to be a distinct, peculiar people, separated from the rest of the nations in government, religion, customs, and divine protection (De 33:28). So that although I might be able to gratify your wishes against other people, I can do nothing against them (Ex 19:5; Le 20:24).
The Pulpit Commentary
The people shall dwell alone, and shall not be reckoned. Rather, "It is a people that dwelleth apart, and is not numbered." It was not the outward isolation on which his eye was fixed, for that indeed was only temporary and accidental, but the religious and moral separateness of Israel as the chosen people of God, which was the very secret of their national greatness.
The people shall dwell alone, and shall not be reckoned. Rather, "It is a people that dwelleth apart, and is not numbered." It was not the outward isolation on which his eye was fixed, for that indeed was only temporary and accidental, but the religious and moral separateness of Israel as the chosen people of God, which was the very secret of their national greatness.
10Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his!
Jamieson-Fausset-Brown
10. Who can count the dust of Jacob?--an Oriental hyperbole for a very populous nation, as Jacob's posterity was promised to be (Ge 13:16; 28:14).
the number of the fourth part of Israel--that is, the camp consisted of four divisions; every one of these parts was formidable in numbers.
Let me die the death of the righteous--Hebrew, "of Jeshurun"; or, the Israelites. The meaning is: they are a people happy, above all others, not only in life, but at death, from their knowledge of the true God, and their hope through His grace. Balaam is a representative of a large class in the world, who express a wish for the blessedness which Christ has promised to His people but are averse to imitate the mind that was in Him.
10. Who can count the dust of Jacob?--an Oriental hyperbole for a very populous nation, as Jacob's posterity was promised to be (Ge 13:16; 28:14).
the number of the fourth part of Israel--that is, the camp consisted of four divisions; every one of these parts was formidable in numbers.
Let me die the death of the righteous--Hebrew, "of Jeshurun"; or, the Israelites. The meaning is: they are a people happy, above all others, not only in life, but at death, from their knowledge of the true God, and their hope through His grace. Balaam is a representative of a large class in the world, who express a wish for the blessedness which Christ has promised to His people but are averse to imitate the mind that was in Him.
The Pulpit Commentary
The fourth part of Israel. אֶת־רבַע is so rendered by the Targums, as alluding to the four great camps into which the host was divided. The Septuagint has δήμους, apparently from an incorrect reading. The Samaritan and the older versions, followed by the Vulgate, render it "progeny,'" but this meaning is conjectural, and there seems no sufficient reason to depart from the common translation. Let me die the death of the righteous. The word "righteous" is in the plural (יְשָׁרִים, δικαίων): it may refer either to the Israelites as a holy nation, living and dying in the favour of God; or to the patriarchs, such as Abraham, the promises made to whom, in faith of which they died, were already so gloriously fulfilled. If the former reference was intended, Balaam must have had a much fuller and happier knowledge of "life and immortality" than the Israelites themselves, to whom death was dreadful, all the more that it ended a life protected and blessed by God (cf. e.g; Psa_88:10-12; Isa_38:18, Isa_38:19). It is hardly credible that so singular an anticipation of purely Christian feeling should really be found in the mouth of a prophet of that day, for it is clear that the words, however much inspired, did express the actual emotion of Balaam at the moment. It is therefore more consistent with the facts and probabilities of the case to suppose that Balaam referred to righteous Abraham (cf. Isa_41:2) and his immediate descendants, and wished that when he came to die he might have as sure a hope as they had enjoyed that God would bless and multiply their seed, and make their name to be glorious in the earth. Let my last end be like his. אַחַרִית (last end) is the same word translated "latter days" and "latter end" in Num_24:14, Num_24:20. It means the last state of a people or of a man as represented in his offspring; the sense is not incorrectly expressed by the Septuagint, γένοιτο τὸ σπέρμα μου ὡς τὸ σπέρμα τούτων.
The fourth part of Israel. אֶת־רבַע is so rendered by the Targums, as alluding to the four great camps into which the host was divided. The Septuagint has δήμους, apparently from an incorrect reading. The Samaritan and the older versions, followed by the Vulgate, render it "progeny,'" but this meaning is conjectural, and there seems no sufficient reason to depart from the common translation. Let me die the death of the righteous. The word "righteous" is in the plural (יְשָׁרִים, δικαίων): it may refer either to the Israelites as a holy nation, living and dying in the favour of God; or to the patriarchs, such as Abraham, the promises made to whom, in faith of which they died, were already so gloriously fulfilled. If the former reference was intended, Balaam must have had a much fuller and happier knowledge of "life and immortality" than the Israelites themselves, to whom death was dreadful, all the more that it ended a life protected and blessed by God (cf. e.g; Psa_88:10-12; Isa_38:18, Isa_38:19). It is hardly credible that so singular an anticipation of purely Christian feeling should really be found in the mouth of a prophet of that day, for it is clear that the words, however much inspired, did express the actual emotion of Balaam at the moment. It is therefore more consistent with the facts and probabilities of the case to suppose that Balaam referred to righteous Abraham (cf. Isa_41:2) and his immediate descendants, and wished that when he came to die he might have as sure a hope as they had enjoyed that God would bless and multiply their seed, and make their name to be glorious in the earth. Let my last end be like his. אַחַרִית (last end) is the same word translated "latter days" and "latter end" in Num_24:14, Num_24:20. It means the last state of a people or of a man as represented in his offspring; the sense is not incorrectly expressed by the Septuagint, γένοιτο τὸ σπέρμα μου ὡς τὸ σπέρμα τούτων.
11And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.
12And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth?
Balaam Taken to Another Place
13And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence.
Jamieson-Fausset-Brown
13-15. Come, ... with me unto another place, from whence thou mayest see them--Surprised and disappointed at this unexpected eulogy on Israel, Balak hoped that, if seen from a different point of observation, the prophet would give utterance to different feelings; and so, having made the same solemn preparations, Balaam retired, as before, to wait the divine afflatus.
13-15. Come, ... with me unto another place, from whence thou mayest see them--Surprised and disappointed at this unexpected eulogy on Israel, Balak hoped that, if seen from a different point of observation, the prophet would give utterance to different feelings; and so, having made the same solemn preparations, Balaam retired, as before, to wait the divine afflatus.
The Pulpit Commentary
Come … unto another place. Balak attributed the miscarriage of his enterprise thus far to something inauspicious in the locality. Thou shalt see but the utmost part of them. אֶפֶס קָצֶהוּ תִרְאֶה. Both the meaning of the nouns and the tense of the verb are disputed. By some "ephes katsehu" (the end of the last of them) is held equivalent to "the whole of them," which seems to contradict the next clause even if defensible in itself. The ordinary rendering is favoured by the Septuagint (ἀλλ ἢ μέρος τι αὐτοῦ ὄψει) and by the Targums. On the other hand, some would read the verb in the present tense, and understand Balak's words to refer to the place they were leaving. This is in accordance with the statement in Num_22:41, and it would certainly seem as if Balak and Balaam moved each time nearer to that encampment which was for different masons the center of attraction to them both.
Come … unto another place. Balak attributed the miscarriage of his enterprise thus far to something inauspicious in the locality. Thou shalt see but the utmost part of them. אֶפֶס קָצֶהוּ תִרְאֶה. Both the meaning of the nouns and the tense of the verb are disputed. By some "ephes katsehu" (the end of the last of them) is held equivalent to "the whole of them," which seems to contradict the next clause even if defensible in itself. The ordinary rendering is favoured by the Septuagint (ἀλλ ἢ μέρος τι αὐτοῦ ὄψει) and by the Targums. On the other hand, some would read the verb in the present tense, and understand Balak's words to refer to the place they were leaving. This is in accordance with the statement in Num_22:41, and it would certainly seem as if Balak and Balaam moved each time nearer to that encampment which was for different masons the center of attraction to them both.
14And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar.
The Pulpit Commentary
The field of Zophim, i.e; of the watchers. Probably a well-known outlook. To the top of Pisgah. They followed apparently on the track of their enemies (see on Num_21:20).
The field of Zophim, i.e; of the watchers. Probably a well-known outlook. To the top of Pisgah. They followed apparently on the track of their enemies (see on Num_21:20).
15And he said unto Balak, Stand here by thy burnt offering, while I meet the LORD yonder.
The Pulpit Commentary
While I meet the Lord yonder. Rather, "and I will go and meet thus." וְאָנֹכִי אִקָּרֶה כֹּה. Balaam does not say whom or what he is going to meet, but from the use of the same term in Num_24:1-25. I it is evident that he employed the language of soothsayers looking for auguries. He may have spoken vaguely on purpose, because he was in truth acting a part with Balak.
While I meet the Lord yonder. Rather, "and I will go and meet thus." וְאָנֹכִי אִקָּרֶה כֹּה. Balaam does not say whom or what he is going to meet, but from the use of the same term in Num_24:1-25. I it is evident that he employed the language of soothsayers looking for auguries. He may have spoken vaguely on purpose, because he was in truth acting a part with Balak.
16And the LORD met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus.
17And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken?
Balaam's Second Oracle: God Is Not a Man, That He Should Lie
18And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor:
Jamieson-Fausset-Brown
18-19. Rise up--As Balak was already standing (Nu 23:17), this expression is equivalent to "now attend to me." The counsels and promises of God respecting Israel are unchangeable; and no attempt to prevail on Him to reverse them will succeed, as they may with a man.
18-19. Rise up--As Balak was already standing (Nu 23:17), this expression is equivalent to "now attend to me." The counsels and promises of God respecting Israel are unchangeable; and no attempt to prevail on Him to reverse them will succeed, as they may with a man.
19God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?
20Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it.
The Pulpit Commentary
I have received commandment to bless. The word "commandment "is not wanted here. Balaam had received, not instructions, but an inward revelation of the Divine will which he could not contravene.
I have received commandment to bless. The word "commandment "is not wanted here. Balaam had received, not instructions, but an inward revelation of the Divine will which he could not contravene.
21He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them.
Jamieson-Fausset-Brown
21. He hath not beheld iniquity in Jacob--Many sins were observed and punished in this people. But no such universal and hopeless apostasy had as yet appeared, to induce God to abandon or destroy them.
the Lord his God is with him--has a favor for them.
and the shout of a king is among them--such joyful acclamations as of a people rejoicing in the presence of a victorious prince.
21. He hath not beheld iniquity in Jacob--Many sins were observed and punished in this people. But no such universal and hopeless apostasy had as yet appeared, to induce God to abandon or destroy them.
the Lord his God is with him--has a favor for them.
and the shout of a king is among them--such joyful acclamations as of a people rejoicing in the presence of a victorious prince.
The Pulpit Commentary
He hath not beheld iniquity in Jacob. The subject of this and the parallel clause is left indefinite. If it is God, according to the A.V; then it means that God in his mercy shut his eyes to the evil which did exist in individuals, and for his own sake would not impute it to the chosen nation. If it be impersonal, according to the Septuagint and the Targums, "one does not behold iniquity," &c; then it means that the iniquity was not flagrant, was not left to gather head and volume until it brought down destruction. Perverseness. Rather, "suffering", the natural consequence of sin. Compare the use of the two words in Psa_10:7; Psa_90:10. The shout of a king is among them. The "shout" (תִּרוּעָה) is the jubilation of the nation with which it acclaims its victor king (cf. 1Sa_4:5, 1Sa_4:6). In Le 23:24; Psa_47:5 it is used of the sounding of the sacred trumpets.
He hath not beheld iniquity in Jacob. The subject of this and the parallel clause is left indefinite. If it is God, according to the A.V; then it means that God in his mercy shut his eyes to the evil which did exist in individuals, and for his own sake would not impute it to the chosen nation. If it be impersonal, according to the Septuagint and the Targums, "one does not behold iniquity," &c; then it means that the iniquity was not flagrant, was not left to gather head and volume until it brought down destruction. Perverseness. Rather, "suffering", the natural consequence of sin. Compare the use of the two words in Psa_10:7; Psa_90:10. The shout of a king is among them. The "shout" (תִּרוּעָה) is the jubilation of the nation with which it acclaims its victor king (cf. 1Sa_4:5, 1Sa_4:6). In Le 23:24; Psa_47:5 it is used of the sounding of the sacred trumpets.
22God brought them out of Egypt; he hath as it were the strength of an unicorn.
Jamieson-Fausset-Brown
22. he hath as it were the strength of an unicorn--Israel is not as they were at the Exodus, a horde of poor, feeble, spiritless people, but powerful and invincible as a reem--that is, a rhinoceros (Job 39:9; Psa 22:21; 92:10).
22. he hath as it were the strength of an unicorn--Israel is not as they were at the Exodus, a horde of poor, feeble, spiritless people, but powerful and invincible as a reem--that is, a rhinoceros (Job 39:9; Psa 22:21; 92:10).
The Pulpit Commentary
God. אֵל, and also at the end of the next verse, and four times in the next chapter (Num_23:4, Num_23:8, Num_23:16, Num_23:23). The use seems to be poetic, and no particular signification can be attached to it. Brought them, or, perhaps, "is leading them." So the Septuagint: Θεὸς ὁ ἐξαγαγὼν αὐτόν. Unicorn. Hebrew, רְאֵם. It is uniformly rendered μονοκέρως by the Septuagint, under the mistaken notion that the rhinoceros was intended. It is evident, however, from Deu_33:17 and other passages that the teem had two hems, and that its horns were its most prominent feature. It would also appear from Job_39:9-12 and Isa_34:7 that, while itself untameable, it was allied to species employed in husbandry. The reem may therefore have been the aurochs or urus, now extinct, but which formerly had so large a range in the forests of the old world. There is some doubt, however, whether the urns existed in those days in Syria, and it may have been a wild buffalo, or some kindred animal of the bovine genus, whose size, fierceness, and length of horn made it a wonder and a fear.
God. אֵל, and also at the end of the next verse, and four times in the next chapter (Num_23:4, Num_23:8, Num_23:16, Num_23:23). The use seems to be poetic, and no particular signification can be attached to it. Brought them, or, perhaps, "is leading them." So the Septuagint: Θεὸς ὁ ἐξαγαγὼν αὐτόν. Unicorn. Hebrew, רְאֵם. It is uniformly rendered μονοκέρως by the Septuagint, under the mistaken notion that the rhinoceros was intended. It is evident, however, from Deu_33:17 and other passages that the teem had two hems, and that its horns were its most prominent feature. It would also appear from Job_39:9-12 and Isa_34:7 that, while itself untameable, it was allied to species employed in husbandry. The reem may therefore have been the aurochs or urus, now extinct, but which formerly had so large a range in the forests of the old world. There is some doubt, however, whether the urns existed in those days in Syria, and it may have been a wild buffalo, or some kindred animal of the bovine genus, whose size, fierceness, and length of horn made it a wonder and a fear.
23Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought!
Jamieson-Fausset-Brown
23. Surely there is no enchantment against Jacob--No art can ever prevail against a people who are under the shield of Omnipotence, and for whom miracles have been and yet shall be performed, which will be a theme of admiration in succeeding ages.
23. Surely there is no enchantment against Jacob--No art can ever prevail against a people who are under the shield of Omnipotence, and for whom miracles have been and yet shall be performed, which will be a theme of admiration in succeeding ages.
The Pulpit Commentary
Enchantment, נָחַשׁ. Rather, "augury." Septuagint, οἰωνισμός. See on Le 19:26, where the practice is forbidden to Israel. Against Jacob, or, "in Jacob," as the marginal reading, and this is favoured by the Septuagint and the Targums, and is equally true and striking. It was the proud peculiarity of Israel that he trusted not to any magic arts or superstitious rites, uncertain in themselves, and always leading to imposture, but to the direction and favour of the Almighty. Divination. קֶסֶם. Septuagint, μαντεία. The art of the soothsayer. According to this time it shall be said of Jacob and of Israel. Rather, "in season," i.e; in God's good time, "it shall be said to Jacob and to Israel. What hath God wrought! or, "what God doeth." The meaning seems to be that augury and divination were useless and vain in the case of Israel, because God himself declared and would declare his mighty acts in behalf of his people, and that by no uncertain vaticination, but by open declaration.
Enchantment, נָחַשׁ. Rather, "augury." Septuagint, οἰωνισμός. See on Le 19:26, where the practice is forbidden to Israel. Against Jacob, or, "in Jacob," as the marginal reading, and this is favoured by the Septuagint and the Targums, and is equally true and striking. It was the proud peculiarity of Israel that he trusted not to any magic arts or superstitious rites, uncertain in themselves, and always leading to imposture, but to the direction and favour of the Almighty. Divination. קֶסֶם. Septuagint, μαντεία. The art of the soothsayer. According to this time it shall be said of Jacob and of Israel. Rather, "in season," i.e; in God's good time, "it shall be said to Jacob and to Israel. What hath God wrought! or, "what God doeth." The meaning seems to be that augury and divination were useless and vain in the case of Israel, because God himself declared and would declare his mighty acts in behalf of his people, and that by no uncertain vaticination, but by open declaration.
24Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.
The Pulpit Commentary
As a great lion. לָבִיא, generally translated "old lion," as in Gen_49:9. By some it is rendered lioness (cf. Job_4:11; Nah_2:12). As a young lion. אַרִי, the ordinary term for a lion without further distinction. It is altogether fantastic to suppose that Balaam had just seen a lieu coming up from the ghor of Jordan, and that this "omen" inspired his "mashal." The rising of a lion from its covert was one of the most common of the more striking phenomena of nature in those regions, and the imagery it afforded was in constant use; but in truth it is evident that these similes are borrowed from Jacob's dying prophecy concerning Judah (Gen_49:9), in which the word "prey" (Hebrew, טֶרֶף, a torn thing) is also found. Balaam was acquainted with that prophecy, as he was with the promises made to Abraham (cf. Gen_49:10 with Gen_13:16; Gen_28:14).
As a great lion. לָבִיא, generally translated "old lion," as in Gen_49:9. By some it is rendered lioness (cf. Job_4:11; Nah_2:12). As a young lion. אַרִי, the ordinary term for a lion without further distinction. It is altogether fantastic to suppose that Balaam had just seen a lieu coming up from the ghor of Jordan, and that this "omen" inspired his "mashal." The rising of a lion from its covert was one of the most common of the more striking phenomena of nature in those regions, and the imagery it afforded was in constant use; but in truth it is evident that these similes are borrowed from Jacob's dying prophecy concerning Judah (Gen_49:9), in which the word "prey" (Hebrew, טֶרֶף, a torn thing) is also found. Balaam was acquainted with that prophecy, as he was with the promises made to Abraham (cf. Gen_49:10 with Gen_13:16; Gen_28:14).
25And Balak said unto Balaam, Neither curse them at all, nor bless them at all.
26But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do?
Jamieson-Fausset-Brown
26. All that the Lord speaketh, that I must do--a remarkable confession that he was divinely constrained to give utterances different from what it was his purpose and inclination to do.
26. All that the Lord speaketh, that I must do--a remarkable confession that he was divinely constrained to give utterances different from what it was his purpose and inclination to do.
27And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence.
The Pulpit Commentary
I will bring thee unto another place. At first (Num_23:25) Balak had in his vexation desired to stop the mouth of Balaam, but afterwards he thought it wiser to make yet another attempt to change the mind of God; as a heathen, he still thought that this might be done by dint of importunity and renewed sacrifices.
I will bring thee unto another place. At first (Num_23:25) Balak had in his vexation desired to stop the mouth of Balaam, but afterwards he thought it wiser to make yet another attempt to change the mind of God; as a heathen, he still thought that this might be done by dint of importunity and renewed sacrifices.
28And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon.
Jamieson-Fausset-Brown
28. Balak brought Balaam unto the top of Peor--or, Beth-peor (De 3:29), the eminence on which a temple of Baal stood.
that looketh toward Jeshimon--the desert tract in the south of Palestine, on both sides of the Dead Sea.
28. Balak brought Balaam unto the top of Peor--or, Beth-peor (De 3:29), the eminence on which a temple of Baal stood.
that looketh toward Jeshimon--the desert tract in the south of Palestine, on both sides of the Dead Sea.
The Pulpit Commentary
Unto the top of Peer. On the meaning of Peer see on Num_25:3. This Peer was a summit of the Abarim ranges northwards from Pisgah, and nearer to the Israelites. The adjacent village, Beth-Peer, was near the place of Moses' burial (Deu_34:6). From the phrase used in Deu_3:29; Deu_4:46, with which the testimony of Eusebius agrees, it must have lain almost opposite Jericho on the heights behind the Arboth Moab. From Peer, therefore, the whole encampment, in all its length and breadth, would lie beneath their gaze. Jeshi-men. See on Num_21:20.
(Num 23:2) Balak did what Balaam told him, and the two of them offered a bull and a ram on each altar.
(Num 23:3) Balaam said to Balak, "Stay here beside your burnt offering while I'm gone. Maybe the LORD will come and meet with me. I will tell you whatever he reveals to me." Then Balaam went off to a higher place where there were no trees.
(Num 23:4) God came to him, and Balaam said, "I have set up seven altars, and I offered a bull and a ram on each altar."
(Num 23:5) The LORD told Balaam, "Go back to Balak, and give him my message."
(Num 23:6) So he went back to Balak and found him standing beside his burnt offering with all the princes of Moab.
(Num 23:7) Then Balaam delivered this message: "Balak brought me from Aram. The king of Moab summoned me from the eastern mountains. 'Come, curse Jacob for me,' he said. 'Come, condemn Israel.'
(Num 23:8) How can I curse those whom God hasn't cursed? How can I condemn those whom the LORD hasn't condemned?
(Num 23:9) I see them from the top of rocky cliffs, I look at them from the hills. I see a nation that lives by itself, people who do not consider themselves to be like other nations.
(Num 23:10) The descendants of Jacob are like specks of dust. Who can count them or number even one-fourth of the people of Israel? Let me die the death of innocent people. Let my end be like theirs."
(Num 23:11) Balak said to Balaam, "What have you done to me? I brought you here to curse my enemies, but all you've done is bless them!"
(Num 23:12) Balaam answered, "I must say what the LORD tells me to say."
(Num 23:13) Then Balak said to him, "Please come with me to another place, where you can see the Israelites. You will see only some of them, not all of them. Curse them for me from there."
(Num 23:14) So he took him to the Field of Zophim on top of Mount Pisgah, where he built seven altars. He offered a bull and a ram on each altar.
(Num 23:15) Then Balaam said to Balak, "Stay here beside your burnt offering while I meet with God over there."
(Num 23:16) The LORD came to Balaam and told him, "Go back to Balak, and give him my message."
(Num 23:17) He came to Balak and found him standing beside his burnt offering with the princes of Moab. Balak asked him, "What did the LORD say?"
(Num 23:18) Then Balaam delivered this message: "Stand up, Balak, and listen! Hear me, son of Zippor!
(Num 23:19) God is not like people. He tells no lies. He is not like humans. He doesn't change his mind. When he says something, he does it. When he makes a promise, he keeps it.
(Num 23:20) I have received a command to bless. He has blessed, and I can't change it.
(Num 23:21) He doesn't want any trouble for the descendants of Jacob. He sees no misfortune for the people of Israel. The LORD their God is with them, praised as their king.
(Num 23:22) The God who brought them out of Egypt has the strength of a wild bull.
(Num 23:23) No spell can curse the descendants of Jacob. No magic can harm the people of Israel. Now it will be said of Jacob and Israel: 'See what God has done!'
(Num 23:24) Here is a nation that attacks like a lioness and is as ferocious as a lion. It doesn't lie down until it eats its prey and drinks the blood of its victim."
(Num 23:25) Balak said to Balaam, "If you won't curse them, then at least don't bless them!"
(Num 23:26) Balaam answered, "Didn't I tell you that I must do whatever the LORD says?"
(Num 23:27) Balak said to Balaam, "Come, let me take you to another place. Maybe God wants you to curse them for me from there."
(Num 23:28) So Balak took Balaam to the top of Mount Peor, which overlooks Jeshimon.
(Num 23:29) Balaam said to Balak, "Build seven altars here, and prepare seven bulls and seven rams for me."
(Num 23:30) Balak did what Balaam told him, and he offered a bull and a ram on each altar.
Unknown
Numbers 24
(Num 24:1) When Balaam saw that the LORD wanted to bless Israel, he didn't look for omens as he had done before. He turned toward the desert,
(Pulpit Commentary)
Unto the top of Peer. On the meaning of Peer see on Num_25:3. This Peer was a summit of the Abarim ranges northwards from Pisgah, and nearer to the Israelites. The adjacent village, Beth-Peer, was near the place of Moses' burial (Deu_34:6). From the phrase used in Deu_3:29; Deu_4:46, with which the testimony of Eusebius agrees, it must have lain almost opposite Jericho on the heights behind the Arboth Moab. From Peer, therefore, the whole encampment, in all its length and breadth, would lie beneath their gaze. Jeshi-men. See on Num_21:20.
(Num 23:2) Balak did what Balaam told him, and the two of them offered a bull and a ram on each altar.
(Num 23:3) Balaam said to Balak, "Stay here beside your burnt offering while I'm gone. Maybe the LORD will come and meet with me. I will tell you whatever he reveals to me." Then Balaam went off to a higher place where there were no trees.
(Num 23:4) God came to him, and Balaam said, "I have set up seven altars, and I offered a bull and a ram on each altar."
(Num 23:5) The LORD told Balaam, "Go back to Balak, and give him my message."
(Num 23:6) So he went back to Balak and found him standing beside his burnt offering with all the princes of Moab.
(Num 23:7) Then Balaam delivered this message: "Balak brought me from Aram. The king of Moab summoned me from the eastern mountains. 'Come, curse Jacob for me,' he said. 'Come, condemn Israel.'
(Num 23:8) How can I curse those whom God hasn't cursed? How can I condemn those whom the LORD hasn't condemned?
(Num 23:9) I see them from the top of rocky cliffs, I look at them from the hills. I see a nation that lives by itself, people who do not consider themselves to be like other nations.
(Num 23:10) The descendants of Jacob are like specks of dust. Who can count them or number even one-fourth of the people of Israel? Let me die the death of innocent people. Let my end be like theirs."
(Num 23:11) Balak said to Balaam, "What have you done to me? I brought you here to curse my enemies, but all you've done is bless them!"
(Num 23:12) Balaam answered, "I must say what the LORD tells me to say."
(Num 23:13) Then Balak said to him, "Please come with me to another place, where you can see the Israelites. You will see only some of them, not all of them. Curse them for me from there."
(Num 23:14) So he took him to the Field of Zophim on top of Mount Pisgah, where he built seven altars. He offered a bull and a ram on each altar.
(Num 23:15) Then Balaam said to Balak, "Stay here beside your burnt offering while I meet with God over there."
(Num 23:16) The LORD came to Balaam and told him, "Go back to Balak, and give him my message."
(Num 23:17) He came to Balak and found him standing beside his burnt offering with the princes of Moab. Balak asked him, "What did the LORD say?"
(Num 23:18) Then Balaam delivered this message: "Stand up, Balak, and listen! Hear me, son of Zippor!
(Num 23:19) God is not like people. He tells no lies. He is not like humans. He doesn't change his mind. When he says something, he does it. When he makes a promise, he keeps it.
(Num 23:20) I have received a command to bless. He has blessed, and I can't change it.
(Num 23:21) He doesn't want any trouble for the descendants of Jacob. He sees no misfortune for the people of Israel. The LORD their God is with them, praised as their king.
(Num 23:22) The God who brought them out of Egypt has the strength of a wild bull.
(Num 23:23) No spell can curse the descendants of Jacob. No magic can harm the people of Israel. Now it will be said of Jacob and Israel: 'See what God has done!'
(Num 23:24) Here is a nation that attacks like a lioness and is as ferocious as a lion. It doesn't lie down until it eats its prey and drinks the blood of its victim."
(Num 23:25) Balak said to Balaam, "If you won't curse them, then at least don't bless them!"
(Num 23:26) Balaam answered, "Didn't I tell you that I must do whatever the LORD says?"
(Num 23:27) Balak said to Balaam, "Come, let me take you to another place. Maybe God wants you to curse them for me from there."
(Num 23:28) So Balak took Balaam to the top of Mount Peor, which overlooks Jeshimon.
(Num 23:29) Balaam said to Balak, "Build seven altars here, and prepare seven bulls and seven rams for me."
(Num 23:30) Balak did what Balaam told him, and he offered a bull and a ram on each altar.
Unknown
Numbers 24
(Num 24:1) When Balaam saw that the LORD wanted to bless Israel, he didn't look for omens as he had done before. He turned toward the desert,
(Pulpit Commentary)
29And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.
30And Balak did as Balaam had said, and offered a bullock and a ram on every altar.
THE HOLY BIBLE
Numbers
Chapter 23
Translated out of the original tongues, and with the former translations diligently compared and revised.
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