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Matthew Henry: Concise Commentary on the Whole Bible - 1706
At this chapter begins the famous story of Balak and Balaam, their attempt to curse Israel, and the baffling of that attempt; God's people are long afterwards told to remember what Balak the king of Moab consulted, and what Balaam the son of Beor answered him, that they might know the righteousness of the Lord, Mic. vi. 5. In this chapter we have, I. Balak's fear of Israel, and the plot he had to get them cursed, ver. 1-4. II. The embassy he sent to Balaam, a conjurer, to fetch him for that purpose, and the disappointment he met with in the first embassy, ver. 5-14. III. Balaam's coming to him upon his second message, ver. 15-21. IV. The opposition Balaam met with by the way, ver. 22-35. V. The interview at length between Balak and Balaam, ver. 36, &c.
Adam Clarke: Commentary on the Bible - 1831
The Israelites pitch in the plains of Moab, Num 22:1. Balak, king of Moab, is greatly terrified, Num 22:2-4; and sends to Balaam, a diviner, to come and curse them, Num 22:5, Num 22:6. The elders of Moab take a reward and carry it to Balaam, Num 22:7. He inquires of the Lord, and is positively ordered not to go with them, Num 22:8-12. He communicates this to the elders of Moab, Num 22:13. They return to Balak with this information, Num 22:14. He sends some of his princes to Balaam with promises of great honor, Num 22:15-17. He consults God, and is permitted! to go, on certain conditions, Num 22:18-20. Balaam sets off, is opposed by an angel of the Lord, and the Lord miraculously opens the mouth of his ass to reprove him, Num 22:21-30. Balaam sees the angel, and is reproved by him, Num 22:31-33. He humbles himself, and offers to go back, Num 22:34; but is ordered to proceed, on the same conditions as before, Num 22:35. The king of Moab goes out to meet him, Num 22:36. His address to him, Num 22:37. Balaam's firm answer, Num 22:38. Balak sacrifices, and takes Balaam to the high places of Baal, that he may see the whole of the Israelitish camp, Num 22:39-41.
Albert Barnes: Notes on the Bible - 1834
22:0: With this chapter begins the fourth and last division of the Book of Numbers, comprising 14 chapters. In them are narrated the events which befell Israel while encamped in the plains of Moab, and certain instructions and arrangements are laid down by Moses with reference to their actual entry upon the promised inheritance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Num 22:1, Balak's first message for Balaam is refused; Num 22:15, His second message obtains him; Num 22:22, An angel would have slain him, if he had not been saved by his ass; Num 22:36, Balak entertains him.
John Gill
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, Num 22:1 and sent for Balaam the soothsayer to curse the people of Israel, but he, upon consulting the Lord refused to come, Num 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, Num 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, Num 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, Num 22:36.
22:122:1: Եւ չուեալ որդւոցն Իսրայէլի բանակեցան յարեւմտից Մովաբու առ Յորդանանաւ յանդիմա՛ն Երիքովի[1410]։ [1410] Այլք. Եւ չուեցին որդիքն Իսրայէլի բանա՛՛.. առ Յորդանանու։
1 Իսրայէլացիներն այնտեղից դուրս գալով՝ բանակատեղի դրեցին Մովաբի արեւմտեան մասում, Յորդանան գետի մօտ, Երիքովի դիմաց:
22 Իսրայէլի որդիները չուեցին ու Մովաբի դաշտերուն մէջ Յորդանանի անդիի կողմը՝ Երիքովի դէմ՝ իջեւանեցան։
Եւ չուեալ որդւոցն Իսրայելի բանակեցան [341]յարեւմտից Մովաբու առ Յորդանանաւ յանդիման Երիքովի:

22:1: Եւ չուեալ որդւոցն Իսրայէլի բանակեցան յարեւմտից Մովաբու առ Յորդանանաւ յանդիմա՛ն Երիքովի[1410]։
[1410] Այլք. Եւ չուեցին որդիքն Իսրայէլի բանա՛՛.. առ Յորդանանու։
1 Իսրայէլացիներն այնտեղից դուրս գալով՝ բանակատեղի դրեցին Մովաբի արեւմտեան մասում, Յորդանան գետի մօտ, Երիքովի դիմաց:
22 Իսրայէլի որդիները չուեցին ու Մովաբի դաշտերուն մէջ Յորդանանի անդիի կողմը՝ Երիքովի դէմ՝ իջեւանեցան։
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22:11: И отправились сыны Израилевы, и остановились на равнинах Моава, при Иордане, против Иерихона.
22:1 καὶ και and; even ἀπάραντες απαιρω remove; take away οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel παρενέβαλον παρεμβαλλω insert against; interpose ἐπὶ επι in; on δυσμῶν δυσμη sunset; west Μωαβ μωαβ from; by τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis κατὰ κατα down; by Ιεριχω ιεριχω Hierichō; Ierikho
22:1 וַ wa וְ and יִּסְע֖וּ yyisʕˌû נסע pull out בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַֽ wˈa וְ and יַּחֲנוּ֙ yyaḥᵃnˌû חנה encamp בְּ bᵊ בְּ in עַֽרְבֹ֣ות ʕˈarᵊvˈôṯ עֲרָבָה desert מֹואָ֔ב môʔˈāv מֹואָב Moab מֵ mē מִן from עֵ֖בֶר ʕˌēver עֵבֶר opposite לְ lᵊ לְ to יַרְדֵּ֥ן yardˌēn יַרְדֵּן Jordan יְרֵחֹֽו׃ ס yᵊrēḥˈô . s יְרִיחֹוֿ יְרִחֹו Jericho
22:1. profectique castrametati sunt in campestribus Moab ubi trans Iordanem Hierichus sita estAnd they went forward and encamped in the plains of Moab, over against where Jericho is situate beyond the Jordan.
1. And the children of Israel journeyed, and pitched in the plains of Moab beyond the Jordan at Jericho.
22:1. And they set out and made camp in the plains of Moab, across the Jordan, where Jericho is situated.
22:1. And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan [by] Jericho.
And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan [by] Jericho:

1: И отправились сыны Израилевы, и остановились на равнинах Моава, при Иордане, против Иерихона.
22:1
καὶ και and; even
ἀπάραντες απαιρω remove; take away
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
παρενέβαλον παρεμβαλλω insert against; interpose
ἐπὶ επι in; on
δυσμῶν δυσμη sunset; west
Μωαβ μωαβ from; by
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
κατὰ κατα down; by
Ιεριχω ιεριχω Hierichō; Ierikho
22:1
וַ wa וְ and
יִּסְע֖וּ yyisʕˌû נסע pull out
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַֽ wˈa וְ and
יַּחֲנוּ֙ yyaḥᵃnˌû חנה encamp
בְּ bᵊ בְּ in
עַֽרְבֹ֣ות ʕˈarᵊvˈôṯ עֲרָבָה desert
מֹואָ֔ב môʔˈāv מֹואָב Moab
מֵ מִן from
עֵ֖בֶר ʕˌēver עֵבֶר opposite
לְ lᵊ לְ to
יַרְדֵּ֥ן yardˌēn יַרְדֵּן Jordan
יְרֵחֹֽו׃ ס yᵊrēḥˈô . s יְרִיחֹוֿ יְרִחֹו Jericho
22:1. profectique castrametati sunt in campestribus Moab ubi trans Iordanem Hierichus sita est
And they went forward and encamped in the plains of Moab, over against where Jericho is situate beyond the Jordan.
22:1. And they set out and made camp in the plains of Moab, across the Jordan, where Jericho is situated.
22:1. And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan [by] Jericho.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Закончив завоевание Аморреи и Васана, евреи сосредотачиваются в низовьях Иордана, против Иерихона.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Balak Sends for Balaam.B. C. 1452.
1 And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan by Jericho. 2 And Balak the son of Zippor saw all that Israel had done to the Amorites. 3 And Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel. 4 And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time. 5 He sent messengers therefore unto Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me: 6 Come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed. 7 And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak. 8 And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam. 9 And God came unto Balaam, and said, What men are these with thee? 10 And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying, 11 Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out. 12 And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed. 13 And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you. 14 And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us.
The children of Israel have at length finished their wanderings in the wilderness, out of which they went up (ch. xxi. 18), and are now encamped in the plains of Moab near Jordan, where they continued till they passed through Jordan under Joshua, after the death of Moses. Now we have here,
I. The fright which the Moabites were in upon the approach of Israel, v. 2-4. They needed not to fear any harm from them if they knew (and it is probable that Moses let them know) the orders God had given to Israel not to contend with the Moabites, nor to use any hostility against them, Deut. ii. 9. But, if they had any notice of this, they were jealous that it was but a sham, to make them secure, that they might be the more easily conquered. Notwithstanding the old friendship between Abraham and Lot, the Moabites resolved to ruin Israel if they could, and therefore they will take it for granted, without any ground for the suspicion, that Israel resolves to ruin them. Thus it is common for those that design mischief to pretend that mischief is designed against them; and their groundless jealousies must be the colour of their causeless malice. They hear of their triumphs over the Amorites (v. 2), and think that their own house is in danger when their neighbour's is on fire. They observe their multitudes (v. 3): They were many; and hence infer how easily they would conquer their country, and all about them if some speedy and effectual course were not taken to stop the progress of their victorious arms: "They shall lick up or devour us, and all that are round about us, as speedily and irresistibly as the ox eats up the grass" (v. 4), owning themselves to be an unequal match for so formidable an enemy. Therefore they were sorely afraid and distressed themselves; thus were the wicked in great fear where no fear was, Ps. liii. 5. These fears they communicated to their neighbours, the elders of Midian, that some measures might be concerted between them for their common safety; for, if the kingdom of Moab fall, the republic of Midian cannot stand long. The Moabites, if they had pleased, might have made a good use of the advances of Israel, and their successes against the Amorites. They had reason to rejoice, and give God and Israel thanks for freeing them from the threatening power of Sihon king of the Amorites, who had taken from them part of their country, and was likely to overrun the rest. They had reason likewise to court Israel's friendship, and to come in to their assistance; but having forsaken the religion of their father Lot, and being sunk into idolatry, they hated the people of the God of Abraham, and were justly infatuated in their counsels and given up to distress.
II. The project which the king of Moab formed to get the people of Israel cursed, that is, to set God against them, who, he perceived, hitherto fought for them. He trusted more to his arts than to his arms, and had a notion that if he could but get some prophet or other, with his powerful charms, to imprecate evil upon them, and to pronounce a blessing upon himself and his forces, then, though otherwise too weak, he should be able to deal with them. This notion arose, 1. Out of the remains of some religion; for it owns a dependence upon some visible sovereign powers that rule in the affairs of the children of men and determine them, and an obligation upon us to make application to these powers. 2. Out of the ruins of the true religion; for if the Midianites and Moabites had not wretchedly degenerated from the faith and worship of their pious ancestors, Abraham and Lot, they could not have imagined it possible to do any mischief with their curses to a people who alone adhered to the service of the true God, from whose service they had themselves revolted.
III. The court which he made to Balaam the son of Beor, a famous conjurer, to engage him to curse Israel. The Balaam lived a great way off, in that country whence Abraham came, and where Laban lived; but, though it was probable that there were many nearer home that were pretenders to divination, yet none had so great a reputation for success as Balaam, and Balak will employ the best he can hear of, though he send a great way for him, so much is his heart upon this project. And to gain him, 1. He makes him his friend, complaining to him, as his confidant, of the danger he was in from the numbers and neighbourhood of the camp of Israel: They cover the face of the earth, and they abide over against me, v. 5. 2. In effect he makes him his god, by the great power he attributes to his word: He whom thou blessest is blessed, and he whom thou cursest is cursed, v. 6. The learned bishop Patrick inclines to think, with many of the Jewish writers, that Balaam had been a great prophet, who, for the accomplishment of his predictions and the answers of his prayers, both for good and evil, had been looked upon justly as a man of great interest with God; but that, growing proud and covetous, God departed from him, and then, to support his sinking credit, he betook himself to diabolical arts. He is called a prophet (2 Pet. ii. 16,) because he had been one, or perhaps he had raised his reputation from the first by his magical charms, as Simon Magus, who bewitched the people so far that he was called the great power of God, Acts viii. 10. Curses pronounced by God's prophets in the name of the Lord have wonderful effects, as Noah's (Gen. ix. 25), and Elisha's, 2 Kings ii. 24. But the curse causeless shall not come (Prov. xxvi. 2), no more than Goliath's, when he cursed David by his gods, 1 Sam. xvii. 43. Let us desire to have the prayers of God's ministers and people for us, and dread having them against us; for they are greatly regarded by him who blesseth indeed and curseth indeed. But Balak cannot rely upon these compliments as sufficient to prevail with Balaam, the main inducement is yet behind (v. 7): they took the rewards of divination in their hand, the wages of unrighteousness, which he loved, 2 Pet. ii. 15.
IV. The restraint God lays upon Balaam, forbidding him to curse Israel. It is very probable that Balaam, being a curious inquisitive man, was no stranger to Israel's case and character, but had heard that God was with them of a truth, so that he ought to have given the messengers their answer immediately, that he would never curse a people whom God had blessed; but he lodges the messengers, and takes a night's time to consider what he shall do, and to receive instructions from God, v. 8. When we enter into a parley with temptations we are in great danger of being overcome by them. In the night God comes to him, probably in a dream, and enquires what business those strangers had with him. He knows it, but he will know it from him. Balaam gives him an account of their errand (v. 9-11), and God thereupon charges him not to go with them, or attempt to curse that blessed people, v. 12. Thus God sometimes, for the preservation of his people, was pleased to speak to bad men, as to Abimelech (Gen. xx. 3), and to Laban, Gen. xxxi. 24. And we read of some that were workers of iniquity, and yet in Christ's name prophesied, and did many wondrous works. Balaam is charged not only not to go to Balak, but not to offer to curse this people, which he might have attempted at a distance; and the reason is given: They are blessed. This was part of the blessing of Abraham (Gen. xii. 3), I will curse him that curseth thee; so that an attempt to curse them would be not only fruitless, but perilous. Israel had often provoked God in the wilderness, yet he will not suffer their enemies to curse them, for he rewards them not according to their iniquities. The blessedness of those whose sin is covered comes upon them, Rom. iv. 6, 7.
V. The return of the messengers without Balaam. 1. Balaam is not faithful in returning God's answer to the messengers, v. 13. He only tells them, the Lord refuseth to give me leave to go with you. He did not tell them, as he ought to have done, that Israel was a blessed people, and must by no means be cursed; for then the design would have been crushed, and the temptation would not have been renewed: but he, in effect, desired them to give his humble service to Balak, and let him know that he applauded his project, and would have been very glad to gratify him, but that truly he had the character of a prophet, and must not go without leave from God, which he had not yet obtained, and therefore for the present he must be excused. Note, Those are a fair mark for Satan's temptation that speak diminishingly of divine prohibitions, as if they amounted to no more than the denial of a permission, and as if to go against God's law were only to go without his leave. 2. The messengers are not faithful in returning Balaam's answer to Balak. All the account they give of it is, Balaam refuseth to come with us (v. 14), intimating that he only wanted more courtship and higher proffers; but they are not willing Balak should know that God had signified his disallowance of the attempt. Thus are great men wretchedly abused by the flatteries of those about them, who do all they can to prevent their seeing their own faults and follies.
Adam Clarke: Commentary on the Bible - 1831
22:1: And pitched in the plains of Moab - They had taken no part of the country that at present appertained to the Moabites; they had taken only that part which had formerly belonged to this people, but had been taken from them by Sihon, king of the Amorites.
On this side Jordan - On the east side. By Jericho, that is, over against it.
Albert Barnes: Notes on the Bible - 1834
22:1: The plains - Hebrew ערבה ‛ ă rā bâ h; the word is the plural of that which is used to denote the whole depressed tract along the Jordan and the Dead Sea, and onward, where it is still called the Arabah (compare Num 21:4 note), to the Elanitic gulf.
On this side Jordan by Jericho - Rather, across the Jordan of Jericho, i. e., that part of Jordan which skirted the territory of Jericho. This form of expression indicates the site of the camp in its relation to the well-known city of Jericho. See Deu 1:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:1: the children: Num 21:20, Num 33:48-50, Num 36:13; Deu 34:1, Deu 34:8
on this side: Num 32:19, Num 34:15; Deu 1:5, Deu 3:8; Jos 3:16
Carl Friedrich Keil and Franz Delitzsch
22:1
After the defeat of the two Amorite kings, Sihon and Og, and the conquest of their kingdoms in Gilead and Bashan, the Israelites removed from the height of Pisgah, on the mountains of Abarim before Nebo (see at Num 21:20), and encamped in the "Arboth Moab (the steppes of Moab), on the other side of the Jordan of Jericho," i.e., that part of the Jordan which skirted the province of Jericho. Arboth Moab was the name given to that portion of the Arabah, or large plain of the Jordan, the present Ghor (see at Deut 1:1), which belonged to the territory of the Moabites previous to the spread of the Amorites under Sihon in the land to the east of the Jordan, and which probably reached from the Dead Sea to the mouth of the Jabbok. The site of the Israelitish camp is therefore defined with greater minuteness by the clause "beyond the Jordan of Jericho." This place of encampment, which is frequently alluded to (Num 26:3, Num 26:63; Num 31:12; Num 33:48, Num 33:50; Num 35:1; Num 36:13; Josh 13:32), extended, according to Num 33:49, from Beth-jeshimoth to Abel-shittim. Beth-jeshimoth (i.e., house of wastes), on the north-eastern desert border (Jeishimon, Num 21:20) of the Dead Sea, a town allotted to the tribe of Reuben (Josh 12:3; Josh 13:20), was situated, according to the Onom. (s. v.Beethasimou'th, Bethsimuth), ten Roman miles, or four hours, to the south (S.E.) of Jericho, on the Dead Sea; according to Josephus (bell. jud. iv. 7, 6), it was to the south of Julias (Livias), i.e., Beth-haram, or Rameh, on the northern edge of the Wady Hesban (see at Num 32:36), or in the Ghor el Seisabn, on the northern coast of the Dead Sea, and the southern end of the plain of the Jordan. Abel Shittim (השּׁטּים אבל), i.e., the acacia-meadow, or, in its briefer form, Shittim (Num 35:1), was situated, according to Josephus (Ant. iv. 8, 1), on the same spot as the later town of Abila, in a locality rich in date-palms, sixty stadia from the Jordan, probably by the Wady Eshtah to the north of the Wady Hesban; even if Knobel's supposition that the name is connected with אשׁטה = שׁטּה with א prost. should not be a tenable one. From Shittim or Sittim the Israelites advanced, under Joshua, to the Jordan, to effect the conquest of Canaan (Josh 3:1).
In the steppes of Moab the Israelites encamped upon the border of the promised land, from which they were only separated by the Jordan. But before this boundary line could be passed, there were many preparations that had to be made. In the first place, the whole congregation was to pass through a trial of great importance to all future generations, as bearing upon the relation in which it stood to the heathen world; and in the second place, it was here that Moses, who was not to enter Canaan because of his sin at the water of strife, was to bring the work of legislation to a close before his death, and not only to issue the requisite instructions concerning the conquest of the promised inheritance, and the division of it among the tribes of Israel, but to impress once more upon the hearts of the whole congregation the essential contents of the whole law, with all that the Lord had done for Israel, that they might be confirmed in their fidelity to the Lord, and preserved from the danger of apostasy. This last work of the faithful servant of God, with which he brought his mediatorial work to a close, is described in the book of Deuteronomy; whilst the laws relating to the conquest and partition of Canaan, with the experience of Israel in the steppes of Moab, fill up the latter portion of the present book.
Geneva 1599
22:1 And the children of Israel set forward, and pitched in the plains of Moab on (a) this side Jordan [by] Jericho.
(a) Being at Jericho, it was beyond the Jordan, but where the Israelites were, it was on this side.
John Gill
22:1 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, Num 33:48,
and pitched in the plains of Moab the part of them they encamped in reached from Bethjesimoth to Abelshittim, Num 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 Josephus (u) it was sixty furlongs, or seven miles and a half from Jericho; but, according to Jerome (w), it was but five miles: or rather, as some versions render it, "over against Jericho" (x); 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 says (y).
(u) Antiqu. l. 5. c. 1. sect. 4. (w) De locis Heb. fol. 87. G. (x) Sept. "ex opposito Heiricho", Tigurine version. (y) Antiqu. l. 4. c. 6. sect. 1.
John Wesley
22:1 The plains of Moab - Which still retained their ancient title, though they had been taken away from the Moabites by Sihon, and from him by the Israelites. By Jericho - That is, over against Jericho.
Robert Jamieson, A. R. Fausset and David Brown
22:1 BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
Israel . . . pitched in the plains of Moab--so called from having formerly belonged to that people, though wrested from them by Sihon. It was a dry, sunken, desert region on the east of the Jordan valley, opposite Jericho.
22:222:2: Եւ տեսեալ Բաղակայ՝ որդւոյ Սեպփովրայ զամենայն զոր արար Իսրայէլ ընդ Ամովրհացին,
2 Սեպփորի որդի Բաղակը տեսաւ այն ամէնը, ինչ իսրայէլացիներն արել էին ամորհացիներին:
2 Սեպփօրի որդին Բաղակ տեսաւ այն բոլորը, ինչ որ Իսրայէլ ըրաւ Ամօրհացիներուն։
Եւ տեսեալ Բաղակայ որդւոյ Սեպփովրայ զամենայն զոր արար Իսրայէլ ընդ Ամովրհացին:

22:2: Եւ տեսեալ Բաղակայ՝ որդւոյ Սեպփովրայ զամենայն զոր արար Իսրայէլ ընդ Ամովրհացին,
2 Սեպփորի որդի Բաղակը տեսաւ այն ամէնը, ինչ իսրայէլացիներն արել էին ամորհացիներին:
2 Սեպփօրի որդին Բաղակ տեսաւ այն բոլորը, ինչ որ Իսրայէլ ըրաւ Ամօրհացիներուն։
zohrab-1805▾ eastern-1994▾ western am▾
22:22: И видел Валак, сын Сепфоров, все, что сделал Израиль Аморреям;
22:2 καὶ και and; even ἰδὼν οραω view; see Βαλακ βαλακ Balak; Valak υἱὸς υιος son Σεπφωρ σεπφωρ all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make Ισραηλ ισραηλ.1 Israel τῷ ο the Αμορραίῳ αμορραιος Amorraios; Amorreos
22:2 וַ wa וְ and יַּ֥רְא yyˌar ראה see בָּלָ֖ק bālˌāq בָּלָק Balak בֶּן־ ben- בֵּן son צִפֹּ֑ור ṣippˈôr צִפֹּור Zippor אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֥ה ʕāśˌā עשׂה make יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לָֽ lˈā לְ to † הַ the אֱמֹרִֽי׃ ʔᵉmōrˈî אֱמֹרִי Amorite
22:2. videns autem Balac filius Sepphor omnia quae fecerat Israhel AmorreoAnd Balac the son of Sephor, seeing all that Israel had done to the Amorrhite,
2. And Balak the son of Zippor saw all that Israel had done to the Amorites.
22:2. Then Balak, the son of Zippor, seeing all that Israel had done to the Amorite,
22:2. And Balak the son of Zippor saw all that Israel had done to the Amorites.
And Balak the son of Zippor saw all that Israel had done to the Amorites:

2: И видел Валак, сын Сепфоров, все, что сделал Израиль Аморреям;
22:2
καὶ και and; even
ἰδὼν οραω view; see
Βαλακ βαλακ Balak; Valak
υἱὸς υιος son
Σεπφωρ σεπφωρ all; every
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
Ισραηλ ισραηλ.1 Israel
τῷ ο the
Αμορραίῳ αμορραιος Amorraios; Amorreos
22:2
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
בָּלָ֖ק bālˌāq בָּלָק Balak
בֶּן־ ben- בֵּן son
צִפֹּ֑ור ṣippˈôr צִפֹּור Zippor
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֥ה ʕāśˌā עשׂה make
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לָֽ lˈā לְ to
הַ the
אֱמֹרִֽי׃ ʔᵉmōrˈî אֱמֹרִי Amorite
22:2. videns autem Balac filius Sepphor omnia quae fecerat Israhel Amorreo
And Balac the son of Sephor, seeing all that Israel had done to the Amorrhite,
22:2. Then Balak, the son of Zippor, seeing all that Israel had done to the Amorite,
22:2. And Balak the son of Zippor saw all that Israel had done to the Amorites.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4: Составляется антиеврейская коалиция из моавитян и мадианитян.
Albert Barnes: Notes on the Bible - 1834
22:2: Balak the son of Zippor - The comparison of Num 22:4 with Num 21:26 suggests that Balak was not the hereditary king but a Midianite, and that a change of dynasty had taken place. His father's name, Zippor, "Bird," reminds us of those of other Midianites, e. g., Oreb, "Crow," Zeeb, "Wolf." Possibly the Midianite chieftains had taken advantage of the weakness of the Moabites after the Amorite victories to establish themselves as princes in the land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: Num 21:3, Num 20-35; Jdg 11:25
Carl Friedrich Keil and Franz Delitzsch
22:2
The rapid defeat of the two mighty kings of the Amorites filled the Moabites with such alarm at the irresistible might of Israel, that Balak their king, with the princes of Midian, sought to bring the powers of heathen magic to bear against the nation of God; and to this end he sent messengers with presents to Balaam, the celebrated soothsayer, in Mesopotamia, who had the reputation of being able both to bless and curse with great success, to entreat him to come, and so to weaken the Israelites with his magical curses, that he might be able to smite them, and drive them out of his land (Num 22:1-7). At first Balaam declined this invitation, in consequence of divine instructions (Num 22:8-14); but when a second and still more imposing embassy of Moabite princes appeared before him, God gave him permission to go with them, but on this condition, that he should do nothing but what Jehovah should tell him (Num 22:15-21). When on the way, he was warned again by the miraculous opposition of the angel of the Lord, to say nothing but what God should say to him (Num 22:22-35). When Balak, therefore, came to meet him, on his arrival at the border of his kingdom, to give him a grand reception, Balaam explained to him, that he could only speak the word which Jehovah would put into his mouth (Num 22:36-40), and then proclaimed, in four different utterances, what God inspired him to declare. First of all, as he stood upon the height of Bamoth-baal, from which he could see the end of the Israelitish camp, he declared that it was impossible for him to curse this matchless, numerous, and righteous people, because they had not been cursed by their God (Num 22:41-23:10). He then went to the head of Pisgah, where he could see all Israel, and announced that Jehovah would bless this people, because He saw no unrighteousness in them, and that He would dwell among them as their King, making known His word to them, and endowing them with activity and lion-like power (Num 23:11-24). And lastly, upon the top of Peor, where he could see Israel encamped according to its tribes, he predicted, in two more utterances, the spread and powerful development of Israel in its inheritance, under the blessing of God (Num 23:25-24:9), the rise of a star out of Jacob in the far distant future, and the appearance of a ruler in Israel, who would break to pieces all its foes (Num 24:10-24); and upon this Balak sent him away (Num 24:25).
From the very earliest times opinions have been divided as to the character of Balaam.
(Note: On Balaam and his prophecies see G. Moebius Prophetae Bileami historia, Lips. 1676; Lderwald, die Geschichte Bileams deutlich u. begreiflich erklrt (Helmst. 1787); B. R. de Geer, Diss. de Bileamo, ejus historia et vaticiniis; Tholuck's vermischte Schriften (i. pp. 406ff.); Hengstenberg, History of Balaam, etc. (Berlin, 1842, and English translation by Ryland: Clark, 1847); Kurtz, History of the Old Covenant (English translation: Clark, 1859); and Gust. Baur, Gesch. der alttestl. Weissagung, Giessen, 1861, where the literature is given more fully still.)
Some (e.g., Philo, Ambrose, and Augustine) have regarded him as a wizard and false prophet, devoted to the worship of idols, who was destitute of any susceptibility for the true religion, and was compelled by God, against his will, to give utterance to blessings upon Israel instead of curses. Others (e.g., Tertullian and Jerome) have supposed him to be a genuine and true prophet, who simply fell through covetousness and ambition. But these views are both of them untenable in this exclusive form. Witsius (Miscell. ss. i. lib. i. c. 16, 33ff.), Hengstenberg (Balaam and his Prophecies), and Kurtz (History of the Old Covenant), have all of them clearly demonstrated this. The name בּלעם (lxx Βαλαάμ) is not to be derived, as Gesenius suggests, from בּל and עם, non populus, not a people, but either from בּלע and עם (dropping one )ע, devourer of the people (Simonis and Hengstenberg), or more probably from בּלע, with the terminal syllable ם-, devourer, destroyer (Frst, Dietrich), which would lead to the conclusion, that "he bore the name as a dreaded wizard and conjurer; whether he received it at his birth, as a member of a family in which this occupation was hereditary, and then afterwards actually became in public opinion what the giving of the name expressed as an expectation and desire; or whether the name was given to him at a later period, according to Oriental custom, when the fact indicated by the name had actually made its appearance" (Hengstenberg). In its true meaning, the name is related to that of his father, Beor.
(Note: The form Bosor, which we find instead of Beor in 2Pet 2:15, appears to have arisen from a peculiar mode of pronouncing the guttural ע (see Loescher de causis ling. ebr. p. 246); whereas Vitringa maintains (in his obss. ss. l. iv. c. 9), that Peter himself invented this form, "that by this sound of the word he might play upon the Hebrew בשׂר, which signifies flesh, and thus delicately hint that Balaam, the false prophet, deserved to be called the son of Bosor, i.e., בשׂר, or flesh, on account of his persuading to the indulgence of carnal lusts.")
בּעור, from בּער, to burn, eat off, destroy: so called on account of the destructive power attributed to his curses (Hengstenberg). It is very probable, therefore, that Balaam belonged to a family in which the mantic character, or magical art, was hereditary. These names at once warrant the conjecture that Balaam was a heathen conjurer or soothsayer. Moreover, he is never called נביא, a prophet, or חזה, a seer, but הקּסם, the soothsayer (Josh 13:22), a title which is never used in connection with the true prophets. For קסם, soothsaying, is forbidden to the Israelites in Deut 18:10., as an abomination in the sight of Jehovah, and is spoken of everywhere not only as a grievous sin (1Kings 15:23; Ezek 13:23; 4Kings 17:17), but as the mark of a false prophet (Ezek 13:9; Ezek 22:28; Jer 14:14, and even in Is 3:2, where קסם forms the antithesis to נביא). Again, Balaam resorts to auguries, just like a heathen soothsayer (Num 24:1, compared with Num 23:3, Num 23:5), for the purpose of obtaining revelations; from which we may see that he was accustomed to adopt this as his ordinary mode of soothsaying.
(Note: "The fact that he made use of so extremely uncertain a method as augury, the insufficiency of which was admitted even by the heathen themselves (vid., Ngelsbach, homer. Theol. pp. 154ff.), and which no true prophet among the Israelites ever employed, is to be attributed to the weakness of the influence exerted upon him by the Spirit of God. When the Spirit worked with power, there was no need to look round at nature for the purpose of ascertaining the will of God" (Hengstenberg).)
On the other hand, Balaam was not without a certain measure of the true knowledge of God, and not without susceptibility for such revelations of the true God as he actually received; so that, without being really a prophet, he was able to give utterance to true prophecies from Jehovah. He not only knew Jehovah, but he confessed Jehovah, even in the presence of Balak, as well as of the Moabitish messengers. He asked His will, and followed it (Num 22:8, Num 22:13, Num 22:18-19, Num 22:28; Num 23:12), and would not go with the messengers of Balak, therefore, till God had given him permission (Num 22:20). If he had been altogether destitute of the fear of God, he would have complied at once with Balak's request. And again, although at the outset it is only Elohim who makes known His will (Num 22:9, Num 22:20), and even when he first of all goes out in search of oracles, it is Elohim who comes to him (Num 23:4); yet not only does the angel of Jehovah meet him by the way (Num 22:22.), but Jehovah also puts words into his mouth, which he announces to the king of the Moabites (Num 23:5, Num 23:12, Num 23:16), so that all his prophecies are actually uttered from a mind moved and governed by the Spirit of God, and that not from any physical constraint exerted upon him by God, but in such a manner that he enters into them with all his heart and soul, and heartily desires to die the death of these righteous, i.e., of the people of Israel (Num 23:10); and when he finds that it pleases Jehovah to bless Israel, he leaves off resorting any longer to auguries (Num 24:1), and eventually declares to the enraged monarch, that he cannot transgress the command of Jehovah, even if the king should give him his house full of silver and gold (Num 24:13).
(Note: The significant interchange in the use of the names of God, which is seen in the fact, that from the very outset Balaam always speaks of Jehovah (Num 22:8, Num 22:13, Num 22:18-19), - whereas, according to the historian, it is only Elohim who reveals Himself to him (Num 22:9-10, Num 22:12), - has been pointed out by Hengstenberg in his Dissertations; and even Baur, in his Geschichte der alttestl. Weissagung (i. p. 334), describes it as a "fine distinction;" but neither of them satisfactorily explains this diversity. For the assumption that Balaam is thereby tacitly accused of hypocrisy (Hengstenberg), or that the intention of the writer is to intimate that "the heathen seer did not stand at first in any connection whatever with the true God of Israel" (Baur), sets up a chasm between Elohim and Jehovah, with which the fact that, according to Num 22:22, the wrath of Elohim on account of Balaam's journey was manifested in the appearance of the angel of Jehovah, is irreconcilable. The manifestation of God in the form of the angel of Jehovah, was only a higher stage of the previous manifestations of Elohim. And all that follows from this is, that Balaam's original attitude towards Jehovah was a very imperfect one, and not yet in harmony with the true nature of the God of Israel. In his Jehovah Balaam worshipped only Elohim, i.e., only a divine being, but not the God of Israel, who was first of all revealed to him according to His true essence, in the appearance of the angel of Jehovah, and still more clearly in the words which He put into his mouth. This is indicated by the use of Elohim, in Num 22:9-10, Num 22:12. In the other passages, where this name of God still occurs, it is required by the thought, viz., in Num 22:22, to express the essential identity of Elohim and the Maleach Jehovah; and in Num 22:38; Num 23:27, and Num 24:2, to show that Balaam did not speak out of his own mind, but from the inspiration of the Spirit of God.)
This double-sidedness and ambiguity of the religious and prophetic character of Balaam may be explained on the supposition that, being endowed with a predisposition to divination and prophecy, he practised soothsaying and divination as a trade; and for the purpose of bringing this art to the greatest possible perfection, brought not only the traditions of the different nations, but all the phenomena of his own times, within the range of his observations. In this way he may have derived the first elements of the true knowledge of God from different echoes of the tradition of the primeval age, which was then not quite extinct, and may possibly have heard in his own native land some notes of the patriarchal revelations out of the home of the tribe-fathers of Israel. But these traditions are not sufficient of themselves to explain his attitude towards Jehovah, and his utterances concerning Israel. Balaam's peculiar knowledge of Jehovah, the God of Israel, and of all that He had done to His people, and his intimate acquaintance with the promises made to the patriarchs, which strike us in his prophecies (comp. Num 23:10 with Gen 13:16; Gen 28:14; Num 24:9 with Gen 49:9; and Num 24:17 with Gen 49:10), can only be explained from the fact that the report of the great things which God had done to and for Israel in Egypt and at the Dead Sea, had not only spread among all the neighbouring tribes, as was foretold in Ex 15:14, and is attested by Jethro, Ex 18:1., and Rahab the Canaanites, Josh 2:9., but had even penetrated into Mesopotamia, as the countries of the Euphrates had maintained a steady commercial intercourse from the very earliest times with Hither Asia and the land Egypt. Through these tidings Balaam was no doubt induced not only to procure more exact information concerning the events themselves, that he might make a profitable use of it in connection with his own occupation, but also to dedicate himself to the service of Jehovah, "in the hope of being able to participate in the new powers conferred upon the human race; so that henceforth he called Jehovah his God, and appeared as a prophet in His name" (Hengstenberg). In this respect Balaam resembles the Jewish exorcists, who cast out demons in the name of Jesus without following Christ (Mk 9:38-39; Lk 9:49), but more especially Simon Magus, his "New Testament antitype," who was also so powerfully attracted by the new divine powers of Christianity that he became a believer, and submitted to baptism, because he saw the signs and great miracles that were done (Acts 8:13). And from the very time when Balaam sought Jehovah, the fame of his prophetical art appears to have spread. It was no doubt the report that he stood in close connection with the God of Israel, which induced Balak, according to Num 22:6, to hire him to oppose the Israelites; as the heathen king shared the belief, which was common to all the heathen, that Balaam was able to work upon the God he served, and to determine and regulate His will. God had probably given to the soothsayer a few isolated but memorable glimpses of the unseen, to prepare him for the service of His kingdom. But "Balaam's heart was not right with God," and "he loved the wages of unrighteousness" (Acts 8:21; 2Pet 2:15). His thirst for honour and wealth was not so overcome by the revelations of the true God, that he could bring himself to give up his soothsaying, and serve the living God with an undivided heart. Thus it came to pass, that through the appeal addressed to him by Balak, he was brought into a situation in which, although he did not venture to attempt anything in opposition to the will of Jehovah, his heart was never thoroughly changed; so that, whilst he refused the honours and rewards that were promised him by Balak, and pronounced blessings upon Israel in the strength of the Spirit of God that came upon him, he was overcome immediately afterwards by the might of the sin of his own unbroken heart, fell back into the old heathen spirit, and advised the Midianites to entice the Israelites to join in the licentious worship of Baal Peor (Num 31:16), and was eventually put to death by the Israelites when they conquered these their foes (Num 31:8).
(Note: When modern critics, such as Knobel, Baur, etc., affirm that the tradition in Num 31:8, Num 31:16; Josh 13:22 -viz., that Balaam was a kosem, or soothsayer, who advised the Midianites to seduce the Israelites to join in the worship of Baal-is irreconcilable with the account in Num 22-24 concerning Balaam himself, his attitude towards Jehovah, and his prophecies with regard to Israel, they simply display their own incapacity to comprehend, or form any psychological appreciation of, a religious character such as Balaam; but they by no means prove that the account in Num 22-24 is interpolated by the Jehovist into the Elohistic original. And all that they adduce as a still further confirmation of this hypothesis (namely, that the weaving of prophetic announcements into the historical narrative, the interchange of the names of God, Jehovah, and Elohim, the appearance of the angel of the Lord, the talking of the ass, etc., are foreign to the Elohistic original), are simply assertions and assumptions, which do not become any more conclusive from the fact that they are invariably adduced when no better arguments can be hunted up.)
Num 22:2-4
Balaam Hired by Balak to Curse Israel. - Num 22:2-4. As the Israelites passed by the eastern border of the land of Moab, the Moabites did not venture to make any attack upon them; on the contrary, they supplied them with bread and water for money (Deut 2:29). At that time they no doubt cherished the hope that Sihon, their own terrible conqueror, would be able with perfect ease either to annihilate this new foe, or to drive them back into the desert from which they had come. But when they saw this hope frustrated, and the Israelites had overthrown the two kings of the Amorites with victorious power, and had conquered their kingdoms, and pressed forward through what was formerly Moabitish territory, even to the banks of the Jordan, the close proximity of so powerful a people filled Balak, their king, with terror and dismay, so that he began to think of the best means of destroying them. There was no ground for such alarm, as the Israelites, in consequence of divine instructions (Deut 2:9), had offered no hostilities to the Moabites, but had conscientiously spared their territory and property; and even after the defeat of the Amorites, had not turned their arms against them, but had advanced to the Jordan to take possession of the land of Canaan. But the supernatural might of the people of God was a source of such discomfort to the king of the Moabites, that a horror of the Israelites came upon him. Feeling too weak to attack them with force of arms, he took counsel with the elders of Midian. With these words, "This crowd will now lick up all our environs, as the ox licketh up the green of the field," i.e., entirely consume all our possessions, he called their attention to the danger which the proximity of Israel would bring upon him and his territory, to induce them to unite with him in some common measures against this dangerous foe. This intention is implied in his words, and clearly follows from the sequel of the history. According to Num 22:7, the elders of Midian went to Balaam with the elders of Moab; and there is no doubt that the Midiantish elders advised Balak to send for Balaam with whom they had become acquainted upon their trading journeys (cf. Gen 37), to come and curse the Israelites. Another circumstance also points to an intimate connection between Balaam and the Midianites, namely, the fact that, after he had been obliged to bless the Israelites in spite of the inclination of his own natural heart, he went to the Midianites and advised them to make the Israelites harmless, by seducing them to idolatry (Num 31:16). The Midianites, who are referred to here, must be distinguished from the branch of the same tribe which dwelt in the peninsula of Sinai (Num 10:29-30; Ex 2:15-16; Ex 3:1). They had been settled for a long time (cf. Gen 36:35) on the eastern border of the Moabitish and Amoritish territory, in a grassy but treeless steppe-land, where many ruins and wells are still to be found belonging to very ancient times (Buckingham, Syr. ii. pp. 79ff., 95ff.), and lived by grazing (Num 31:32.) and the caravan trade. They were not very warlike, and were not only defeated by the Edomites (Gen 36:35), but were also subdued and rendered tributary by Sihon, king of the Amorites (see at Num 31:8). In the time of the Judges, indeed, they once invaded the land of Israel in company with the Amalekites and the sons of the East, but they were beaten by Gideon, and entirely repulsed (Judg 6 and 7), and from that time forth they disappear entirely from history. The "elders of Midian" are heads of tribes, who administered the general affairs of the people, who, like the Israelites, lived under a patriarchal constitution. The most powerful of them bore the title of "kings" (Num 31:8) or "princes" (Josh 13:21). The clause, "and Balak, the son of Zippor, was king of the Moabites at that time," is added as a supplementary note to explain the relation of Balak to the Moabites.
Num 22:5-6
Balak sent messengers to Balaam to Pethor in Mesopotamia. The town of Pethor, or Pethora (Φαθοῦρα, lxx), is unknown. There is something very uncertain in Knobel's supposition, that it is connected with Φαθοῦσαι, a place to the south of Circessium (Zozim. iii. 14), and with the Βέθαννα mentioned by Ptolemy, v. 18, 6, and that these are the same as Anah, Ἀναθώ, "Anatha (Ammian. Marcell. xxiv. 1, 6). And the conjecture that the name is derived from פּתר, to interpret dreams (Gen 41:8), and marks the place as a seat of the possessors of secret arts, is also more than doubtful, since פּשׁר corresponds to פּתר in Aramaean; although there can be no doubt that Pethor may have been a noted seat of Babylonian magi, since these wise men were accustomed to congregate in particular localities (cf. Strabo, xvi. 1, 6, and Mnter Relig. der Babyl. p. 86). Balak desired Balaam to come and curse the people of Israel, who had come out of Egypt, and were so numerous that they covered the eye of the earth (see Ex 10:5), i.e., the whole face of the land, and sat down (were encamped) opposite to him; that he might then perhaps be able to smite them and drive them out of the land. On ארה for אר, the imperative of ארר, see Ewald, 228, b. - "For I know that he whom thou blessest is blessed, and he whom thou cursest is cursed." Balak believed, in common with the whole of the ancient world, in the real power and operation of the curses, anathemas, and incantations pronounced by priests, soothsayers, and goetae. And there was a truth at the foundation of this belief, however it may have been perverted by heathenism into phantasy and superstition. When God endows a man with supernatural powers of His word and Spirit, he also confers upon him the power of working upon others in a supernatural way. Man, in fact, by virtue of the real connection between his spirit and the higher spiritual world, is able to appropriate to himself supernatural powers, and make them subservient to the purpose of sin and wickedness, so as to practise magic and witchcraft with them, arts which we cannot pronounce either mere delusion or pure superstition, since the scriptures of both the Old and New Testaments speak of witchcraft, and condemn it as a real power of evil and of the kingdom of darkness. Even in the narrative itself, the power of Balaam to bless and to curse is admitted; and, in addition to this, it is frequently celebrated as a great favour displayed towards Israel, that the Lord did not hearken to Balaam, but turned the curse into a blessing (Deut 23:5; Josh 24:10; Mic 6:3; Neh 13:2). This power of Balaam is not therefore traced, it is true, to the might of heathen deities, but to the might of Jehovah, whose name Balaam confessed; but yet the possibility is assumed of his curse doing actual, and not merely imaginary, harm to the Israelites. Moreover, the course of the history shows that in his heart Balaam was very much inclined to fulfil the desire of the king of the Moabites, and that this subjective inclination of his was overpowered by the objective might of the Spirit of Jehovah.
Num 22:7-11
When the elders of Moab and Midian came to him with wages of divination in their hand, he did not send them away, but told them to spend the night at his house, that he might bring them word what Jehovah would say to him. קסמים, from קסם, soothsaying, signifies here that which has been wrought or won by soothsaying - the soothsayer's wages; just as בּשׂרה, which signifies literally glad tidings, is used in 2Kings 4:10 for the wages of glad tidings; and פּעל, פּעלּה, which signifies work, is frequently used for that which is wrought, the thing acquired, or the wages. If Balaam had been a true prophet and a faithful servant of Jehovah, he would at once have sent the messengers away and refused their request, as he must then have known that God would not curse His chosen people. But Balaam loved the wages of unrighteousness. This corruptness of his heart obscured his mind, so that he turned to God not as a mere form, but with the intention and in the hope of obtaining the consent of God to his undertaking. And God came to him in the night, and made known His will. Whether it was through the medium of a dream or of a vision, is not recorded, as this was of no moment in relation to the subject in hand. The question of God in Num 22:9, "Who are these men with thee?" not only served to introduce the conversation (Knobel), but was intended to awaken "the slumbering conscience of Balaam, to lead him to reflect upon the proposal which the men had made, and to break the force of his sinful inclination"' (Hengstenberg).
Num 22:12-14
God then expressly forbade him to go with the messengers to curse the Israelites, as the people was blessed; and Balaam was compelled to send back the messengers without attaining their object, because Jehovah had refused him permission to go with them. קבה־לּי, Num 22:11, imper. of נקב = קבב (see at Lev 24:11).
Num 22:15-17
The answer with which Balaam had sent the Moabitish messengers away, encouraged Balak to cherish the hope of gaining over the celebrated soothsayer to his purpose notwithstanding, and to send an embassy "of princes more numerous and more honourable than those," and to make the attempt to overcome his former resistance by more splendid promises; whether he regarded it, as is very probable, "as the remains of a weakly fear of God, or simply as a ruse adopted for the purpose of obtaining better conditions" (Hengstenberg). As a genuine heathen, who saw nothing more in the God of Israel than a national god of that people, he thought that it would be possible to render not only men, but gods also, favourable to his purpose, by means of splendid honours and rich rewards.
(Note: Compare the following remarks of Pliny (h. n. xxviii. 4) concerning this belief among the Romans: "Verrius Flaccus auctores ponit, quibus credat, in oppugnationibus ante omnia solitum a Romanis sacerdotibus evocari Deum, cujus in tutela id oppidum esset, promittique illi eundem aut ampliorem apud Romanos cultum. Et durat in Pontificum disciplina id sacrum, constatque ideo occultatum, in cujus Dei tutela Roma esset, ne qui hostium simili modo agerent;" - and the further explanations of this heathen notion in Hengstenberg's Balaam and his Prophecies.)
Num 22:18-21
But Balaam replied to the proposals of these ambassadors: "If Balak gave me his house full of silver and gold, I cannot transgress the mouth (command) of Jehovah, my God, to do little or great," i.e., to attempt anything in opposition to the will of the Lord (cf. 1Kings 20:2; 1Kings 22:15; 1Kings 25:36). The inability flowed from moral awe of God and dread of His punishment. "From beginning to end this fact was firmly established in Balaam's mind, viz., that in the work to which Balak summoned him he could do nothing at all except through Jehovah. This knowledge he had acquired by virtue of his natural gifts as seer, and his previous experience. But this clear knowledge of Jehovah was completely obscured again by the love for the wages which ruled in his heart. Because he loved Balak, the enemy of Israel, for the sake of the wages, whereas Jehovah loved Israel for His own name's sake; Balaam was opposed to Jehovah in his inmost nature and will, though he knew himself to be in unison with Him by virtue of his natural gift. Consequently he fell into the same blindness of contradiction to which Balak was in bondage" (Baumgarten). And in this blindness he hoped to be able to turn Jehovah round to oppose Israel, and favour the wishes of his own and Balak's heart. He therefore told the messengers to wait again, that he might ask Jehovah a second time (Num 22:19). And this time (Num 22:20) God allowed him to go with them, but only on the condition that he should do nothing but what He said to him. The apparent contradiction in His first of all prohibiting Balaam from going (Num 22:12), then permitting it (Num 22:20), and then again, when Balaam set out in consequence of this permission, burning with anger against him (Num 22:22), does not indicate any variableness in the counsels of God, but vanishes at once when we take into account the pedagogical purpose of the divine consent. When the first messengers came and Balaam asked God whether he might go with them and curse Israel, God forbade him to go and curse. But since Balaam obeyed this command with inward repugnance, when he asked a second time on the arrival of the second embassy, God permitted him to go, but on the condition already mentioned, namely, that he was forbidden to curse. God did this not merely because it was His own intention to put blessings instead of curses into the prophet's mouth, - and "the blessings of the celebrated prophet might serve as means of encouraging Israel and discouraging their foes, even though He did not actually stand in need of them" (Knobel), - but primarily and principally for the sake of Balaam himself, viz., to manifest to this soothsayer, who had so little susceptibility for higher influences, both His own omnipotence and true deity, and also the divine election of Israel, in a manner so powerful as to compel him to decide either for or against the God of Israel and his salvation. To this end God permitted him to go to Balak, though not without once more warning him most powerfully by the way of the danger to which his avarice and ambition would expose him. This immediate intention in the guidance of Balaam, by which God would have rescued him if possible from the way of destruction, into which he had been led by the sin which ruled in his heart, does not at all preclude the much further-reaching design of God, which was manifested in Balaam's blessings, namely, to glorify His own name among the heathen and in Israel, through the medium of this far-famed soothsayer.
John Gill
22:2 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.
Robert Jamieson, A. R. Fausset and David Brown
22:2 Balak--that is, "empty." Terrified (Deut 2:25; Ex 15:15) at the approach of so vast a multitude and not daring to encounter them in the field, he resolved to secure their destruction by other means.
22:322:3: երկեաւ Մովաբ յոյժ ՚ի ժողովրդենէ անտի, զի բազո՛ւմ էին. եւ զանգիտեաց Մովաբ յերեսաց որդւոցն Իսրայէլի։
3 Մովաբացիները խիստ վախեցան այդ ժողովրդից, որովհետեւ նրանք շատ էին: Մովաբացիները վախեցան իսրայէլացիներից,
3 Մովաբ խիստ վախցաւ ժողովուրդէն, վասն զի շատուոր էին ու Մովաբ Իսրայէլի որդիներուն երեսէն տագնապի մէջ էր։
երկեաւ Մովաբ յոյժ ի ժողովրդենէ անտի, զի բազում էին. եւ զանգիտեաց Մովաբ յերեսաց որդւոցն Իսրայելի:

22:3: երկեաւ Մովաբ յոյժ ՚ի ժողովրդենէ անտի, զի բազո՛ւմ էին. եւ զանգիտեաց Մովաբ յերեսաց որդւոցն Իսրայէլի։
3 Մովաբացիները խիստ վախեցան այդ ժողովրդից, որովհետեւ նրանք շատ էին: Մովաբացիները վախեցան իսրայէլացիներից,
3 Մովաբ խիստ վախցաւ ժողովուրդէն, վասն զի շատուոր էին ու Մովաբ Իսրայէլի որդիներուն երեսէն տագնապի մէջ էր։
zohrab-1805▾ eastern-1994▾ western am▾
22:33: и весьма боялись Моавитяне народа сего, потому что он был многочислен; и устрашились Моавитяне сынов Израилевых.
22:3 καὶ και and; even ἐφοβήθη φοβεω afraid; fear Μωαβ μωαβ the λαὸν λαος populace; population σφόδρα σφοδρα vehemently; tremendously ὅτι οτι since; that πολλοὶ πολυς much; many ἦσαν ειμι be καὶ και and; even προσώχθισεν προσοχθιζω burdened Μωαβ μωαβ from; away προσώπου προσωπον face; ahead of υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
22:3 וַ wa וְ and יָּ֨גָר yyˌāḡor גור be afraid מֹואָ֜ב môʔˈāv מֹואָב Moab מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face הָ hā הַ the עָ֛ם ʕˈām עַם people מְאֹ֖ד mᵊʔˌōḏ מְאֹד might כִּ֣י kˈî כִּי that רַב־ rav- רַב much ה֑וּא hˈû הוּא he וַ wa וְ and יָּ֣קָץ yyˈāqoṣ קוץ loath מֹואָ֔ב môʔˈāv מֹואָב Moab מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:3. et quod pertimuissent eum Moabitae et impetum eius ferre non possentAnd that the Moabites were in great fear of him, and were not able to sustain his assault,
3. And Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel.
22:3. and that the Moabites had great fear of him, and that they were not able to bear his assault,
22:3. And Moab was sore afraid of the people, because they [were] many: and Moab was distressed because of the children of Israel.
And Moab was sore afraid of the people, because they [were] many: and Moab was distressed because of the children of Israel:

3: и весьма боялись Моавитяне народа сего, потому что он был многочислен; и устрашились Моавитяне сынов Израилевых.
22:3
καὶ και and; even
ἐφοβήθη φοβεω afraid; fear
Μωαβ μωαβ the
λαὸν λαος populace; population
σφόδρα σφοδρα vehemently; tremendously
ὅτι οτι since; that
πολλοὶ πολυς much; many
ἦσαν ειμι be
καὶ και and; even
προσώχθισεν προσοχθιζω burdened
Μωαβ μωαβ from; away
προσώπου προσωπον face; ahead of
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
22:3
וַ wa וְ and
יָּ֨גָר yyˌāḡor גור be afraid
מֹואָ֜ב môʔˈāv מֹואָב Moab
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
הָ הַ the
עָ֛ם ʕˈām עַם people
מְאֹ֖ד mᵊʔˌōḏ מְאֹד might
כִּ֣י kˈî כִּי that
רַב־ rav- רַב much
ה֑וּא hˈû הוּא he
וַ wa וְ and
יָּ֣קָץ yyˈāqoṣ קוץ loath
מֹואָ֔ב môʔˈāv מֹואָב Moab
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:3. et quod pertimuissent eum Moabitae et impetum eius ferre non possent
And that the Moabites were in great fear of him, and were not able to sustain his assault,
22:3. and that the Moabites had great fear of him, and that they were not able to bear his assault,
22:3. And Moab was sore afraid of the people, because they [were] many: and Moab was distressed because of the children of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: Exo 15:15; Deu 2:25; Jos 2:10, Jos 2:11, Jos 2:24, Jos 9:24; Psa 53:5; Isa 23:5
John Gill
22:3 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 Ex 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, Num 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, Deut 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, Gen 27:46.
John Wesley
22:3 Sore afraid - As it was foretold both in general of all nations, Deut 2:25, and particularly concerning Moab, Ex 15:15.
22:422:4: Եւ ասէ Մովաբ ցծերակոյտն Մադիամու. Արդ՝ լիզանէ՛ ժողովուրդս այս զամենայն որ շուրջ զմեւք են, որպէս լիզանէ արջառ զդեղ դալա՛ր ՚ի դաշտի։ Եւ Բաղակ որդի Սեպփովրայ էր արքայ Մովաբու ՚ի ժամանակի յայնմիկ[1411]։ [1411] Ոմանք. Զամենայնսն որ... որպէս զի լիզանիցէ արջառ զդալար ՚ի դաշ՛՛։
4 ուստի նրանք ասացին Մադիամի ծերակոյտին. «Հիմա իսրայէլացիները մեր շրջակայքում գտնուող ամէն ինչ լափում են այնպէս, ինչպէս արջառն է խժռում դաշտի դալար խոտը»: Սեպփորի որդի Բաղակն այդ ժամանակ մովաբացիների արքան էր:
4 Եւ Մովաբ Մադիամի ծերերուն ըսաւ. «Հիմա այս ժողովուրդը պիտի լափեն մեր բոլորտիքը եղած ամէն բան՝ ինչպէս արջառը՝ դաշտին խոտը կը լափէ»։ Եւ Սեպփօրի որդին Բաղակ՝ Մովաբի թագաւորը՝
Եւ ասէ Մովաբ ցծերակոյտն Մադիամու. Արդ լիզանէ ժողովուրդս այս զամենայն որ շուրջ զմեւք են, որպէս լիզանիցէ արջառ զդեղ դալար ի դաշտի: Եւ Բաղակ որդի Սեպփովրայ էր արքայ Մովաբու ի ժամանակին յայնմիկ:

22:4: Եւ ասէ Մովաբ ցծերակոյտն Մադիամու. Արդ՝ լիզանէ՛ ժողովուրդս այս զամենայն որ շուրջ զմեւք են, որպէս լիզանէ արջառ զդեղ դալա՛ր ՚ի դաշտի։ Եւ Բաղակ որդի Սեպփովրայ էր արքայ Մովաբու ՚ի ժամանակի յայնմիկ[1411]։
[1411] Ոմանք. Զամենայնսն որ... որպէս զի լիզանիցէ արջառ զդալար ՚ի դաշ՛՛։
4 ուստի նրանք ասացին Մադիամի ծերակոյտին. «Հիմա իսրայէլացիները մեր շրջակայքում գտնուող ամէն ինչ լափում են այնպէս, ինչպէս արջառն է խժռում դաշտի դալար խոտը»: Սեպփորի որդի Բաղակն այդ ժամանակ մովաբացիների արքան էր:
4 Եւ Մովաբ Մադիամի ծերերուն ըսաւ. «Հիմա այս ժողովուրդը պիտի լափեն մեր բոլորտիքը եղած ամէն բան՝ ինչպէս արջառը՝ դաշտին խոտը կը լափէ»։ Եւ Սեպփօրի որդին Բաղակ՝ Մովաբի թագաւորը՝
zohrab-1805▾ eastern-1994▾ western am▾
22:44: И сказали Моавитяне старейшинам Мадиамским: этот народ поедает теперь все вокруг нас, как вол поедает траву полевую. Валак же, сын Сепфоров, был царем Моавитян в то время.
22:4 καὶ και and; even εἶπεν επω say; speak Μωαβ μωαβ the γερουσίᾳ γερουσια senate Μαδιαμ μαδιαν Madian; Mathian νῦν νυν now; present ἐκλείξει εκλειχω the συναγωγὴ συναγωγη gathering αὕτη ουτος this; he πάντας πας all; every τοὺς ο the κύκλῳ κυκλω circling; in a circle ἡμῶν ημων our ὡς ως.1 as; how ἐκλείξαι εκλειχω the μόσχος μοσχος calf τὰ ο the χλωρὰ χλωρος green ἐκ εκ from; out of τοῦ ο the πεδίου πεδιον and; even Βαλακ βαλακ Balak; Valak υἱὸς υιος son Σεπφωρ σεπφωρ monarch; king Μωαβ μωαβ be κατὰ κατα down; by τὸν ο the καιρὸν καιρος season; opportunity ἐκεῖνον εκεινος that
22:4 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say מֹואָ֜ב môʔˈāv מֹואָב Moab אֶל־ ʔel- אֶל to זִקְנֵ֣י ziqnˈê זָקֵן old מִדְיָ֗ן miḏyˈān מִדְיָן Midian עַתָּ֞ה ʕattˈā עַתָּה now יְלַחֲכ֤וּ yᵊlaḥᵃḵˈû לחך eat הַ ha הַ the קָּהָל֙ qqāhˌāl קָהָל assembly אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole סְבִ֣יבֹתֵ֔ינוּ sᵊvˈîvōṯˈênû סָבִיב surrounding כִּ ki כְּ as לְחֹ֣ךְ lᵊḥˈōḵ לחך eat הַ ha הַ the שֹּׁ֔ור ššˈôr שֹׁור bullock אֵ֖ת ʔˌēṯ אֵת [object marker] יֶ֣רֶק yˈereq יֶרֶק greens הַ ha הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field וּ û וְ and בָלָ֧ק vālˈāq בָּלָק Balak בֶּן־ ben- בֵּן son צִפֹּ֛ור ṣippˈôr צִפֹּור Zippor מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king לְ lᵊ לְ to מֹואָ֖ב môʔˌāv מֹואָב Moab בָּ bā בְּ in † הַ the עֵ֥ת ʕˌēṯ עֵת time הַ ha הַ the הִֽוא׃ hˈiw הִיא she
22:4. dixit ad maiores natu Madian ita delebit hic populus omnes qui in nostris finibus commorantur quomodo solet bos herbas usque ad radices carpere ipse erat eo tempore rex in MoabHe said to the elders of Madian: So will this people destroy all that dwell in our borders, as the ox is wont to eat the grass to the very roots. Now he was at that time king in Moab.
4. And Moab said unto the elders of Midian, Now shall this multitude lick up all that is round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of Moab at that time.
22:4. said to those greater by birth of Midian: “So will this people wipe away all those who are dwelling within our borders, in the same way that the ox is accustomed to tear out grass, all the way to the roots.” At that time, he was king of Moab.
22:4. And Moab said unto the elders of Midian, Now shall this company lick up all [that are] round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor [was] king of the Moabites at that time.
And Moab said unto the elders of Midian, Now shall this company lick up all [that are] round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor [was] king of the Moabites at that time:

4: И сказали Моавитяне старейшинам Мадиамским: этот народ поедает теперь все вокруг нас, как вол поедает траву полевую. Валак же, сын Сепфоров, был царем Моавитян в то время.
22:4
καὶ και and; even
εἶπεν επω say; speak
Μωαβ μωαβ the
γερουσίᾳ γερουσια senate
Μαδιαμ μαδιαν Madian; Mathian
νῦν νυν now; present
ἐκλείξει εκλειχω the
συναγωγὴ συναγωγη gathering
αὕτη ουτος this; he
πάντας πας all; every
τοὺς ο the
κύκλῳ κυκλω circling; in a circle
ἡμῶν ημων our
ὡς ως.1 as; how
ἐκλείξαι εκλειχω the
μόσχος μοσχος calf
τὰ ο the
χλωρὰ χλωρος green
ἐκ εκ from; out of
τοῦ ο the
πεδίου πεδιον and; even
Βαλακ βαλακ Balak; Valak
υἱὸς υιος son
Σεπφωρ σεπφωρ monarch; king
Μωαβ μωαβ be
κατὰ κατα down; by
τὸν ο the
καιρὸν καιρος season; opportunity
ἐκεῖνον εκεινος that
22:4
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
מֹואָ֜ב môʔˈāv מֹואָב Moab
אֶל־ ʔel- אֶל to
זִקְנֵ֣י ziqnˈê זָקֵן old
מִדְיָ֗ן miḏyˈān מִדְיָן Midian
עַתָּ֞ה ʕattˈā עַתָּה now
יְלַחֲכ֤וּ yᵊlaḥᵃḵˈû לחך eat
הַ ha הַ the
קָּהָל֙ qqāhˌāl קָהָל assembly
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
סְבִ֣יבֹתֵ֔ינוּ sᵊvˈîvōṯˈênû סָבִיב surrounding
כִּ ki כְּ as
לְחֹ֣ךְ lᵊḥˈōḵ לחך eat
הַ ha הַ the
שֹּׁ֔ור ššˈôr שֹׁור bullock
אֵ֖ת ʔˌēṯ אֵת [object marker]
יֶ֣רֶק yˈereq יֶרֶק greens
הַ ha הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
וּ û וְ and
בָלָ֧ק vālˈāq בָּלָק Balak
בֶּן־ ben- בֵּן son
צִפֹּ֛ור ṣippˈôr צִפֹּור Zippor
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
לְ lᵊ לְ to
מֹואָ֖ב môʔˌāv מֹואָב Moab
בָּ בְּ in
הַ the
עֵ֥ת ʕˌēṯ עֵת time
הַ ha הַ the
הִֽוא׃ hˈiw הִיא she
22:4. dixit ad maiores natu Madian ita delebit hic populus omnes qui in nostris finibus commorantur quomodo solet bos herbas usque ad radices carpere ipse erat eo tempore rex in Moab
He said to the elders of Madian: So will this people destroy all that dwell in our borders, as the ox is wont to eat the grass to the very roots. Now he was at that time king in Moab.
22:4. said to those greater by birth of Midian: “So will this people wipe away all those who are dwelling within our borders, in the same way that the ox is accustomed to tear out grass, all the way to the roots.” At that time, he was king of Moab.
22:4. And Moab said unto the elders of Midian, Now shall this company lick up all [that are] round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor [was] king of the Moabites at that time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: elders: Num 22:7, Num 25:15-18, Num 31:8; Jos 13:21, Jos 13:22
Now shall: Num 24:17; Jer 48:38
And Balak: Num 22:2; Jdg 11:25
Geneva 1599
22:4 And Moab said unto the (b) elders of Midian, Now shall this company lick up all [that are] round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor [was] king of the Moabites at that time.
(b) Who were the heads and governors.
John Gill
22:4 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 Gen 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, Lk 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, Num 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, Num 22:2 was the then reigning prince when this affair happened.
John Wesley
22:4 The elders - Called the kings of Midian, Num 31:8, and princes of Midian, Josh 13:21, who though divided into their kingdoms yet were now united upon the approach of the Israelites their common enemy, and being, as it seems, a potent and crafty people, and neighbours to the Moabites, these seek confederacy with them. We read of Midianites near mount Sinai, Exod. 2, and 3, which seem to have been a colony of this people, that went out to seek new quarters, as the manner of those times was, but the body of that people were seated in those parts. Lick up - That is, consume and utterly destroy, in which sense the fire is said to lick up the water and sacrifices, 3Kings 18:38. All that are round about us - All our people, who live in the country adjoining to each city, where the princes reside.
Robert Jamieson, A. R. Fausset and David Brown
22:4 elders of Midian--called kings (Num 31:8) and princes (Josh 13:21). The Midianites, a distinct people on the southern frontier of Moab, united with them as confederates against Israel, their common enemy.
22:522:5: Եւ առաքեաց հրեշտակս առ Բաղաամ որդի Բեովրայ՝ առ Փաթուրն. որ էր առ գետեզե՛րբ երկրին որդւոց ազգին իւրոյ. կոչե՛լ զնա եւ ասել. Ահա՝ ա՛զգ ել յԵգիպտոսէ, եւ ծածկեաց զերեսս երկրի. եւ նստի՛ սա մօտ առ իս[1412]։ [1412] Ոմանք. Երկրին այնորիկ որդւոց ազ՛՛։
5 Նա պատգամաւորներ ուղարկեց Բէորի որդի Բաղաամի մօտ, Փաթուրն քաղաքը, իր ազգակիցների երկիրը, գետեզերքի մօտ, որպէսզի կանչի նրան ու ասի. «Ահա մի ժողովուրդ է դուրս ելել Եգիպտոսից, ծածկել երկրի երեսը եւ իջեւանել ինձ մօտ:
5 Բէովրի որդիին Բաղաամին դեսպաններ ղրկեց Փաթուր քաղաքը, (որուն ժողովուրդին որդիներուն երկիրը, Գետին եզերքն էր,) զանիկա կանչելու եւ ըսելու. «Ահա Եգիպտոսէն ժողովուրդ մը ելաւ ու երկրին երեսը ծածկեց եւ իմ դէմս կը նստի,
Եւ առաքեաց հրեշտակս առ Բաղաամ որդի Բէովրայ` առ Փաթուրն, որ էր առ գետեզերբ երկրին որդւոց ազգին իւրոյ, կոչել զնա եւ ասել. Ահա ազգ ել յԵգիպտոսէ, եւ ծածկեաց զերեսս երկրի, եւ նստի սա մօտ առ իս:

22:5: Եւ առաքեաց հրեշտակս առ Բաղաամ որդի Բեովրայ՝ առ Փաթուրն. որ էր առ գետեզե՛րբ երկրին որդւոց ազգին իւրոյ. կոչե՛լ զնա եւ ասել. Ահա՝ ա՛զգ ել յԵգիպտոսէ, եւ ծածկեաց զերեսս երկրի. եւ նստի՛ սա մօտ առ իս[1412]։
[1412] Ոմանք. Երկրին այնորիկ որդւոց ազ՛՛։
5 Նա պատգամաւորներ ուղարկեց Բէորի որդի Բաղաամի մօտ, Փաթուրն քաղաքը, իր ազգակիցների երկիրը, գետեզերքի մօտ, որպէսզի կանչի նրան ու ասի. «Ահա մի ժողովուրդ է դուրս ելել Եգիպտոսից, ծածկել երկրի երեսը եւ իջեւանել ինձ մօտ:
5 Բէովրի որդիին Բաղաամին դեսպաններ ղրկեց Փաթուր քաղաքը, (որուն ժողովուրդին որդիներուն երկիրը, Գետին եզերքն էր,) զանիկա կանչելու եւ ըսելու. «Ահա Եգիպտոսէն ժողովուրդ մը ելաւ ու երկրին երեսը ծածկեց եւ իմ դէմս կը նստի,
zohrab-1805▾ eastern-1994▾ western am▾
22:55: И послал он послов к Валааму, сыну Веорову, в Пефор, который на реке [Евфрате], в земле сынов народа его, чтобы позвать его [и] сказать: вот, народ вышел из Египта и покрыл лице земли, и живет он подле меня;
22:5 καὶ και and; even ἀπέστειλεν αποστελλω send off / away πρέσβεις πρεσβυς to; toward Βαλααμ βαλααμ Balaam; Valaam υἱὸν υιος son Βεωρ βεωρ who; what ἐστιν ειμι be ἐπὶ επι in; on τοῦ ο the ποταμοῦ ποταμος river γῆς γη earth; land υἱῶν υιος son λαοῦ λαος populace; population αὐτοῦ αυτος he; him καλέσαι καλεω call; invite αὐτὸν αυτος he; him λέγων λεγω tell; declare ἰδοὺ ιδου see!; here I am λαὸς λαος populace; population ἐξελήλυθεν εξερχομαι come out; go out ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἰδοὺ ιδου see!; here I am κατεκάλυψεν κατακαλυπτω veil τὴν ο the ὄψιν οψις sight; face τῆς ο the γῆς γη earth; land καὶ και and; even οὗτος ουτος this; he ἐγκάθηται εγκαθημαι have; hold μου μου of me; mine
22:5 וַ wa וְ and יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send מַלְאָכִ֜ים malʔāḵˈîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to בִּלְעָ֣ם bilʕˈām בִּלְעָם [prophet] בֶּן־ ben- בֵּן son בְּעֹ֗ור bᵊʕˈôr בְּעֹור Beor פְּ֠תֹורָה pᵊṯôrˌā פְּתֹור Pethor אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the נָּהָ֛ר nnāhˈār נָהָר stream אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth בְּנֵי־ bᵊnê- בֵּן son עַמֹּ֖ו ʕammˌô עַם people לִ li לְ to קְרֹא־ qᵊrō- קרא call לֹ֑ו lˈô לְ to לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say הִ֠נֵּה hinnˌē הִנֵּה behold עַ֣ם ʕˈam עַם people יָצָ֤א yāṣˈā יצא go out מִ mi מִן from מִּצְרַ֨יִם֙ mmiṣrˈayim מִצְרַיִם Egypt הִנֵּ֤ה hinnˈē הִנֵּה behold כִסָּה֙ ḵissˌā כסה cover אֶת־ ʔeṯ- אֵת [object marker] עֵ֣ין ʕˈên עַיִן eye הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and ה֥וּא hˌû הוּא he יֹשֵׁ֖ב yōšˌēv ישׁב sit מִ mi מִן from מֻּלִֽי׃ mmulˈî מוּל front
22:5. misit ergo nuntios ad Balaam filium Beor ariolum qui habitabat super flumen terrae filiorum Ammon ut vocarent eum et dicerent ecce egressus est populus ex Aegypto qui operuit superficiem terrae sedens contra meHe sent therefore messengers to Balaam the son of Beor, a soothsayer, who dwelt by the river of the land of the children of Ammon, to call him, and to say: Behold a people is come out of Egypt, that hath covered the face of the earth, sitting over against me.
5. And he sent messengers unto Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me:
22:5. Therefore, he sent messengers to Balaam, the son of Beor, a seer who lived above the river of the land of the sons of Ammon, to call him, and to say: “Behold, a people has gone forth from Egypt, which has covered the face of the earth. They are encamped opposite me.
22:5. He sent messengers therefore unto Balaam the son of Beor to Pethor, which [is] by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me:
He sent messengers therefore unto Balaam the son of Beor to Pethor, which [is] by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me:

5: И послал он послов к Валааму, сыну Веорову, в Пефор, который на реке [Евфрате], в земле сынов народа его, чтобы позвать его [и] сказать: вот, народ вышел из Египта и покрыл лице земли, и живет он подле меня;
22:5
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
πρέσβεις πρεσβυς to; toward
Βαλααμ βαλααμ Balaam; Valaam
υἱὸν υιος son
Βεωρ βεωρ who; what
ἐστιν ειμι be
ἐπὶ επι in; on
τοῦ ο the
ποταμοῦ ποταμος river
γῆς γη earth; land
υἱῶν υιος son
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
καλέσαι καλεω call; invite
αὐτὸν αυτος he; him
λέγων λεγω tell; declare
ἰδοὺ ιδου see!; here I am
λαὸς λαος populace; population
ἐξελήλυθεν εξερχομαι come out; go out
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἰδοὺ ιδου see!; here I am
κατεκάλυψεν κατακαλυπτω veil
τὴν ο the
ὄψιν οψις sight; face
τῆς ο the
γῆς γη earth; land
καὶ και and; even
οὗτος ουτος this; he
ἐγκάθηται εγκαθημαι have; hold
μου μου of me; mine
22:5
וַ wa וְ and
יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send
מַלְאָכִ֜ים malʔāḵˈîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
בִּלְעָ֣ם bilʕˈām בִּלְעָם [prophet]
בֶּן־ ben- בֵּן son
בְּעֹ֗ור bᵊʕˈôr בְּעֹור Beor
פְּ֠תֹורָה pᵊṯôrˌā פְּתֹור Pethor
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
נָּהָ֛ר nnāhˈār נָהָר stream
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
בְּנֵי־ bᵊnê- בֵּן son
עַמֹּ֖ו ʕammˌô עַם people
לִ li לְ to
קְרֹא־ qᵊrō- קרא call
לֹ֑ו lˈô לְ to
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
הִ֠נֵּה hinnˌē הִנֵּה behold
עַ֣ם ʕˈam עַם people
יָצָ֤א yāṣˈā יצא go out
מִ mi מִן from
מִּצְרַ֨יִם֙ mmiṣrˈayim מִצְרַיִם Egypt
הִנֵּ֤ה hinnˈē הִנֵּה behold
כִסָּה֙ ḵissˌā כסה cover
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֣ין ʕˈên עַיִן eye
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
יֹשֵׁ֖ב yōšˌēv ישׁב sit
מִ mi מִן from
מֻּלִֽי׃ mmulˈî מוּל front
22:5. misit ergo nuntios ad Balaam filium Beor ariolum qui habitabat super flumen terrae filiorum Ammon ut vocarent eum et dicerent ecce egressus est populus ex Aegypto qui operuit superficiem terrae sedens contra me
He sent therefore messengers to Balaam the son of Beor, a soothsayer, who dwelt by the river of the land of the children of Ammon, to call him, and to say: Behold a people is come out of Egypt, that hath covered the face of the earth, sitting over against me.
22:5. Therefore, he sent messengers to Balaam, the son of Beor, a seer who lived above the river of the land of the sons of Ammon, to call him, and to say: “Behold, a people has gone forth from Egypt, which has covered the face of the earth. They are encamped opposite me.
22:5. He sent messengers therefore unto Balaam the son of Beor to Pethor, which [is] by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Как показывают последующие события, Валаам не был обыкновенным языческим волхвом или кудесником. Это была несомненно богато одаренная натура, способная возвышаться до понимания истинного Бога и до уразумения голоса Его (Чис ХХIV:3–4). Валаам принадлежал к тем немногочисленным среди язычников чтителям истинного Бога, которые сохраняли истины веры и нравственности путем предания. Он жил и действовал там, откуда вышел некогда родоначальник еврейского народа Авраам, где по преимуществу поселились потомки Сима, где особенно распространены были науки, исследовавшие движение светил небесных и утверждавшие мысль человека в идее необъятности могущества и премудрости Создателя. В церковных песнопениях Валаам называется звездочетом (троп. по 3: п. кан. 24: дек.), а волхвы, пришедшие, по указанию чудесной звезды, поклониться родившемуся в Вифлееме Христу, — учениками волхва Валаама (троп. по 5: п. кан. 22: дек.).

Только жадность к наживе, побуждавшая Валаама торговать своим даром, помешала ему быть истинным пророком Божьим (Тертуллиан, блаж. Иероним).

Древний обычай магического воздействия на противника сохранился в военной практике некоторых народов и по настоящее время.
Adam Clarke: Commentary on the Bible - 1831
22:5: To Pethor, which is by the river of the land of the children of his people - Dr. Kennicott justly remarks, that "the description now given of Balaam's residence, instead of being particular, agrees with any place in any country where there is a river; for he lived by Pethor, which is by the river of the land of the children of his people. But was Pethor then near the Nile in Egypt? Or in Canaan, near Jordan? Or in Mesopotamia, near the Euphrates, and belonging to the Ammonites? This last was in fact the case; and therefore it is well that twelve Hebrew MSS. (with two of De Rossi's) confirm the Samaritan text here in reading, instead of עמו ammo, his people, עמון Ammon, with the Syriac and Vulgate versions." Houbigant properly contends for this reading; and necessity urges the propriety of adopting it. It should therefore stand thus: by the river of the land of the children of Ammon; and thus it agrees with Deu 23:4.
Albert Barnes: Notes on the Bible - 1834
22:5: Balaam the son of Beor was from the first a worshipper in some sort of the true God; and had learned some elements of pure and true religion in his home in the far East, the cradle of the ancestors of Israel. But though prophesying, doubtless even before the ambassadors of Balak came to him, in the name of the true God, yet prophecy was still to him as before a mere business, not a religion. The summons of Balak proved to be a crisis in his career: and he failed under the trial. When the gold and honors of Balak seemed to be finally lost, he became reckless and desperate; and, as if in defiance, counseled the evil stratagem by which he hoped to compass indirectly that ruin of God's people which he had been withheld from working otherwise. He thus, like Judas and Ahithophel, set in motion a train of events which involved his own destruction.
The name Balaam signifies "destroyer," or "glutton," and is in part identical with "Bela, son of Beor," the first king of Edom Gen 36:32. The name "Beor" ("to burn up") is that of the father, or possibly ancestor, of the prophet.
Pethor, which is by the river of the land of the children of his people - Rather, Pethor which was ... land. Pethor (Pitru, Assyrian) was on the river Sagura (modern: Sajur) near its junction with the Euphrates.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: sent: Deu 23:4; Jos 13:22, Jos 24:9; Neh 13:1, Neh 13:2; Mic 6:5; Pe2 2:15, Pe2 2:16, son of Bosor, Jde 1:11; Rev 2:14
Pethor: Dr. Kennicott justly remarks, that "the description now given of Balaam's residence, instead of being particular, agrees with any place, in any country where there is a river; for he lived by 'Pethor, which is by the river of the land of his people.' But was Pethor, then, near the Nile in Egypt? Or in Canaan, near Jordan? Or in Mesopotamia, near the Euphrates, and belonging to the Ammonites? This last was in fact the case; and therefore, it is well that twelve Hebrew manuscripts (with two of De Rossi's) confirm the Samaritan text here, in reading instead of â mmo, 'his people,' Ammon, with the Syriac and Vulgate versions." Houbigant justly contends for this reading; and necessity urges the propriety of adopting it, and it thus agrees with Deu 23:4. Ptolemy calls Pethor, Pachura, and Eusebius, Pathura; who places it in upper Mesopotamia. Calmet is of opinion, that it was situated towards Thapsacus, beyond the Euphrates. Num 23:7; Deu 23:4
they cover: Gen 13:16; Exo 1:7-10; Psa 105:24
face: Heb. eye
Geneva 1599
22:5 He sent messengers therefore unto Balaam the son of Beor to Pethor, which [is] by the (c) river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me:
(c) That is, Euphrates, upon which stood this city Pethor.
John Gill
22:5 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 born (z), 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 1Chron 1:44 though others say (a) 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 Jerom (b); 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, Josh 13:22, a sort of men abhorred of God, and not to be suffered to be among his people, Deut 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, Num 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 Deut 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 Ptolemy (c), 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.
(z) Dibre Hayamim Shekmoaseh, fol. 3. 2. (a) Shalshalet Hakabala, fol. 7. 2. (b) Quaest. "see Traditiones" in Gen. fol. 69. D. (c) Geograph. l. 5. c. 18.
John Wesley
22:5 Balaam - Who is called a prophet, 2Pet 2:16, because God was pleased to inspire and direct him to speak the following prophecies. Indeed many of the Jewish writers say, that Balaam had been a great prophet, who for the accomplishment of his predictions, and the answers of his prayers, had been looked upon justly as a man of great interest with God. However it is certain, that afterwards for his covetousness, God departed from him. Beor - Or, Bosor, 2Pet 2:15, for he had two names, as many others had. Pethor - A city in Mesopotamia. By the river - By Euphrates, which is called the river, by way of eminency, and here the river of Balaam's land or country, to wit, of Mesopotamia.
Robert Jamieson, A. R. Fausset and David Brown
22:5 He sent messengers therefore unto Balaam--that is, "lord" or "devourer" of people, a famous soothsayer (Josh 13:22).
son of Beor--or, in the Chaldee form, Bosor--that is, "destruction."
Pethor--a city of Mesopotamia, situated on the Euphrates.
22:622:6: Եւ արդ՝ ե՛կ անէ՛ծ դու ինձ զժողովուրդս զայս. զի զօրագոյն քան զիս է՛ սա. թերեւս կարասցուք հարկանել ՚ի սոցանէ, եւ հանի՛ց զսա յերկրէ իմմէ. քանզի գիտե՛մ թէ զոր օրհնես դու՝ օրհնեա՛լ է, եւ զոր անիծանես՝ անիծեա՛լ[1413]։ [1413] Ոմանք. Եւ հանից զսոսա յերկրէ... եւ զոր անիծանես անիծեալ են։
6 Արդ, արի՛ ինձ համար անիծի՛ր այս ժողովրդին, որովհետեւ ինձանից ուժեղ է նա: Թերեւս կարողանանք կոտորել նրանցից շատերին ու հալածել մեր երկրից: Գիտեմ, որ այն, ինչ դու օրհնում ես, օրհնուած է, եւ ինչ դու անիծում ես՝ անիծուած է»:
6 Ուստի կ’աղաչեմ, եկո՛ւր, ինծի համար անիծէ՛ այս ժողովուրդը. քանզի անիկա ինձմէ զօրաւոր է, թերեւս կարող ըլլամ զանիկա զարնել ու երկրէս վռնտել. վասն զի գիտեմ թէ քու օրհնածդ օրհնեալ է եւ քու անիծածդ՝ անիծեալ»։
եւ արդ եկ անէծ դու ինձ զժողովուրդս զայս. զի զօրագոյն քան զիս է սա. թերեւս կարասցուք հարկանել ի սոցանէ, եւ հանից զսա յերկրէ իմմէ. քանզի գիտեմ թէ զոր օրհնես դու` օրհնեալ է, եւ զոր անիծանես` անիծեալ:

22:6: Եւ արդ՝ ե՛կ անէ՛ծ դու ինձ զժողովուրդս զայս. զի զօրագոյն քան զիս է՛ սա. թերեւս կարասցուք հարկանել ՚ի սոցանէ, եւ հանի՛ց զսա յերկրէ իմմէ. քանզի գիտե՛մ թէ զոր օրհնես դու՝ օրհնեա՛լ է, եւ զոր անիծանես՝ անիծեա՛լ[1413]։
[1413] Ոմանք. Եւ հանից զսոսա յերկրէ... եւ զոր անիծանես անիծեալ են։
6 Արդ, արի՛ ինձ համար անիծի՛ր այս ժողովրդին, որովհետեւ ինձանից ուժեղ է նա: Թերեւս կարողանանք կոտորել նրանցից շատերին ու հալածել մեր երկրից: Գիտեմ, որ այն, ինչ դու օրհնում ես, օրհնուած է, եւ ինչ դու անիծում ես՝ անիծուած է»:
6 Ուստի կ’աղաչեմ, եկո՛ւր, ինծի համար անիծէ՛ այս ժողովուրդը. քանզի անիկա ինձմէ զօրաւոր է, թերեւս կարող ըլլամ զանիկա զարնել ու երկրէս վռնտել. վասն զի գիտեմ թէ քու օրհնածդ օրհնեալ է եւ քու անիծածդ՝ անիծեալ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:66: итак приди, прокляни мне народ сей, ибо он сильнее меня: может быть, я тогда буду в состоянии поразить его и выгнать его из земли; я знаю, что кого ты благословишь, тот благословен, и кого ты проклянешь, тот проклят.
22:6 καὶ και and; even νῦν νυν now; present δεῦρο δευρο come on; this point ἄρασαί αραομαι me τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he ὅτι οτι since; that ἰσχύει ισχυω have means; have force οὗτος ουτος this; he ἢ η or; than ἡμεῖς ημεις we ἐὰν εαν and if; unless δυνώμεθα δυναμαι able; can πατάξαι πατασσω pat; impact ἐξ εκ from; out of αὐτῶν αυτος he; him καὶ και and; even ἐκβαλῶ εκβαλλω expel; cast out αὐτοὺς αυτος he; him ἐκ εκ from; out of τῆς ο the γῆς γη earth; land ὅτι οτι since; that οἶδα οιδα aware οὓς ος who; what ἐὰν εαν and if; unless εὐλογήσῃς ευλογεω commend; acclaim σύ συ you εὐλόγηνται ευλογεω commend; acclaim καὶ και and; even οὓς ος who; what ἐὰν εαν and if; unless καταράσῃ καταραομαι curse σύ συ you κεκατήρανται καταραομαι curse
22:6 וְ wᵊ וְ and עַתָּה֩ ʕattˌā עַתָּה now לְכָה־ lᵊḵā- הלך walk נָּ֨א nnˌā נָא yeah אָֽרָה־ ʔˈārā- ארר curse לִּ֜י llˈî לְ to אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֗ה zzˈeh זֶה this כִּֽי־ kˈî- כִּי that עָצ֥וּם ʕāṣˌûm עָצוּם mighty הוּא֙ hû הוּא he מִמֶּ֔נִּי mimmˈennî מִן from אוּלַ֤י ʔûlˈay אוּלַי perhaps אוּכַל֙ ʔûḵˌal יכל be able נַכֶּה־ nakkeh- נכה strike בֹּ֔ו bˈô בְּ in וַ wa וְ and אֲגָרְשֶׁ֖נּוּ ʔᵃḡoršˌennû גרשׁ drive out מִן־ min- מִן from הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֣י kˈî כִּי that יָדַ֗עְתִּי yāḏˈaʕtî ידע know אֵ֤ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תְּבָרֵךְ֙ tᵊvārēḵ ברך bless מְבֹרָ֔ךְ mᵊvōrˈāḵ ברך bless וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תָּאֹ֖ר tāʔˌōr ארר curse יוּאָֽר׃ yûʔˈār ארר curse
22:6. veni igitur et maledic populo huic quia fortior me est si quo modo possim percutere et eicere eum de terra mea novi enim quod benedictus sit cui benedixeris et maledictus in quem maledicta congesserisCome therefore, and curse this people, because it is mightier than I: if by any means I may beat them and drive them out of my land: for I know that he whom thou shalt bless is blessed, and he whom thou shalt curse is cursed.
6. come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I know that he whom thou blessest is blessed, and he whom thou cursest is cursed.
22:6. Therefore, come and curse this people, for they are stronger than I am. If only, in some way, I might be able to strike them and to drive them from my land. For I know that he whom you bless shall be blessed, and he whom you curse shall be cursed.”
22:6. Come now therefore, I pray thee, curse me this people; for they [are] too mighty for me: peradventure I shall prevail, [that] we may smite them, and [that] I may drive them out of the land: for I wot that he whom thou blessest [is] blessed, and he whom thou cursest is cursed.
Come now therefore, I pray thee, curse me this people; for they [are] too mighty for me: peradventure I shall prevail, [that] we may smite them, and [that] I may drive them out of the land: for I wot that he whom thou blessest [is] blessed, and he whom thou cursest is cursed:

6: итак приди, прокляни мне народ сей, ибо он сильнее меня: может быть, я тогда буду в состоянии поразить его и выгнать его из земли; я знаю, что кого ты благословишь, тот благословен, и кого ты проклянешь, тот проклят.
22:6
καὶ και and; even
νῦν νυν now; present
δεῦρο δευρο come on; this point
ἄρασαί αραομαι me
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
ὅτι οτι since; that
ἰσχύει ισχυω have means; have force
οὗτος ουτος this; he
η or; than
ἡμεῖς ημεις we
ἐὰν εαν and if; unless
δυνώμεθα δυναμαι able; can
πατάξαι πατασσω pat; impact
ἐξ εκ from; out of
αὐτῶν αυτος he; him
καὶ και and; even
ἐκβαλῶ εκβαλλω expel; cast out
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
ὅτι οτι since; that
οἶδα οιδα aware
οὓς ος who; what
ἐὰν εαν and if; unless
εὐλογήσῃς ευλογεω commend; acclaim
σύ συ you
εὐλόγηνται ευλογεω commend; acclaim
καὶ και and; even
οὓς ος who; what
ἐὰν εαν and if; unless
καταράσῃ καταραομαι curse
σύ συ you
κεκατήρανται καταραομαι curse
22:6
וְ wᵊ וְ and
עַתָּה֩ ʕattˌā עַתָּה now
לְכָה־ lᵊḵā- הלך walk
נָּ֨א nnˌā נָא yeah
אָֽרָה־ ʔˈārā- ארר curse
לִּ֜י llˈî לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
כִּֽי־ kˈî- כִּי that
עָצ֥וּם ʕāṣˌûm עָצוּם mighty
הוּא֙ הוּא he
מִמֶּ֔נִּי mimmˈennî מִן from
אוּלַ֤י ʔûlˈay אוּלַי perhaps
אוּכַל֙ ʔûḵˌal יכל be able
נַכֶּה־ nakkeh- נכה strike
בֹּ֔ו bˈô בְּ in
וַ wa וְ and
אֲגָרְשֶׁ֖נּוּ ʔᵃḡoršˌennû גרשׁ drive out
מִן־ min- מִן from
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֣י kˈî כִּי that
יָדַ֗עְתִּי yāḏˈaʕtî ידע know
אֵ֤ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תְּבָרֵךְ֙ tᵊvārēḵ ברך bless
מְבֹרָ֔ךְ mᵊvōrˈāḵ ברך bless
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תָּאֹ֖ר tāʔˌōr ארר curse
יוּאָֽר׃ yûʔˈār ארר curse
22:6. veni igitur et maledic populo huic quia fortior me est si quo modo possim percutere et eicere eum de terra mea novi enim quod benedictus sit cui benedixeris et maledictus in quem maledicta congesseris
Come therefore, and curse this people, because it is mightier than I: if by any means I may beat them and drive them out of my land: for I know that he whom thou shalt bless is blessed, and he whom thou shalt curse is cursed.
22:6. Therefore, come and curse this people, for they are stronger than I am. If only, in some way, I might be able to strike them and to drive them from my land. For I know that he whom you bless shall be blessed, and he whom you curse shall be cursed.”
22:6. Come now therefore, I pray thee, curse me this people; for they [are] too mighty for me: peradventure I shall prevail, [that] we may smite them, and [that] I may drive them out of the land: for I wot that he whom thou blessest [is] blessed, and he whom thou cursest is cursed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:6: Come now, therefore, I pray thee, curse me this people - Balaam, once a prophet of the true God, appears to have been one of the Moshelim, (see Num 21:27), who had added to his poetic gift that of sorcery or divination. It was supposed that prophets and sorcerers had a power to curse persons and places so as to confound all their designs, frustrate their counsels, enervate their strength, and fill them with fear, terror, and dismay. See Gen 9:25; Psa 109:6, Psa 109:20; Jos 6:26; Jer 17:5, Jer 17:6.
Macrobius has a whole chapter De carmine quo evocari solebant dii tutelares, et aut urbes, aut exercitus devoveri. "Of the incantations which were used to induce the tutelary gods to forsake the cities, etc., over which they presided, and to devote cities and whole armies to destruction." See Saturnal., lib. iii., cap. ix. He gives us two of the ancient forms used in reference to the destruction of Carthage; the first, to call over the protecting deities, was pronounced by the dictator or general, and none other, when they began the siege. It is as follows, literatim et punctatim: -
Si. Deus. si. Dea. est. cui. popolus. civitas. que. Karthaginiensis. est in. tutela. te. que. maxime, ille. qui. urbis. hujus. popoli. que. tutelam. recepisti. precor. veneror, que. veniam. que. a. vobis. peto. ut. vos. popolum. civitatem. que. Karthaginiensem. deseratis. loca. templa. sacra. urbem. que. eorum. relinquatis. absque. his. abeatis. ei. que. popolo. civitati. que. metum. formidinem. oblivionem. injiciatis. proditi. que. Romam. ad. me. meos. que. veniatis. nostra. que. vobis. loca. templa. sacra. urbs. acceptior. probatior. que. sit. mihi. que. popolo. que. Romano. militibus. que. meis. praepositi. sitis. ut. sciamus. intelligamus. que. Si. ita. feceritis. voveo. vobis. templa. ludos. que. facturum.
"Whether it be god or goddess, under whose protection the people and city of Carthage are placed; and thee, especially, who hast undertaken to defend this city and people; I pray, beseech, and earnestly entreat that you would forsake the people and city of Carthage, and leave their places, temples, sacred things, and city, and depart from them: and that you would inspire this people and city with fear, terror, and forgetfulness: and that, coming out from them, you would pass over to Rome, to me, and to mine: and that our places, temples, sacred things, and city may be more agreeable and more acceptable to you: and that you would preside over me, the Roman people, and my soldiers; that we may know and perceive it. If ye will do this, I promise to consecrate to your honor both temples and games."
The second, to devote the city to destruction, which it was supposed the tutelary gods had abandoned, is the following:
Dis. Pater. Vejovis. Manes. sive. vos. quo. allo. nomine. fas. est. nominare. ut. omnes. iliam. urbem. Karthaginem. exercitum. que. quem. ego. me. sentio. dicere. fuga. formidine. terrore. que. compleatis. qui. que. adversum. legiones. exercitum. que. nostrum. arma. tela. que. ferent. Uti. vos. eum. exercitum. eos. hostes. eos. que. homines. urbes. agros. que. eorum. et. qui. in. his. locis. regionibus. que. agris. urbibus. ve. habitant. abducatis. lumine. supero. privetis. exercitum. que. hostium. urbes. agros. que. eorum. quos. me. sentio. dicere. uti. vos. eas. urbes. agros. que. capita. aetates. que. eorum. devotas. consecratas. que. habeatis. illis. legibus. quibus. quando. que. sunt. maxime. hostes. devoti. eos. que. ego. vicarios. pro. me. fide. magistratu. que. meo. pro. popolo. Romano. exercitibus. legionibus. que. nostris. do. devoveo. ut. me. meam. que. fidem. imperium. que. legiones. exercitum. que. nostrum. qui. in. his. rebus. gerundis. sunt. bene. salvos. siritis. esse. Si. haec. ita. faxitis. ut. ego. sciam. sentiam. intelligam. que. tune. quisquis. hoc. votum. faxit. ubi. ubi. faxit. recte. factum. esto. ovibus. atris. tribus. Tellus. mater. te. que. Juppiter. obtestor.
"Dis. Pater. Vejosis. Manes., or by whatsoever name you wish to be invoked, I pray you to fill this city of Carthage with fear and terror; and to put that army to flight which I mention, and which bears arms or darts against Our legions and armies: and that ye may take away this army, those enemies, those men, their cities and their country, and all who dwell in those places, regions, countries, or cities; and deprive them of the light above: and let all their armies, cities, country, chiefs, and people be held by you consecrated and devoted, according to those laws by which, and at what time, enemies can be most effectually devoted. I also give and devote them as vicarious sacrifices for myself and my magistracy; for the Roman people, and for all our armies and legions; and for the whole empire, and that all the armies and legions which are employed in these countries may be preserved in safety. If therefore ye will do these things, as I know, conceive, and intend, then he who makes this vow wheresoever and whensoever he shall make it, I engage shall sacrifice three black sheep to thee, O mother Earth, and to thee. O Jupiter." "When the execrator mentions the earth, he stoops down and places both his hands on it; and when he names Jupiter, he lifts up both his hands to heaven; and when he mentions his vow, he places his hands upon his breast." Among the ancient records, Macrobius says he found many cities and people devoted in this way. The Romans held that no city could be taken till its tutelary god had forsaken it; or if it could be taken, it would be unlawful, as it would be sacrilegious to have the gods in captivity. They therefore endeavored to persuade the gods of their enemies to come over to their party. Virgil intimates that Troy was destroyed, only because the tutelary gods had forsaken it: -
Excessere omnes, adytis arisque relictis,
Dii, quibus imperium hoc steterat.
Aen., lib. ii., ver. 351.
"All the gods, by whose assistance the empire had hitherto been preserved, forsook their altars and their temples."
And it was on this account that the Greeks employed all their artifice to steal away the Palladium, on which they believed the safety of Troy depended.
Tacitus observes that when Suetonius Paulinus prepared his army to cross over into Mona, (Anglesea), where the Britons and Druids made their last stand, the priestesses, with dishevelled hair, white vestments, and torches in their hands, ran about like furies, devoting their enemies to destruction; and he farther adds that the sight, the attitude, and horrible imprecations of these priestesses had such effect on the Roman soldiers, that for a while they stood still and suffered themselves to be pierced with the darts of the Britons, without making any resistance. Tacit. Ann., l. xiv., c. 29. Many accounts are related in the Hindoo Pooran of kings employing sages to curse their enemies when too powerful for them - Ward's Customs.
The Jews also had a most horrible form of execration, as may be seen in Buxtorf's Talmudical Lexicon under the word תדם. These observations and authorities, drawn out in so much detail, are necessary to cast light on the strange and curious history related in this and the two following chapters.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: curse me: Num 23:7, Num 23:8, Num 24:9; Gen 12:3, Gen 27:29; Deu 23:4; Jos 24:9; Sa1 17:43; Neh 13:2; Psa 109:17, Psa 109:18
I wot: Kg1 22:6, Kg1 22:8, Kg1 22:13; Psa 109:28; Pro 26:2; Isa 47:12, Isa 47:13; Eze 13:6; Act 8:9, Act 8:10, Act 16:16
John Gill
22:6 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 others (d).
(d) Vid. Macrob. Saturnal. l. 3. c. 9.
John Wesley
22:6 Curse them for my sake and benefit; use thy utmost power, which thou hast with thy Gods, to blast and ruin them. We may smite them - Thou by thy imprecations, and I by my sword.
Robert Jamieson, A. R. Fausset and David Brown
22:6 Come . . . curse me this people--Among the heathen an opinion prevailed that prayers for evil or curses would be heard by the unseen powers as well as prayers for good, when offered by a prophet or priest and accompanied by the use of certain rites. Many examples are found in the histories of the Greeks and Romans of whole armies being devoted to destruction, and they occur among the natives of India and other heathen countries still. In the Burmese war, magicians were employed to curse the British troops.
22:722:7: Եւ գնացի՛ն ծերակոյտն Մովաբու եւ ծերակոյտն Մադիամու, եւ ըղձութիւնք ՚ի ձեռս նոցա. եկին առ Բաղաամ, եւ ասացին նմա զպատգամսն Բաղակայ։
7 Մովաբացիների ծերակոյտն ու Մադիամի ծերակոյտը գնացին: Նրանց ձեռքում կար բախտագուշակութիւնների համար տրուելիք վարձը: Նրանք եկան Բաղաամի մօտ եւ յայտնեցին Բաղակի պատգամները:
7 Մովաբի ծերերը ու Մադիամի ծերերը իրենց ձեռքերուն մէջ հմայութեան վարձքերով գացին Բաղաամին ու Բաղակին խօսքերը ըսին անոր։
Եւ գնացին ծերակոյտն Մովաբու եւ ծերակոյտն Մադիամու, եւ ըղձութիւնք ի ձեռս նոցա. եկին առ Բաղաամ, եւ ասացին նմա զպատգամսն Բաղակայ:

22:7: Եւ գնացի՛ն ծերակոյտն Մովաբու եւ ծերակոյտն Մադիամու, եւ ըղձութիւնք ՚ի ձեռս նոցա. եկին առ Բաղաամ, եւ ասացին նմա զպատգամսն Բաղակայ։
7 Մովաբացիների ծերակոյտն ու Մադիամի ծերակոյտը գնացին: Նրանց ձեռքում կար բախտագուշակութիւնների համար տրուելիք վարձը: Նրանք եկան Բաղաամի մօտ եւ յայտնեցին Բաղակի պատգամները:
7 Մովաբի ծերերը ու Մադիամի ծերերը իրենց ձեռքերուն մէջ հմայութեան վարձքերով գացին Բաղաամին ու Բաղակին խօսքերը ըսին անոր։
zohrab-1805▾ eastern-1994▾ western am▾
22:77: И пошли старейшины Моавитские и старейшины Мадиамские, с подарками в руках за волхвование, и пришли к Валааму, и пересказали ему слова Валаковы.
22:7 καὶ και and; even ἐπορεύθη πορευομαι travel; go ἡ ο the γερουσία γερουσια senate Μωαβ μωαβ and; even ἡ ο the γερουσία γερουσια senate Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even τὰ ο the μαντεῖα μαντειον in ταῖς ο the χερσὶν χειρ hand αὐτῶν αυτος he; him καὶ και and; even ἦλθον ερχομαι come; go πρὸς προς to; toward Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him τὰ ο the ῥήματα ρημα statement; phrase Βαλακ βαλακ Balak; Valak
22:7 וַ wa וְ and יֵּ֨לְכ֜וּ yyˌēlᵊḵˈû הלך walk זִקְנֵ֤י ziqnˈê זָקֵן old מֹואָב֙ môʔˌāv מֹואָב Moab וְ wᵊ וְ and זִקְנֵ֣י ziqnˈê זָקֵן old מִדְיָ֔ן miḏyˈān מִדְיָן Midian וּ û וְ and קְסָמִ֖ים qᵊsāmˌîm קֶסֶם divination בְּ bᵊ בְּ in יָדָ֑ם yāḏˈām יָד hand וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come אֶל־ ʔel- אֶל to בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet] וַ wa וְ and יְדַבְּר֥וּ yᵊḏabbᵊrˌû דבר speak אֵלָ֖יו ʔēlˌāʸw אֶל to דִּבְרֵ֥י divrˌê דָּבָר word בָלָֽק׃ vālˈāq בָּלָק Balak
22:7. perrexerunt seniores Moab et maiores natu Madian habentes divinationis pretium in manibus cumque venissent ad Balaam et narrassent ei omnia verba BalacAnd the ancients of Moab, and the elders of Madian, went with the price of divination in their hands. And where they were come to Balaam, and had told him all the words of Balac:
7. And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
22:7. And the elders of Moab, and those greater by birth of Midian, continued on, holding the price of divination in their hands. And when they had come to Balaam, and had explained to him all the words of Balak,
22:7. And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak:

7: И пошли старейшины Моавитские и старейшины Мадиамские, с подарками в руках за волхвование, и пришли к Валааму, и пересказали ему слова Валаковы.
22:7
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ο the
γερουσία γερουσια senate
Μωαβ μωαβ and; even
ο the
γερουσία γερουσια senate
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
τὰ ο the
μαντεῖα μαντειον in
ταῖς ο the
χερσὶν χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
ἦλθον ερχομαι come; go
πρὸς προς to; toward
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
τὰ ο the
ῥήματα ρημα statement; phrase
Βαλακ βαλακ Balak; Valak
22:7
וַ wa וְ and
יֵּ֨לְכ֜וּ yyˌēlᵊḵˈû הלך walk
זִקְנֵ֤י ziqnˈê זָקֵן old
מֹואָב֙ môʔˌāv מֹואָב Moab
וְ wᵊ וְ and
זִקְנֵ֣י ziqnˈê זָקֵן old
מִדְיָ֔ן miḏyˈān מִדְיָן Midian
וּ û וְ and
קְסָמִ֖ים qᵊsāmˌîm קֶסֶם divination
בְּ bᵊ בְּ in
יָדָ֑ם yāḏˈām יָד hand
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יְדַבְּר֥וּ yᵊḏabbᵊrˌû דבר speak
אֵלָ֖יו ʔēlˌāʸw אֶל to
דִּבְרֵ֥י divrˌê דָּבָר word
בָלָֽק׃ vālˈāq בָּלָק Balak
22:7. perrexerunt seniores Moab et maiores natu Madian habentes divinationis pretium in manibus cumque venissent ad Balaam et narrassent ei omnia verba Balac
And the ancients of Moab, and the elders of Madian, went with the price of divination in their hands. And where they were come to Balaam, and had told him all the words of Balac:
22:7. And the elders of Moab, and those greater by birth of Midian, continued on, holding the price of divination in their hands. And when they had come to Balaam, and had explained to him all the words of Balak,
22:7. And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:7: The rewards of divination - Whoever went to consult a prophet took with him a present, as it was on such gratuitous offerings the prophets lived; but here more than a mere present is intended, perhaps every thing necessary to provide materials for the incantation. The drugs, etc., used on such occasions were often very expensive. It appears that Balaam was very covetous, and that he loved the wages of unrighteousness, and probably lived by it; see Pe2 2:15.
Albert Barnes: Notes on the Bible - 1834
22:7: Rewards of divination - Rightly interpreted in Pe2 2:15 as "the wages of unrighteousness."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: rewards of divination: Sa1 9:7, Sa1 9:8; Isa 56:11; Eze 13:19; Mic 3:11; Rom 16:18; Ti1 6:9, Ti1 6:10; Tit 1:11; Pe2 2:15; Jde 1:11
Geneva 1599
22:7 And the elders of Moab and the elders of Midian departed with (d) the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
(d) Thinking to bribe him with gifts to curse the Israelites.
John Gill
22:7 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 Num 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 2Pet 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.
Robert Jamieson, A. R. Fausset and David Brown
22:7 the elders of Moab and . . . of Midian departed with the rewards of divination--like the fee of a fortune teller, and being a royal present, it would be something handsome.
22:822:8: Եւ ասէ ցնոսա. Ագարո՛ւք աստ զայս գիշեր, եւ արարից ձեզ պատասխանի՛ իրացդ, ինչ զոր Տէր խօսեսցի ընդ իս։ Եւ ագան իշխանքն Մովաբու առ Բաղաամու։
8 Բաղաամն ասաց նրանց. «Այս գիշեր մնացէ՛ք այստեղ, եւ ես պատասխան կը տամ այն բաների մասին, ինչ Տէրը կը յայտնի ինձ»: Եւ մովաբացի իշխանները գիշերեցին Բաղաամի մօտ:
8 Եւ անիկա ըսաւ անոնց. «Այս գիշեր հոս մնացէք եւ Տէրը ինչ որ ինծի խօսելու ըլլայ, անոր համեմատ պատասխան տամ ձեզի»։ Մովաբի իշխանները Բաղաամին քով մնացին։
Եւ ասէ ցնոսա. Ագարուք աստ զայս գիշեր, եւ արարից ձեզ պատասխանի իրացդ ինչ զոր Տէր խօսեսցի ընդ իս: Եւ ագան իշխանքն Մովաբու առ Բաղաամու:

22:8: Եւ ասէ ցնոսա. Ագարո՛ւք աստ զայս գիշեր, եւ արարից ձեզ պատասխանի՛ իրացդ, ինչ զոր Տէր խօսեսցի ընդ իս։ Եւ ագան իշխանքն Մովաբու առ Բաղաամու։
8 Բաղաամն ասաց նրանց. «Այս գիշեր մնացէ՛ք այստեղ, եւ ես պատասխան կը տամ այն բաների մասին, ինչ Տէրը կը յայտնի ինձ»: Եւ մովաբացի իշխանները գիշերեցին Բաղաամի մօտ:
8 Եւ անիկա ըսաւ անոնց. «Այս գիշեր հոս մնացէք եւ Տէրը ինչ որ ինծի խօսելու ըլլայ, անոր համեմատ պատասխան տամ ձեզի»։ Մովաբի իշխանները Բաղաամին քով մնացին։
zohrab-1805▾ eastern-1994▾ western am▾
22:88: И сказал он им: переночуйте здесь ночь, и дам вам ответ, как скажет мне Господь. И остались старейшины Моавитские у Валаама.
22:8 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him καταλύσατε καταλυω dislodge; lodge αὐτοῦ αυτου right here τὴν ο the νύκτα νυξ night καὶ και and; even ἀποκριθήσομαι αποκρινομαι respond ὑμῖν υμιν you πράγματα πραγμα act; matter ἃ ος who; what ἐὰν εαν and if; unless λαλήσῃ λαλεω talk; speak κύριος κυριος lord; master πρός προς to; toward με με me καὶ και and; even κατέμειναν καταμενω dwell οἱ ο the ἄρχοντες αρχων ruling; ruler Μωαβ μωαβ from; by Βαλααμ βαλααμ Balaam; Valaam
22:8 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to לִ֤ינוּ lˈînû לין lodge פֹה֙ fˌō פֹּה here הַ ha הַ the לַּ֔יְלָה llˈaylā לַיְלָה night וַ wa וְ and הֲשִׁבֹתִ֤י hᵃšivōṯˈî שׁוב return אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] דָּבָ֔ר dāvˈār דָּבָר word כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלָ֑י ʔēlˈāy אֶל to וַ wa וְ and יֵּשְׁב֥וּ yyēšᵊvˌû ישׁב sit שָׂרֵֽי־ śārˈê- שַׂר chief מֹואָ֖ב môʔˌāv מֹואָב Moab עִם־ ʕim- עִם with בִּלְעָֽם׃ bilʕˈām בִּלְעָם [prophet]
22:8. ille respondit manete hic nocte et respondebo quicquid mihi dixerit Dominus manentibus illis apud Balaam venit Deus et ait ad eumHe answered: Tarry here this night and I will answer whatsoever the Lord shall say to me. And while they stayed with Balaam, God came and said to him:
8. And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam.
22:8. he responded, “Remain for this night, and I will answer with whatever the Lord will say to me.” And while they stayed with Balaam, God came and said to him,
22:8. And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam.
And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam:

8: И сказал он им: переночуйте здесь ночь, и дам вам ответ, как скажет мне Господь. И остались старейшины Моавитские у Валаама.
22:8
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
καταλύσατε καταλυω dislodge; lodge
αὐτοῦ αυτου right here
τὴν ο the
νύκτα νυξ night
καὶ και and; even
ἀποκριθήσομαι αποκρινομαι respond
ὑμῖν υμιν you
πράγματα πραγμα act; matter
ος who; what
ἐὰν εαν and if; unless
λαλήσῃ λαλεω talk; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
καὶ και and; even
κατέμειναν καταμενω dwell
οἱ ο the
ἄρχοντες αρχων ruling; ruler
Μωαβ μωαβ from; by
Βαλααμ βαλααμ Balaam; Valaam
22:8
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
לִ֤ינוּ lˈînû לין lodge
פֹה֙ fˌō פֹּה here
הַ ha הַ the
לַּ֔יְלָה llˈaylā לַיְלָה night
וַ wa וְ and
הֲשִׁבֹתִ֤י hᵃšivōṯˈî שׁוב return
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
דָּבָ֔ר dāvˈār דָּבָר word
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלָ֑י ʔēlˈāy אֶל to
וַ wa וְ and
יֵּשְׁב֥וּ yyēšᵊvˌû ישׁב sit
שָׂרֵֽי־ śārˈê- שַׂר chief
מֹואָ֖ב môʔˌāv מֹואָב Moab
עִם־ ʕim- עִם with
בִּלְעָֽם׃ bilʕˈām בִּלְעָם [prophet]
22:8. ille respondit manete hic nocte et respondebo quicquid mihi dixerit Dominus manentibus illis apud Balaam venit Deus et ait ad eum
He answered: Tarry here this night and I will answer whatsoever the Lord shall say to me. And while they stayed with Balaam, God came and said to him:
22:8. he responded, “Remain for this night, and I will answer with whatever the Lord will say to me.” And while they stayed with Balaam, God came and said to him,
22:8. And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:8: I will bring you word again, as the Lord shall speak - So it appears he knew the true God, and had been in the habit of consulting him, and receiving oracles from his mouth.
Albert Barnes: Notes on the Bible - 1834
22:8: Balaam must surely have known that God's blessing was on the people with whose marvelous march forth from Egypt he was acquainted Exo 15:14; Exo 18:1; Jos 2:9, and from whom he had himself probably learned much (compare the language of Num 23:12 with Gen 13:6, and that of Num 24:9 with Gen 49:9). But his reply to the messengers next morning Num 22:13, betrays the desire to venture to the utmost of that which God would not forbid rather than to carry out God's will in hearty sincerity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: Num 22:19, Num 22:20, Num 12:6, Num 23:12; Jer 12:2; Eze 33:31
Geneva 1599
22:8 And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and (e) the princes of Moab abode with Balaam.
(e) Whom before he called elders: meaning the governors, and later calls them servants: that is, subjects to their king.
John Gill
22:8 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 think (e) 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.
(e) Jarchi, Ramban, & Isaac Arama, apud Muis in loc.
John Wesley
22:8 This night - The night was the time when God used to reveal his mind by dreams. The Lord - Heb. Jehovah, the true God, whom he here mentions, either for his own greater reputation, as if he consulted not with inferior spirits, but with the supreme God; or rather because this was Israel's God, and the only possible way of ruining them was by engaging their God against them: as the Romans and other Heathens, when they went to besiege any city, used enchantments to call forth that God under whose peculiar protection they were. Of Moab - And of Midian too.
Robert Jamieson, A. R. Fausset and David Brown
22:8 Lodge here this night, and I will bring you word again, as the Lord shall speak unto me, &c.--God usually revealed His will in visions and dreams; and Balaam's birth and residence in Mesopotamia, where the remains of patriarchal religion still lingered, account for his knowledge of the true God. His real character has long been a subject of discussion. Some, judging from his language, have thought him a saint; others, looking to his conduct, have described him as an irreligious charlatan; and a third class consider him a novice in the faith, who had a fear of God, but who had not acquired power over his passions [HENGSTENBERG].
22:922:9: Եւ եկն Աստուած առ Բաղաամ եւ ասէ ցնա. Զի՞ են արքդ այդոքիկ առ քեզ։
9 Աստուած եկաւ Բաղաամի մօտ եւ նրան ասաց. «Ովքե՞ր են այս մարդիկ, որ քեզ մօտ են»:
9 Աստուած Բաղաամին եկաւ ու ըսաւ. «Որո՞նք են այդ քու քովդ եղած մարդիկը»։
Եւ եկն Աստուած առ Բաղաամ եւ ասէ ցնա. Զի՞ են արքդ այդոքիկ առ քեզ:

22:9: Եւ եկն Աստուած առ Բաղաամ եւ ասէ ցնա. Զի՞ են արքդ այդոքիկ առ քեզ։
9 Աստուած եկաւ Բաղաամի մօտ եւ նրան ասաց. «Ովքե՞ր են այս մարդիկ, որ քեզ մօտ են»:
9 Աստուած Բաղաամին եկաւ ու ըսաւ. «Որո՞նք են այդ քու քովդ եղած մարդիկը»։
zohrab-1805▾ eastern-1994▾ western am▾
22:99: И пришел Бог к Валааму и сказал: какие это люди у тебя?
22:9 καὶ και and; even ἦλθεν ερχομαι come; go ὁ ο the θεὸς θεος God πρὸς προς to; toward Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him τί τις.1 who?; what? οἱ ο the ἄνθρωποι ανθρωπος person; human οὗτοι ουτος this; he παρὰ παρα from; by σοί σοι you
22:9 וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to בִּלְעָ֑ם bilʕˈām בִּלְעָם [prophet] וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מִ֛י mˈî מִי who הָ hā הַ the אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these עִמָּֽךְ׃ ʕimmˈāḵ עִם with
22:9. quid sibi volunt homines isti apud teWhat mean these men that are with thee?
9. And God came unto Balaam, and said, What men are these with thee?
22:9. “What do these men want with you?”
22:9. And God came unto Balaam, and said, What men [are] these with thee?
And God came unto Balaam, and said, What men [are] these with thee:

9: И пришел Бог к Валааму и сказал: какие это люди у тебя?
22:9
καὶ και and; even
ἦλθεν ερχομαι come; go
ο the
θεὸς θεος God
πρὸς προς to; toward
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
τί τις.1 who?; what?
οἱ ο the
ἄνθρωποι ανθρωπος person; human
οὗτοι ουτος this; he
παρὰ παρα from; by
σοί σοι you
22:9
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
בִּלְעָ֑ם bilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
מִ֛י mˈî מִי who
הָ הַ the
אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
22:9. quid sibi volunt homines isti apud te
What mean these men that are with thee?
9. And God came unto Balaam, and said, What men are these with thee?
22:9. “What do these men want with you?”
22:9. And God came unto Balaam, and said, What men [are] these with thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: God: Num 22:20; Gen 20:3, Gen 31:24, Gen 41:25; Dan 2:45, Dan 4:31, Dan 4:32; Mat 7:22, Mat 24:24; Joh 11:51
What men: Gen 3:9-11, Gen 4:9, Gen 16:8; Exo 4:2; Kg2 20:14, Kg2 20:15
John Gill
22:9 And God came unto Balaam,.... In a dream very probably, as he did to Abimelech and Laban, Gen 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.
John Wesley
22:9 What men are these - He asks this that Balaam by repeating the thing in God's presence might be convinced and ashamed of his sin and folly, in offering his service in such a business: and for a foundation to the following answer.
22:1022:10: Եւ ասէ Բաղաամ ցԱստուած. Բաղակ որդի Սեպփովրայ արքայ Մովաբու առաքեա՛ց զդոսա առ իս եւ ասէ.
10 Բաղաամը պատասխանեց Աստծուն. «Մովաբացիների արքայ Սեպփորի որդի Բաղակն է ուղարկել նրանց ինձ մօտ եւ ասել.
10 Բաղաամ ըսաւ Աստուծոյ. «Մովաբի թագաւորը Սեպփօրեան Բաղակը ասոնք ինծի ղրկեց՝ ըսելով.
Եւ ասէ Բաղաամ ցԱստուած. Բաղակ որդի Սեպփովրայ արքայ Մովաբու առաքեաց զդոսա առ իս եւ ասէ:

22:10: Եւ ասէ Բաղաամ ցԱստուած. Բաղակ որդի Սեպփովրայ արքայ Մովաբու առաքեա՛ց զդոսա առ իս եւ ասէ.
10 Բաղաամը պատասխանեց Աստծուն. «Մովաբացիների արքայ Սեպփորի որդի Բաղակն է ուղարկել նրանց ինձ մօտ եւ ասել.
10 Բաղաամ ըսաւ Աստուծոյ. «Մովաբի թագաւորը Սեպփօրեան Բաղակը ասոնք ինծի ղրկեց՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
22:1010: Валаам сказал Богу: Валак, сын Сепфоров, царь Моавитский, прислал [их] ко мне [сказать]:
22:10 καὶ και and; even εἶπεν επω say; speak Βαλααμ βαλααμ Balaam; Valaam πρὸς προς to; toward τὸν ο the θεόν θεος God Βαλακ βαλακ Balak; Valak υἱὸς υιος son Σεπφωρ σεπφωρ monarch; king Μωαβ μωαβ send off / away αὐτοὺς αυτος he; him πρός προς to; toward με με me λέγων λεγω tell; declare
22:10 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say בִּלְעָ֖ם bilʕˌām בִּלְעָם [prophet] אֶל־ ʔel- אֶל to הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) בָּלָ֧ק bālˈāq בָּלָק Balak בֶּן־ ben- בֵּן son צִפֹּ֛ר ṣippˈōr צִפֹּור Zippor מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king מֹואָ֖ב môʔˌāv מֹואָב Moab שָׁלַ֥ח šālˌaḥ שׁלח send אֵלָֽי׃ ʔēlˈāy אֶל to
22:10. respondit Balac filius Sepphor rex Moabitarum misit ad meHe answered: Balac the son of Sephor king of the Moabites hath sent to me,
10. And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, ,
22:10. He responded, “Balak, the son of Zippor, the king of the Moabites has sent to me,
22:10. And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, [saying],
And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me:

10: Валаам сказал Богу: Валак, сын Сепфоров, царь Моавитский, прислал [их] ко мне [сказать]:
22:10
καὶ και and; even
εἶπεν επω say; speak
Βαλααμ βαλααμ Balaam; Valaam
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
Βαλακ βαλακ Balak; Valak
υἱὸς υιος son
Σεπφωρ σεπφωρ monarch; king
Μωαβ μωαβ send off / away
αὐτοὺς αυτος he; him
πρός προς to; toward
με με me
λέγων λεγω tell; declare
22:10
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
בִּלְעָ֖ם bilʕˌām בִּלְעָם [prophet]
אֶל־ ʔel- אֶל to
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בָּלָ֧ק bālˈāq בָּלָק Balak
בֶּן־ ben- בֵּן son
צִפֹּ֛ר ṣippˈōr צִפֹּור Zippor
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
מֹואָ֖ב môʔˌāv מֹואָב Moab
שָׁלַ֥ח šālˌaḥ שׁלח send
אֵלָֽי׃ ʔēlˈāy אֶל to
22:10. respondit Balac filius Sepphor rex Moabitarum misit ad me
He answered: Balac the son of Sephor king of the Moabites hath sent to me,
22:10. He responded, “Balak, the son of Zippor, the king of the Moabites has sent to me,
22:10. And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, [saying],
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: Num 22:4-6
John Gill
22:10 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.
22:1122:11: Ահա ա՛զգ ել յԵգիպտոսէ եւ ծածկեաց զերեսս երկրի, եւ նստի՛ սա մօտ առ իս. արդ՝ ե՛կ անէծ դու զսոսա ինձ, թերեւս կարացից հարկանել զսա՝ եւ հանից զսա յերկրէ իմմէ։
11 “Ահա մի ժողովուրդ է դուրս ելել Եգիպտոսից, ծածկել երկրի երեսը եւ իջեւանել ինձ մօտ: Արդ, արի՛ ինձ համար անիծի՛ր նրանց, որպէսզի թերեւս կարողանամ նրանց կոտորելով՝ հալածել իմ երկրից”»:
11 ‘Ահա Եգիպտոսէն ելլող ժողովուրդը երկրին երեսը ծածկեց. հիմա եկո՛ւր, անիծէ՛ զանիկա ինծի համար, որ թերեւս կարող ըլլամ անոր յաղթել ու զանիկա վռնտել’»։
Ահա ազգ ել յԵգիպտոսէ եւ ծածկեաց զերեսս երկրի, [342]եւ նստի սա մօտ առ իս.`` արդ եկ անէծ դու զսոսա ինձ, թերեւս կարացից հարկանել զսա եւ հանից զսա յերկրէ իմմէ:

22:11: Ահա ա՛զգ ել յԵգիպտոսէ եւ ծածկեաց զերեսս երկրի, եւ նստի՛ սա մօտ առ իս. արդ՝ ե՛կ անէծ դու զսոսա ինձ, թերեւս կարացից հարկանել զսա՝ եւ հանից զսա յերկրէ իմմէ։
11 “Ահա մի ժողովուրդ է դուրս ելել Եգիպտոսից, ծածկել երկրի երեսը եւ իջեւանել ինձ մօտ: Արդ, արի՛ ինձ համար անիծի՛ր նրանց, որպէսզի թերեւս կարողանամ նրանց կոտորելով՝ հալածել իմ երկրից”»:
11 ‘Ահա Եգիպտոսէն ելլող ժողովուրդը երկրին երեսը ծածկեց. հիմա եկո՛ւր, անիծէ՛ զանիկա ինծի համար, որ թերեւս կարող ըլլամ անոր յաղթել ու զանիկա վռնտել’»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1111: вот, народ вышел из Египта и покрыл лице земли, итак приди, прокляни мне его; может быть я тогда буду в состоянии сразиться с ним и выгнать его.
22:11 ἰδοὺ ιδου see!; here I am λαὸς λαος populace; population ἐξελήλυθεν εξερχομαι come out; go out ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἰδοὺ ιδου see!; here I am κεκάλυφεν καλυπτω cover τὴν ο the ὄψιν οψις sight; face τῆς ο the γῆς γη earth; land καὶ και and; even οὗτος ουτος this; he ἐγκάθηται εγκαθημαι have; hold μου μου of me; mine καὶ και and; even νῦν νυν now; present δεῦρο δευρο come on; this point ἄρασαί αραομαι me αὐτόν αυτος he; him εἰ ει if; whether ἄρα αρα.2 it follows δυνήσομαι δυναμαι able; can πατάξαι πατασσω pat; impact αὐτὸν αυτος he; him καὶ και and; even ἐκβαλῶ εκβαλλω expel; cast out αὐτὸν αυτος he; him ἀπὸ απο from; away τῆς ο the γῆς γη earth; land
22:11 הִנֵּ֤ה hinnˈē הִנֵּה behold הָ hā הַ the עָם֙ ʕˌām עַם people הַ ha הַ the יֹּצֵ֣א yyōṣˈē יצא go out מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt וַ wa וְ and יְכַ֖ס yᵊḵˌas כסה cover אֶת־ ʔeṯ- אֵת [object marker] עֵ֣ין ʕˈên עַיִן eye הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth עַתָּ֗ה ʕattˈā עַתָּה now לְכָ֤ה lᵊḵˈā הלך walk קָֽבָה־ qˈāvā- קבב curse לִּי֙ llˌî לְ to אֹתֹ֔ו ʔōṯˈô אֵת [object marker] אוּלַ֥י ʔûlˌay אוּלַי perhaps אוּכַ֛ל ʔûḵˈal יכל be able לְ lᵊ לְ to הִלָּ֥חֶם hillˌāḥem לחם fight בֹּ֖ו bˌô בְּ in וְ wᵊ וְ and גֵרַשְׁתִּֽיו׃ ḡēraštˈiʸw גרשׁ drive out
22:11. dicens ecce populus qui egressus est de Aegypto operuit superficiem terrae veni et maledic ei si quo modo possim pugnans abicere eumSaying: Behold a people that is come out of Egypt, hath covered the face of the land: come and curse them, if by any means I may fight with them and drive them away.
11. Behold, the people that is come out of Egypt, it covereth the face of the earth: now, come curse me them; peradventure I shall be able to fight against them, and shall drive them out.
22:11. saying: ‘Behold, a people, which has gone forth from Egypt, has covered the face of the earth. Come and curse them, so that, in some way, I may be able to fight them and drive them away.’ ”
22:11. Behold, [there is] a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out.
Behold, [there is] a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out:

11: вот, народ вышел из Египта и покрыл лице земли, итак приди, прокляни мне его; может быть я тогда буду в состоянии сразиться с ним и выгнать его.
22:11
ἰδοὺ ιδου see!; here I am
λαὸς λαος populace; population
ἐξελήλυθεν εξερχομαι come out; go out
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἰδοὺ ιδου see!; here I am
κεκάλυφεν καλυπτω cover
τὴν ο the
ὄψιν οψις sight; face
τῆς ο the
γῆς γη earth; land
καὶ και and; even
οὗτος ουτος this; he
ἐγκάθηται εγκαθημαι have; hold
μου μου of me; mine
καὶ και and; even
νῦν νυν now; present
δεῦρο δευρο come on; this point
ἄρασαί αραομαι me
αὐτόν αυτος he; him
εἰ ει if; whether
ἄρα αρα.2 it follows
δυνήσομαι δυναμαι able; can
πατάξαι πατασσω pat; impact
αὐτὸν αυτος he; him
καὶ και and; even
ἐκβαλῶ εκβαλλω expel; cast out
αὐτὸν αυτος he; him
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
22:11
הִנֵּ֤ה hinnˈē הִנֵּה behold
הָ הַ the
עָם֙ ʕˌām עַם people
הַ ha הַ the
יֹּצֵ֣א yyōṣˈē יצא go out
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
וַ wa וְ and
יְכַ֖ס yᵊḵˌas כסה cover
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֣ין ʕˈên עַיִן eye
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
עַתָּ֗ה ʕattˈā עַתָּה now
לְכָ֤ה lᵊḵˈā הלך walk
קָֽבָה־ qˈāvā- קבב curse
לִּי֙ llˌî לְ to
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
אוּלַ֥י ʔûlˌay אוּלַי perhaps
אוּכַ֛ל ʔûḵˈal יכל be able
לְ lᵊ לְ to
הִלָּ֥חֶם hillˌāḥem לחם fight
בֹּ֖ו bˌô בְּ in
וְ wᵊ וְ and
גֵרַשְׁתִּֽיו׃ ḡēraštˈiʸw גרשׁ drive out
22:11. dicens ecce populus qui egressus est de Aegypto operuit superficiem terrae veni et maledic ei si quo modo possim pugnans abicere eum
Saying: Behold a people that is come out of Egypt, hath covered the face of the land: come and curse them, if by any means I may fight with them and drive them away.
22:11. saying: ‘Behold, a people, which has gone forth from Egypt, has covered the face of the earth. Come and curse them, so that, in some way, I may be able to fight them and drive them away.’ ”
22:11. Behold, [there is] a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: able to overcome them: Heb. pRev_ail in fighting against them, Num 22:11
John Gill
22:11 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 Num 22:5, Num 22:6.
22:1222:12: Եւ ասէ Աստուած ցԲաղաամ. Մի՛ երթար ընդ նոսա, եւ մի՛ անիծանիցես զժողովուրդն՝ քանզի օրհնեա՛լ է։
12 Աստուած ասաց Բաղաամին. «Մի՛ գնա նրանց հետ եւ մի՛ անիծիր ժողովրդին, որովհետեւ նա օրհնեալ է»:
12 Աստուած ըսաւ Բաղաամին. «Ատոնց հետ մի՛ երթար, ժողովուրդը մի՛ անիծեր. վասն զի անիկա օրհնեալ է»։
Եւ ասէ Աստուած ցԲաղաամ. Մի՛ երթար ընդ նոսա, եւ մի՛ անիծանիցես զժողովուրդն, քանզի օրհնեալ է:

22:12: Եւ ասէ Աստուած ցԲաղաամ. Մի՛ երթար ընդ նոսա, եւ մի՛ անիծանիցես զժողովուրդն՝ քանզի օրհնեա՛լ է։
12 Աստուած ասաց Բաղաամին. «Մի՛ գնա նրանց հետ եւ մի՛ անիծիր ժողովրդին, որովհետեւ նա օրհնեալ է»:
12 Աստուած ըսաւ Բաղաամին. «Ատոնց հետ մի՛ երթար, ժողովուրդը մի՛ անիծեր. վասն զի անիկա օրհնեալ է»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1212: И сказал Бог Валааму: не ходи с ними, не проклинай народа сего, ибо он благословен.
22:12 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεὸς θεος God πρὸς προς to; toward Βαλααμ βαλααμ Balaam; Valaam οὐ ου not πορεύσῃ πορευομαι travel; go μετ᾿ μετα with; amid αὐτῶν αυτος he; him οὐδὲ ουδε not even; neither καταράσῃ καταραομαι curse τὸν ο the λαόν λαος populace; population ἔστιν ειμι be γὰρ γαρ for εὐλογημένος ευλογεω commend; acclaim
22:12 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet] לֹ֥א lˌō לֹא not תֵלֵ֖ךְ ṯēlˌēḵ הלך walk עִמָּהֶ֑ם ʕimmāhˈem עִם with לֹ֤א lˈō לֹא not תָאֹר֙ ṯāʔˌōr ארר curse אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people כִּ֥י kˌî כִּי that בָר֖וּךְ vārˌûḵ ברך bless הֽוּא׃ hˈû הוּא he
22:12. dixitque Deus ad Balaam noli ire cum eis neque maledicas populo quia benedictus estAnd God said to Balaam: Thou shalt not go with them, nor shalt thou curse the people: because it is blessed.
12. And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed.
22:12. And God said to Balaam, “Do not go with them, and do not curse the people, for they are blessed.”
22:12. And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they [are] blessed.
And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they [are] blessed:

12: И сказал Бог Валааму: не ходи с ними, не проклинай народа сего, ибо он благословен.
22:12
καὶ και and; even
εἶπεν επω say; speak
ο the
θεὸς θεος God
πρὸς προς to; toward
Βαλααμ βαλααμ Balaam; Valaam
οὐ ου not
πορεύσῃ πορευομαι travel; go
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
οὐδὲ ουδε not even; neither
καταράσῃ καταραομαι curse
τὸν ο the
λαόν λαος populace; population
ἔστιν ειμι be
γὰρ γαρ for
εὐλογημένος ευλογεω commend; acclaim
22:12
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet]
לֹ֥א lˌō לֹא not
תֵלֵ֖ךְ ṯēlˌēḵ הלך walk
עִמָּהֶ֑ם ʕimmāhˈem עִם with
לֹ֤א lˈō לֹא not
תָאֹר֙ ṯāʔˌōr ארר curse
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֔ם ʕˈām עַם people
כִּ֥י kˌî כִּי that
בָר֖וּךְ vārˌûḵ ברך bless
הֽוּא׃ hˈû הוּא he
22:12. dixitque Deus ad Balaam noli ire cum eis neque maledicas populo quia benedictus est
And God said to Balaam: Thou shalt not go with them, nor shalt thou curse the people: because it is blessed.
22:12. And God said to Balaam, “Do not go with them, and do not curse the people, for they are blessed.”
22:12. And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they [are] blessed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:12: Thou shalt not go with them; thou shalt not curse the people - That is, Thou shalt not go with them to curse the people. With them he might go, as we find he afterwards did by God's own command, but not to curse the people; this was wholly forbidden. Probably the command, Thou shalt not go, refers here to that time, viz., the first invitation: and in this sense it was most punctually obeyed by Balaam; see Num 22:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: Thou shalt: Num 22:20; Job 33:15-17; Mat 27:19
thou shalt not curse: Num 22:19, Num 23:3, Num 23:13-15, Num 23:19, Num 23:23; Mic 6:5
for they: Num 23:20; Gen 12:2, Gen 22:16-18; Deu 23:5, Deu 33:29; Psa 144:15, Psa 146:5; Rom 4:6, Rom 4:7, Rom 11:29; Eph 1:3
Geneva 1599
22:12 And God (f) said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they [are] blessed.
(f) He warned him by a dream, that he should not consent to the kings wicked request.
John Gill
22:12 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. Num 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, Gen 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, Gen 27:33.
22:1322:13: Եւ յարուցեալ Բաղաամ ընդ առաւօտն, ասէ ցիշխանսն Բաղակայ. Գնացէ՛ք անդրէն առ տէրն ձեր. զի ո՛չ թողու զիս Աստուած գալ ընդ ձեզ[1414]։ [1414] Ոմանք. Ընդ առաւօտն եւ ասէ։
13 Առաւօտեան վեր կենալով՝ Բաղաամն ասաց Բաղակի իշխաններին. «Վերադարձէ՛ք ձեր տիրոջ մօտ, որովհետեւ Աստուած թոյլ չի տալիս ինձ, որ գամ ձեզ հետ»:
13 Բաղաամ առտուն ելաւ ու ըսաւ Բաղակին իշխաններուն. «Դուք ձեր երկիրը գացէք. վասն զի Տէրը չի թողուր որ ձեզի հետ երթամ»։
Եւ յարուցեալ Բաղաամ ընդ առաւօտն, ասէ ցիշխանսն Բաղակայ. Գնացէք անդրէն առ տէրն ձեր. զի ոչ թողու զիս [343]Աստուած գալ ընդ ձեզ:

22:13: Եւ յարուցեալ Բաղաամ ընդ առաւօտն, ասէ ցիշխանսն Բաղակայ. Գնացէ՛ք անդրէն առ տէրն ձեր. զի ո՛չ թողու զիս Աստուած գալ ընդ ձեզ[1414]։
[1414] Ոմանք. Ընդ առաւօտն եւ ասէ։
13 Առաւօտեան վեր կենալով՝ Բաղաամն ասաց Բաղակի իշխաններին. «Վերադարձէ՛ք ձեր տիրոջ մօտ, որովհետեւ Աստուած թոյլ չի տալիս ինձ, որ գամ ձեզ հետ»:
13 Բաղաամ առտուն ելաւ ու ըսաւ Բաղակին իշխաններուն. «Դուք ձեր երկիրը գացէք. վասն զի Տէրը չի թողուր որ ձեզի հետ երթամ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1313: И встал Валаам поутру и сказал князьям Валаковым: пойдите в землю вашу, ибо не хочет Господь позволить мне идти с вами.
22:13 καὶ και and; even ἀναστὰς ανιστημι stand up; resurrect Βαλααμ βαλααμ Balaam; Valaam τὸ ο the πρωὶ πρωι early εἶπεν επω say; speak τοῖς ο the ἄρχουσιν αρχων ruling; ruler Βαλακ βαλακ Balak; Valak ἀποτρέχετε αποτρεχω to; toward τὸν ο the κύριον κυριος lord; master ὑμῶν υμων your οὐκ ου not ἀφίησίν αφιημι dismiss; leave με με me ὁ ο the θεὸς θεος God πορεύεσθαι πορευομαι travel; go μεθ᾿ μετα with; amid ὑμῶν υμων your
22:13 וַ wa וְ and יָּ֤קָם yyˈāqom קום arise בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet] בַּ ba בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to שָׂרֵ֣י śārˈê שַׂר chief בָלָ֔ק vālˈāq בָּלָק Balak לְכ֖וּ lᵊḵˌû הלך walk אֶֽל־ ʔˈel- אֶל to אַרְצְכֶ֑ם ʔarṣᵊḵˈem אֶרֶץ earth כִּ֚י ˈkî כִּי that מֵאֵ֣ן mēʔˈēn מאן refuse יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to תִתִּ֖י ṯittˌî נתן give לַ la לְ to הֲלֹ֥ךְ hᵃlˌōḵ הלך walk עִמָּכֶֽם׃ ʕimmāḵˈem עִם with
22:13. qui mane consurgens dixit ad principes ite in terram vestram quia prohibuit me Deus venire vobiscumAnd he rose in the morning and said to the princes: Go into your country, because the Lord hath forbid me to come with you.
13. And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you.
22:13. And he, rising up in the morning, said to the leaders, “Go into your own land, for the Lord has prohibited me from going with you.”
22:13. And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you.
And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you:

13: И встал Валаам поутру и сказал князьям Валаковым: пойдите в землю вашу, ибо не хочет Господь позволить мне идти с вами.
22:13
καὶ και and; even
ἀναστὰς ανιστημι stand up; resurrect
Βαλααμ βαλααμ Balaam; Valaam
τὸ ο the
πρωὶ πρωι early
εἶπεν επω say; speak
τοῖς ο the
ἄρχουσιν αρχων ruling; ruler
Βαλακ βαλακ Balak; Valak
ἀποτρέχετε αποτρεχω to; toward
τὸν ο the
κύριον κυριος lord; master
ὑμῶν υμων your
οὐκ ου not
ἀφίησίν αφιημι dismiss; leave
με με me
ο the
θεὸς θεος God
πορεύεσθαι πορευομαι travel; go
μεθ᾿ μετα with; amid
ὑμῶν υμων your
22:13
וַ wa וְ and
יָּ֤קָם yyˈāqom קום arise
בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet]
בַּ ba בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
שָׂרֵ֣י śārˈê שַׂר chief
בָלָ֔ק vālˈāq בָּלָק Balak
לְכ֖וּ lᵊḵˌû הלך walk
אֶֽל־ ʔˈel- אֶל to
אַרְצְכֶ֑ם ʔarṣᵊḵˈem אֶרֶץ earth
כִּ֚י ˈkî כִּי that
מֵאֵ֣ן mēʔˈēn מאן refuse
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
תִתִּ֖י ṯittˌî נתן give
לַ la לְ to
הֲלֹ֥ךְ hᵃlˌōḵ הלך walk
עִמָּכֶֽם׃ ʕimmāḵˈem עִם with
22:13. qui mane consurgens dixit ad principes ite in terram vestram quia prohibuit me Deus venire vobiscum
And he rose in the morning and said to the princes: Go into your country, because the Lord hath forbid me to come with you.
22:13. And he, rising up in the morning, said to the leaders, “Go into your own land, for the Lord has prohibited me from going with you.”
22:13. And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: for the Lord: Num 22:14; Deu 23:5
Geneva 1599
22:13 And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give (g) me leave to go with you.
(g) Or else he would have been willing, covetousness had so blinded his heart.
John Gill
22:13 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.
Robert Jamieson, A. R. Fausset and David Brown
22:13 the Lord refuseth to give me leave to go with you--This answer has an appearance of being good, but it studiously concealed the reason of the divine prohibition [Num 22:12], and it intimated his own willingness and desire to go--if permitted. Balak despatched a second mission, which held out flattering prospects, both to his avarice and his ambition (Gen 31:30).
22:1422:14: Եւ յարուցեալ իշխանքն Մովաբու եկին առ Բաղակ՝ եւ ասեն. Ո՛չ կամեցաւ Բաղաամ գալ ընդ մեզ։
14 Մովաբացի իշխանները, վեր կենալով, եկան Բաղակի մօտ ու ասացին. «Բաղաամը չկամեցաւ գալ մեզ հետ»:
14 Մովաբի իշխանները ելան ու Բաղակին եկան եւ ըսին. «Բաղաամ մեզի հետ գալ չուզեց»։
Եւ յարուցեալ իշխանքն Մովաբու եկին առ Բաղակ եւ ասեն. Ոչ կամեցաւ Բաղաամ գալ ընդ մեզ:

22:14: Եւ յարուցեալ իշխանքն Մովաբու եկին առ Բաղակ՝ եւ ասեն. Ո՛չ կամեցաւ Բաղաամ գալ ընդ մեզ։
14 Մովաբացի իշխանները, վեր կենալով, եկան Բաղակի մօտ ու ասացին. «Բաղաամը չկամեցաւ գալ մեզ հետ»:
14 Մովաբի իշխանները ելան ու Բաղակին եկան եւ ըսին. «Բաղաամ մեզի հետ գալ չուզեց»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1414: И встали князья Моавитские, и пришли к Валаку, и сказали [ему]: не согласился Валаам идти с нами.
22:14 καὶ και and; even ἀναστάντες ανιστημι stand up; resurrect οἱ ο the ἄρχοντες αρχων ruling; ruler Μωαβ μωαβ come; go πρὸς προς to; toward Βαλακ βαλακ Balak; Valak καὶ και and; even εἶπαν επω say; speak οὐ ου not θέλει θελω determine; will Βαλααμ βαλααμ Balaam; Valaam πορευθῆναι πορευομαι travel; go μεθ᾿ μετα with; amid ἡμῶν ημων our
22:14 וַ wa וְ and יָּק֨וּמוּ֙ yyāqˈûmû קום arise שָׂרֵ֣י śārˈê שַׂר chief מֹואָ֔ב môʔˈāv מֹואָב Moab וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come אֶל־ ʔel- אֶל to בָּלָ֑ק bālˈāq בָּלָק Balak וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say מֵאֵ֥ן mēʔˌēn מאן refuse בִּלְעָ֖ם bilʕˌām בִּלְעָם [prophet] הֲלֹ֥ךְ hᵃlˌōḵ הלך walk עִמָּֽנוּ׃ ʕimmˈānû עִם with
22:14. reversi principes dixerunt ad Balac noluit Balaam venire nobiscumThe princes returning, said to Balac: Balaam would not come with us.
14. And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us.
22:14. Returning, the leaders said to Balak, “Balaam was not willing to come with us.”
22:14. And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us.
And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us:

14: И встали князья Моавитские, и пришли к Валаку, и сказали [ему]: не согласился Валаам идти с нами.
22:14
καὶ και and; even
ἀναστάντες ανιστημι stand up; resurrect
οἱ ο the
ἄρχοντες αρχων ruling; ruler
Μωαβ μωαβ come; go
πρὸς προς to; toward
Βαλακ βαλακ Balak; Valak
καὶ και and; even
εἶπαν επω say; speak
οὐ ου not
θέλει θελω determine; will
Βαλααμ βαλααμ Balaam; Valaam
πορευθῆναι πορευομαι travel; go
μεθ᾿ μετα with; amid
ἡμῶν ημων our
22:14
וַ wa וְ and
יָּק֨וּמוּ֙ yyāqˈûmû קום arise
שָׂרֵ֣י śārˈê שַׂר chief
מֹואָ֔ב môʔˈāv מֹואָב Moab
וַ wa וְ and
יָּבֹ֖אוּ yyāvˌōʔû בוא come
אֶל־ ʔel- אֶל to
בָּלָ֑ק bālˈāq בָּלָק Balak
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
מֵאֵ֥ן mēʔˌēn מאן refuse
בִּלְעָ֖ם bilʕˌām בִּלְעָם [prophet]
הֲלֹ֥ךְ hᵃlˌōḵ הלך walk
עִמָּֽנוּ׃ ʕimmˈānû עִם with
22:14. reversi principes dixerunt ad Balac noluit Balaam venire nobiscum
The princes returning, said to Balac: Balaam would not come with us.
22:14. Returning, the leaders said to Balak, “Balaam was not willing to come with us.”
22:14. And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us.
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Adam Clarke: Commentary on the Bible - 1831
22:14: Balaam refuseth to come with us - "Observe," says Mr. Ainsworth, "Satan's practice against God's word, seeking to lessen the same, and that from hand to hand, till he bring it to naught. Balaam told the princes less than God told him, and they relate to Balak less than Balaam told them; so that when the answer came to the king of Moab, it was not the word of God, but the word of man; it was simply, Balaam refuseth to come, without ever intimating that God had forbidden him." But in this Balaam is not to blame; he told the messengers in the most positive manner, Jehovah refuseth to give me leave to go with you, Num 22:13; and more explicit he could not be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: Balaam refuseth: Num 22:13, Num 22:37
John Gill
22:14 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.
22:1522:15: Եւ յաւել առաքե՛լ Բաղակ իշխանս բազումս եւ պատուականագոյնս քան զնոսա։
15 Բաղակը սրանցից էլ աւելի շատ եւ պատուաւոր իշխաններ ուղարկեց:
15 Բաղակ դարձեալ անոնցմէ աւելի շատ ու աւելի պատուաւոր իշխաններ ղրկեց։
Եւ յաւել առաքել Բաղակ իշխանս բազումս եւ պատուականագոյնս քան զնոսա:

22:15: Եւ յաւել առաքե՛լ Բաղակ իշխանս բազումս եւ պատուականագոյնս քան զնոսա։
15 Բաղակը սրանցից էլ աւելի շատ եւ պատուաւոր իշխաններ ուղարկեց:
15 Բաղակ դարձեալ անոնցմէ աւելի շատ ու աւելի պատուաւոր իշխաններ ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
22:1515: Валак послал еще князей, более и знаменитее тех.
22:15 καὶ και and; even προσέθετο προστιθημι add; continue Βαλακ βαλακ Balak; Valak ἔτι ετι yet; still ἀποστεῖλαι αποστελλω send off / away ἄρχοντας αρχων ruling; ruler πλείους πλειων more; majority καὶ και and; even ἐντιμοτέρους εντιμος valued; valuable τούτων ουτος this; he
22:15 וַ wa וְ and יֹּ֥סֶף yyˌōsef יסף add עֹ֖וד ʕˌôḏ עֹוד duration בָּלָ֑ק bālˈāq בָּלָק Balak שְׁלֹ֣חַ šᵊlˈōₐḥ שׁלח send שָׂרִ֔ים śārˈîm שַׂר chief רַבִּ֥ים rabbˌîm רַב much וְ wᵊ וְ and נִכְבָּדִ֖ים niḵbāḏˌîm כבד be heavy מֵ mē מִן from אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
22:15. rursum ille multo plures et nobiliores quam ante miserat misitThen he sent many more and more noble than he had sent before:
15. And Balak sent yet again princes, more, and more honourable than they.
22:15. Again, he sent many more persons, and these were more noble than those he had sent before.
22:15. And Balak sent yet again princes, more, and more honourable than they.
And Balak sent yet again princes, more, and more honourable than they:

15: Валак послал еще князей, более и знаменитее тех.
22:15
καὶ και and; even
προσέθετο προστιθημι add; continue
Βαλακ βαλακ Balak; Valak
ἔτι ετι yet; still
ἀποστεῖλαι αποστελλω send off / away
ἄρχοντας αρχων ruling; ruler
πλείους πλειων more; majority
καὶ και and; even
ἐντιμοτέρους εντιμος valued; valuable
τούτων ουτος this; he
22:15
וַ wa וְ and
יֹּ֥סֶף yyˌōsef יסף add
עֹ֖וד ʕˌôḏ עֹוד duration
בָּלָ֑ק bālˈāq בָּלָק Balak
שְׁלֹ֣חַ šᵊlˈōₐḥ שׁלח send
שָׂרִ֔ים śārˈîm שַׂר chief
רַבִּ֥ים rabbˌîm רַב much
וְ wᵊ וְ and
נִכְבָּדִ֖ים niḵbāḏˌîm כבד be heavy
מֵ מִן from
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
22:15. rursum ille multo plures et nobiliores quam ante miserat misit
Then he sent many more and more noble than he had sent before:
22:15. Again, he sent many more persons, and these were more noble than those he had sent before.
22:15. And Balak sent yet again princes, more, and more honourable than they.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
15: Balak's Second Message to Balaam.B. C. 1452.
15 And Balak sent yet again princes, more, and more honourable than they. 16 And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me: 17 For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people. 18 And Balaam answered and said unto the servants 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. 19 Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more. 20 And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do. 21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.
We have here a second embassy sent to Balaam, to fetch him over to curse Israel. It were well for us if we were as earnest and constant in prosecuting a good work, notwithstanding disappointments, as Balak was in pursuing this ill design. The enemies of the church are restless and unwearied in their attempts against it; but he that sits in heaven laughs at them. Observe,
I. The temptation Balak laid before Balaam. He contrived to make this assault more vigorous than the former. It is very probable that he sent double money in the hands of his messengers; but, besides that, now he tempted him with honours, laid a bait not only for his covetousness, but for his pride and ambition. How earnestly should we beg of God daily to mortify in us these two limbs of the old man! Those that know how to look with a holy contempt upon worldly wealth and preferment will find it not so hard a matter as most men do to keep a good conscience. See how artfully Balak managed the temptation. 1. The messengers he sent were more, and more honourable, v. 15. He sent to this conjurer with as great respect and deference to his quality as if he had been a sovereign prince, apprehending perhaps that Balaam had thought himself slighted in the fewness and meanness of the former messengers. 2. The request was very urgent. This powerful prince becomes a suitor to him: "Let nothing, I pray thee, hinder thee (v. 16), no, not God, nor conscience, nor any fear either of sin or shame." 3. The proffers were high: "I will promote thee to very great honour among the princes of Moab;" nay, he gives him a blank, and he shall write his own terms: I will do whatsoever thou sayest, that is, "I will give thee whatever thou desirest, and observe whatever thou orderest; thy word shall be a law to me," v. 17. Thus sinners stick at no pains, spare no cost, and care not how low they stoop, for the gratifying either of their luxury or of their malice; shall we then be stiff and strait-handed in our compliance with the laws of virtue? God forbid.
II. Balaam's seeming resistance of, but real yielding to, this temptation. We may here discern in Balaam a struggle between his convictions and his corruptions. 1. His convictions charged him to adhere to the command of God, and he spoke their language, v. 18. Nor could any man have said better: "If Balak would give me his house full of silver and gold, and that is more than he can give or I can ask, I cannot go beyond the word of the Lord my God." See how honourably he speaks of God; he is Jehovah, my God. Note, Many call God theirs that are not his, not truly because not only his; they swear by the Lord, and by Malcham. See how respectfully he speaks of the word of God, as one resolved to stick to it, and in nothing to vary from it, and how slightly of the wealth of this world, as if gold and silver were nothing to him in comparison with the favour of God; and yet, at the same time, the searcher of hearts knew that he loved the wages of unrighteousness. Note, It is an easy thing for bad men to speak very good words, and with their mouth to make a show of piety. There is no judging of men by their words. God knows the heart. 2. His corruptions at the same time strongly inclined him to go contrary to the command. He seemed to refuse the temptation, v. 18. But even then he expressed no abhorrence of it, as Christ did when he had the kingdoms of the world offered him (Get thee hence Satan), and as Peter did when Simon Magus offered him money: Thy money perish with thee. But it appears (v. 19) that he had a strong inclination to accept the proffer; for he would further attend, to know what God would say to him, hoping that he might alter his mind and give him leave to go. This was a vile reflection upon God Almighty, as if he could change his mind, and now at last suffer those to be cursed whom he had pronounced blessed, and as if he would be brought to allow what he had already declared to be evil. Surely he thought God altogether such a one as himself. He had already been told what the will of God was, in which he ought to have acquiesced, and not to have desired a re-hearing of that cause which was already so plainly determined. Note, It is a very great affront to God, and a certain evidence of the dominion of corruption in the heart, to beg leave to sin.
III. The permission God gave him to go, v. 20. God came to him, probably by an anger, and told him he might, if he pleased, go with Balak's messengers. So he gave him up to his own heart's lust. "Since thou hast such a mind to go, even go, yet know that the journey thou undertakest shall not be for thy honour; for, though thou hast leave to go, thou shalt not, as thou hopest, have leave to curse, for the word which I shall say unto thee, that thou shalt do." Note, God has wicked men in a chain; hitherto they shall come by his permission, but no further that he does permit them. Thus he makes the wrath of man to praise him, yet, at the same time, restrains the remainder of it. It was in anger that God said to Balaam, "Go with them," and we have reason to think that Balaam himself so understood it, for we do not find him pleading this allowance when God reproved him for going. Note, As God sometimes denies the prayers of his people in love, so sometimes he grants the desires of the wicked in wrath.
IV. His setting out in the journey, v. 21. God gave him leave to go if the men called him, but he was so fond of the journey that we do not find he staid for their calling him, but he himself rose up in the morning, got every thing ready with all speed, and went with the princes of Moab, who were proud enough that they had carried their point. The apostle describes Balaam's sin here to be that he ran greedily into an error for reward, Jude 11. The love of money is the root of all evil.
Albert Barnes: Notes on the Bible - 1834
22:15: Balak, like the ancient pagan world generally, not only believed in the efficacy of the curses and incantations of the soothsayers, but regarded their services as strictly venal. Hence, when his first offer was declined, he infers at once that he had not bid high enough.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: princes: Num 22:7, Num 22:8; Act 10:7, Act 10:8
John Gill
22:15 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.
22:1622:16: Եկին առ Բաղաամ, եւ ասեն ցնա. Ա՛յսպէս ասէ Բաղակ Սեպփովրեան. Աղաչե՛մ զքեզ՝ մի՛ դանդաղիցիս գալ առ իս.
16 Բաղաամի մօտ գալով՝ նրանք ասացին. «Այսպէս է ասում Սեպփորի որդի Բաղակը. “Աղաչում եմ քեզ, շտապ ինձ մօտ արի՛,
16 Ասոնք Բաղաամին եկան եւ ըսին. «Սեպփօրի որդին Բաղակ այսպէս կ’ըսէ. ‘կ’աղաչեմ, ինծի գալէ մի՛ հրաժարիր.
Եկին առ Բաղաամ եւ ասեն ցնա. Այսպէս ասէ Բաղակ Սեպփովրեան. Աղաչեմ զքեզ, մի՛ դանդաղիցիս գալ առ իս:

22:16: Եկին առ Բաղաամ, եւ ասեն ցնա. Ա՛յսպէս ասէ Բաղակ Սեպփովրեան. Աղաչե՛մ զքեզ՝ մի՛ դանդաղիցիս գալ առ իս.
16 Բաղաամի մօտ գալով՝ նրանք ասացին. «Այսպէս է ասում Սեպփորի որդի Բաղակը. “Աղաչում եմ քեզ, շտապ ինձ մօտ արի՛,
16 Ասոնք Բաղաամին եկան եւ ըսին. «Սեպփօրի որդին Բաղակ այսպէս կ’ըսէ. ‘կ’աղաչեմ, ինծի գալէ մի՛ հրաժարիր.
zohrab-1805▾ eastern-1994▾ western am▾
22:1616: И пришли они к Валааму и сказали ему: так говорит Валак, сын Сепфоров: не откажись придти ко мне;
22:16 καὶ και and; even ἦλθον ερχομαι come; go πρὸς προς to; toward Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even λέγουσιν λεγω tell; declare αὐτῷ αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare Βαλακ βαλακ Balak; Valak ὁ ο the τοῦ ο the Σεπφωρ σεπφωρ deem worthy; consider worthwhile σε σε.1 you μὴ μη not ὀκνήσῃς οκνεω hesitate ἐλθεῖν ερχομαι come; go πρός προς to; toward με με me
22:16 וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come אֶל־ ʔel- אֶל to בִּלְעָ֑ם bilʕˈām בִּלְעָם [prophet] וַ wa וְ and יֹּ֣אמְרוּ yyˈōmᵊrû אמר say לֹ֗ו lˈô לְ to כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say בָּלָ֣ק bālˈāq בָּלָק Balak בֶּן־ ben- בֵּן son צִפֹּ֔ור ṣippˈôr צִפֹּור Zippor אַל־ ʔal- אַל not נָ֥א nˌā נָא yeah תִמָּנַ֖ע ṯimmānˌaʕ מנע withhold מֵ mē מִן from הֲלֹ֥ךְ hᵃlˌōḵ הלך walk אֵלָֽי׃ ʔēlˈāy אֶל to
22:16. qui cum venissent ad Balaam dixerunt sic dicit Balac filius Sepphor ne cuncteris venire ad meWho, when they were come to Balaam, said: Thus saith Balac the son of Sephor, Delay not to come to me:
16. And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me:
22:16. And when these had come to Balaam, they said: “So says Balak, the son of Zippor. Do not hesitate to come to me.
22:16. And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me:
And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me:

16: И пришли они к Валааму и сказали ему: так говорит Валак, сын Сепфоров: не откажись придти ко мне;
22:16
καὶ και and; even
ἦλθον ερχομαι come; go
πρὸς προς to; toward
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
λέγουσιν λεγω tell; declare
αὐτῷ αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
Βαλακ βαλακ Balak; Valak
ο the
τοῦ ο the
Σεπφωρ σεπφωρ deem worthy; consider worthwhile
σε σε.1 you
μὴ μη not
ὀκνήσῃς οκνεω hesitate
ἐλθεῖν ερχομαι come; go
πρός προς to; toward
με με me
22:16
וַ wa וְ and
יָּבֹ֖אוּ yyāvˌōʔû בוא come
אֶל־ ʔel- אֶל to
בִּלְעָ֑ם bilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יֹּ֣אמְרוּ yyˈōmᵊrû אמר say
לֹ֗ו lˈô לְ to
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
בָּלָ֣ק bālˈāq בָּלָק Balak
בֶּן־ ben- בֵּן son
צִפֹּ֔ור ṣippˈôr צִפֹּור Zippor
אַל־ ʔal- אַל not
נָ֥א nˌā נָא yeah
תִמָּנַ֖ע ṯimmānˌaʕ מנע withhold
מֵ מִן from
הֲלֹ֥ךְ hᵃlˌōḵ הלך walk
אֵלָֽי׃ ʔēlˈāy אֶל to
22:16. qui cum venissent ad Balaam dixerunt sic dicit Balac filius Sepphor ne cuncteris venire ad me
Who, when they were come to Balaam, said: Thus saith Balac the son of Sephor, Delay not to come to me:
22:16. And when these had come to Balaam, they said: “So says Balak, the son of Zippor. Do not hesitate to come to me.
22:16. And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: Let nothing: etc. Heb. Be not thou letted from, etc. Num 22:16
Geneva 1599
22:16 And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, (h) Let nothing, I pray thee, hinder thee from coming unto me:
(h) The wicked seek by all means to further their naughty enterprises, though they know that God is against them.
John Gill
22:16 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.
22:1722:17: զի պատուելով պատուեցի՛ց զքեզ, եւ զոր ինչ ասիցես արարի՛ց քեզ. եւ արդ՝ ե՛կ անէ՛ծ ինձ զժողովուրդս զայս։
17 որովհետեւ մեծապէս պատուելու եմ քեզ, եւ ինչ էլ ասես, կ’անեմ քեզ համար: Արդ, արի՛ ինձ համար անիծի՛ր այս ժողովրդին”»:
17 Քանզի քեզի շատ պատիւ պիտի ընեմ եւ ինծի ինչ որ ըսես՝ պիտի ընեմ, ուստի կ’աղաչեմ, եկո՛ւր, անիծէ՛ այս ժողովուրդը ինծի համար’»։
զի պատուելով պատուեցից զքեզ, եւ զոր ինչ ասիցես արարից քեզ. եւ արդ եկ անէծ ինձ զժողովուրդս զայս:

22:17: զի պատուելով պատուեցի՛ց զքեզ, եւ զոր ինչ ասիցես արարի՛ց քեզ. եւ արդ՝ ե՛կ անէ՛ծ ինձ զժողովուրդս զայս։
17 որովհետեւ մեծապէս պատուելու եմ քեզ, եւ ինչ էլ ասես, կ’անեմ քեզ համար: Արդ, արի՛ ինձ համար անիծի՛ր այս ժողովրդին”»:
17 Քանզի քեզի շատ պատիւ պիտի ընեմ եւ ինծի ինչ որ ըսես՝ պիտի ընեմ, ուստի կ’աղաչեմ, եկո՛ւր, անիծէ՛ այս ժողովուրդը ինծի համար’»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1717: я окажу тебе великую почесть и сделаю [тебе] все, что ни скажешь мне; приди же, прокляни мне народ сей.
22:17 ἐντίμως εντιμως for τιμήσω τιμαω honor; value σε σε.1 you καὶ και and; even ὅσα οσος as much as; as many as ἐὰν εαν and if; unless εἴπῃς επω say; speak ποιήσω ποιεω do; make σοι σοι you καὶ και and; even δεῦρο δευρο come on; this point ἐπικατάρασαί επικαταραομαι me τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he
22:17 כִּֽי־ kˈî- כִּי that כַבֵּ֤ד ḵabbˈēḏ כבד be heavy אֲכַבֶּדְךָ֙ ʔᵃḵabbeḏᵊḵˌā כבד be heavy מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and כֹ֛ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תֹּאמַ֥ר tōmˌar אמר say אֵלַ֖י ʔēlˌay אֶל to אֶֽעֱשֶׂ֑ה ʔˈeʕᵉśˈeh עשׂה make וּ û וְ and לְכָה־ lᵊḵā- הלך walk נָּא֙ nnˌā נָא yeah קָֽבָה־ qˈāvā- קבב curse לִּ֔י llˈî לְ to אֵ֖ת ʔˌēṯ אֵת [object marker] הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
22:17. paratum honorare te et quicquid volueris dare veni et maledic populo istiFor I am ready to honour thee, and will give thee whatsoever thou wilt: come and curse this people.
17. for I will promote thee unto very great honour, and whatsoever thou sayest unto me I will do: come therefore, I pray thee, curse me this people.
22:17. For I am ready to honor you, and whatever you would want, I shall give to you. Come and curse this people.”
22:17. For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people.
For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people:

17: я окажу тебе великую почесть и сделаю [тебе] все, что ни скажешь мне; приди же, прокляни мне народ сей.
22:17
ἐντίμως εντιμως for
τιμήσω τιμαω honor; value
σε σε.1 you
καὶ και and; even
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
εἴπῃς επω say; speak
ποιήσω ποιεω do; make
σοι σοι you
καὶ και and; even
δεῦρο δευρο come on; this point
ἐπικατάρασαί επικαταραομαι me
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
22:17
כִּֽי־ kˈî- כִּי that
כַבֵּ֤ד ḵabbˈēḏ כבד be heavy
אֲכַבֶּדְךָ֙ ʔᵃḵabbeḏᵊḵˌā כבד be heavy
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וְ wᵊ וְ and
כֹ֛ל ḵˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תֹּאמַ֥ר tōmˌar אמר say
אֵלַ֖י ʔēlˌay אֶל to
אֶֽעֱשֶׂ֑ה ʔˈeʕᵉśˈeh עשׂה make
וּ û וְ and
לְכָה־ lᵊḵā- הלך walk
נָּא֙ nnˌā נָא yeah
קָֽבָה־ qˈāvā- קבב curse
לִּ֔י llˈî לְ to
אֵ֖ת ʔˌēṯ אֵת [object marker]
הָ הַ the
עָ֥ם ʕˌām עַם people
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
22:17. paratum honorare te et quicquid volueris dare veni et maledic populo isti
For I am ready to honour thee, and will give thee whatsoever thou wilt: come and curse this people.
22:17. For I am ready to honor you, and whatever you would want, I shall give to you. Come and curse this people.”
22:17. For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:17: I will promote: Num 24:11; Deu 16:9; Est 5:11, Est 7:9; Mat 4:8, Mat 4:9, Mat 16:26
and I will do: Num 23:2, Num 23:3, Num 23:29, Num 23:30; Mat 14:7
come: Num 22:6
curse me: An erroneous opinion pRev_ailed, both in those days and in after ages, that some men had the power, by the help of their gods, to devote, not only particular persons, but cities and whole armies, to destruction. This they are said to have done sometimes by words of imprecation; of which there was a set form among some people, which schines calls διοριζομενην αραν , "the determinate curse." Macrobius has a whole chapter on this subject. He gives us two of the ancient forms used in reference to the destruction of Carthage; the first, which was only pronounced by the dictator, or general, was to call over the protecting deities to their side, and the other to devote the city to destruction, which they were supposed to have abandoned. The Romans held, that no city would be taken till its tutelary god had forsaken it; or if it could be taken, it would be unlawful, as it would be sacrilege to lead the gods into captivity. Virgil intimates, that Troy was destroyed because Excessere omnes adytis, arisque relictis dii, quibus imperium hoc steterat, "All the gods, by whose assistance the empire had hitherto been preserved, forsook their altars and temples." See more on this subject in Dr. A. Clarke, Bp. Patrick, and Burder's Oriental Customs, No. 734.
John Gill
22:17 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" (f); 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, Num 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.
(f) "honorando honorabo te valde", Pagninus, Montanus, Piscator.
22:1822:18: Պատասխանի ետ Բաղաամ եւ ասէ ցիշխանսն Բաղակայ. Եթէ տացէ ինձ Բաղակ լի՛ տամբ իւրով արծաթ եւ ոսկի, ո՛չ կարացից անցանել զբանիւ Տեառն Աստուծոյ, առնել զնա փոքր կամ մեծ մտօք իմովք։
18 Պատասխան տալով՝ Բաղաամն ասաց Բաղակի իշխաններին. «Եթէ Բաղակն ինձ անգամ իր տնով լիքը արծաթ ու ոսկի տայ, ես չեմ կարող ոտնահարել Տէր Աստծու խօսքը, Տիրոջը հակառակ մեծ կամ փոքր բան կատարել:
18 Բաղաամ պատասխան տուաւ ու ըսաւ Բաղակին ծառաներուն. «Եթէ Բաղակ իր տունովը լեցուն արծաթ ու ոսկի ալ տայ ինծի, իմ Տէր Աստուծոյս հրամանին հակառակ չեմ կրնար պզտիկ կամ մեծ բան մը ընել։
Պատասխանի ետ Բաղաամ եւ ասէ ցիշխանսն Բաղակայ. Եթէ տացէ ինձ Բաղակ լի տամբ իւրով արծաթ եւ ոսկի, ոչ կարացից անցանել զբանիւ Տեառն [344]Աստուծոյ` առնել զնա փոքր կամ մեծ մտօք իմովք:

22:18: Պատասխանի ետ Բաղաամ եւ ասէ ցիշխանսն Բաղակայ. Եթէ տացէ ինձ Բաղակ լի՛ տամբ իւրով արծաթ եւ ոսկի, ո՛չ կարացից անցանել զբանիւ Տեառն Աստուծոյ, առնել զնա փոքր կամ մեծ մտօք իմովք։
18 Պատասխան տալով՝ Բաղաամն ասաց Բաղակի իշխաններին. «Եթէ Բաղակն ինձ անգամ իր տնով լիքը արծաթ ու ոսկի տայ, ես չեմ կարող ոտնահարել Տէր Աստծու խօսքը, Տիրոջը հակառակ մեծ կամ փոքր բան կատարել:
18 Բաղաամ պատասխան տուաւ ու ըսաւ Բաղակին ծառաներուն. «Եթէ Բաղակ իր տունովը լեցուն արծաթ ու ոսկի ալ տայ ինծի, իմ Տէր Աստուծոյս հրամանին հակառակ չեմ կրնար պզտիկ կամ մեծ բան մը ընել։
zohrab-1805▾ eastern-1994▾ western am▾
22:1818: И отвечал Валаам и сказал рабам Валаковым: хотя бы Валак давал мне полный свой дом серебра и золота, не могу преступить повеления Господа, Бога моего, и сделать что-либо малое или великое [по своему произволу];
22:18 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even εἶπεν επω say; speak τοῖς ο the ἄρχουσιν αρχων ruling; ruler Βαλακ βαλακ Balak; Valak ἐὰν εαν and if; unless δῷ διδωμι give; deposit μοι μοι me Βαλακ βαλακ Balak; Valak πλήρη πληρης full τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him ἀργυρίου αργυριον silver piece; money καὶ και and; even χρυσίου χρυσιον gold piece; gold leaf οὐ ου not δυνήσομαι δυναμαι able; can παραβῆναι παραβαινω transgress; overstep τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ποιῆσαι ποιεω do; make αὐτὸ αυτος he; him μικρὸν μικρος little; small ἢ η or; than μέγα μεγας great; loud ἐν εν in τῇ ο the διανοίᾳ διανοια mind; intention μου μου of me; mine
22:18 וַ wa וְ and יַּ֣עַן yyˈaʕan ענה answer בִּלְעָ֗ם bilʕˈām בִּלְעָם [prophet] וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant בָלָ֔ק vālˈāq בָּלָק Balak אִם־ ʔim- אִם if יִתֶּן־ yitten- נתן give לִ֥י lˌî לְ to בָלָ֛ק vālˈāq בָּלָק Balak מְלֹ֥א mᵊlˌō מְלֹא fullness בֵיתֹ֖ו vêṯˌô בַּיִת house כֶּ֣סֶף kˈesef כֶּסֶף silver וְ wᵊ וְ and זָהָ֑ב zāhˈāv זָהָב gold לֹ֣א lˈō לֹא not אוּכַ֗ל ʔûḵˈal יכל be able לַ la לְ to עֲבֹר֙ ʕᵃvˌōr עבר pass אֶת־ ʔeṯ- אֵת [object marker] פִּי֙ pˌî פֶּה mouth יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֔י ʔᵉlōhˈāy אֱלֹהִים god(s) לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make קְטַנָּ֖ה qᵊṭannˌā קָטָן small אֹ֥ו ʔˌô אֹו or גְדֹולָֽה׃ ḡᵊḏôlˈā גָּדֹול great
22:18. respondit Balaam si dederit mihi Balac plenam domum suam argenti et auri non potero inmutare verbum Domini Dei mei ut vel plus vel minus loquarBalaam answered: If Balac would give me his house full of silver and gold, I cannot alter the word of the Lord my God, to speak either more or less.
18. And Balaam answered and said unto the servants 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.
22:18. Balaam responded: “Even if Balak were to give to me his own house, filled with silver and gold, I still would not be able to change the word of the Lord my God, neither to say more, nor to say less.
22:18. And Balaam answered and said unto the servants 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.
And Balaam answered and said unto the servants 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:

18: И отвечал Валаам и сказал рабам Валаковым: хотя бы Валак давал мне полный свой дом серебра и золота, не могу преступить повеления Господа, Бога моего, и сделать что-либо малое или великое [по своему произволу];
22:18
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
εἶπεν επω say; speak
τοῖς ο the
ἄρχουσιν αρχων ruling; ruler
Βαλακ βαλακ Balak; Valak
ἐὰν εαν and if; unless
δῷ διδωμι give; deposit
μοι μοι me
Βαλακ βαλακ Balak; Valak
πλήρη πληρης full
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
χρυσίου χρυσιον gold piece; gold leaf
οὐ ου not
δυνήσομαι δυναμαι able; can
παραβῆναι παραβαινω transgress; overstep
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ποιῆσαι ποιεω do; make
αὐτὸ αυτος he; him
μικρὸν μικρος little; small
η or; than
μέγα μεγας great; loud
ἐν εν in
τῇ ο the
διανοίᾳ διανοια mind; intention
μου μου of me; mine
22:18
וַ wa וְ and
יַּ֣עַן yyˈaʕan ענה answer
בִּלְעָ֗ם bilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant
בָלָ֔ק vālˈāq בָּלָק Balak
אִם־ ʔim- אִם if
יִתֶּן־ yitten- נתן give
לִ֥י lˌî לְ to
בָלָ֛ק vālˈāq בָּלָק Balak
מְלֹ֥א mᵊlˌō מְלֹא fullness
בֵיתֹ֖ו vêṯˌô בַּיִת house
כֶּ֣סֶף kˈesef כֶּסֶף silver
וְ wᵊ וְ and
זָהָ֑ב zāhˈāv זָהָב gold
לֹ֣א lˈō לֹא not
אוּכַ֗ל ʔûḵˈal יכל be able
לַ la לְ to
עֲבֹר֙ ʕᵃvˌōr עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
פִּי֙ pˌî פֶּה mouth
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֔י ʔᵉlōhˈāy אֱלֹהִים god(s)
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
קְטַנָּ֖ה qᵊṭannˌā קָטָן small
אֹ֥ו ʔˌô אֹו or
גְדֹולָֽה׃ ḡᵊḏôlˈā גָּדֹול great
22:18. respondit Balaam si dederit mihi Balac plenam domum suam argenti et auri non potero inmutare verbum Domini Dei mei ut vel plus vel minus loquar
Balaam answered: If Balac would give me his house full of silver and gold, I cannot alter the word of the Lord my God, to speak either more or less.
22:18. Balaam responded: “Even if Balak were to give to me his own house, filled with silver and gold, I still would not be able to change the word of the Lord my God, neither to say more, nor to say less.
22:18. And Balaam answered and said unto the servants 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.
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Adam Clarke: Commentary on the Bible - 1831
22:18: I cannot go beyond the word of the Lord my God - Balaam knew God too well to suppose he could reverse any of his purposes; and he respected him too much to attempt to do any thing without his permission. Though he was covetous, yet he dared not, even when strongly tempted both by riches and honors, to go contrary to the command of his God. Many make all the professions of Balaam, without justifying them by their conduct. "They pretend," says one, "they would not do any thing against the word of God for a house full of gold, and yet will do it for a handful!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: If Balak: Num 24:13; Tit 1:16
I cannot: Num 23:26, Num 24:13; Kg1 22:14; Ch2 18:13; Dan 5:17; Act 8:20
John Gill
22:18 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.
22:1922:19: Եւ արդ՝ ագերո՛ւք դուք աստ զգիշերս զայս. եւ գիտացի՛ց զի՛նչ յաւելցէ Տէր խօսել ընդ իս։
19 Արդ, այս գիշեր մնացէ՛ք այստեղ, որպէսզի իմանամ, թէ Տէրը էլ ինչ կ’ասի ինձ»:
19 Արդ, կ’աղաչեմ, այս գիշեր դուք ալ հոս կեցէ՛ք, որպէս զի գիտնամ թէ Տէրը ուրիշ ի՛նչ պիտի ըսէ ինծի»։
Եւ արդ ագերուք [345]դուք աստ զգիշերս զայս, եւ գիտացից զինչ յաւելցէ Տէր խօսել ընդ իս:

22:19: Եւ արդ՝ ագերո՛ւք դուք աստ զգիշերս զայս. եւ գիտացի՛ց զի՛նչ յաւելցէ Տէր խօսել ընդ իս։
19 Արդ, այս գիշեր մնացէ՛ք այստեղ, որպէսզի իմանամ, թէ Տէրը էլ ինչ կ’ասի ինձ»:
19 Արդ, կ’աղաչեմ, այս գիշեր դուք ալ հոս կեցէ՛ք, որպէս զի գիտնամ թէ Տէրը ուրիշ ի՛նչ պիտի ըսէ ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1919: впрочем, останьтесь здесь и вы на ночь, и я узнаю, что еще скажет мне Господь.
22:19 καὶ και and; even νῦν νυν now; present ὑπομείνατε υπομενω endure; stay behind αὐτοῦ αυτου right here καὶ και and; even ὑμεῖς υμεις you τὴν ο the νύκτα νυξ night ταύτην ουτος this; he καὶ και and; even γνώσομαι γινωσκω know τί τις.1 who?; what? προσθήσει προστιθημι add; continue κύριος κυριος lord; master λαλῆσαι λαλεω talk; speak πρός προς to; toward με με me
22:19 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now שְׁב֨וּ šᵊvˌû ישׁב sit נָ֥א nˌā נָא yeah בָ vā בְּ in זֶ֛ה zˈeh זֶה this גַּם־ gam- גַּם even אַתֶּ֖ם ʔattˌem אַתֶּם you הַ ha הַ the לָּ֑יְלָה llˈāyᵊlā לַיְלָה night וְ wᵊ וְ and אֵ֣דְעָ֔ה ʔˈēḏᵊʕˈā ידע know מַה־ mah- מָה what יֹּסֵ֥ף yyōsˌēf יסף add יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דַּבֵּ֥ר dabbˌēr דבר speak עִמִּֽי׃ ʕimmˈî עִם with
22:19. obsecro ut hic maneatis etiam hac nocte et scire queam quid mihi rursum respondeat DominusI pray you to stay here this night also, that I may know what the Lord will answer me once more.
19. Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will speak unto me more.
22:19. I beg you to remain for this night also, so that I may know what the Lord will answer me again.”
22:19. Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more.
Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more:

19: впрочем, останьтесь здесь и вы на ночь, и я узнаю, что еще скажет мне Господь.
22:19
καὶ και and; even
νῦν νυν now; present
ὑπομείνατε υπομενω endure; stay behind
αὐτοῦ αυτου right here
καὶ και and; even
ὑμεῖς υμεις you
τὴν ο the
νύκτα νυξ night
ταύτην ουτος this; he
καὶ και and; even
γνώσομαι γινωσκω know
τί τις.1 who?; what?
προσθήσει προστιθημι add; continue
κύριος κυριος lord; master
λαλῆσαι λαλεω talk; speak
πρός προς to; toward
με με me
22:19
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
שְׁב֨וּ šᵊvˌû ישׁב sit
נָ֥א nˌā נָא yeah
בָ בְּ in
זֶ֛ה zˈeh זֶה this
גַּם־ gam- גַּם even
אַתֶּ֖ם ʔattˌem אַתֶּם you
הַ ha הַ the
לָּ֑יְלָה llˈāyᵊlā לַיְלָה night
וְ wᵊ וְ and
אֵ֣דְעָ֔ה ʔˈēḏᵊʕˈā ידע know
מַה־ mah- מָה what
יֹּסֵ֥ף yyōsˌēf יסף add
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דַּבֵּ֥ר dabbˌēr דבר speak
עִמִּֽי׃ ʕimmˈî עִם with
22:19. obsecro ut hic maneatis etiam hac nocte et scire queam quid mihi rursum respondeat Dominus
I pray you to stay here this night also, that I may know what the Lord will answer me once more.
22:19. I beg you to remain for this night also, so that I may know what the Lord will answer me again.”
22:19. Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Обещание щедрых подарков начинает заметно ослаблять прежнюю решимость Валаама (ст. 13, 18) следовать велениям Бога.
Adam Clarke: Commentary on the Bible - 1831
22:19: What the Lord will say unto me more - He did not know but God might make a farther discovery of his will to him, and therefore he might very innocently seek farther information.
Albert Barnes: Notes on the Bible - 1834
22:19: Ye also - i. e., as the other envoys before you. Had Balaam possessed a sincere spirit of obedience, he would have found in the first instructions Num 22:12 a final decision upon the matter. His hypocritical importunity with God when the fresh messengers came from Balak demonstrates his aversion to God's declared will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: Num 22:7, Num 22:8; Ti1 6:9, Ti1 6:10; Pe2 2:3, Pe2 2:15; Jde 1:11
Geneva 1599
22:19 Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me (i) more.
(i) Because he tempted God to require him contrary to his commandment, his petition was granted, but it turned to his own condemnation.
John Gill
22:19 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.
Robert Jamieson, A. R. Fausset and David Brown
22:19 tarry ye also here this night, that I may know what the Lord will say unto me more--The divine will, as formerly declared, not being according to his desires, he hoped by a second request to bend it, as he had already bent his own conscience, to his ruling passions of pride and covetousness. The permission granted to Balaam is in accordance with the ordinary procedure of Providence. God often gives up men to follow the impulse of their own lusts; but there is no approval in thus leaving them to act at the prompting of their own wicked hearts (Josh 13:27).
22:2022:20: Եւ եկն Աստուած առ Բաղաամ ՚ի գիշերին՝ եւ ասէ ցնա. Եթէ կոչե՛լ զքեզ եկեալ են արքդ այդոքիկ, արի՛ երթ զկնի դոցա. բայց զբանն զոր ե՛ս խօսեցայց ընդ քեզ՝ զա՛յն արասցես[1415]։ [1415] Ոմանք. Բայց զբան զոր ես։
20 Գիշերն Աստուած եկաւ Բաղաամի մօտ եւ ասաց նրան. «Քանի որ քեզ կանչելու համար են եկել այս մարդիկ, վեր կաց գնա՛ նրանց հետ, բայց կ’անես այն, ինչ ես կ’ասեմ քեզ»:
20 Եւ Աստուած գիշերը Բաղաամին եկաւ ու ըսաւ անոր. «Եթէ մարդիկը քեզ կանչելու գան, ելի՛ր, անոնց հետ գնա՛. բայց ինչ որ քեզի հրամայեմ, միայն ա՛ն ըրէ»։
Եւ եկն Աստուած առ Բաղաամ ի գիշերին եւ ասէ ցնա. Եթէ կոչել զքեզ եկեալ են արքդ այդոքիկ, արի երթ զկնի դոցա. բայց զբանն զոր ես խօսեցայց ընդ քեզ` զայն արասցես:

22:20: Եւ եկն Աստուած առ Բաղաամ ՚ի գիշերին՝ եւ ասէ ցնա. Եթէ կոչե՛լ զքեզ եկեալ են արքդ այդոքիկ, արի՛ երթ զկնի դոցա. բայց զբանն զոր ե՛ս խօսեցայց ընդ քեզ՝ զա՛յն արասցես[1415]։
[1415] Ոմանք. Բայց զբան զոր ես։
20 Գիշերն Աստուած եկաւ Բաղաամի մօտ եւ ասաց նրան. «Քանի որ քեզ կանչելու համար են եկել այս մարդիկ, վեր կաց գնա՛ նրանց հետ, բայց կ’անես այն, ինչ ես կ’ասեմ քեզ»:
20 Եւ Աստուած գիշերը Բաղաամին եկաւ ու ըսաւ անոր. «Եթէ մարդիկը քեզ կանչելու գան, ելի՛ր, անոնց հետ գնա՛. բայց ինչ որ քեզի հրամայեմ, միայն ա՛ն ըրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2020: И пришел Бог к Валааму ночью и сказал ему: если люди сии пришли звать тебя, встань, пойди с ними; но только делай то, что Я буду говорить тебе.
22:20 καὶ και and; even ἦλθεν ερχομαι come; go ὁ ο the θεὸς θεος God πρὸς προς to; toward Βαλααμ βαλααμ Balaam; Valaam νυκτὸς νυξ night καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him εἰ ει if; whether καλέσαι καλεω call; invite σε σε.1 you πάρεισιν παρειμι here; present οἱ ο the ἄνθρωποι ανθρωπος person; human οὗτοι ουτος this; he ἀναστὰς ανιστημι stand up; resurrect ἀκολούθησον ακολουθεω follow αὐτοῖς αυτος he; him ἀλλὰ αλλα but τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἂν αν perhaps; ever λαλήσω λαλεω talk; speak πρὸς προς to; toward σέ σε.1 you τοῦτο ουτος this; he ποιήσεις ποιεω do; make
22:20 וַ wa וְ and יָּבֹ֨א yyāvˌō בוא come אֱלֹהִ֥ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to בִּלְעָם֮ bilʕām בִּלְעָם [prophet] לַיְלָה֒ laylˌā לַיְלָה night וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֗ו lˈô לְ to אִם־ ʔim- אִם if לִ li לְ to קְרֹ֤א qᵊrˈō קרא call לְךָ֙ lᵊḵˌā לְ to בָּ֣אוּ bˈāʔû בוא come הָ hā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man ק֖וּם qˌûm קום arise לֵ֣ךְ lˈēḵ הלך walk אִתָּ֑ם ʔittˈām אֵת together with וְ wᵊ וְ and אַ֗ךְ ʔˈaḵ אַךְ only אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֛ר ddāvˈār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to אֹתֹ֥ו ʔōṯˌô אֵת [object marker] תַעֲשֶֽׂה׃ ṯaʕᵃśˈeh עשׂה make
22:20. venit ergo Deus ad Balaam nocte et ait ei si vocare te venerunt homines isti surge et vade cum eis ita dumtaxat ut quod tibi praecepero faciasGod therefore came to Balaam in the night, and said to him: If these men be come to call thee, arise and go with them: yet so, that thou do what I shall command thee.
20. And God came unto Balaam at night, and said unto him, If the men be come to call thee, rise up, go with them; but only the word which I speak unto thee, that shalt thou do.
22:20. Therefore, God came to Balaam in the night, and said to him: “If these men have arrived to call you, then rise up and go with them; yet only in so far as you shall do what I will command you.”
22:20. And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, [and] go with them; but yet the word which I shall say unto thee, that shalt thou do.
And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, [and] go with them; but yet the word which I shall say unto thee, that shalt thou do:

20: И пришел Бог к Валааму ночью и сказал ему: если люди сии пришли звать тебя, встань, пойди с ними; но только делай то, что Я буду говорить тебе.
22:20
καὶ και and; even
ἦλθεν ερχομαι come; go
ο the
θεὸς θεος God
πρὸς προς to; toward
Βαλααμ βαλααμ Balaam; Valaam
νυκτὸς νυξ night
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
εἰ ει if; whether
καλέσαι καλεω call; invite
σε σε.1 you
πάρεισιν παρειμι here; present
οἱ ο the
ἄνθρωποι ανθρωπος person; human
οὗτοι ουτος this; he
ἀναστὰς ανιστημι stand up; resurrect
ἀκολούθησον ακολουθεω follow
αὐτοῖς αυτος he; him
ἀλλὰ αλλα but
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
ἂν αν perhaps; ever
λαλήσω λαλεω talk; speak
πρὸς προς to; toward
σέ σε.1 you
τοῦτο ουτος this; he
ποιήσεις ποιεω do; make
22:20
וַ wa וְ and
יָּבֹ֨א yyāvˌō בוא come
אֱלֹהִ֥ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
בִּלְעָם֮ bilʕām בִּלְעָם [prophet]
לַיְלָה֒ laylˌā לַיְלָה night
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֗ו lˈô לְ to
אִם־ ʔim- אִם if
לִ li לְ to
קְרֹ֤א qᵊrˈō קרא call
לְךָ֙ lᵊḵˌā לְ to
בָּ֣אוּ bˈāʔû בוא come
הָ הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
ק֖וּם qˌûm קום arise
לֵ֣ךְ lˈēḵ הלך walk
אִתָּ֑ם ʔittˈām אֵת together with
וְ wᵊ וְ and
אַ֗ךְ ʔˈaḵ אַךְ only
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֛ר ddāvˈār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
אֹתֹ֥ו ʔōṯˌô אֵת [object marker]
תַעֲשֶֽׂה׃ ṯaʕᵃśˈeh עשׂה make
22:20. venit ergo Deus ad Balaam nocte et ait ei si vocare te venerunt homines isti surge et vade cum eis ita dumtaxat ut quod tibi praecepero facias
God therefore came to Balaam in the night, and said to him: If these men be come to call thee, arise and go with them: yet so, that thou do what I shall command thee.
22:20. Therefore, God came to Balaam in the night, and said to him: “If these men have arrived to call you, then rise up and go with them; yet only in so far as you shall do what I will command you.”
22:20. And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, [and] go with them; but yet the word which I shall say unto thee, that shalt thou do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Для Валаама открывается выход: он может принять приглашение старейшин и в то же время не поступить противно указаниям свыше.
Adam Clarke: Commentary on the Bible - 1831
22:20: If the men come - go with them - This is a confirmation of what was observed on the twelfth verse; though we find his going was marked with the Divine displeasure, because he wished, for the sake of the honors and rewards, to fulfill as far as possible the will of the king of Moab. Mr. Shuckford observes that the pronoun הוא hu is sometimes used to denote a person's doing a thing out of his own head, without regard to the directions of another. Thus in the case of Balaam, when God had allowed him to go with the messengers of Balak, if they came in the morning to call him; because he was more hasty than he ought to have been, and went to them instead of staying till they should come to him, it was said of him, not כי הלך ki halach, that he went, but כי הולך הוא ki holech hu, i. e., he went of his own head - without being called; and in this, Mr. Shuckford supposes, his iniquity chiefly lay - Connex., vol. iii., p. 115. How many are restrained from sinning, merely through the fear of God! They would gladly do the evil, but it is forbidden on awful penalties; they wish the thing were not prohibited for they have a strong desire to do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: God: Num 22:9
If the men: Sa1 8:5-9, Sa1 12:12-19; Psa 81:12; Eze 14:2-5; Th2 2:9-12
but yet: Num 22:35, Num 23:12, Num 23:26, Num 24:13; Psa 33:10, Psa 33:11, Psa 78:30, Psa 78:31; Isa 37:29; Hos 13:11
John Gill
22:20 And the Lord came unto Balaam at night,.... As before, Num 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 because (g):
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.
(g) "quandoquidem", Junius & Tremellius, Piscator; so Noldius, p. 88. & Ainsworth.
John Wesley
22:20 If the men come - On this condition he was to go.
22:2122:21: Եւ յարուցեալ Բաղաամ ընդ առաւօտն հանդերձեաց զէշ իւր, եւ գնա՛ց ընդ իշխանսն Մովաբու։
21 Բաղաամն առաւօտեան վեր կենալով՝ համետեց իր էշը եւ գնաց մովաբացի իշխանների հետ:
21 Բաղաամ առտուն ելաւ ու իր իշուն համետը դրաւ եւ Մովաբի իշխաններուն հետ գնաց։
Եւ յարուցեալ Բաղաամ ընդ առաւօտն հանդերձեաց զէշ իւր, եւ գնաց ընդ իշխանսն Մովաբու:

22:21: Եւ յարուցեալ Բաղաամ ընդ առաւօտն հանդերձեաց զէշ իւր, եւ գնա՛ց ընդ իշխանսն Մովաբու։
21 Բաղաամն առաւօտեան վեր կենալով՝ համետեց իր էշը եւ գնաց մովաբացի իշխանների հետ:
21 Բաղաամ առտուն ելաւ ու իր իշուն համետը դրաւ եւ Մովաբի իշխաններուն հետ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
22:2121: Валаам встал поутру, оседлал ослицу свою и пошел с князьями Моавитскими.
22:21 καὶ και and; even ἀναστὰς ανιστημι stand up; resurrect Βαλααμ βαλααμ Balaam; Valaam τὸ ο the πρωὶ πρωι early ἐπέσαξεν επισαττω the ὄνον ονος donkey αὐτοῦ αυτος he; him καὶ και and; even ἐπορεύθη πορευομαι travel; go μετὰ μετα with; amid τῶν ο the ἀρχόντων αρχων ruling; ruler Μωαβ μωαβ Mōab; Moav
22:21 וַ wa וְ and יָּ֤קָם yyˈāqom קום arise בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet] בַּ ba בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וַֽ wˈa וְ and יַּחֲבֹ֖שׁ yyaḥᵃvˌōš חבשׁ saddle אֶת־ ʔeṯ- אֵת [object marker] אֲתֹנֹ֑ו ʔᵃṯōnˈô אָתֹון she-ass וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk עִם־ ʕim- עִם with שָׂרֵ֥י śārˌê שַׂר chief מֹואָֽב׃ môʔˈāv מֹואָב Moab
22:21. surrexit Balaam mane et strata asina profectus est cum eisBalaam arose in the morning, and saddling his ass went with them.
21. And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.
22:21. Balaam rose up in the morning, and saddling his donkey, he set out with them.
22:21. And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.
And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab:

21: Валаам встал поутру, оседлал ослицу свою и пошел с князьями Моавитскими.
22:21
καὶ και and; even
ἀναστὰς ανιστημι stand up; resurrect
Βαλααμ βαλααμ Balaam; Valaam
τὸ ο the
πρωὶ πρωι early
ἐπέσαξεν επισαττω the
ὄνον ονος donkey
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
μετὰ μετα with; amid
τῶν ο the
ἀρχόντων αρχων ruling; ruler
Μωαβ μωαβ Mōab; Moav
22:21
וַ wa וְ and
יָּ֤קָם yyˈāqom קום arise
בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet]
בַּ ba בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וַֽ wˈa וְ and
יַּחֲבֹ֖שׁ yyaḥᵃvˌōš חבשׁ saddle
אֶת־ ʔeṯ- אֵת [object marker]
אֲתֹנֹ֑ו ʔᵃṯōnˈô אָתֹון she-ass
וַ wa וְ and
יֵּ֖לֶךְ yyˌēleḵ הלך walk
עִם־ ʕim- עִם with
שָׂרֵ֥י śārˌê שַׂר chief
מֹואָֽב׃ môʔˈāv מֹואָב Moab
22:21. surrexit Balaam mane et strata asina profectus est cum eis
Balaam arose in the morning, and saddling his ass went with them.
22:21. Balaam rose up in the morning, and saddling his donkey, he set out with them.
22:21. And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: Pro 1:15, Pro 1:16
John Gill
22:21 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, Gen 22:3, it was usual for persons of note and figure, in those times and countries, to ride on asses, Judg 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.
Robert Jamieson, A. R. Fausset and David Brown
22:21 THE JOURNEY. (Num. 22:21-41)
Balaam . . . saddled his ass--probably one of the white sprightly animals which persons of rank were accustomed to ride. The saddle, as usually in the East, would be nothing more than a pad or his outer cloak.
22:2222:22: Եւ բարկացաւ սրտմտութեամբ Աստուած ընդ երթալն նորա. եւ եկաց հրեշտակ Աստուծոյ լինե՛լ նմա բանսարկու. եւ նա հեծեալ էր ՚ի վերայ իշոյ իւրոյ, եւ երկո՛ւ պատանիք նորա ընդ նմա[1416]։ [1416] Ոմանք. Եւ բարկացաւ Տէր սրտմտութեամբ ընդ երթալ նորա։
22 Աստուած խիստ բարկացաւ, որ նա գնում է: Աստծու հրեշտակը եկաւ, կանգնեց նրա առաջ որպէս հակառակորդ: Բաղաամը նստել էր իր էշի վրայ, եւ նրա հետ էին իր երկու ծառաները:
22 Բայց Աստուծոյ բարկութիւնը բորբոքեցաւ ու Տէրոջը հրեշտակը ճամբուն վրայ կեցաւ իբրեւ անոր թշնամի։ Բաղաամ իր իշուն վրայ հեծած էր ու իր երկու ծառաները իրեն հետ էին։
Եւ բարկացաւ սրտմտութեամբ Աստուած ընդ երթալն նորա. եւ եկաց հրեշտակ [346]Աստուծոյ լինել նմա բանսարկու. եւ նա հեծեալ էր ի վերայ իշոյ իւրոյ, եւ երկու պատանիք նորա ընդ նմա:

22:22: Եւ բարկացաւ սրտմտութեամբ Աստուած ընդ երթալն նորա. եւ եկաց հրեշտակ Աստուծոյ լինե՛լ նմա բանսարկու. եւ նա հեծեալ էր ՚ի վերայ իշոյ իւրոյ, եւ երկո՛ւ պատանիք նորա ընդ նմա[1416]։
[1416] Ոմանք. Եւ բարկացաւ Տէր սրտմտութեամբ ընդ երթալ նորա։
22 Աստուած խիստ բարկացաւ, որ նա գնում է: Աստծու հրեշտակը եկաւ, կանգնեց նրա առաջ որպէս հակառակորդ: Բաղաամը նստել էր իր էշի վրայ, եւ նրա հետ էին իր երկու ծառաները:
22 Բայց Աստուծոյ բարկութիւնը բորբոքեցաւ ու Տէրոջը հրեշտակը ճամբուն վրայ կեցաւ իբրեւ անոր թշնամի։ Բաղաամ իր իշուն վրայ հեծած էր ու իր երկու ծառաները իրեն հետ էին։
zohrab-1805▾ eastern-1994▾ western am▾
22:2222: И воспылал гнев Божий за то, что он пошел, и стал Ангел Господень на дороге, чтобы воспрепятствовать ему. Он ехал на ослице своей и с ними двое слуг его.
22:22 καὶ και and; even ὠργίσθη οργιζω impassioned; anger θυμῷ θυμος provocation; temper ὁ ο the θεὸς θεος God ὅτι οτι since; that ἐπορεύθη πορευομαι travel; go αὐτός αυτος he; him καὶ και and; even ἀνέστη ανιστημι stand up; resurrect ὁ ο the ἄγγελος αγγελος messenger τοῦ ο the θεοῦ θεος God ἐνδιαβάλλειν ενδιαβαλλω he; him καὶ και and; even αὐτὸς αυτος he; him ἐπιβεβήκει επιβαινω mount; step on ἐπὶ επι in; on τῆς ο the ὄνου ονος donkey αὐτοῦ αυτος he; him καὶ και and; even δύο δυο two παῖδες παις child; boy αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
22:22 וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֣ף ʔˈaf אַף nose אֱלֹהִים֮ ʔᵉlōhîm אֱלֹהִים god(s) כִּֽי־ kˈî- כִּי that הֹולֵ֣ךְ hôlˈēḵ הלך walk הוּא֒ hû הוּא he וַ wa וְ and יִּתְיַצֵּ֞ב yyiṯyaṣṣˈēv יצב stand מַלְאַ֧ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בַּ ba בְּ in † הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way לְ lᵊ לְ to שָׂטָ֣ן śāṭˈān שָׂטָן adversary לֹ֑ו lˈô לְ to וְ wᵊ וְ and הוּא֙ hû הוּא he רֹכֵ֣ב rōḵˈēv רכב ride עַל־ ʕal- עַל upon אֲתֹנֹ֔ו ʔᵃṯōnˈô אָתֹון she-ass וּ û וְ and שְׁנֵ֥י šᵊnˌê שְׁנַיִם two נְעָרָ֖יו nᵊʕārˌāʸw נַעַר boy עִמֹּֽו׃ ʕimmˈô עִם with
22:22. et iratus est Deus stetitque angelus Domini in via contra Balaam qui sedebat asinae et duos pueros habebat secumAnd God was angry. And an angel of the Lord stood in the way against Balaam, who sat on the ass, and had two servants with him.
22. And God’s anger was kindled because he went: and the angel of the LORD placed himself in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.
22:22. And God was angry. And an Angel of the Lord stood in the way opposite Balaam, who was sitting on the donkey, and he had two servants with him.
22:22. And God’s anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants [were] with him.
And God' s anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants [were] with him:

22: И воспылал гнев Божий за то, что он пошел, и стал Ангел Господень на дороге, чтобы воспрепятствовать ему. Он ехал на ослице своей и с ними двое слуг его.
22:22
καὶ και and; even
ὠργίσθη οργιζω impassioned; anger
θυμῷ θυμος provocation; temper
ο the
θεὸς θεος God
ὅτι οτι since; that
ἐπορεύθη πορευομαι travel; go
αὐτός αυτος he; him
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
ο the
ἄγγελος αγγελος messenger
τοῦ ο the
θεοῦ θεος God
ἐνδιαβάλλειν ενδιαβαλλω he; him
καὶ και and; even
αὐτὸς αυτος he; him
ἐπιβεβήκει επιβαινω mount; step on
ἐπὶ επι in; on
τῆς ο the
ὄνου ονος donkey
αὐτοῦ αυτος he; him
καὶ και and; even
δύο δυο two
παῖδες παις child; boy
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
22:22
וַ wa וְ and
יִּֽחַר־ yyˈiḥar- חרה be hot
אַ֣ף ʔˈaf אַף nose
אֱלֹהִים֮ ʔᵉlōhîm אֱלֹהִים god(s)
כִּֽי־ kˈî- כִּי that
הֹולֵ֣ךְ hôlˈēḵ הלך walk
הוּא֒ הוּא he
וַ wa וְ and
יִּתְיַצֵּ֞ב yyiṯyaṣṣˈēv יצב stand
מַלְאַ֧ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
לְ lᵊ לְ to
שָׂטָ֣ן śāṭˈān שָׂטָן adversary
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
הוּא֙ הוּא he
רֹכֵ֣ב rōḵˈēv רכב ride
עַל־ ʕal- עַל upon
אֲתֹנֹ֔ו ʔᵃṯōnˈô אָתֹון she-ass
וּ û וְ and
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
נְעָרָ֖יו nᵊʕārˌāʸw נַעַר boy
עִמֹּֽו׃ ʕimmˈô עִם with
22:22. et iratus est Deus stetitque angelus Domini in via contra Balaam qui sedebat asinae et duos pueros habebat secum
And God was angry. And an angel of the Lord stood in the way against Balaam, who sat on the ass, and had two servants with him.
22:22. And God was angry. And an Angel of the Lord stood in the way opposite Balaam, who was sitting on the donkey, and he had two servants with him.
22:22. And God’s anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants [were] with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-35: Божественное предостережение Валааму не забывать непременного условия его путешествия (ст. 20).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22: God's Displeasure against Balaam; Remonstrance of Balaam's Ass; The Angel Appears to Balaam.B. C. 1452.
22 And God's anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. 23 And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. 24 But the angel of the LORD stood in a path of the vineyards, a wall being on this side, and a wall on that side. 25 And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again. 26 And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. 27 And when the ass saw the angel of the LORD, she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff. 28 And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? 29 And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. 30 And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. 31 Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. 32 And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: 33 And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. 34 And Balaam said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. 35 And the angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.
We have here an account of the opposition God gave to Balaam in his journey towards Moab; probably the princes had gone before, or gone some other way, and Balaam had pointed out where he would meet them, or where they should stay for him, for we read nothing of them in this part of our narrative, only that Balaam, like a person of some quality, was attended with his two men-honour enough, one would think, for such a man, he needed not be beholden to Balak for promotion.
I. Here is God's displeasure against Balaam for undertaking this journey: God's anger was kindled because he went, v. 22. Note, 1. The sin of sinners is not to be thought the less provoking to God because he permits it. We must not think that, because God does not by his providence restrain men from sin, therefore he approves of it, or that it is therefore not hateful to him; he suffers sin, and yet is angry at it. 2. Nothing is more displeasing to God than malicious designs against his people; he that touches them touches the apple of his eye.
II. The way God took to let Balaam know his displeasure against him: An angel stood in the way for an adversary. Now God fulfilled his promise to Israel (Exod. xxiii. 22), I will be an enemy to thy enemies. The holy angels are adversaries to sin, and perhaps are employed more than we are aware of in preventing it, particularly in opposing those that have any ill designs against God's church and people, for whom Michael our prince stands up, Dan. xii. 1; x. 21. What a comfort is this to all that wish well to the Israel of God, that he never suffers wicked men to form an attempt against them, without sending his holy angels forth to break the attempt and secure his little ones! When the prophet saw the four horns that scattered Judah, at the same time he saw four carpenters that were to fray those horns, Zech. i. 18, &c. When the enemy comes in like a flood the Spirit of the Lord will lift up a standard against him. This angel was an adversary to Balaam, because Balaam counted him his adversary; otherwise those are really our best friends, and we are so to reckon them, that stop our progress in a sinful way. The angel stood with his sword drawn (v. 23), a flaming sword, like that in the hands of the cherubim (Gen. iii. 24), turning every way. Note, The holy angels are at war with those with whom God is angry, for they are the ministers of his justice. Observe,
1. Balaam had notice given him of God's displeasure, by the ass, and this did not startle him. The ass saw the angel, v. 23. How vainly did Balaam boast that he was a man whose eyes were open, and that he saw the visions of the Almighty (ch. xxiv. 3, 4), when the ass he rode on saw more than he did, his eyes being blinded with covetousness and ambition and dazzled with the rewards of divination! Note, Many have God against them, and his holy angels, but are not aware of it. The ass knows his owner, sees his danger, but Balaam does not know, does not consider, Isa. i. 3. Lord, when thy hand is lifted up, they will not see, Isa. xxvi. 11. Let none be puffed up with a conceit of visions and revelations, when even an ass saw an angel; yet let those be ashamed of their own sottishness, worse than that of the beasts that perish, who, when they are told of the sword of God's wrath drawn against them, while they persist in wicked ways, yet will go on: the ass understood the law of self-preservation better than so; for, to save both herself and her senseless rider, (1.) She turned aside out of the way, v. 23. Balaam should have taken the hint of this, and considered whether he was not out of the way of his duty; but, instead of this, he beat her into the way again. Thus those who by wilful sin are running headlong into perdition are angry at those that would prevent their ruin. (2.) She had not gone much further before she saw the angel again, and the, to avoid him, ran up to a wall, and crushed her rider's foot, v. 24, 25. How many ill accidents are we liable to in travelling upon the road, from which if we are preserved we must own our obligations to the divine Providence, which by the ministry of angels keeps us in all our ways, lest we dash our foot against a stone; but, if we at any time meet with a disaster, it should put us upon enquiring whether our way be right in the sight of God or no. The crushing of Balaam's foot, though it was the saving of his life, provoked him so much that he smote his ass the second time, so angry are we apt to be at that which, though a present uneasiness, yet is a real kindness. (3.) Upon the next encounter with the angel, the ass fell down under Balaam, v. 26, 27. He ought to have considered that there was certainly something extraordinary in this; for his ass was not restive, nor did she use to serve him thus: but it is common for those whose hearts are fully set in them to do evil to push on violently, and break through all the difficulties which Providence lays in their way to give check to them and to stop them in their career. Balaam the third time smote his ass, though she had now done him the best piece of service that ever she did him, saving him from the sword of the angel, and by her falling down teaching him to do likewise. (4.) When all this would not work upon him, God opened the mouth of the ass, and she spoke to him once and again; and yet neither did this move him: The Lord opened the mouth of the ass, v. 28. This was a great miracle, quite above the power of nature, and wrought by the power of the God of nature, who made man's mouth, and taught him to speak, for otherwise (since we learn to speak purely by imitation, and therefore those that are born deaf are consequently dumb) the first man would never have spoken, nor any of his seed. He that made man speak could, when he pleased, make the ass to speak with man's voice, 2 Pet. ii. 16. Here Mr. Ainsworth observes that the devil, when he tempted our first parents to sin, employed a subtle serpent, but that God, when he would convince Balaam, employed a silly ass, a creature dull and sottish to a proverb; for Satan corrupts men's minds by the craftiness of those that lie in wait to deceive, but Christ has chosen the foolish things of the world to confound the wise. By a dumb ass God rebukes the madness of the prophet, for he will never want reprovers, but when he pleases can make the stones cry out as witnesses to him, Luke xix. 40; Hab. ii. 11. [1.] The ass complained of Balaam's cruelty (v. 28): What have I done unto thee, that thou hast smitten me? Note, The righteous God will not see the meanest and weakest abused; but either they shall be enabled to speak in their own defence or he will some way or other speak for them. If God would not suffer a beast to be wronged, much less a man, a Christian, a child of his own. We cannot open the mouth of the dumb, as God did here, but we may and must open our mouth for the dumb, Prov. xxxi. 8; Job xxxi. 13. The ass's complaint was just: What have I done? Note, When we are prompted to smite any with hand or tongue, we should consider what they have done unto us, and what provocation they have given us. We hear it not, but thus the whole creation groans, being burdened, Rom. viii. 22. It was much that Balaam was not astonished to hear his ass speak, and put to confusion: but some think that it was no new thing to him (being a conjurer) to be thus spoken to by his familiars; others rather think that his brutish head-strong passion so blinded him that he could not observe or consider the strangeness of the thing. Nothing besots men worse than unbridled anger. Balaam in his fury wished he had a sword to kill his ass with, v. 29. See his impotency; can he think by his curses to do mischief to Israel that has it not in his power to kill his own ass? This he cannot do, yet he fain would; and what would he get by that, but make himself so much the poorer (as many do), to gratify his passion and revenge? Such was the madness of this false prophet. Here bishop Hall observes, It is ill falling into the hands of those whom the brute-creatures find unmerciful; for a good man regardeth the life of his beast. [2.] The ass reasoned with him, v. 30. God enabled not only a dumb creature to speak, but a dull creature to speak to the purpose. Three things she argues with him from:--First, His propriety in her: Am not I thy ass? Note, 1. God has given to man a dominion over the creatures: they are delivered into his hand to be used, and put under his feet to be ruled. 2. Even wicked people have a title to the possessions God gives to them, which they are not to be wronged of. 3. The dominion God has given us over the creatures is a good reason why we should not abuse them. We are their lords, and therefore must not be tyrants. Secondly, Her serviceableness to him: On which thou hast ridden. Note, It is good for us often to consider how useful the inferior creatures are, and have been, to us, that we may be thankful to God, and tender of them. Thirdly, That she was not wont to do so by him, and had never before crushed his foot, nor fallen down under him; he might therefore conclude there was something more than ordinary that made her do so now. Note, 1. The rare occurrence of an offence should moderate our displeasure against an offender. 2. When the creatures depart from their wonted obedience to us, we should enquire the cause within ourselves, and be humbled for our sin.
2. Balaam at length had notice of God's displeasure by the angel, and this did startle him. When God opened his eyes he saw the angel (v. 31), and then he himself fell flat upon his face, in reverence of that glorious messenger, and in fear of the sword he saw in his hand. God has many ways of breading and bringing down the hard and unhumbled heart. (1.) The angel reproved him for his outrageousness (v. 32, 33): Wherefore hast thou smitten thy ass? Whether we consider it or no, it is certain that God will call us to account for the abuses done to his creatures. Nay, he shows him how much more reason he had to smite upon his breast, and to condemn himself, than to fly out thus against his ass ("Thy way is perverse before me, and then how canst thou expect to prosper?"), and how much wiser his ass was than himself, and how much beholden he was to her that she turned aside; it was for his safety, and not for her own, for had she gone on he had been slain, and she had been saved alive. Note, When our eyes are opened we shall see what danger we are in in a sinful way, and how much it was for our advantage to be crossed in it, and what fools we were to quarrel with our crosses which helped to save our lives. (2.) Balaam then seemed to relent (v. 34): "I have sinned, sinned in undertaking this journey, sinned in pushing on so violently;" but he excused it with this, that he saw not the angel; yet, now that he did see him, he was willing to go back again. That which was displeasing to God was not so much his going as his going with a malicious design against Israel, and a secret hope that notwithstanding the proviso with which his permission was clogged he might prevail to curse them, and so gratify Balak, and get preferment under him. It does not appear that he was sensible of this wickedness of his heart, or willing to own it, but, when he finds he cannot go forward, he will be content (since there is no remedy) to go back. Here is no sign that his heart is turned, but, if his hands are tied, he cannot help it. Thus many leave their sins only because their sins have left them. There seems to be a reformation of the life, but what will this avail if there be no renovation of the heart? (3.) The angel however continued his permission: "Go with the men, v. 35. Go, if thou hast a mind to be made a fool of, and to be shamed before Balak, and all the princes of Moab. Go, only the word that I shall speak unto thee, that thou shalt speak, whether thou wilt or no," for this seems not to be a precept, but a prediction of the event, that he should not only not be able to curse Israel, but should be forced to bless them, which would be more for the glory of God and his own confusion than if he had turned back. Thus God gave him fair warning, but he would not take it; he went with the princes of Balak. For the iniquity of Balaam's covetousness God was wroth, and smote him, but he went on frowardly, Isa. lvii. 17.
Albert Barnes: Notes on the Bible - 1834
22:22: The angel - i. e., the Angel that led the Israelites through the wilderness (compare Num 20:16 and references), and subsequently appeared as the Captain of the Lord's host to Joshua Jos 6:13. In desiring to curse Israel, Balaam was fighting against Israel's Leader. The presence of the Angel in his path was designed to open his eyes, blinded by sin, to the real character of his course of conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:22: God's: Kg2 10:20; Hos 1:4
and the angel: Num 22:35; Gen 48:15, Gen 48:16; Exo 3:2-6; Hos 12:4, Hos 12:5
stood: Num 22:32; Exo 4:24; Lam 2:4
Carl Friedrich Keil and Franz Delitzsch
22:22
Balaam's Speaking Ass. - Num 22:22. "And the anger of God burned, that he was going (הוּא הולך): and the angel of Jehovah placed himself in the way, as an adversary to him." From the use of the participle הולך instead of the imperfect, with which it is not interchangeable, it is evident, on the one hand, that the anger of God was not excited by the fact that Balaam went with the elders of Moab, but by his behaviour wither on setting out or upon the journey;
(Note: From a failure to observe the use of the participle in distinction from the preterite, and from a misinterpretation of the words of the angel of the Lord (Num 22:32), "I have come out as an adversary, for the way leads headlong to destruction," which have been understood as implying that the angel meant to prohibit the seer from going, whereas he only intended to warn him of the destruction towards which he was going, the critics have invented a contradiction between the account of the speaking ass (Num 22:22-35) and the preceding part of the history. And in consequence of this, A. G. Hoffmann and others have pronounced the section from Num 22:22 to Num 22:35 to be a later interpolation; whilst Baur, on the other hand (in his Geschichte d. alttestl. Weissagung), regards the account of the ass as the original form of the narrative, and the preceding portion as a composition of the Jehovist. But there is no "contradiction" or "evident incongruity," unless we suppose that the only reason for the appearance of the angel of the Lord was, that he might once more forbid the seer to go, and then give him permission, with a certain limitation. The other difference, which E. v. Ortenberg adduces, are involved in the very nature of the case. The manifestation of God, in the form of the Angel of Jehovah, was necessarily different in its character from a direct spiritual revelation of the divine will. And lastly, the difference in the expressions used to signify "three times," in Num 22:28, Num 22:32-33, and Num 24:10, etc., prove nothing more than that king Balak did not mould his style of speaking according to that of the ass.)
and, on the other hand, that the occurrence which followed did not take place at the commencement, but rather towards the close of, the journey. As it was a longing for wages and honour that had induced the soothsayer to undertake the journey, the nearer he came to his destination, under the guidance of the distinguished Moabitish ambassadors, the more was his mind occupied with the honours and riches in prospect; and so completely did they take possession of his heart, that he was in danger of casting to the winds the condition which had been imposed upon him by God. The wrath of God was kindled against this dangerous enemy of his soul; and as he was riding upon his ass with two attendants, the angel of the Lord stood in his way לו לשׂטן, "as an adversary to him," i.e., to restrain him from advancing farther on a road that would inevitably lead him headlong into destruction (cf. Num 22:32). This visible manifestation of God was seen by the ass; but Balaam the seer was so blinded, that it was entirely hidden from his eye, darkened as it was by sinful lust; and this happened three times before Jehovah brought him to his senses by the speaking of the dumb animal, and thus opened his eyes.
(Note: "To the great disgrace of the prophet, the glory of the angel was first of all apparent to the ass... He had been boasting before this of extraordinary visions, and now what was visible to the eyes of a beast was invisible to him. Whence came this blindness, but from the avarice by which he had been so stupefied, that he preferred filthy lucre to the holy calling of God?" (Calvin.))
The "drawn sword" in the angel's hand was a manifestation of the wrath of God. The ass turned from the road into the field before the threatening sight, and was smitten by Balaam in consequence to turn her or guide her back into the road.
Geneva 1599
22:22 And God's anger was kindled because he (k) went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants [were] with him.
(k) Moved rather with covetousness than to obey God.
John Gill
22:22 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 rendered (h), "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 Num 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 Ti2 3:8 these only were with him, the princes of Midian on some account or another being separated from him.
(h) "quum iret", Noldius, p. 403.
John Wesley
22:22 Because he went - Because he went of his own accord, with the princes of Moab, and did not wait till they came to call him, which was the sign and condition of God's permission, but rather himself rose and called them. The apostle describes Balaam's sin here to be, that he ran greedily into an error for reward, Jude 1:11. For an adversary - To oppose, if not to kill him. His servants with him - The rest of the company being probably gone before them. For in those ancient times there was more of simplicity, and less of ceremony, and therefore it is not strange that Balaam came at some distance, after the rest, and attended only by his own servants.
Robert Jamieson, A. R. Fausset and David Brown
22:22 God's anger was kindled because he went--The displeasure arose partly from his neglecting the condition on which leave was granted him--namely, to wait till the princes of Moab "came to call him" [Num 22:20], and because, through desire for "the wages of unrighteousness" [2Pet 2:15], he entertained the secret purpose of acting in opposition to the solemn charge of God.
22:2322:23: Եւ տեսեալ իշոյն զհրեշտակ Աստուծոյ զի կայր նմա ընկիճեալ ՚ի ճանապարհին, եւ սուսեր մե՛րկ ՚ի ձեռին իւրում, խուսեա՛ց էշն ՚ի ճանապարհէն՝ եւ երթայր ընդ դաշտն. եւ եհար գաւազանաւ զէշն ուղղե՛լ զնա ՚ի ճանապարհն[1417]։ [1417] Ոմանք. Զի կայր ընդ նմա ընկի՛՛... էշն ՚ի ճանապարհէ անտի, եւ եր՛՛։
23 Երբ էշը տեսաւ, որ Աստծու հրեշտակը մերկացրած սուրը ձեռքին փակել է ճանապարհը, մի կողմ քաշուեց ճանապարհից եւ գնում էր դաշտի միջով: Բաղաամը գաւազանով հարուածեց էշին, որպէսզի ուղղի նրան դէպի ճանապարհը:
23 Էշը տեսաւ Տէրոջը հրեշտակը, որ ճամբուն վրայ կեցած էր ու իր ձեռքը մերկ սուր մը ունէր։ Էշը ճամբայէն դարձաւ եւ արտը մտաւ։ Բաղաամ էշը ծեծեց, որպէս զի ճամբան դարձնէ զանիկա։
Եւ տեսեալ իշոյն զհրեշտակ [347]Աստուծոյ զի կայր նմա ընկիճեալ ի ճանապարհին, եւ սուսեր մերկ ի ձեռին իւրում, խուսեաց էշն ի ճանապարհէն եւ երթայր ընդ դաշտն. եւ եհար [348]գաւազանաւ զէշն ուղղել զնա ի ճանապարհն:

22:23: Եւ տեսեալ իշոյն զհրեշտակ Աստուծոյ զի կայր նմա ընկիճեալ ՚ի ճանապարհին, եւ սուսեր մե՛րկ ՚ի ձեռին իւրում, խուսեա՛ց էշն ՚ի ճանապարհէն՝ եւ երթայր ընդ դաշտն. եւ եհար գաւազանաւ զէշն ուղղե՛լ զնա ՚ի ճանապարհն[1417]։
[1417] Ոմանք. Զի կայր ընդ նմա ընկի՛՛... էշն ՚ի ճանապարհէ անտի, եւ եր՛՛։
23 Երբ էշը տեսաւ, որ Աստծու հրեշտակը մերկացրած սուրը ձեռքին փակել է ճանապարհը, մի կողմ քաշուեց ճանապարհից եւ գնում էր դաշտի միջով: Բաղաամը գաւազանով հարուածեց էշին, որպէսզի ուղղի նրան դէպի ճանապարհը:
23 Էշը տեսաւ Տէրոջը հրեշտակը, որ ճամբուն վրայ կեցած էր ու իր ձեռքը մերկ սուր մը ունէր։ Էշը ճամբայէն դարձաւ եւ արտը մտաւ։ Բաղաամ էշը ծեծեց, որպէս զի ճամբան դարձնէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
22:2323: И увидела ослица Ангела Господня, стоящего на дороге с обнаженным мечом в руке, и своротила ослица с дороги, и пошла на поле; а Валаам стал бить ослицу, чтобы возвратить ее на дорогу.
22:23 καὶ και and; even ἰδοῦσα οραω view; see ἡ ο the ὄνος ονος donkey τὸν ο the ἄγγελον αγγελος messenger τοῦ ο the θεοῦ θεος God ἀνθεστηκότα ανθιστημι resist ἐν εν in τῇ ο the ὁδῷ οδος way; journey καὶ και and; even τὴν ο the ῥομφαίαν ρομφαια broadsword ἐσπασμένην σπαω draw ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἐξέκλινεν εκκλινω deviate; avoid ἡ ο the ὄνος ονος donkey ἐκ εκ from; out of τῆς ο the ὁδοῦ οδος way; journey καὶ και and; even ἐπορεύετο πορευομαι travel; go εἰς εις into; for τὸ ο the πεδίον πεδιον and; even ἐπάταξεν πατασσω pat; impact τὴν ο the ὄνον ονος donkey τῇ ο the ῥάβδῳ ραβδος rod τοῦ ο the εὐθῦναι ευθυνω straighten; steer αὐτὴν αυτος he; him ἐν εν in τῇ ο the ὁδῷ οδος way; journey
22:23 וַ wa וְ and תֵּ֣רֶא ttˈēre ראה see הָ hā הַ the אָתֹון֩ ʔāṯôn אָתֹון she-ass אֶת־ ʔeṯ- אֵת [object marker] מַלְאַ֨ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH נִצָּ֣ב niṣṣˈāv נצב stand בַּ ba בְּ in † הַ the דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way וְ wᵊ וְ and חַרְבֹּ֤ו ḥarbˈô חֶרֶב dagger שְׁלוּפָה֙ šᵊlûfˌā שׁלף draw בְּ bᵊ בְּ in יָדֹ֔ו yāḏˈô יָד hand וַ wa וְ and תֵּ֤ט ttˈēṭ נטה extend הָֽ hˈā הַ the אָתֹון֙ ʔāṯôn אָתֹון she-ass מִן־ min- מִן from הַ ha הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way וַ wa וְ and תֵּ֖לֶךְ ttˌēleḵ הלך walk בַּ ba בְּ in † הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field וַ wa וְ and יַּ֤ךְ yyˈaḵ נכה strike בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet] אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אָתֹ֔ון ʔāṯˈôn אָתֹון she-ass לְ lᵊ לְ to הַטֹּתָ֖הּ haṭṭōṯˌāh נטה extend הַ ha הַ the דָּֽרֶךְ׃ ddˈāreḵ דֶּרֶךְ way
22:23. cernens asina angelum stantem in via evaginato gladio avertit se de itinere et ibat per agrum quam cum verberaret Balaam et vellet ad semitam reducereThe ass seeing the angel standing in the way, with a drawn sword, turned herself out of the way, and went into the field. And when Balaam beat her, and had a mind to bring her again to the way,
23. And the ass saw the angel of the LORD standing in the way, with his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way.
22:23. The donkey, discerning that the Angel was standing in the way with a drawn sword, turned herself from the road and went through a field. And when Balaam beat her and intended to return her to the path,
22:23. And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way.
And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way:

23: И увидела ослица Ангела Господня, стоящего на дороге с обнаженным мечом в руке, и своротила ослица с дороги, и пошла на поле; а Валаам стал бить ослицу, чтобы возвратить ее на дорогу.
22:23
καὶ και and; even
ἰδοῦσα οραω view; see
ο the
ὄνος ονος donkey
τὸν ο the
ἄγγελον αγγελος messenger
τοῦ ο the
θεοῦ θεος God
ἀνθεστηκότα ανθιστημι resist
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
καὶ και and; even
τὴν ο the
ῥομφαίαν ρομφαια broadsword
ἐσπασμένην σπαω draw
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξέκλινεν εκκλινω deviate; avoid
ο the
ὄνος ονος donkey
ἐκ εκ from; out of
τῆς ο the
ὁδοῦ οδος way; journey
καὶ και and; even
ἐπορεύετο πορευομαι travel; go
εἰς εις into; for
τὸ ο the
πεδίον πεδιον and; even
ἐπάταξεν πατασσω pat; impact
τὴν ο the
ὄνον ονος donkey
τῇ ο the
ῥάβδῳ ραβδος rod
τοῦ ο the
εὐθῦναι ευθυνω straighten; steer
αὐτὴν αυτος he; him
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
22:23
וַ wa וְ and
תֵּ֣רֶא ttˈēre ראה see
הָ הַ the
אָתֹון֩ ʔāṯôn אָתֹון she-ass
אֶת־ ʔeṯ- אֵת [object marker]
מַלְאַ֨ךְ malʔˌaḵ מַלְאָךְ messenger
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
נִצָּ֣ב niṣṣˈāv נצב stand
בַּ ba בְּ in
הַ the
דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way
וְ wᵊ וְ and
חַרְבֹּ֤ו ḥarbˈô חֶרֶב dagger
שְׁלוּפָה֙ šᵊlûfˌā שׁלף draw
בְּ bᵊ בְּ in
יָדֹ֔ו yāḏˈô יָד hand
וַ wa וְ and
תֵּ֤ט ttˈēṭ נטה extend
הָֽ hˈā הַ the
אָתֹון֙ ʔāṯôn אָתֹון she-ass
מִן־ min- מִן from
הַ ha הַ the
דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way
וַ wa וְ and
תֵּ֖לֶךְ ttˌēleḵ הלך walk
בַּ ba בְּ in
הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
וַ wa וְ and
יַּ֤ךְ yyˈaḵ נכה strike
בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet]
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אָתֹ֔ון ʔāṯˈôn אָתֹון she-ass
לְ lᵊ לְ to
הַטֹּתָ֖הּ haṭṭōṯˌāh נטה extend
הַ ha הַ the
דָּֽרֶךְ׃ ddˈāreḵ דֶּרֶךְ way
22:23. cernens asina angelum stantem in via evaginato gladio avertit se de itinere et ibat per agrum quam cum verberaret Balaam et vellet ad semitam reducere
The ass seeing the angel standing in the way, with a drawn sword, turned herself out of the way, and went into the field. And when Balaam beat her, and had a mind to bring her again to the way,
22:23. The donkey, discerning that the Angel was standing in the way with a drawn sword, turned herself from the road and went through a field. And when Balaam beat her and intended to return her to the path,
22:23. And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:23: And the ass saw the angel - When God granted visions those alone who were particularly interested saw them while others in the same company saw nothing; see Dan 10:7; Act 9:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: the ass saw: Kg2 6:17; Ch1 21:16; Dan 10:7; Act 22:9; Co1 1:27-29; Pe2 2:16; Jde 1:11
the ass turned: Jer 8:7
John Gill
22:23 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, Num 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 Num 22:27 to bring her into the common road again.
22:2422:24: Եւ եկաց հրեշտակն Աստուծոյ յառուամէջս այգեացն. եւ է՛ր ցանգ աստի՝ եւ ցա՛նգ անտի։
24 Աստծու հրեշտակը կանգնեց այգիների առուամիջին: Այգիները այս ու այն կողմից ցանկապատեր ունէին:
24 Եւ Տէրոջը հրեշտակը այգիներուն նեղ ճամբուն մէջ կեցաւ, ուր մէկ կողմէն պատ ու միւս կողմէն պատ կար։
Եւ եկաց հրեշտակն [349]Աստուծոյ յառուամէջս այգեացն. եւ էր ցանգ աստի` եւ ցանգ անտի:

22:24: Եւ եկաց հրեշտակն Աստուծոյ յառուամէջս այգեացն. եւ է՛ր ցանգ աստի՝ եւ ցա՛նգ անտի։
24 Աստծու հրեշտակը կանգնեց այգիների առուամիջին: Այգիները այս ու այն կողմից ցանկապատեր ունէին:
24 Եւ Տէրոջը հրեշտակը այգիներուն նեղ ճամբուն մէջ կեցաւ, ուր մէկ կողմէն պատ ու միւս կողմէն պատ կար։
zohrab-1805▾ eastern-1994▾ western am▾
22:2424: И стал Ангел Господень на узкой дороге, между виноградниками, [где] с одной стороны стена и с другой стороны стена.
22:24 καὶ και and; even ἔστη ιστημι stand; establish ὁ ο the ἄγγελος αγγελος messenger τοῦ ο the θεοῦ θεος God ἐν εν in ταῖς ο the αὔλαξιν αυλαξ the ἀμπέλων αμπελος vine φραγμὸς φραγμος fence; fencing ἐντεῦθεν εντευθεν from in here; from this / that side καὶ και and; even φραγμὸς φραγμος fence; fencing ἐντεῦθεν εντευθεν from in here; from this / that side
22:24 וַֽ wˈa וְ and יַּעֲמֹד֙ yyaʕᵃmˌōḏ עמד stand מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in מִשְׁעֹ֖ול mišʕˌôl מִשְׁעֹול hollow way הַ ha הַ the כְּרָמִ֑ים kkᵊrāmˈîm כֶּרֶם vineyard גָּדֵ֥ר gāḏˌēr גָּדֵר wall מִ mi מִן from זֶּ֖ה zzˌeh זֶה this וְ wᵊ וְ and גָדֵ֥ר ḡāḏˌēr גָּדֵר wall מִ mi מִן from זֶּֽה׃ zzˈeh זֶה this
22:24. stetit angelus in angustiis duarum maceriarum quibus vineae cingebanturThe angel stood in a narrow place between two walls, wherewith the vineyards were enclosed.
24. Then the angel of the LORD stood in a hollow way between the vineyards, a fence being on this side, and a fence on that side.
22:24. the Angel stood in a narrow place between the two walls, with which the vineyards were enclosed.
22:24. But the angel of the LORD stood in a path of the vineyards, a wall [being] on this side, and a wall on that side.
But the angel of the LORD stood in a path of the vineyards, a wall [being] on this side, and a wall on that side:

24: И стал Ангел Господень на узкой дороге, между виноградниками, [где] с одной стороны стена и с другой стороны стена.
22:24
καὶ και and; even
ἔστη ιστημι stand; establish
ο the
ἄγγελος αγγελος messenger
τοῦ ο the
θεοῦ θεος God
ἐν εν in
ταῖς ο the
αὔλαξιν αυλαξ the
ἀμπέλων αμπελος vine
φραγμὸς φραγμος fence; fencing
ἐντεῦθεν εντευθεν from in here; from this / that side
καὶ και and; even
φραγμὸς φραγμος fence; fencing
ἐντεῦθεν εντευθεν from in here; from this / that side
22:24
וַֽ wˈa וְ and
יַּעֲמֹד֙ yyaʕᵃmˌōḏ עמד stand
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
מִשְׁעֹ֖ול mišʕˌôl מִשְׁעֹול hollow way
הַ ha הַ the
כְּרָמִ֑ים kkᵊrāmˈîm כֶּרֶם vineyard
גָּדֵ֥ר gāḏˌēr גָּדֵר wall
מִ mi מִן from
זֶּ֖ה zzˌeh זֶה this
וְ wᵊ וְ and
גָדֵ֥ר ḡāḏˌēr גָּדֵר wall
מִ mi מִן from
זֶּֽה׃ zzˈeh זֶה this
22:24. stetit angelus in angustiis duarum maceriarum quibus vineae cingebantur
The angel stood in a narrow place between two walls, wherewith the vineyards were enclosed.
22:24. the Angel stood in a narrow place between the two walls, with which the vineyards were enclosed.
22:24. But the angel of the LORD stood in a path of the vineyards, a wall [being] on this side, and a wall on that side.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:24: In a path of the vineyards - i. e., in a path shut in by vineyard-walls on each side. The progress from the road through the open field Num 22:23 to that walled in, and thence to the strait place, where there was no room to turn Num 22:26, shows that Balaam was approaching a city, no doubt that which was the goal of his journey.
Carl Friedrich Keil and Franz Delitzsch
22:24
The angel then stationed himself in a pass of the vineyards where walls (גּדר, vineyard walls, Is 5:5) were on both sides, so that the animal, terrified by the angel, pressed against the wall, and squeezed Balaam's foot against the wall, for which Balaam smote her again.
Geneva 1599
22:24 (l) But the angel of the LORD stood in a path of the vineyards, a wall [being] on this side, and a wall on that side.
(l) The second time.
John Gill
22:24 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 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.
Robert Jamieson, A. R. Fausset and David Brown
22:24 the angel of the Lord stood in a path of the vineyards--The roads which lead through fields and vineyards are so narrow that in most parts a man could not pass a beast without care and caution. A stone or mud fence flanks each side of these roads, to prevent the soil being washed off by the rains.
22:2522:25: Եւ տեսեալ իշոյն զհրեշտակն Աստուծոյ՝ նեղեաց զինքն ընդ որմնն եւ ճմլեաց զոտն Բաղաամու. եւ յաւել եւս հարկանել զնա[1418]։ [1418] Ոմանք. Զհրեշտակն Տեառն... ընդ որմն, եւ ճմլեաց զոտնն։
25 Էշը տեսնելով Աստծու հրեշտակին՝ նետուեց պատի կողմը եւ ճզմեց Բաղաամի ոտքը: Նա սկսեց աւելի սաստիկ հարուածել էշին:
25 Երբ էշը Տէրոջը հրեշտակը տեսաւ, պատին քով սեղմուեցաւ եւ Բաղաամին ոտքը պատին ճնշեց։ Ան ալ նորէն ծեծեց զանիկա։
Եւ տեսեալ իշոյն զհրեշտակն [350]Աստուծոյ` նեղեաց զինքն ընդ որմնն եւ ճմլեաց զոտն Բաղաամու. եւ յաւել եւս հարկանել զնա:

22:25: Եւ տեսեալ իշոյն զհրեշտակն Աստուծոյ՝ նեղեաց զինքն ընդ որմնն եւ ճմլեաց զոտն Բաղաամու. եւ յաւել եւս հարկանել զնա[1418]։
[1418] Ոմանք. Զհրեշտակն Տեառն... ընդ որմն, եւ ճմլեաց զոտնն։
25 Էշը տեսնելով Աստծու հրեշտակին՝ նետուեց պատի կողմը եւ ճզմեց Բաղաամի ոտքը: Նա սկսեց աւելի սաստիկ հարուածել էշին:
25 Երբ էշը Տէրոջը հրեշտակը տեսաւ, պատին քով սեղմուեցաւ եւ Բաղաամին ոտքը պատին ճնշեց։ Ան ալ նորէն ծեծեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
22:2525: Ослица, увидев Ангела Господня, прижалась к стене и прижала ногу Валаамову к стене; и он опять стал бить ее.
22:25 καὶ και and; even ἰδοῦσα οραω view; see ἡ ο the ὄνος ονος donkey τὸν ο the ἄγγελον αγγελος messenger τοῦ ο the θεοῦ θεος God προσέθλιψεν προσθλιβω of himself; his own πρὸς προς to; toward τὸν ο the τοῖχον τοιχος wall καὶ και and; even ἀπέθλιψεν αποθλιβω press from behind τὸν ο the πόδα πους foot; pace Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even προσέθετο προστιθημι add; continue ἔτι ετι yet; still μαστίξαι μαστιζω scourge αὐτήν αυτος he; him
22:25 וַ wa וְ and תֵּ֨רֶא ttˌēre ראה see הָ hā הַ the אָתֹ֜ון ʔāṯˈôn אָתֹון she-ass אֶת־ ʔeṯ- אֵת [object marker] מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תִּלָּחֵץ֙ ttillāḥˌēṣ לחץ press אֶל־ ʔel- אֶל to הַ ha הַ the קִּ֔יר qqˈîr קִיר wall וַ wa וְ and תִּלְחַ֛ץ ttilḥˈaṣ לחץ press אֶת־ ʔeṯ- אֵת [object marker] רֶ֥גֶל rˌeḡel רֶגֶל foot בִּלְעָ֖ם bilʕˌām בִּלְעָם [prophet] אֶל־ ʔel- אֶל to הַ ha הַ the קִּ֑יר qqˈîr קִיר wall וַ wa וְ and יֹּ֖סֶף yyˌōsef יסף add לְ lᵊ לְ to הַכֹּתָֽהּ׃ hakkōṯˈāh נכה strike
22:25. quem videns asina iunxit se parieti et adtrivit sedentis pedem at ille iterum verberabatAnd the ass seeing him, thrust herself close to the wall, and bruised the foot of the rider. But he beat her again:
25. And the ass saw the angel of the LORD, and she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again.
22:25. And the donkey, seeing this, drew herself close to the wall and scraped the foot of the rider. So he beat her again.
22:25. And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again.
And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam' s foot against the wall: and he smote her again:

25: Ослица, увидев Ангела Господня, прижалась к стене и прижала ногу Валаамову к стене; и он опять стал бить ее.
22:25
καὶ και and; even
ἰδοῦσα οραω view; see
ο the
ὄνος ονος donkey
τὸν ο the
ἄγγελον αγγελος messenger
τοῦ ο the
θεοῦ θεος God
προσέθλιψεν προσθλιβω of himself; his own
πρὸς προς to; toward
τὸν ο the
τοῖχον τοιχος wall
καὶ και and; even
ἀπέθλιψεν αποθλιβω press from behind
τὸν ο the
πόδα πους foot; pace
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
προσέθετο προστιθημι add; continue
ἔτι ετι yet; still
μαστίξαι μαστιζω scourge
αὐτήν αυτος he; him
22:25
וַ wa וְ and
תֵּ֨רֶא ttˌēre ראה see
הָ הַ the
אָתֹ֜ון ʔāṯˈôn אָתֹון she-ass
אֶת־ ʔeṯ- אֵת [object marker]
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
תִּלָּחֵץ֙ ttillāḥˌēṣ לחץ press
אֶל־ ʔel- אֶל to
הַ ha הַ the
קִּ֔יר qqˈîr קִיר wall
וַ wa וְ and
תִּלְחַ֛ץ ttilḥˈaṣ לחץ press
אֶת־ ʔeṯ- אֵת [object marker]
רֶ֥גֶל rˌeḡel רֶגֶל foot
בִּלְעָ֖ם bilʕˌām בִּלְעָם [prophet]
אֶל־ ʔel- אֶל to
הַ ha הַ the
קִּ֑יר qqˈîr קִיר wall
וַ wa וְ and
יֹּ֖סֶף yyˌōsef יסף add
לְ lᵊ לְ to
הַכֹּתָֽהּ׃ hakkōṯˈāh נכה strike
22:25. quem videns asina iunxit se parieti et adtrivit sedentis pedem at ille iterum verberabat
And the ass seeing him, thrust herself close to the wall, and bruised the foot of the rider. But he beat her again:
22:25. And the donkey, seeing this, drew herself close to the wall and scraped the foot of the rider. So he beat her again.
22:25. And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:25: crushed Balaam's: Job 5:13-15; Isa 47:12
John Gill
22:25 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, Num 22:23 the times of smiting are observed, for the sake of what the ass after said, and for the confirmation of it.
22:2622:26: Եւ յաւել հրեշտակն Աստուծոյ երթալ կալ ՚ի նե՛ղ տեղւոջ. ուստի ո՛չ գոյր խուսել յա՛ջ կամ յահեակ։
26 Աստծու հրեշտակը դարձեալ գնաց կանգնեց նեղ տեղում, որտեղից էշն այլեւս չէր կարող աջ կամ ձախ թեքուել:
26 Տէրոջը հրեշտակը առաջ գնաց ու նեղ տեղ մը կեցաւ, ուր աջ կամ ձախ կողմը դառնալու ճար չկար։
Եւ յաւել հրեշտակն [351]Աստուծոյ երթալ կալ ի նեղ տեղւոջ ուստի ոչ գոյր խուսել յաջ կամ յահեակ:

22:26: Եւ յաւել հրեշտակն Աստուծոյ երթալ կալ ՚ի նե՛ղ տեղւոջ. ուստի ո՛չ գոյր խուսել յա՛ջ կամ յահեակ։
26 Աստծու հրեշտակը դարձեալ գնաց կանգնեց նեղ տեղում, որտեղից էշն այլեւս չէր կարող աջ կամ ձախ թեքուել:
26 Տէրոջը հրեշտակը առաջ գնաց ու նեղ տեղ մը կեցաւ, ուր աջ կամ ձախ կողմը դառնալու ճար չկար։
zohrab-1805▾ eastern-1994▾ western am▾
22:2626: Ангел Господень опять перешел и стал в тесном месте, где некуда своротить, ни направо, ни налево.
22:26 καὶ και and; even προσέθετο προστιθημι add; continue ὁ ο the ἄγγελος αγγελος messenger τοῦ ο the θεοῦ θεος God καὶ και and; even ἀπελθὼν απερχομαι go off; go away ὑπέστη υφιστημι in τόπῳ τοπος place; locality στενῷ στενος narrow; strait εἰς εις into; for ὃν ος who; what οὐκ ου not ἦν ειμι be ἐκκλῖναι εκκλινω deviate; avoid δεξιὰν δεξιος right οὐδὲ ουδε not even; neither ἀριστεράν αριστερος left
22:26 וַ wa וְ and יֹּ֥וסֶף yyˌôsef יסף add מַלְאַךְ־ malʔaḵ- מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עֲבֹ֑ור ʕᵃvˈôr עבר pass וַֽ wˈa וְ and יַּעֲמֹד֙ yyaʕᵃmˌōḏ עמד stand בְּ bᵊ בְּ in מָקֹ֣ום māqˈôm מָקֹום place צָ֔ר ṣˈār צַר narrow אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אֵֽין־ ʔˈên- אַיִן [NEG] דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way לִ li לְ to נְטֹ֖ות nᵊṭˌôṯ נטה extend יָמִ֥ין yāmˌîn יָמִין right-hand side וּ û וְ and שְׂמֹֽאול׃ śᵊmˈôl שְׂמֹאל lefthand side
22:26. et nihilominus angelus ad locum angustum transiens ubi nec ad dextram nec ad sinistram poterat deviari obvius stetitAnd nevertheless the angel going on to a narrow place, where there was no way to turn aside either to the right hand or to the left, stood to meet him.
26. And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.
22:26. And, nevertheless, the Angel passing on to a narrow place, where one would not be able to deviate either to the right or to the left, stood to meet him.
22:26. And the angel of the LORD went further, and stood in a narrow place, where [was] no way to turn either to the right hand or to the left.
And the angel of the LORD went further, and stood in a narrow place, where [was] no way to turn either to the right hand or to the left:

26: Ангел Господень опять перешел и стал в тесном месте, где некуда своротить, ни направо, ни налево.
22:26
καὶ και and; even
προσέθετο προστιθημι add; continue
ο the
ἄγγελος αγγελος messenger
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἀπελθὼν απερχομαι go off; go away
ὑπέστη υφιστημι in
τόπῳ τοπος place; locality
στενῷ στενος narrow; strait
εἰς εις into; for
ὃν ος who; what
οὐκ ου not
ἦν ειμι be
ἐκκλῖναι εκκλινω deviate; avoid
δεξιὰν δεξιος right
οὐδὲ ουδε not even; neither
ἀριστεράν αριστερος left
22:26
וַ wa וְ and
יֹּ֥וסֶף yyˌôsef יסף add
מַלְאַךְ־ malʔaḵ- מַלְאָךְ messenger
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עֲבֹ֑ור ʕᵃvˈôr עבר pass
וַֽ wˈa וְ and
יַּעֲמֹד֙ yyaʕᵃmˌōḏ עמד stand
בְּ bᵊ בְּ in
מָקֹ֣ום māqˈôm מָקֹום place
צָ֔ר ṣˈār צַר narrow
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
אֵֽין־ ʔˈên- אַיִן [NEG]
דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way
לִ li לְ to
נְטֹ֖ות nᵊṭˌôṯ נטה extend
יָמִ֥ין yāmˌîn יָמִין right-hand side
וּ û וְ and
שְׂמֹֽאול׃ śᵊmˈôl שְׂמֹאל lefthand side
22:26. et nihilominus angelus ad locum angustum transiens ubi nec ad dextram nec ad sinistram poterat deviari obvius stetit
And nevertheless the angel going on to a narrow place, where there was no way to turn aside either to the right hand or to the left, stood to meet him.
22:26. And, nevertheless, the Angel passing on to a narrow place, where one would not be able to deviate either to the right or to the left, stood to meet him.
22:26. And the angel of the LORD went further, and stood in a narrow place, where [was] no way to turn either to the right hand or to the left.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:26: And the angel - stood in a narrow place - In this carriage of the angel says Mr. Ainsworth the Lord shows us the proceedings of his judgments against sinners: First he mildly shakes his rod at them but lets them go untouched. Secondly he comes nearer and touches them with an easy correction as it were wringing their foot against the wall. Thirdly, when all this is ineffectual, he brings them into such straits, that they can neither turn to the right hand nor to the left, but must fall before his judgments, if they do not fully turn to him.
Albert Barnes: Notes on the Bible - 1834
22:26
A city of Moab - Or, Ir-Moab, probably the same with Ar-Moab Num 21:15. As Balaam in his journey would avoid the districts occupied by the Israelites, he must have approached this city from the east, by the course of the Nahaliel; and in the name Balu'a, still borne by one of the upper branches of this stream, there is perhaps a reminiscence of the name of the prophet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:26: where was no way: Isa 26:11; Hos 2:6
Carl Friedrich Keil and Franz Delitzsch
22:26
The angel moved still farther, and stationed himself in front of him, in so narrow a pass, that there was no room to move either to the right or to the left. As the ass could neither turn aside nor go past this time, she threw herself. down. Balaam was still more enraged at this, and smote her with the stick (בּמקּל, which he carried; see Gen 38:18).
John Gill
22:26 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.
22:2722:27: Եւ տեսեալ իշոյն զհրեշտակն Աստուծոյ, նստաւ ընդ Բաղաամու. եւ բարկացաւ Բաղաամ, եւ եհա՛ր զէշն գաւազանաւ[1419]։ [1419] Ոմանք. Իշոյն զհրեշտակ Տեառն։
27 Էշը տեսնելով Աստծու հրեշտակին՝ կքեց Բաղաամի տակ: Բաղաամը բարկացաւ եւ էշին հարուածեց գաւազանով:
27 Երբ էշը Տէրոջը հրեշտակը տեսաւ, Բաղաամին տակ կեցաւ։ Բաղաամին բարկութիւնը բորբոքեցաւ եւ գաւազանով ծեծեց էշը։
Եւ տեսեալ իշոյն զհրեշտակն [352]Աստուծոյ, նստաւ ընդ Բաղաամու. եւ բարկացաւ Բաղաամ, եւ եհար զէշն գաւազանաւն:

22:27: Եւ տեսեալ իշոյն զհրեշտակն Աստուծոյ, նստաւ ընդ Բաղաամու. եւ բարկացաւ Բաղաամ, եւ եհա՛ր զէշն գաւազանաւ[1419]։
[1419] Ոմանք. Իշոյն զհրեշտակ Տեառն։
27 Էշը տեսնելով Աստծու հրեշտակին՝ կքեց Բաղաամի տակ: Բաղաամը բարկացաւ եւ էշին հարուածեց գաւազանով:
27 Երբ էշը Տէրոջը հրեշտակը տեսաւ, Բաղաամին տակ կեցաւ։ Բաղաամին բարկութիւնը բորբոքեցաւ եւ գաւազանով ծեծեց էշը։
zohrab-1805▾ eastern-1994▾ western am▾
22:2727: Ослица, увидев Ангела Господня, легла под Валаамом. И воспылал гнев Валаама, и стал он бить ослицу палкою.
22:27 καὶ και and; even ἰδοῦσα οραω view; see ἡ ο the ὄνος ονος donkey τὸν ο the ἄγγελον αγγελος messenger τοῦ ο the θεοῦ θεος God συνεκάθισεν συγκαθιζω sit down together / with ὑποκάτω υποκατω underneath Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even ἔτυπτεν τυπτω strike; beat τὴν ο the ὄνον ονος donkey τῇ ο the ῥάβδῳ ραβδος rod
22:27 וַ wa וְ and תֵּ֤רֶא ttˈēre ראה see הָֽ hˈā הַ the אָתֹון֙ ʔāṯôn אָתֹון she-ass אֶת־ ʔeṯ- אֵת [object marker] מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תִּרְבַּ֖ץ ttirbˌaṣ רבץ lie down תַּ֣חַת tˈaḥaṯ תַּחַת under part בִּלְעָ֑ם bilʕˈām בִּלְעָם [prophet] וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֣ף ʔˈaf אַף nose בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet] וַ wa וְ and יַּ֥ךְ yyˌaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָתֹ֖ון ʔāṯˌôn אָתֹון she-ass בַּ ba בְּ in † הַ the מַּקֵּֽל׃ mmaqqˈēl מַקֵּל rod
22:27. cumque vidisset asina stantem angelum concidit sub pedibus sedentis qui iratus vehementius caedebat fuste lateraAnd when the ass saw the angel standing, she fell under the feet of the rider: who being angry beat her sides more vehemently with a staff.
27. And the ass saw the angel of the LORD, and she lay down under Balaam: and Balaam’s anger was kindled, and he smote the ass with his staff.
22:27. And when the donkey had seen the Angel standing there, she fell under the feet of the rider, who, being angry, struck her sides more vehemently with a club.
22:27. And when the ass saw the angel of the LORD, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff.
And when the ass saw the angel of the LORD, she fell down under Balaam: and Balaam' s anger was kindled, and he smote the ass with a staff:

27: Ослица, увидев Ангела Господня, легла под Валаамом. И воспылал гнев Валаама, и стал он бить ослицу палкою.
22:27
καὶ και and; even
ἰδοῦσα οραω view; see
ο the
ὄνος ονος donkey
τὸν ο the
ἄγγελον αγγελος messenger
τοῦ ο the
θεοῦ θεος God
συνεκάθισεν συγκαθιζω sit down together / with
ὑποκάτω υποκατω underneath
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
ἐθυμώθη θυμοω provoke; be / get angry
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
ἔτυπτεν τυπτω strike; beat
τὴν ο the
ὄνον ονος donkey
τῇ ο the
ῥάβδῳ ραβδος rod
22:27
וַ wa וְ and
תֵּ֤רֶא ttˈēre ראה see
הָֽ hˈā הַ the
אָתֹון֙ ʔāṯôn אָתֹון she-ass
אֶת־ ʔeṯ- אֵת [object marker]
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
תִּרְבַּ֖ץ ttirbˌaṣ רבץ lie down
תַּ֣חַת tˈaḥaṯ תַּחַת under part
בִּלְעָ֑ם bilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יִּֽחַר־ yyˈiḥar- חרה be hot
אַ֣ף ʔˈaf אַף nose
בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יַּ֥ךְ yyˌaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָתֹ֖ון ʔāṯˌôn אָתֹון she-ass
בַּ ba בְּ in
הַ the
מַּקֵּֽל׃ mmaqqˈēl מַקֵּל rod
22:27. cumque vidisset asina stantem angelum concidit sub pedibus sedentis qui iratus vehementius caedebat fuste latera
And when the ass saw the angel standing, she fell under the feet of the rider: who being angry beat her sides more vehemently with a staff.
22:27. And when the donkey had seen the Angel standing there, she fell under the feet of the rider, who, being angry, struck her sides more vehemently with a club.
22:27. And when the ass saw the angel of the LORD, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:27: and Balaam's anger: Pro 14:16, Pro 27:3, Pro 27:4
John Gill
22:27 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 Hos 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.
22:2822:28: Եւ եբա՛ց Աստուած զբերան իշոյն, եւ ասէ՛ ցԲաղաամ. Զի՞նչ արարի քեզ զի հարեր զիս այս երի՛ցս անգամ։
28 Աստուած բացեց էշի լեզուն, եւ էշն ասաց Բաղաամին. «Քեզ ի՞նչ եմ արել, որ երրորդ անգամ հարուածում ես ինձ»:
28 Տէրը իշուն բերանը բացաւ ու անիկա Բաղաամին ըսաւ. «Ի՞նչ ըրի քեզի, որ այսպէս երեք անգամ զիս ծեծեցիր»։
Եւ եբաց [353]Աստուած զբերան իշոյն, եւ ասէ ցԲաղաամ. Զի՞նչ արարի քեզ զի հարեր զիս այս երիցս անգամ:

22:28: Եւ եբա՛ց Աստուած զբերան իշոյն, եւ ասէ՛ ցԲաղաամ. Զի՞նչ արարի քեզ զի հարեր զիս այս երի՛ցս անգամ։
28 Աստուած բացեց էշի լեզուն, եւ էշն ասաց Բաղաամին. «Քեզ ի՞նչ եմ արել, որ երրորդ անգամ հարուածում ես ինձ»:
28 Տէրը իշուն բերանը բացաւ ու անիկա Բաղաամին ըսաւ. «Ի՞նչ ըրի քեզի, որ այսպէս երեք անգամ զիս ծեծեցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2828: И отверз Господь уста ослицы, и она сказала Валааму: что я тебе сделала, что ты бьешь меня вот уже третий раз?
22:28 καὶ και and; even ἤνοιξεν ανοιγω open up ὁ ο the θεὸς θεος God τὸ ο the στόμα στομα mouth; edge τῆς ο the ὄνου ονος donkey καὶ και and; even λέγει λεγω tell; declare τῷ ο the Βαλααμ βαλααμ Balaam; Valaam τί τις.1 who?; what? ἐποίησά ποιεω do; make σοι σοι you ὅτι οτι since; that πέπαικάς παιω strike με με me τοῦτο ουτος this; he τρίτον τριτος third
22:28 וַ wa וְ and יִּפְתַּ֥ח yyiftˌaḥ פתח open יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] פִּ֣י pˈî פֶּה mouth הָ hā הַ the אָתֹ֑ון ʔāṯˈôn אָתֹון she-ass וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say לְ lᵊ לְ to בִלְעָם֙ vilʕˌām בִּלְעָם [prophet] מֶה־ meh- מָה what עָשִׂ֣יתִֽי ʕāśˈîṯˈî עשׂה make לְךָ֔ lᵊḵˈā לְ to כִּ֣י kˈî כִּי that הִכִּיתַ֔נִי hikkîṯˈanî נכה strike זֶ֖ה zˌeh זֶה this שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three רְגָלִֽים׃ rᵊḡālˈîm רֶגֶל foot
22:28. aperuitque Dominus os asinae et locuta est quid feci tibi cur percutis me ecce iam tertioAnd the Lord opened the mouth of the ass, and she said: What have I done to thee? Why strikest thou me, lo, now this third time?
28. And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?
22:28. And the Lord opened the mouth of the donkey, and she said: “What have I done to you? Why do strike you me, behold now, for the third time?”
22:28. And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?
And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times:

28: И отверз Господь уста ослицы, и она сказала Валааму: что я тебе сделала, что ты бьешь меня вот уже третий раз?
22:28
καὶ και and; even
ἤνοιξεν ανοιγω open up
ο the
θεὸς θεος God
τὸ ο the
στόμα στομα mouth; edge
τῆς ο the
ὄνου ονος donkey
καὶ και and; even
λέγει λεγω tell; declare
τῷ ο the
Βαλααμ βαλααμ Balaam; Valaam
τί τις.1 who?; what?
ἐποίησά ποιεω do; make
σοι σοι you
ὅτι οτι since; that
πέπαικάς παιω strike
με με me
τοῦτο ουτος this; he
τρίτον τριτος third
22:28
וַ wa וְ and
יִּפְתַּ֥ח yyiftˌaḥ פתח open
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֣י pˈî פֶּה mouth
הָ הַ the
אָתֹ֑ון ʔāṯˈôn אָתֹון she-ass
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
לְ lᵊ לְ to
בִלְעָם֙ vilʕˌām בִּלְעָם [prophet]
מֶה־ meh- מָה what
עָשִׂ֣יתִֽי ʕāśˈîṯˈî עשׂה make
לְךָ֔ lᵊḵˈā לְ to
כִּ֣י kˈî כִּי that
הִכִּיתַ֔נִי hikkîṯˈanî נכה strike
זֶ֖ה zˌeh זֶה this
שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three
רְגָלִֽים׃ rᵊḡālˈîm רֶגֶל foot
22:28. aperuitque Dominus os asinae et locuta est quid feci tibi cur percutis me ecce iam tertio
And the Lord opened the mouth of the ass, and she said: What have I done to thee? Why strikest thou me, lo, now this third time?
22:28. And the Lord opened the mouth of the donkey, and she said: “What have I done to you? Why do strike you me, behold now, for the third time?”
22:28. And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:28: The Lord opened the mouth of the ass - And where is the wonder of all this? If the ass had opened her own mouth, and reproved the rash prophet, we might well be astonished; but when God opens the mouth, an ass can speak as well as a man. It is worthy of remark here, that Balaam testifies no surprise at this miracle, because he saw it was the Lord's doing. Of animate and inanimate things receiving for a short time the gift of speech, the heathen mythology furnishes many fictitious examples, with which I do not deem it proper to occupy the reader's time.
Albert Barnes: Notes on the Bible - 1834
22:28: And the Lord opened the mouth of the ass - The account was perhaps given by Balaam to the Israelites after his capture in the war against Midian. Compare Num 31:8. That which is here recorded was apparently perceived by him alone among human witnesses. God may have brought it about that sounds uttered by the creature after its kind became to the prophet's intelligence as though it addressed him in rational speech. Indeed to an augur, priding himself on his skill in interpreting the cries and movements of animals, no more startling warning could be given than one so real as this, yet conveyed through the medium of his own art.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:28: the Lord opened: And where is the wonder of all this? If the ass had opened her own mouth, and reproved the rash prophet, we might well be astonished; but when God opens the mouth, an ass can speak as well as a man. It is to no purpose to speak of the construction of the ass's mouth, of the formation of the tongue and jaws being unfit for speaking; for an adequate cause is assigned for this wonderful effect, "The Lord opened the mouth of the ass"; and no one who believes in a God, can doubt of his power to do this and much more. Exo 4:11; Luk 1:37; Co1 1:19; Pe2 2:16
What have I: Rom 8:22
Carl Friedrich Keil and Franz Delitzsch
22:28
"Then Jehovah opened the mouth of the ass, and she said to Balaam, What have I done to thee, that thou hast smitten me now three times?" But Balaam, enraged at the refractoriness of his ass, replied, "Because thou hast played me ill (התעלּל, see Ex 10:2): if there were only a sword in my hand, verily I should now have killed thee." But the ass replied, that she had been ridden by him from a long time back, and had never been accustomed to act in this way towards him. These words of the irrational beast, the truth of which Balaam was obliged to admit, made an impression upon him, and awakened him out of his blindness, so that God could now open his eyes, and he saw the angel of the Lord.
In this miraculous occurrence, which scoffers at the Bible constantly bring forward as a weapon of attack upon the truth of the word of God, the circumstance that the ass perceived the appearance of the angel of the Lord sooner than Balaam did, does not present the slightest difficulty; for it is a well-known fact, that irrational animals have a much keener instinctive presentiment of many natural phenomena, such as earthquakes, storms, etc., than man has with the five senses of his mind. And the fact is equally undeniable, that many animals, e.g., horses and cows, see the so-called second sight, and are terrified in consequence.
(Note: In support of this we will simply cite the following from the remarks made by Martin upon this subject, and quoted by Hengstenberg in his Balaam (p. 385), from Passavant's work on animal magnetism and clairvoyance: "That horses see it (the second sight), is also evident from their violent and rapid snorting, when their rider has had a vision of any kind either by day or night. And in the case of the horse it may also be observed, that it will refuse to go any farther in the same road until a circuitous course has been taken, and even then it is quite in a sweat.")
The rock of offence in this narrative is to be found in the rational words of an irrational and speechless ass. It is true, that in the actual meaning of the words there is nothing beyond the sensations and feelings to which animals constantly give utterance in gestures and inarticulate sounds, when subjected to cruel treatment. But in this instance the feelings were expressed in the rational words of human language, which an animal does not possess; and hence the question arises. Are we to understand this miracle as being a purely internal fact of an ecstatic nature, or a fact that actually came under the cognizance of the senses? If we examine the arguments which Hengstenberg has adduced in favour of the former, and Kurtz in support of the latter, there is nothing at all in the circumstance, that the narrative itself says nothing about Balaam being in an ecstasy, nor in the statement that "Jehovah opened the mouth of the ass," nor lastly, in the words of 2Pet 2:16, "The dumb ass, speaking with man's voice, forbade the madness of the prophet," to furnish conclusive, not to say irresistible, proofs of the assertion, that "as the ass was corporeally and externally visible, its speaking must have been externally and corporeally audible" (Kurtz). All that is contained in the two scriptural testimonies is, that the ass spoke in a way that was perceptible to Balaam, and that this speaking was effected by Jehovah as something altogether extraordinary. But whether Balaam heard the words of the animal with the outward, i.e., the bodily ear, or with an inward spiritual ear, is not decided by them. On the other hand, neither the fact that Balaam expressed no astonishment at the ass speaking, nor the circumstance that Balaam's companions - viz., his two servants (Num 22:22) and the Moabitish messengers, who were also present, according to Num 22:35 - did not see the angel or hear the ass speaking, leads with certainty to the conclusion, that the whole affair must have been a purely internal one, which Balaam alone experienced in a state of ecstasy, since argumenta e silentio confessedly prove but very little. With regard to Balaam, we may say with Augustine (quaest. 50 in Num.), "he was so carried away by his cupidity, that he was not terrified by this marvellous miracle, and replied just as if he had been speaking to a man, when God, although He did not change the nature of the ass into that of a rational being, made it give utterance to whatever He pleased, for the purpose of restraining his madness." But with regard to the Moabitish messengers, it is very doubtful whether they were eye-witnesses and auditors of the affair. It is quite possible that they had gone some distance in advance, or were some distance behind, when Balaam had the vision. On the other hand, there was no necessity to mention particularly that they saw the appearance of the angel, and heard the speaking of the animal, as this circumstance was not of the least importance in connection with the main purpose of the narrative. And still less can it be said that "the ass's speaking, if transferred to the sphere of outward reality, would obviously break through the eternal boundary-line which has been drawn in Gen 1 between the human and the animal world." The only thing that would have broken through this boundary, would have been for the words of the ass to have surpassed the feelings and sensations of an animal; that is to say, for the ass to have given utterance to truths that were essentially human, and only comprehensible by human reason. Now that was not the case. All that the ass said was quite within the sphere of the psychical life of an animal.
The true explanation lies between the notion that the whole occurrence was purely internal, and consisted exclusively in ecstasy brought by God upon Balaam, and the grossly realistic reduction of the whole affair into the sphere of the senses and the outward material world. The angel who met the soothsayer in the road, as he was riding upon his ass, and who was seen at once by the ass, though he was not seen by Balaam till Jehovah had opened his eyes, did really appear upon the road, in the outward world of the senses. But the form in which he appeared was not a grossly sensuous or material form, like the bodily frame of an ordinary visible being; for in that case Balaam would inevitably have seen him, when his beast became alarmed and restive again and again and refused to go forward, since it is not stated anywhere that God had smitten him with blindness, like the men of Sodom (Gen 19:11), or the people in 4Kings 6:18. It rather resembled the appearance of a spirit, which cannot be seen by every one who has healthy bodily eyes, but only by those who have their senses awakened for visions from the spirit-world. Thus, for example, the men who went to Damascus with Paul, saw no one, when the Lord appeared to him in a miraculous light from heaven, and spoke to him, although they also heard the voice (Acts 9:7).
(Note: Or, strictly speaking, they saw the light (Acts 22:9), but saw no man (Acts 9:7); and they heard the sound (τῆς φωνῆς, the voice or noise generally, Acts 9:7), but not the words (τὴν φωνὴν τοῦ λαλοῦντός μοι, the voice or articulate words of the person speaking, Acts 22:9). The construction of ἀκούω, with the genitive in the one case and the accusative in the other, is evidently intended to convey this distinct and distinctive meaning. - Tr.)
Balaam wanted the spiritual sense to discern the angel of the Lord, because his spirit's eye was blinded by his thirst for wealth and honour. This blindness increased to such an extent, with the inward excitement caused by the repeated insubordination of his beast, that he lost all self-control. As the ass had never been so restive before, if he had only been calm and thoughtful himself, he would have looked about to discover the cause of this remarkable change, and would then, no doubt, have discovered the presence of the angel. But as he lost all his thoughtfulness, God was obliged to open the mouth of the dumb and irrational animal, to show a seer by profession his own blindness. "He might have reproved him by the words of the angel; but because the rebuke would not have been sufficiently severe without some deep humiliation, He made the beast his teacher" (Calvin). The ass's speaking was produced by the omnipotence of God; but it is impossible to decide whether the modulation was miraculously communicated to the animal's voice, so that it actually gave utterance to the human words which fell upon Balaam's ears (Kurtz), or whether the cries of the animal were formed into rational discourse in Balaam's soul, by the direct operation of God, so that he alone heard and understood the speech of the animal, whereas the servants who were present heard nothing more than unintelligible cries.
(Note: See the analogous case mentioned in Jn 12:28-29, of the voice which came to Jesus from the skies, when some of the people who were standing by said that it only thundered, whilst others said an angel spoke to Him.)
In either case Balaam received a deeply humiliating admonition from the mouth of the irrational beast, and that not only to put him to shame, but also to call him to his senses, and render him capable of hearing the voice of God. The seer, who prided himself upon having eyes for divine revelations, was so blind, that he could not discern the appearance of the angel, which even the irrational beast had been able to see.
(Note: God made use of the voice of an ass, both because it was fitting that a brutish mind should be taught by a brute, and also, as Nyssenus says, to instruct and chastise the vanity of the augur (Balaam), who was accustomed to observe the meaning of the braying of the ass and the chirping of birds (C. a. Lap.).)
By this he was taught, that even a beast is more capable of discerning things from the higher world, than a man blinded by sinful desires. It was not till after this humiliation that God opened his eyes, so that he saw the angel of the Lord with a drawn sword standing in his road, and fell upon his face before this fearful sight.
Geneva 1599
22:28 And the LORD (m) opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?
(m) Gave her power to speak.
John Gill
22:28 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 writers (i), 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 voice (k); 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 Homer (l) represents Xanthus, the horse of Achilles, having the faculty of speech given it by Juno: Pliny says (m), it is commonly reported among the wonderful things of the ancients, that an ox spoke; and Livy (n) 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 Aelianus (o) and others; nor of the ram of Phrixus, or the dog at Ariminum, and the elephant of Porus in India, with others Bochart (p) 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, Num 22:23.
(i) Maimon. Moreh Nevochim, par. 2. c. 42. Ben Gersom in loc. (k) Hygin. Poet. Astronomic. l. 2. c. 23. "Lactant, de falsa Relig". l. 1. c. 21. (l) Iliad. 19. "prope finem". (m) Nat. Hist. l. 8. c. 45. (n) Hist. l. 24. c. 10. l. 27. c. 11. l. 28. c. 11. and l. 35. c. 21. (o) De Animal. l. 12. c. 3. (p) Hierozoic. par. 1. l. 2. c. 14. col. 197, 198.
John Wesley
22:28 Opened the mouth - Conferred upon her the power of speech and reasoning for that time.
Robert Jamieson, A. R. Fausset and David Brown
22:28 the Lord opened the mouth of the ass--to utter, like a parrot, articulate sounds, without understanding them. That this was a visionary scene is a notion which seems inadmissible, because of the improbability of a vision being described as an actual occurrence in the middle of a plain history. Besides, the opening of the ass's mouth must have been an external act, and that, with the manifest tenor of Peter's language, strongly favors the literal view [2Pet 2:15-16]. The absence of any surprise at such a phenomenon on the part of Balaam may be accounted for by his mind being wholly engrossed with the prospect of gain, which produced "the madness of the prophet" [2Pet 2:16]. "It was a miracle, wrought to humble his proud heart, which had to be first subjected in the school of an ass before he was brought to attend to the voice of God speaking by the angel" [CALVIN].
22:2922:29: Եւ ասէ Բաղաամ ցէշն. Փոխանակ զի խա՛ղ արարեր զիս. եւ եթէ է՛ր սուր ՚ի ձեռին իմում, արդ եւ խոցեալ էր իմ զքեզ։
29 Բաղաամն էշին ասաց. «Որովհետեւ ինձ ծաղրուծանակի ենթարկեցիր: Եթէ սուր լինէր ձեռքիս, կը խոցոտէի քեզ»:
29 Եւ Բաղաամ ըսաւ իշուն. «Զիս ծաղր ընելուդ համար. երանի՜ թէ ձեռքս սուր մը ըլլար, որպէս զի հիմա քեզ մեռցնէի»։
Եւ ասէ Բաղաամ ցէշն. Փոխանակ զի խաղ արարեր զիս, եւ եթէ էր սուր ի ձեռին իմում, արդ եւ խոցեալ էր իմ քեզ:

22:29: Եւ ասէ Բաղաամ ցէշն. Փոխանակ զի խա՛ղ արարեր զիս. եւ եթէ է՛ր սուր ՚ի ձեռին իմում, արդ եւ խոցեալ էր իմ զքեզ։
29 Բաղաամն էշին ասաց. «Որովհետեւ ինձ ծաղրուծանակի ենթարկեցիր: Եթէ սուր լինէր ձեռքիս, կը խոցոտէի քեզ»:
29 Եւ Բաղաամ ըսաւ իշուն. «Զիս ծաղր ընելուդ համար. երանի՜ թէ ձեռքս սուր մը ըլլար, որպէս զի հիմա քեզ մեռցնէի»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2929: Валаам сказал ослице: за то, что ты поругалась надо мною; если бы у меня в руке был меч, то я теперь же убил бы тебя.
22:29 καὶ και and; even εἶπεν επω say; speak Βαλααμ βαλααμ Balaam; Valaam τῇ ο the ὄνῳ ονος donkey ὅτι οτι since; that ἐμπέπαιχάς εμπαιζω belittle μοι μοι me καὶ και and; even εἰ ει if; whether εἶχον εχω have; hold μάχαιραν μαχαιρα short sword ἐν εν in τῇ ο the χειρί χειρ hand μου μου of me; mine ἤδη ηδη already ἂν αν perhaps; ever ἐξεκέντησά εκκεντεω pierce σε σε.1 you
22:29 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet] לָֽ lˈā לְ to † הַ the אָתֹ֔ון ʔāṯˈôn אָתֹון she-ass כִּ֥י kˌî כִּי that הִתְעַלַּ֖לְתְּ hiṯʕallˌalt עלל deal with בִּ֑י bˈî בְּ in ל֤וּ lˈû לוּ if only יֶשׁ־ yeš- יֵשׁ existence חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger בְּ bᵊ בְּ in יָדִ֔י yāḏˈî יָד hand כִּ֥י kˌî כִּי that עַתָּ֖ה ʕattˌā עַתָּה now הֲרַגְתִּֽיךְ׃ hᵃraḡtˈîḵ הרג kill
22:29. respondit Balaam quia commeruisti et inlusisti mihi utinam haberem gladium ut te percuteremBalaam answered: Because thou hast deserved it, and hast served me ill: I would I had a sword that I might kill thee.
29. And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now I had killed thee.
22:29. Balaam responded, “Because you have deserved it, and you have mistreated me. If only I had a sword, so that I might pierce you.”
22:29. And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee.
And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee:

29: Валаам сказал ослице: за то, что ты поругалась надо мною; если бы у меня в руке был меч, то я теперь же убил бы тебя.
22:29
καὶ και and; even
εἶπεν επω say; speak
Βαλααμ βαλααμ Balaam; Valaam
τῇ ο the
ὄνῳ ονος donkey
ὅτι οτι since; that
ἐμπέπαιχάς εμπαιζω belittle
μοι μοι me
καὶ και and; even
εἰ ει if; whether
εἶχον εχω have; hold
μάχαιραν μαχαιρα short sword
ἐν εν in
τῇ ο the
χειρί χειρ hand
μου μου of me; mine
ἤδη ηδη already
ἂν αν perhaps; ever
ἐξεκέντησά εκκεντεω pierce
σε σε.1 you
22:29
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet]
לָֽ lˈā לְ to
הַ the
אָתֹ֔ון ʔāṯˈôn אָתֹון she-ass
כִּ֥י kˌî כִּי that
הִתְעַלַּ֖לְתְּ hiṯʕallˌalt עלל deal with
בִּ֑י bˈî בְּ in
ל֤וּ lˈû לוּ if only
יֶשׁ־ yeš- יֵשׁ existence
חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger
בְּ bᵊ בְּ in
יָדִ֔י yāḏˈî יָד hand
כִּ֥י kˌî כִּי that
עַתָּ֖ה ʕattˌā עַתָּה now
הֲרַגְתִּֽיךְ׃ hᵃraḡtˈîḵ הרג kill
22:29. respondit Balaam quia commeruisti et inlusisti mihi utinam haberem gladium ut te percuterem
Balaam answered: Because thou hast deserved it, and hast served me ill: I would I had a sword that I might kill thee.
22:29. Balaam responded, “Because you have deserved it, and you have mistreated me. If only I had a sword, so that I might pierce you.”
22:29. And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:29: for now would: Pro 12:10, Pro 12:16; Ecc 9:3
John Gill
22:29 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 Dan 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 Josephus (q) 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.
(q) Antiqu. l. 4. c. 6. sect. 3.
John Wesley
22:29 Balaam said - Balaam was not much terrified with the ass's speaking, because perhaps he was accustomed to converse with evil spirits, who appeared to him and discoursed with him in the shape of such creatures. Perhaps he was so blinded by passion, that he did not consider the strangeness of the thing.
22:3022:30: Եւ ասէ էշն ցԲաղաամ. Ո՞չ ես այն էշ եմ քո՝ յորում հեծանէի՛ր ՚ի մանկութենէ քումմէ մինչեւ ցայսօր ժամանակի. միթէ յուլանալով յուլացայ՞ ինչ երբէք առնել քեզ այսպէս։ Եւ նա ասէ. Ո՛չ։
30 Էշն ասաց Բաղաամին. «Ես այն էշը չե՞մ, որի վրայ դու հեծել ես քո մանկութեան օրից մինչեւ այսօր: Ես երբեւէ ծուլացե՞լ եմ ու քեզ այսպէս ծառայել»:
30 Էշը ըսաւ Բաղաամին. «Ես այն քու էշդ չե՞մ, որուն վրայ կը հեծնէիր քու մանկութենէդ* մինչեւ այսօր. այսպէս ընելու սովորութիւն ունէի՞»։ Բաղաամ ըսաւ. «Ո՛չ»։
Եւ ասէ էշն ցԲաղաամ. Ո՞չ ես այն էշ եմ քո յորում հեծանէիր ի մանկութենէ քումմէ մինչեւ ցայսօր ժամանակի. միթէ յուլանալով յուլացայ՞ ինչ երբեք առնել քեզ այսպէս: Եւ նա ասէ. Ոչ:

22:30: Եւ ասէ էշն ցԲաղաամ. Ո՞չ ես այն էշ եմ քո՝ յորում հեծանէի՛ր ՚ի մանկութենէ քումմէ մինչեւ ցայսօր ժամանակի. միթէ յուլանալով յուլացայ՞ ինչ երբէք առնել քեզ այսպէս։ Եւ նա ասէ. Ո՛չ։
30 Էշն ասաց Բաղաամին. «Ես այն էշը չե՞մ, որի վրայ դու հեծել ես քո մանկութեան օրից մինչեւ այսօր: Ես երբեւէ ծուլացե՞լ եմ ու քեզ այսպէս ծառայել»:
30 Էշը ըսաւ Բաղաամին. «Ես այն քու էշդ չե՞մ, որուն վրայ կը հեծնէիր քու մանկութենէդ* մինչեւ այսօր. այսպէս ընելու սովորութիւն ունէի՞»։ Բաղաամ ըսաւ. «Ո՛չ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3030: Ослица же сказала Валааму: не я ли твоя ослица, на которой ты ездил сначала до сего дня? имела ли я привычку так поступать с тобою? Он сказал: нет.
22:30 καὶ και and; even λέγει λεγω tell; declare ἡ ο the ὄνος ονος donkey τῷ ο the Βαλααμ βαλααμ Balaam; Valaam οὐκ ου not ἐγὼ εγω I ἡ ο the ὄνος ονος donkey σου σου of you; your ἐφ᾿ επι in; on ἧς ος who; what ἐπέβαινες επιβαινω mount; step on ἀπὸ απο from; away νεότητός νεοτης youth σου σου of you; your ἕως εως till; until τῆς ο the σήμερον σημερον today; present ἡμέρας ημερα day μὴ μη not ὑπεροράσει υπερορασις overlook ἐποίησά ποιεω do; make σοι σοι you οὕτως ουτως so; this way ὁ ο the δὲ δε though; while εἶπεν επω say; speak οὐχί ουχι not; not actually
22:30 וַ wa וְ and תֹּ֨אמֶר ttˌōmer אמר say הָ hā הַ the אָתֹ֜ון ʔāṯˈôn אָתֹון she-ass אֶל־ ʔel- אֶל to בִּלְעָ֗ם bilʕˈām בִּלְעָם [prophet] הֲ hᵃ הֲ [interrogative] לֹוא֩ lô לֹא not אָנֹכִ֨י ʔānōḵˌî אָנֹכִי i אֲתֹֽנְךָ֜ ʔᵃṯˈōnᵊḵˈā אָתֹון she-ass אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] רָכַ֣בְתָּ rāḵˈavtā רכב ride עָלַ֗י ʕālˈay עַל upon מֵ mē מִן from עֹֽודְךָ֙ ʕˈôḏᵊḵā עֹוד duration עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this הַֽ hˈa הֲ [interrogative] הַסְכֵּ֣ן haskˈēn סכן serve הִסְכַּ֔נְתִּי hiskˈantî סכן serve לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make לְךָ֖ lᵊḵˌā לְ to כֹּ֑ה kˈō כֹּה thus וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say לֹֽא׃ lˈō לֹא not
22:30. dixit asina nonne animal tuum sum cui semper sedere consuesti usque in praesentem diem dic quid simile umquam fecerim tibi at ille ait numquamThe ass said: Am not I thy beast, on which thou hast been always accustomed to ride until this present day? tell me if I ever did the like thing to thee. But he said: Never.
30. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden all thy life long unto this day? was I ever wont to do so unto thee? And he said, Nay.
22:30. The donkey said: “Am not I your animal, on which you have always been accustomed to sit, even until this present day? Tell me, when did I ever do the same thing to you.” But he said, “Never.”
22:30. And the ass said unto Balaam, [Am] not I thine ass, upon which thou hast ridden ever since [I was] thine unto this day? was I ever wont to do so unto thee? And he said, Nay.
And the ass said unto Balaam, [Am] not I thine ass, upon which thou hast ridden ever since [I was] thine unto this day? was I ever wont to do so unto thee? And he said, Nay:

30: Ослица же сказала Валааму: не я ли твоя ослица, на которой ты ездил сначала до сего дня? имела ли я привычку так поступать с тобою? Он сказал: нет.
22:30
καὶ και and; even
λέγει λεγω tell; declare
ο the
ὄνος ονος donkey
τῷ ο the
Βαλααμ βαλααμ Balaam; Valaam
οὐκ ου not
ἐγὼ εγω I
ο the
ὄνος ονος donkey
σου σου of you; your
ἐφ᾿ επι in; on
ἧς ος who; what
ἐπέβαινες επιβαινω mount; step on
ἀπὸ απο from; away
νεότητός νεοτης youth
σου σου of you; your
ἕως εως till; until
τῆς ο the
σήμερον σημερον today; present
ἡμέρας ημερα day
μὴ μη not
ὑπεροράσει υπερορασις overlook
ἐποίησά ποιεω do; make
σοι σοι you
οὕτως ουτως so; this way
ο the
δὲ δε though; while
εἶπεν επω say; speak
οὐχί ουχι not; not actually
22:30
וַ wa וְ and
תֹּ֨אמֶר ttˌōmer אמר say
הָ הַ the
אָתֹ֜ון ʔāṯˈôn אָתֹון she-ass
אֶל־ ʔel- אֶל to
בִּלְעָ֗ם bilʕˈām בִּלְעָם [prophet]
הֲ hᵃ הֲ [interrogative]
לֹוא֩ לֹא not
אָנֹכִ֨י ʔānōḵˌî אָנֹכִי i
אֲתֹֽנְךָ֜ ʔᵃṯˈōnᵊḵˈā אָתֹון she-ass
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
רָכַ֣בְתָּ rāḵˈavtā רכב ride
עָלַ֗י ʕālˈay עַל upon
מֵ מִן from
עֹֽודְךָ֙ ʕˈôḏᵊḵā עֹוד duration
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
הַֽ hˈa הֲ [interrogative]
הַסְכֵּ֣ן haskˈēn סכן serve
הִסְכַּ֔נְתִּי hiskˈantî סכן serve
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
לְךָ֖ lᵊḵˌā לְ to
כֹּ֑ה kˈō כֹּה thus
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
לֹֽא׃ lˈō לֹא not
22:30. dixit asina nonne animal tuum sum cui semper sedere consuesti usque in praesentem diem dic quid simile umquam fecerim tibi at ille ait numquam
The ass said: Am not I thy beast, on which thou hast been always accustomed to ride until this present day? tell me if I ever did the like thing to thee. But he said: Never.
22:30. The donkey said: “Am not I your animal, on which you have always been accustomed to sit, even until this present day? Tell me, when did I ever do the same thing to you.” But he said, “Never.”
22:30. And the ass said unto Balaam, [Am] not I thine ass, upon which thou hast ridden ever since [I was] thine unto this day? was I ever wont to do so unto thee? And he said, Nay.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:30: the ass said: Pe2 2:16
upon which thou hast ridden: Heb. who hast ridden upon me, ever since I was thine. or, ever since thou wast, unto, etc. Co1 1:27, Co1 1:28
Geneva 1599
22:30 And the ass said unto Balaam, [Am] not I thine ass, upon which thou hast ridden ever (n) since [I was] thine unto this day? was I ever wont to do so unto thee? And he said, Nay.
(n) Since you have been my master.
John Gill
22:30 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 says (r) it lives thirty years; and an Arabic writer (s) 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.
(r) Nat. Hist. l. 8. c. 43. (s) Algiahid in Damir. apud Bochart, ut supra, (Hierozoic. par. 1. l. 2. c. 14.) col. 195.
22:3122:31: Եւ եբա՛ց Աստուած զաչս Բաղաամու, եւ ետե՛ս զհրեշտակն Տեառն ընկիճեալ նմա ՚ի ճանապարհին, եւ սուսեր մե՛րկ ՚ի ձեռին իւրում. եւ անկեալ ՚ի վերայ երեսաց իւրոց երկիր եպագ նմա։
31 Նա պատասխանեց՝ ո՛չ: Աստուած բացեց Բաղաամի աչքերը, եւ նա տեսաւ, որ Տիրոջ հրեշտակը մերկացրած սուրը ձեռքին կանգնած է ճանապարհի վրայ: Նա երեսնիվայր ընկնելով՝ երկրպագեց:
31 Այն ատեն Տէրը բացաւ Բաղաամին աչքերը ու երբ տեսաւ որ Տէրոջը հրեշտակը ճամբուն վրայ կեցած էր եւ իր ձեռքը մերկ սուր մը ունէր, իր երեսին վրայ ինկաւ ու երկրպագութիւն ըրաւ։
Եւ եբաց [354]Աստուած զաչս Բաղաամու, եւ ետես զհրեշտակն Տեառն ընկիճեալ նմա ի ճանապարհին, եւ սուսեր մերկ ի ձեռին իւրում. եւ անկեալ ի վերայ երեսաց իւրոց երկիր եպագ նմա:

22:31: Եւ եբա՛ց Աստուած զաչս Բաղաամու, եւ ետե՛ս զհրեշտակն Տեառն ընկիճեալ նմա ՚ի ճանապարհին, եւ սուսեր մե՛րկ ՚ի ձեռին իւրում. եւ անկեալ ՚ի վերայ երեսաց իւրոց երկիր եպագ նմա։
31 Նա պատասխանեց՝ ո՛չ: Աստուած բացեց Բաղաամի աչքերը, եւ նա տեսաւ, որ Տիրոջ հրեշտակը մերկացրած սուրը ձեռքին կանգնած է ճանապարհի վրայ: Նա երեսնիվայր ընկնելով՝ երկրպագեց:
31 Այն ատեն Տէրը բացաւ Բաղաամին աչքերը ու երբ տեսաւ որ Տէրոջը հրեշտակը ճամբուն վրայ կեցած էր եւ իր ձեռքը մերկ սուր մը ունէր, իր երեսին վրայ ինկաւ ու երկրպագութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:3131: И открыл Господь глаза Валааму, и увидел он Ангела Господня, стоящего на дороге с обнаженным мечом в руке, и преклонился, и пал на лице свое.
22:31 ἀπεκάλυψεν αποκαλυπτω reveal; uncover δὲ δε though; while ὁ ο the θεὸς θεος God τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even ὁρᾷ οραω view; see τὸν ο the ἄγγελον αγγελος messenger κυρίου κυριος lord; master ἀνθεστηκότα ανθιστημι resist ἐν εν in τῇ ο the ὁδῷ οδος way; journey καὶ και and; even τὴν ο the μάχαιραν μαχαιρα short sword ἐσπασμένην σπαω draw ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even κύψας κυπτω stoop προσεκύνησεν προσκυνεω worship τῷ ο the προσώπῳ προσωπον face; ahead of αὐτοῦ αυτος he; him
22:31 וַ wa וְ and יְגַ֣ל yᵊḡˈal גלה uncover יְהוָה֮ [yᵊhwāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] עֵינֵ֣י ʕênˈê עַיִן eye בִלְעָם֒ vilʕˌām בִּלְעָם [prophet] וַ wa וְ and יַּ֞רְא yyˈar ראה see אֶת־ ʔeṯ- אֵת [object marker] מַלְאַ֤ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH נִצָּ֣ב niṣṣˈāv נצב stand בַּ ba בְּ in † הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way וְ wᵊ וְ and חַרְבֹּ֥ו ḥarbˌô חֶרֶב dagger שְׁלֻפָ֖ה šᵊlufˌā שׁלף draw בְּ bᵊ בְּ in יָדֹ֑ו yāḏˈô יָד hand וַ wa וְ and יִּקֹּ֥ד yyiqqˌōḏ קדד kneel down וַ wa וְ and יִּשְׁתַּ֖חוּ yyištˌaḥû חוה bow down לְ lᵊ לְ to אַפָּֽיו׃ ʔappˈāʸw אַף nose
22:31. protinus aperuit Dominus oculos Balaam et vidit angelum stantem in via evaginato gladio adoravitque eum pronus in terramForthwith the Lord opened the eyes of Balaam, and he saw the angel standing in the way with a drawn sword, and he worshipped him falling flat on the ground.
31. Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, with his sword drawn in his hand: and he bowed his head, and fell on his face.
22:31. Immediately, the Lord opened the eyes of Balaam, and he saw the Angel standing in the way with a drawn sword, and he reverenced him prone on the ground.
22:31. Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face.
Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face:

31: И открыл Господь глаза Валааму, и увидел он Ангела Господня, стоящего на дороге с обнаженным мечом в руке, и преклонился, и пал на лице свое.
22:31
ἀπεκάλυψεν αποκαλυπτω reveal; uncover
δὲ δε though; while
ο the
θεὸς θεος God
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
ὁρᾷ οραω view; see
τὸν ο the
ἄγγελον αγγελος messenger
κυρίου κυριος lord; master
ἀνθεστηκότα ανθιστημι resist
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
καὶ και and; even
τὴν ο the
μάχαιραν μαχαιρα short sword
ἐσπασμένην σπαω draw
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
κύψας κυπτω stoop
προσεκύνησεν προσκυνεω worship
τῷ ο the
προσώπῳ προσωπον face; ahead of
αὐτοῦ αυτος he; him
22:31
וַ wa וְ and
יְגַ֣ל yᵊḡˈal גלה uncover
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
עֵינֵ֣י ʕênˈê עַיִן eye
בִלְעָם֒ vilʕˌām בִּלְעָם [prophet]
וַ wa וְ and
יַּ֞רְא yyˈar ראה see
אֶת־ ʔeṯ- אֵת [object marker]
מַלְאַ֤ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
נִצָּ֣ב niṣṣˈāv נצב stand
בַּ ba בְּ in
הַ the
דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way
וְ wᵊ וְ and
חַרְבֹּ֥ו ḥarbˌô חֶרֶב dagger
שְׁלֻפָ֖ה šᵊlufˌā שׁלף draw
בְּ bᵊ בְּ in
יָדֹ֑ו yāḏˈô יָד hand
וַ wa וְ and
יִּקֹּ֥ד yyiqqˌōḏ קדד kneel down
וַ wa וְ and
יִּשְׁתַּ֖חוּ yyištˌaḥû חוה bow down
לְ lᵊ לְ to
אַפָּֽיו׃ ʔappˈāʸw אַף nose
22:31. protinus aperuit Dominus oculos Balaam et vidit angelum stantem in via evaginato gladio adoravitque eum pronus in terram
Forthwith the Lord opened the eyes of Balaam, and he saw the angel standing in the way with a drawn sword, and he worshipped him falling flat on the ground.
22:31. Immediately, the Lord opened the eyes of Balaam, and he saw the Angel standing in the way with a drawn sword, and he reverenced him prone on the ground.
22:31. Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:31: opened: Num 24:4 *marg. Num 24:16; Gen 21:19; Kg2 6:17-20; Ch1 21:16; Luk 24:16, Luk 24:31; Act 26:18
bowed down: Exo 34:8; Psa 9:20; Joh 18:6
fell flat on his face: or, bowed himself
Geneva 1599
22:31 Then the LORD (o) opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face.
(o) For if the Lord does not open your eyes, you can see neither his anger or his love.
John Gill
22:31 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, 4Kings 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 Num 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.
John Wesley
22:31 On his face - In token of reverence and submission.
22:3222:32: Եւ ասէ ցնա հրեշտակն Աստուծոյ. Ընդէ՞ր հարեր դու զէշդ՝ այս երի՛ցս անգամ. եւ ահա ելի՛ ես ՚ի բանսարկութիւն քեզ, զի ո՛չ է ճանապարհդ քո ուղիղ առաջի իմ.
32 Աստծու հրեշտակն ասաց նրան. «Ինչո՞ւ երրորդ անգամ հարուածեցիր քո էշին: Ես, ահա, քեզ խանգարելու եմ, որովհետեւ դու ուղիղ ճանապարհի վրայ կանգնած չես:
32 Եւ Տէրոջը հրեշտակը ըսաւ անոր. «Ինչո՞ւ այսպէս երեք անգամ էշդ ծեծեցիր. ահա ես քեզի ընդդիմանալու ելայ. վասն զի քու ճամբադ ուղիղ չէ իմ առջեւս։
Եւ ասէ ցնա հրեշտակն [355]Աստուծոյ. Ընդէ՞ր հարեր դու զէշդ այս երիցս անգամ. եւ ահա ելի ես ի բանսարկութիւն քեզ. զի ոչ է ճանապարհդ քո ուղիղ առաջի իմ:

22:32: Եւ ասէ ցնա հրեշտակն Աստուծոյ. Ընդէ՞ր հարեր դու զէշդ՝ այս երի՛ցս անգամ. եւ ահա ելի՛ ես ՚ի բանսարկութիւն քեզ, զի ո՛չ է ճանապարհդ քո ուղիղ առաջի իմ.
32 Աստծու հրեշտակն ասաց նրան. «Ինչո՞ւ երրորդ անգամ հարուածեցիր քո էշին: Ես, ահա, քեզ խանգարելու եմ, որովհետեւ դու ուղիղ ճանապարհի վրայ կանգնած չես:
32 Եւ Տէրոջը հրեշտակը ըսաւ անոր. «Ինչո՞ւ այսպէս երեք անգամ էշդ ծեծեցիր. ահա ես քեզի ընդդիմանալու ելայ. վասն զի քու ճամբադ ուղիղ չէ իմ առջեւս։
zohrab-1805▾ eastern-1994▾ western am▾
22:3232: И сказал ему Ангел Господень: за что ты бил ослицу твою вот уже три раза? Я вышел, чтобы воспрепятствовать [тебе], потому что путь [твой] не прав предо Мною;
22:32 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ὁ ο the ἄγγελος αγγελος messenger τοῦ ο the θεοῦ θεος God διὰ δια through; because of τί τις.1 who?; what? ἐπάταξας πατασσω pat; impact τὴν ο the ὄνον ονος donkey σου σου of you; your τοῦτο ουτος this; he τρίτον τριτος third καὶ και and; even ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐξῆλθον εξερχομαι come out; go out εἰς εις into; for διαβολήν διαβολη of you; your ὅτι οτι since; that οὐκ ου not ἀστεία αστειος urbane ἡ ο the ὁδός οδος way; journey σου σου of you; your ἐναντίον εναντιον next to; before μου μου of me; mine
22:32 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon מָ֗ה mˈā מָה what הִכִּ֨יתָ֙ hikkˈîṯā נכה strike אֶת־ ʔeṯ- אֵת [object marker] אֲתֹ֣נְךָ֔ ʔᵃṯˈōnᵊḵˈā אָתֹון she-ass זֶ֖ה zˌeh זֶה this שָׁלֹ֣ושׁ šālˈôš שָׁלֹשׁ three רְגָלִ֑ים rᵊḡālˈîm רֶגֶל foot הִנֵּ֤ה hinnˈē הִנֵּה behold אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i יָצָ֣אתִי yāṣˈāṯî יצא go out לְ lᵊ לְ to שָׂטָ֔ן śāṭˈān שָׂטָן adversary כִּֽי־ kˈî- כִּי that יָרַ֥ט yārˌaṭ ירט throw הַ ha הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way לְ lᵊ לְ to נֶגְדִּֽי׃ neḡdˈî נֶגֶד counterpart
22:32. cui angelus cur inquit tertio verberas asinam tuam ego veni ut adversarer tibi quia perversa est via tua mihique contrariaAnd the angel said to him: Why beatest thou thy ass these three times? I am come to withstand thee, because thy way is perverse, and contrary to me:
32. And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I am come forth for an adversary, because thy way is perverse before me:
22:32. And the Angel said to him: “Why did you beat your donkey three times? I have come to be an adversary to you, because your way is perverse and contrary to me.
22:32. And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because [thy] way is perverse before me:
And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because [thy] way is perverse before me:

32: И сказал ему Ангел Господень: за что ты бил ослицу твою вот уже три раза? Я вышел, чтобы воспрепятствовать [тебе], потому что путь [твой] не прав предо Мною;
22:32
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ο the
ἄγγελος αγγελος messenger
τοῦ ο the
θεοῦ θεος God
διὰ δια through; because of
τί τις.1 who?; what?
ἐπάταξας πατασσω pat; impact
τὴν ο the
ὄνον ονος donkey
σου σου of you; your
τοῦτο ουτος this; he
τρίτον τριτος third
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐξῆλθον εξερχομαι come out; go out
εἰς εις into; for
διαβολήν διαβολη of you; your
ὅτι οτι since; that
οὐκ ου not
ἀστεία αστειος urbane
ο the
ὁδός οδος way; journey
σου σου of you; your
ἐναντίον εναντιον next to; before
μου μου of me; mine
22:32
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
מָ֗ה mˈā מָה what
הִכִּ֨יתָ֙ hikkˈîṯā נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
אֲתֹ֣נְךָ֔ ʔᵃṯˈōnᵊḵˈā אָתֹון she-ass
זֶ֖ה zˌeh זֶה this
שָׁלֹ֣ושׁ šālˈôš שָׁלֹשׁ three
רְגָלִ֑ים rᵊḡālˈîm רֶגֶל foot
הִנֵּ֤ה hinnˈē הִנֵּה behold
אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i
יָצָ֣אתִי yāṣˈāṯî יצא go out
לְ lᵊ לְ to
שָׂטָ֔ן śāṭˈān שָׂטָן adversary
כִּֽי־ kˈî- כִּי that
יָרַ֥ט yārˌaṭ ירט throw
הַ ha הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
לְ lᵊ לְ to
נֶגְדִּֽי׃ neḡdˈî נֶגֶד counterpart
22:32. cui angelus cur inquit tertio verberas asinam tuam ego veni ut adversarer tibi quia perversa est via tua mihique contraria
And the angel said to him: Why beatest thou thy ass these three times? I am come to withstand thee, because thy way is perverse, and contrary to me:
22:32. And the Angel said to him: “Why did you beat your donkey three times? I have come to be an adversary to you, because your way is perverse and contrary to me.
22:32. And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because [thy] way is perverse before me:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:32: Is perverse - Rather, is headlong. Compare Peter's words Pe2 2:16, "the madness of the prophet."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:32: Wherefore: Num 22:28; Deu 25:4; Psa 36:6, Psa 145:9, Psa 147:9; Jon 4:11
withstand thee: Heb. be an adversary unto thee, Num 22:22
thy way: Deu 23:4; Pro 28:6; Mic 6:5; Act 13:10; Pe2 2:14, Pe2 2:15
before me: Num 22:20, Num 22:22, Num 22:35; Exo 3:2-6; Pro 14:2, Pro 28:18
Carl Friedrich Keil and Franz Delitzsch
22:32
To humble him deeply and inwardly, the Lord help up before him the injustice of his cruel treatment of the ass, and told him at the same time that it had saved his life by turning out of the way. "I have come out," said the angel of the Lord, "as an adversary; for the way leads headlong into destruction before me;" i.e., the way which thou art going is leading thee, in my eyes, in my view, into destruction. ירט, to plunge, sc., into destruction, both here, and also in Job 16:11, the only other passage in which it occurs.
Geneva 1599
22:32 And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because [thy] (p) way is perverse before me:
(p) Both your heart is corrupt and your enterprise wicked.
John Gill
22:32 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.''
John Wesley
22:32 Thy way is perverse - Springing from covetousness.
22:3322:33: եւ տեսեալ զիս իշոյդ՝ խուսափեա՛ց յինէն այս երի՛ցս անգամ. եւ եթէ չէ՛ր խուսափեալ յինէն, արդ՝ իմ զքեզ սպանեալ էր, եւ զդա ապրեցուցեալ։
33 Էշդ ինձ տեսաւ ու երրորդ անգամ լինելով մի կողմ քաշուեց, եւ եթէ ինձնից չխուսափէր, հիմա ես քեզ սպանած կը լինէի, իսկ դրան կը թողնէի կենդանի»:
33 Էշը զիս տեսաւ ու երեք անգամ իմ առջեւէս մէկդի քաշուեցաւ։ Եթէ անիկա իմ առջեւէս մէկդի չքաշուէր, հիմա ես քեզ անշուշտ մեռցուցած պիտի ըլլայի ու զանիկա ողջ թողուցած»։
եւ տեսեալ զիս իշոյդ` խուսափեաց յինէն այս երիցս անգամ. եւ եթէ չէր խուսափեալ յինէն, արդ իմ զքեզ սպանեալ էր, եւ զդա ապրեցուցեալ:

22:33: եւ տեսեալ զիս իշոյդ՝ խուսափեա՛ց յինէն այս երի՛ցս անգամ. եւ եթէ չէ՛ր խուսափեալ յինէն, արդ՝ իմ զքեզ սպանեալ էր, եւ զդա ապրեցուցեալ։
33 Էշդ ինձ տեսաւ ու երրորդ անգամ լինելով մի կողմ քաշուեց, եւ եթէ ինձնից չխուսափէր, հիմա ես քեզ սպանած կը լինէի, իսկ դրան կը թողնէի կենդանի»:
33 Էշը զիս տեսաւ ու երեք անգամ իմ առջեւէս մէկդի քաշուեցաւ։ Եթէ անիկա իմ առջեւէս մէկդի չքաշուէր, հիմա ես քեզ անշուշտ մեռցուցած պիտի ըլլայի ու զանիկա ողջ թողուցած»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3333: и ослица, видев Меня, своротила от Меня вот уже три раза; если бы она не своротила от Меня, то Я убил бы тебя, а ее оставил бы живою.
22:33 καὶ και and; even ἰδοῦσά οραω view; see με με me ἡ ο the ὄνος ονος donkey ἐξέκλινεν εκκλινω deviate; avoid ἀπ᾿ απο from; away ἐμοῦ εμου my τρίτον τριτος third τοῦτο ουτος this; he καὶ και and; even εἰ ει if; whether μὴ μη not ἐξέκλινεν εκκλινω deviate; avoid νῦν νυν now; present οὖν ουν then σὲ σε.1 you μὲν μεν first of all ἀπέκτεινα αποκτεινω kill ἐκείνην εκεινος that δὲ δε though; while περιεποιησάμην περιποιεω preserve; acquire
22:33 וַ wa וְ and תִּרְאַ֨נִי֙ ttirʔˈanî ראה see הָֽ hˈā הַ the אָתֹ֔ון ʔāṯˈôn אָתֹון she-ass וַ wa וְ and תֵּ֣ט ttˈēṭ נטה extend לְ lᵊ לְ to פָנַ֔י fānˈay פָּנֶה face זֶ֖ה zˌeh זֶה this שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three רְגָלִ֑ים rᵊḡālˈîm רֶגֶל foot אוּלַי֙ ʔûlˌay אוּלַי perhaps נָטְתָ֣ה nāṭᵊṯˈā נטה extend מִ mi מִן from פָּנַ֔י ppānˈay פָּנֶה face כִּ֥י kˌî כִּי that עַתָּ֛ה ʕattˈā עַתָּה now גַּם־ gam- גַּם even אֹתְכָ֥ה ʔōṯᵊḵˌā אֵת [object marker] הָרַ֖גְתִּי hārˌaḡtî הרג kill וְ wᵊ וְ and אֹותָ֥הּ ʔôṯˌāh אֵת [object marker] הֶחֱיֵֽיתִי׃ heḥᵉʸˈêṯî חיה be alive
22:33. et nisi asina declinasset de via dans locum resistenti te occidissem et illa viveretAnd unless the ass had turned out of the way, giving place to me who stood against thee, I had slain thee, and she should have lived.
33. and the ass saw me, and turned aside before me these three times: unless she had turned aside from me, surely now I had even slain thee, and saved her alive.
22:33. And unless the donkey had turned aside from the way, allowing a place for my opposition, I would have killed you, and she would have lived.”
22:33. And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive.
And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive:

33: и ослица, видев Меня, своротила от Меня вот уже три раза; если бы она не своротила от Меня, то Я убил бы тебя, а ее оставил бы живою.
22:33
καὶ και and; even
ἰδοῦσά οραω view; see
με με me
ο the
ὄνος ονος donkey
ἐξέκλινεν εκκλινω deviate; avoid
ἀπ᾿ απο from; away
ἐμοῦ εμου my
τρίτον τριτος third
τοῦτο ουτος this; he
καὶ και and; even
εἰ ει if; whether
μὴ μη not
ἐξέκλινεν εκκλινω deviate; avoid
νῦν νυν now; present
οὖν ουν then
σὲ σε.1 you
μὲν μεν first of all
ἀπέκτεινα αποκτεινω kill
ἐκείνην εκεινος that
δὲ δε though; while
περιεποιησάμην περιποιεω preserve; acquire
22:33
וַ wa וְ and
תִּרְאַ֨נִי֙ ttirʔˈanî ראה see
הָֽ hˈā הַ the
אָתֹ֔ון ʔāṯˈôn אָתֹון she-ass
וַ wa וְ and
תֵּ֣ט ttˈēṭ נטה extend
לְ lᵊ לְ to
פָנַ֔י fānˈay פָּנֶה face
זֶ֖ה zˌeh זֶה this
שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three
רְגָלִ֑ים rᵊḡālˈîm רֶגֶל foot
אוּלַי֙ ʔûlˌay אוּלַי perhaps
נָטְתָ֣ה nāṭᵊṯˈā נטה extend
מִ mi מִן from
פָּנַ֔י ppānˈay פָּנֶה face
כִּ֥י kˌî כִּי that
עַתָּ֛ה ʕattˈā עַתָּה now
גַּם־ gam- גַּם even
אֹתְכָ֥ה ʔōṯᵊḵˌā אֵת [object marker]
הָרַ֖גְתִּי hārˌaḡtî הרג kill
וְ wᵊ וְ and
אֹותָ֥הּ ʔôṯˌāh אֵת [object marker]
הֶחֱיֵֽיתִי׃ heḥᵉʸˈêṯî חיה be alive
22:33. et nisi asina declinasset de via dans locum resistenti te occidissem et illa viveret
And unless the ass had turned out of the way, giving place to me who stood against thee, I had slain thee, and she should have lived.
22:33. And unless the donkey had turned aside from the way, allowing a place for my opposition, I would have killed you, and she would have lived.”
22:33. And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
22:33: Surely now also I had slain thee - How often are the meanest animals, and the most trivial occurrences, instruments of the preservation of our lives, and of the salvation of our souls! The messenger of justice would have killed Balaam, had not the mercy of God prevented the ass from proceeding.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:33: surely: Num 14:37, Num 16:33-35; Kg1 13:24-28
Carl Friedrich Keil and Franz Delitzsch
22:33
The angel of the Lord sought to preserve Balaam from the destruction which threatened him, by standing in his way; but he did not see him, though his ass did. וגו נטתה אוּלי, "perhaps it turned out before me; for otherwise I should surely have killed thee, and let her live." The first clause is to be regarded, as Hengstenberg supposes, as an aposiopesis. The angel does not state positively what was the reason why perhaps the ass had turned out of the way: he merely hints at it lightly, and leaves it to Balaam to gather from the hint, that the faithful animal had turned away from affection to its master, with a dim foreboding of the danger which threatened him, and yet for that very reason, as it were as a reward for its service of love, had been ill-treated by him. The traditional rendering, "if the ass had not turned aside, surely," etc., cannot be defended according to the rules of the language; and there is not sufficient ground for any such alteration of the text as Knobel suggests, viz., into לוּלי. These words made an impression, and Balaam made this acknowledgment (Num 22:34): "I have sinned, for I knew not that thou stoodest in the way against me; and now, if it displease thee, I will get me back again." The angel of the Lord replied, however (Num 22:35): "Go with the men; but only the word that I shall speak unto thee, that shalt you speak." This was sufficient to show him, that it was not the journey in itself that was displeasing to God, but the feelings and intentions with which he had entered upon it. The whole procedure was intended to sharpen his conscience and sober his mind, that he might pay attention to the word which the Lord would speak to him. At the same time the impression which the appearance and words of the angel of the Lord made upon his heart, enveloped in mist as it was by the thirst for gold and honour, was not a deep one, nor one that led him to a thorough knowledge of his own heart; otherwise, after such a warning, he would never have continued his journey.
John Gill
22:33 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 writers (t) 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.
(t) Bemidbar Rabba, sect. 20. fol. 227. 4. Aben Ezra in loc.
John Wesley
22:33 I had slain thee - I had slain thee alone, and not her, therefore her turning aside and falling down was wholly for thy benefit, not for her own, and thy anger against her was unjust and unreasonable.
22:3422:34: Եւ ասէ Բաղաամ ցհրեշտակն Տեառն. Մեղա՛յ. զի ո՛չ գիտէի՝ թէ դու ինձ ընկիճեալ կայցես ՚ի ճանապարհիս. եւ արդ՝ եթէ չիցէ՛ քեզ հաճոյ՝ դարձա՛յց անդրէն։
34 Բաղաամն ասաց Տիրոջ հրեշտակին. «Մեղք եմ գործել, որովհետեւ չգիտէի, թէ դու էիր ճանապարհս փակողը: Արդ, եթէ քեզ ցանկալի չէ գնալս, կը վերադառնամ»:
34 Բաղաամ ըսաւ Տէրոջը հրեշտակին. «Մեղք գործեցի, առանց գիտնալու թէ ճամբուն վրայ ինծի դէմ կեցեր էիր, ուստի եթէ քեզի անհաճոյ կ’երեւնայ իմ երթալս, ետ դառնամ»։
Եւ ասէ Բաղաամ ցհրեշտակն Տեառն. Մեղայ, զի ոչ գիտէի թէ դու ինձ ընկիճեալ կայցես ի ճանապարհիս. եւ արդ` եթէ չիցէ քեզ հաճոյ, դարձայց անդրէն:

22:34: Եւ ասէ Բաղաամ ցհրեշտակն Տեառն. Մեղա՛յ. զի ո՛չ գիտէի՝ թէ դու ինձ ընկիճեալ կայցես ՚ի ճանապարհիս. եւ արդ՝ եթէ չիցէ՛ քեզ հաճոյ՝ դարձա՛յց անդրէն։
34 Բաղաամն ասաց Տիրոջ հրեշտակին. «Մեղք եմ գործել, որովհետեւ չգիտէի, թէ դու էիր ճանապարհս փակողը: Արդ, եթէ քեզ ցանկալի չէ գնալս, կը վերադառնամ»:
34 Բաղաամ ըսաւ Տէրոջը հրեշտակին. «Մեղք գործեցի, առանց գիտնալու թէ ճամբուն վրայ ինծի դէմ կեցեր էիր, ուստի եթէ քեզի անհաճոյ կ’երեւնայ իմ երթալս, ետ դառնամ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3434: И сказал Валаам Ангелу Господню: согрешил я, ибо не знал, что Ты стоишь против меня на дороге; итак, если это неприятно в очах Твоих, то я возвращусь.
22:34 καὶ και and; even εἶπεν επω say; speak Βαλααμ βαλααμ Balaam; Valaam τῷ ο the ἀγγέλῳ αγγελος messenger κυρίου κυριος lord; master ἡμάρτηκα αμαρτανω sin οὐ ου not γὰρ γαρ for ἠπιστάμην επισταμαι well aware; stand over ὅτι οτι since; that σύ συ you μοι μοι me ἀνθέστηκας ανθιστημι resist ἐν εν in τῇ ο the ὁδῷ οδος way; journey εἰς εις into; for συνάντησιν συναντησις meeting καὶ και and; even νῦν νυν now; present εἰ ει if; whether μή μη not σοι σοι you ἀρέσκει αρεσκω accommodate; please ἀποστραφήσομαι αποστρεφω turn away; alienate
22:34 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say בִּלְעָ֜ם bilʕˈām בִּלְעָם [prophet] אֶל־ ʔel- אֶל to מַלְאַ֤ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH חָטָ֔אתִי ḥāṭˈāṯî חטא miss כִּ֚י ˈkî כִּי that לֹ֣א lˈō לֹא not יָדַ֔עְתִּי yāḏˈaʕtî ידע know כִּ֥י kˌî כִּי that אַתָּ֛ה ʔattˈā אַתָּה you נִצָּ֥ב niṣṣˌāv נצב stand לִ li לְ to קְרָאתִ֖י qᵊrāṯˌî קרא encounter בַּ ba בְּ in † הַ the דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way וְ wᵊ וְ and עַתָּ֛ה ʕattˈā עַתָּה now אִם־ ʔim- אִם if רַ֥ע rˌaʕ רעע be evil בְּ bᵊ בְּ in עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye אָשׁ֥וּבָה ʔāšˌûvā שׁוב return לִּֽי׃ llˈî לְ to
22:34. dixit Balaam peccavi nesciens quod tu stares contra me et nunc si displicet tibi ut vadam revertarBalaam said: I have sinned, not knowing that thou didst stand against me: and now if it displease thee that I go, I will return.
34. And Balaam said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again.
22:34. Balaam said: “I have sinned, not knowing that you stood against me. And now, if it displeases you for me to continue on, I will return.”
22:34. And Balaam said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again.
And Balaam said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again:

34: И сказал Валаам Ангелу Господню: согрешил я, ибо не знал, что Ты стоишь против меня на дороге; итак, если это неприятно в очах Твоих, то я возвращусь.
22:34
καὶ και and; even
εἶπεν επω say; speak
Βαλααμ βαλααμ Balaam; Valaam
τῷ ο the
ἀγγέλῳ αγγελος messenger
κυρίου κυριος lord; master
ἡμάρτηκα αμαρτανω sin
οὐ ου not
γὰρ γαρ for
ἠπιστάμην επισταμαι well aware; stand over
ὅτι οτι since; that
σύ συ you
μοι μοι me
ἀνθέστηκας ανθιστημι resist
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
εἰς εις into; for
συνάντησιν συναντησις meeting
καὶ και and; even
νῦν νυν now; present
εἰ ει if; whether
μή μη not
σοι σοι you
ἀρέσκει αρεσκω accommodate; please
ἀποστραφήσομαι αποστρεφω turn away; alienate
22:34
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
בִּלְעָ֜ם bilʕˈām בִּלְעָם [prophet]
אֶל־ ʔel- אֶל to
מַלְאַ֤ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
חָטָ֔אתִי ḥāṭˈāṯî חטא miss
כִּ֚י ˈkî כִּי that
לֹ֣א lˈō לֹא not
יָדַ֔עְתִּי yāḏˈaʕtî ידע know
כִּ֥י kˌî כִּי that
אַתָּ֛ה ʔattˈā אַתָּה you
נִצָּ֥ב niṣṣˌāv נצב stand
לִ li לְ to
קְרָאתִ֖י qᵊrāṯˌî קרא encounter
בַּ ba בְּ in
הַ the
דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way
וְ wᵊ וְ and
עַתָּ֛ה ʕattˈā עַתָּה now
אִם־ ʔim- אִם if
רַ֥ע rˌaʕ רעע be evil
בְּ bᵊ בְּ in
עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye
אָשׁ֥וּבָה ʔāšˌûvā שׁוב return
לִּֽי׃ llˈî לְ to
22:34. dixit Balaam peccavi nesciens quod tu stares contra me et nunc si displicet tibi ut vadam revertar
Balaam said: I have sinned, not knowing that thou didst stand against me: and now if it displease thee that I go, I will return.
22:34. Balaam said: “I have sinned, not knowing that you stood against me. And now, if it displeases you for me to continue on, I will return.”
22:34. And Balaam said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:34: If it displease thee, I will get me back again - Here is a proof, that though he loved the wages of unrighteousness, yet he still feared God; and he is now willing to drop the enterprise if God be displeased with his proceeding. The piety of many called Christians does not extend thus far; they see that the thing displeases God, and yet they proceed. Reader, is this thy case?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:34: I Have sinned: Exo 9:27, Exo 10:16, Exo 10:17; Sa1 15:24, Sa1 15:30, Sa1 24:17, Sa1 26:21; Sa2 12:13; Job 34:31, Job 34:32; Psa 78:34; Mat 27:4, Mat 27:5
if it displease thee: Heb. be evil in thine eyes, Num 22:12, Num 11:1; Ch1 21:7; Pro 24:18 *marg.
I will get: Job 34:31, Job 34:32
John Gill
22:34 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.
Robert Jamieson, A. R. Fausset and David Brown
22:34 I have sinned . . . if it displease thee, I will get me back again--Notwithstanding this confession, he evinced no spirit of penitence, as he speaks of desisting only from the outward act. The words "go with the men" was a mere withdrawal of further restraint, but the terms in which leave was given are more absolute and peremptory than those in Num 22:20.
22:3522:35: Եւ ասէ հրեշտակն Աստուծոյ ցԲաղաամ. Ե՛րթ դու ընդ արսդ ընդ այդոսիկ. բայց բանի զոր ես ասացից քեզ, ա՛յնմ զգոյշ լինիջիր խօսելոյ։ Եւ գնաց Բաղաամ ընդ իշխանսն Բաղակայ[1420]։ [1420] Ոմանք. Եւ ասէ հրեշտակն Տեառն... զգոյշ լինիջիր ՚ի խօսելոյ։
35 Աստծու հրեշտակն ասաց Բաղաամին. «Գնա՛ այս մարդկանց հետ, բայց զգո՛յշ եղիր եւ խօսի՛ր այն, ինչ ասելու եմ քեզ»: Բաղաամը գնաց Բաղակի իշխանների հետ:
35 Տէրոջը հրեշտակը ըսաւ Բաղաամին. «Գնա՛ այդ մարդոց հետ, բայց այն խօսքը որ քեզի պիտի ըսեմ, միայն այն ըսէ»։ Բաղաամ գնաց Բաղակին իշխաններուն հետ։
Եւ ասէ հրեշտակն [356]Աստուծոյ ցԲաղաամ. Երթ դու ընդ արսդ ընդ այդոսիկ, բայց բանի զոր ես ասացից քեզ, այնմ զգոյշ լինիջիր խօսելոյ: Եւ գնաց Բաղաամ ընդ իշխանսն Բաղակայ:

22:35: Եւ ասէ հրեշտակն Աստուծոյ ցԲաղաամ. Ե՛րթ դու ընդ արսդ ընդ այդոսիկ. բայց բանի զոր ես ասացից քեզ, ա՛յնմ զգոյշ լինիջիր խօսելոյ։ Եւ գնաց Բաղաամ ընդ իշխանսն Բաղակայ[1420]։
[1420] Ոմանք. Եւ ասէ հրեշտակն Տեառն... զգոյշ լինիջիր ՚ի խօսելոյ։
35 Աստծու հրեշտակն ասաց Բաղաամին. «Գնա՛ այս մարդկանց հետ, բայց զգո՛յշ եղիր եւ խօսի՛ր այն, ինչ ասելու եմ քեզ»: Բաղաամը գնաց Բաղակի իշխանների հետ:
35 Տէրոջը հրեշտակը ըսաւ Բաղաամին. «Գնա՛ այդ մարդոց հետ, բայց այն խօսքը որ քեզի պիտի ըսեմ, միայն այն ըսէ»։ Բաղաամ գնաց Բաղակին իշխաններուն հետ։
zohrab-1805▾ eastern-1994▾ western am▾
22:3535: И сказал Ангел Господень Валааму: пойди с людьми сими, только говори то, что Я буду говорить тебе. И пошел Валаам с князьями Валаковыми.
22:35 καὶ και and; even εἶπεν επω say; speak ὁ ο the ἄγγελος αγγελος messenger τοῦ ο the θεοῦ θεος God πρὸς προς to; toward Βαλααμ βαλααμ Balaam; Valaam συμπορεύθητι συμπορευομαι converge; travel with μετὰ μετα with; amid τῶν ο the ἀνθρώπων ανθρωπος person; human πλὴν πλην besides; only τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἐὰν εαν and if; unless εἴπω επω say; speak πρὸς προς to; toward σέ σε.1 you τοῦτο ουτος this; he φυλάξῃ φυλασσω guard; keep λαλῆσαι λαλεω talk; speak καὶ και and; even ἐπορεύθη πορευομαι travel; go Βαλααμ βαλααμ Balaam; Valaam μετὰ μετα with; amid τῶν ο the ἀρχόντων αρχων ruling; ruler Βαλακ βαλακ Balak; Valak
22:35 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say מַלְאַ֨ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to בִּלְעָ֗ם bilʕˈām בִּלְעָם [prophet] לֵ֚ךְ ˈlēḵ הלך walk עִם־ ʕim- עִם with הָ֣ hˈā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man וְ wᵊ וְ and אֶ֗פֶס ʔˈefes אֶפֶס end אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֛ר ddāvˈār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to אֹתֹ֣ו ʔōṯˈô אֵת [object marker] תְדַבֵּ֑ר ṯᵊḏabbˈēr דבר speak וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk בִּלְעָ֖ם bilʕˌām בִּלְעָם [prophet] עִם־ ʕim- עִם with שָׂרֵ֥י śārˌê שַׂר chief בָלָֽק׃ vālˈāq בָּלָק Balak
22:35. ait angelus vade cum istis et cave ne aliud quam praecepero tibi loquaris ivit igitur cum principibusThe angel said: Go with these men, and see thou speak no other thing than what I shall command thee. He went therefore with the princes.
35. And the angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.
22:35. The Angel said, “Go with them, but be careful not to speak anything other than what I shall instruct you.” And so, he went with the leaders.
22:35. And the angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.
And the angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak:

35: И сказал Ангел Господень Валааму: пойди с людьми сими, только говори то, что Я буду говорить тебе. И пошел Валаам с князьями Валаковыми.
22:35
καὶ και and; even
εἶπεν επω say; speak
ο the
ἄγγελος αγγελος messenger
τοῦ ο the
θεοῦ θεος God
πρὸς προς to; toward
Βαλααμ βαλααμ Balaam; Valaam
συμπορεύθητι συμπορευομαι converge; travel with
μετὰ μετα with; amid
τῶν ο the
ἀνθρώπων ανθρωπος person; human
πλὴν πλην besides; only
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
ἐὰν εαν and if; unless
εἴπω επω say; speak
πρὸς προς to; toward
σέ σε.1 you
τοῦτο ουτος this; he
φυλάξῃ φυλασσω guard; keep
λαλῆσαι λαλεω talk; speak
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Βαλααμ βαλααμ Balaam; Valaam
μετὰ μετα with; amid
τῶν ο the
ἀρχόντων αρχων ruling; ruler
Βαλακ βαλακ Balak; Valak
22:35
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
מַלְאַ֨ךְ malʔˌaḵ מַלְאָךְ messenger
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
בִּלְעָ֗ם bilʕˈām בִּלְעָם [prophet]
לֵ֚ךְ ˈlēḵ הלך walk
עִם־ ʕim- עִם with
הָ֣ hˈā הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
וְ wᵊ וְ and
אֶ֗פֶס ʔˈefes אֶפֶס end
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֛ר ddāvˈār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
אֹתֹ֣ו ʔōṯˈô אֵת [object marker]
תְדַבֵּ֑ר ṯᵊḏabbˈēr דבר speak
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
בִּלְעָ֖ם bilʕˌām בִּלְעָם [prophet]
עִם־ ʕim- עִם with
שָׂרֵ֥י śārˌê שַׂר chief
בָלָֽק׃ vālˈāq בָּלָק Balak
22:35. ait angelus vade cum istis et cave ne aliud quam praecepero tibi loquaris ivit igitur cum principibus
The angel said: Go with these men, and see thou speak no other thing than what I shall command thee. He went therefore with the princes.
22:35. The Angel said, “Go with them, but be careful not to speak anything other than what I shall instruct you.” And so, he went with the leaders.
22:35. And the angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:35: Go with the men - A command, not a permission merely. Balaam, no longer a faithful servant of God, was henceforth overruled in all his acts so that he might subserve the divine purpose as an instrument.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:35: Go: Num 22:20; Psa 81:12; Isa 37:26-29; Th2 2:9-12
I shall speak: Num 22:20, Num 22:21
Geneva 1599
22:35 And the angel of the LORD said unto Balaam, Go with the men: but only the (q) word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.
(q) Because his heart was evil, his charge was renewed, that he should not pretend ignorance.
John Gill
22:35 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, Num 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.
John Wesley
22:35 Go with the men - I allow thee to go, upon the following terms.
22:3622:36: Եւ լուեալ Բաղակայ եթէ գա՛յ Բաղաամ, ե՛լ նմա ընդ առաջ ՚ի քաղաքն Մովաբու՝ որ է ՚ի սահմանս Առնոնայ յեզեր միում սահմանացն։
36 Բաղակը լսելով, որ գալիս է Բաղաամը, ընդառաջ գնաց նրան մովաբացիների քաղաքում, որը Առնոնի՝ մովաբացիների սահմանի մօտ է:
36 Եւ Բաղակ երբ լսեց որ Բաղաամ կու գայ, զանիկա դիմաւորելու ելաւ իր սահմանը եղող Առնոն գետին քովի Մովաբացիներու մէկ քաղաքը, որ սահմանին ծայրն է։
Եւ լուեալ Բաղակայ եթէ գայ Բաղաամ, ել նմա ընդ առաջ ի քաղաքն Մովաբու որ է ի սահմանս Առնոնայ յեզեր միում սահմանացն:

22:36: Եւ լուեալ Բաղակայ եթէ գա՛յ Բաղաամ, ե՛լ նմա ընդ առաջ ՚ի քաղաքն Մովաբու՝ որ է ՚ի սահմանս Առնոնայ յեզեր միում սահմանացն։
36 Բաղակը լսելով, որ գալիս է Բաղաամը, ընդառաջ գնաց նրան մովաբացիների քաղաքում, որը Առնոնի՝ մովաբացիների սահմանի մօտ է:
36 Եւ Բաղակ երբ լսեց որ Բաղաամ կու գայ, զանիկա դիմաւորելու ելաւ իր սահմանը եղող Առնոն գետին քովի Մովաբացիներու մէկ քաղաքը, որ սահմանին ծայրն է։
zohrab-1805▾ eastern-1994▾ western am▾
22:3636: Валак, услышав, что идет Валаам, вышел навстречу ему в город Моавитский, который на границе при Арноне, что у самого предела.
22:36 καὶ και and; even ἀκούσας ακουω hear Βαλακ βαλακ Balak; Valak ὅτι οτι since; that ἥκει ηκω here Βαλααμ βαλααμ Balaam; Valaam ἐξῆλθεν εξερχομαι come out; go out εἰς εις into; for συνάντησιν συναντησις meeting αὐτῷ αυτος he; him εἰς εις into; for πόλιν πολις city Μωαβ μωαβ who; what ἐστιν ειμι be ἐπὶ επι in; on τῶν ο the ὁρίων οριον frontier Αρνων αρνων who; what ἐστιν ειμι be ἐκ εκ from; out of μέρους μερος part; in particular τῶν ο the ὁρίων οριον frontier
22:36 וַ wa וְ and יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear בָּלָ֖ק bālˌāq בָּלָק Balak כִּ֣י kˈî כִּי that בָ֣א vˈā בוא come בִלְעָ֑ם vilʕˈām בִּלְעָם [prophet] וַ wa וְ and יֵּצֵ֨א yyēṣˌē יצא go out לִ li לְ to קְרָאתֹ֜ו qᵊrāṯˈô קרא encounter אֶל־ ʔel- אֶל to עִ֣יר ʕˈîr עִיר town מֹואָ֗ב môʔˈāv מֹואָב Moab אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon גְּב֣וּל gᵊvˈûl גְּבוּל boundary אַרְנֹ֔ן ʔarnˈōn אַרְנֹון Arnon אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in קְצֵ֥ה qᵊṣˌē קָצֶה end הַ ha הַ the גְּבֽוּל׃ ggᵊvˈûl גְּבוּל boundary
22:36. quod cum audisset Balac egressus est in occursum eius in oppido Moabitarum quod situm est in extremis finibus ArnonAnd when Balac heard it he came forth to meet him in a town of the Moabites, that is situate in the uttermost borders of Arnon.
36. And when Balak heard that Balaam was come, he went out to meet him unto the City of Moab, which is on the border of Arnon, which is in the utmost part of the border.
22:36. And when Balak had heard it, he went out to meet him in a town of the Moabites, which is situated at the furthest borders of Arnon.
22:36. And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which [is] in the border of Arnon, which [is] in the utmost coast.
And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which [is] in the border of Arnon, which [is] in the utmost coast:

36: Валак, услышав, что идет Валаам, вышел навстречу ему в город Моавитский, который на границе при Арноне, что у самого предела.
22:36
καὶ και and; even
ἀκούσας ακουω hear
Βαλακ βαλακ Balak; Valak
ὅτι οτι since; that
ἥκει ηκω here
Βαλααμ βαλααμ Balaam; Valaam
ἐξῆλθεν εξερχομαι come out; go out
εἰς εις into; for
συνάντησιν συναντησις meeting
αὐτῷ αυτος he; him
εἰς εις into; for
πόλιν πολις city
Μωαβ μωαβ who; what
ἐστιν ειμι be
ἐπὶ επι in; on
τῶν ο the
ὁρίων οριον frontier
Αρνων αρνων who; what
ἐστιν ειμι be
ἐκ εκ from; out of
μέρους μερος part; in particular
τῶν ο the
ὁρίων οριον frontier
22:36
וַ wa וְ and
יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear
בָּלָ֖ק bālˌāq בָּלָק Balak
כִּ֣י kˈî כִּי that
בָ֣א vˈā בוא come
בִלְעָ֑ם vilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יֵּצֵ֨א yyēṣˌē יצא go out
לִ li לְ to
קְרָאתֹ֜ו qᵊrāṯˈô קרא encounter
אֶל־ ʔel- אֶל to
עִ֣יר ʕˈîr עִיר town
מֹואָ֗ב môʔˈāv מֹואָב Moab
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
אַרְנֹ֔ן ʔarnˈōn אַרְנֹון Arnon
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
קְצֵ֥ה qᵊṣˌē קָצֶה end
הַ ha הַ the
גְּבֽוּל׃ ggᵊvˈûl גְּבוּל boundary
22:36. quod cum audisset Balac egressus est in occursum eius in oppido Moabitarum quod situm est in extremis finibus Arnon
And when Balac heard it he came forth to meet him in a town of the Moabites, that is situate in the uttermost borders of Arnon.
22:36. And when Balak had heard it, he went out to meet him in a town of the Moabites, which is situated at the furthest borders of Arnon.
22:36. And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which [is] in the border of Arnon, which [is] in the utmost coast.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
36:Meeting between Balak and Balaam.B. C. 1452.
36 And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which is in the border of Arnon, which is in the utmost coast. 37 And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour? 38 And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak. 39 And Balaam went with Balak, and they came unto Kirjath-huzoth. 40 And Balak offered oxen and sheep, and sent to Balaam, and to the princes that were with him. 41 And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people.
We have here the meeting between Balak and Balaam, confederate enemies to God's Israel; but here they seem to differ in their expectations of the success. 1. Balak speaks of it with confidence, not doubting but to gain his point now that Balaam had come. In expectation of this, he went out to meet him, even to the utmost border of his country (v. 36), partly to gratify his own impatient desire to see one he had such great expectations from, and partly to do honour to Balaam, and so to engage him with his utmost power to serve him. See what respect heathen princes paid to those that had but the name and face of prophets, and pretended to have any interest in heaven; and how welcome one was that came with his mouth full of curses. What a shame is it then that the ambassadors of Christ are so little respected by most, so much despised by some, and that those are so coldly entertained who bring tidings of peace and a blessing! Balak has now nothing to complain of but that Balaam did not come sooner, v. 37. And he thinks that he should have considered the importunity Balak had used, Did I not earnestly send to thee? (and the importunity of people inferior to kings has prevailed with many against their inclinations), and that he should also have considered Balak's intentions concerning him: Am not I able to promote thee to honour? Balak, as king, was in his own kingdom the fountain of honour, and Balaam should have his choice of all the preferments that were in his gift; he therefore thinks himself affronted by Balaam's delays, which looked as if he thought the honours he prepared not worthy his acceptance. Note, Promotion to honour is a very tempting bait to many people; and it were well if we would be drawn into the service of God by the honour he sets before us. Why do we delay to come unto him? Is not he able to promote us to honour? 2. Balaam speaks doubtfully of the issue, and bids Balak not depend to much upon him (v. 38): "Have I now any power at all to say any thing? I have come, but what the nearer am I? Gladly would I curse Israel; but I must not, I cannot, God will not suffer me." He seems to speak with vexation at the hook in his nose and the bridle in his jaws, such as Sennacherib was tied up with, Isa. xxxvii. 29. 3. They address themselves with all speed to the business. Balaam is nobly entertained over night, a sacrifice of thanksgiving is offered to the gods of Moab, for the safe arrival of this welcome guest, and his is treated with a feast upon the sacrifice, v. 40. And the next morning, that no time might be lost, Balak takes Balaam in his chariot to the high places of his kingdom, not only because their holiness (such as it was), he thought, might give some advantage to his divinations, but their height might give him a convenient prospect of the camp of Israel, which was to be the butt or mark at which he must shoot his envenomed arrows. And now Balaam is really as solicitous to please Balak as ever he had pretended to be to please God. See what need we have to pray every day, Our Father in heaven, lead us not into temptation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:36: went: Gen 14:17, Gen 18:2, Gen 46:29; Exo 18:7; Sa1 13:10; Act 28:15
the border: Num 21:13, Num 21:14; Deu 2:24, Deu 3:8; Jdg 11:18; Isa 16:2; Jer 48:20
Carl Friedrich Keil and Franz Delitzsch
22:36
Reception of Balaam by the King of the Moabites. - Num 22:36, Num 22:37. As soon as Balak heard of Balaam's coming, he went to meet him at a city on the border of the Arnon, which flowed at the extreme (north) boundary (of the Moabitish territory), viz., at Areopolis (see at Num 21:15), probably the capital of the kingdom at one time, but now reduced to a frontier town, since Sihon the Amorite had taken all the land as far as the Arnon; whilst Rabbah, which was farther south, had been selected as the residence of the king. By coming as far as the frontier of his kingdom to meet the celebrated soothsayer, Balak intended to do him special honour. But he would not help receiving him with a gentle reproof for not having come at his first invitation, as if he, the king, had not been in a condition to honour him according to his merits.
Geneva 1599
22:36 And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which [is] in the (r) border of Arnon, which [is] in the utmost coast.
(r) Near the place where the Israelites camped.
John Gill
22:36 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 Num 21:13, and the king coming to meet Balaam so far as the uttermost border of his dominions showed the greater respect to him.
John Wesley
22:36 In the utmost coast - Not far from the camp of the Israelites, whom he desired him to curse.
Robert Jamieson, A. R. Fausset and David Brown
22:36 when Balak heard that Balaam was come, he went out to meet him--Politeness requires that the higher the rank of the expected guest, greater distance is to be gone to welcome his arrival.
22:3722:37: Եւ ասէ Բաղակ ցԲաղաամ. Ո՞չ առաքեցի առ քեզ կոչել զքեզ. ընդէ՞ր ո՛չ գայիր առիս. որպէս թէ ո՞չ էի արդեւք կարօղ պատուել զքեզ[1421]։ [1421] Ոմանք. Թէ ո՛չ եւս արդեօք կարող էի պատու՛՛։
37 Բաղակն ասաց Բաղաամին. «Մարդ չե՞մ ուղարկել, որ քեզ կանչեն ինձ մօտ: Ինչո՞ւ չէիր գալիս ինձ մօտ. կարծում էիր, թէ ի վիճակի չէ՞ի քեզ պատուելու:
37 Եւ Բաղակ ըսաւ Բաղաամին. «Յատկապէս քեզ կանչելու համար չղրկեցի՞. ինչո՞ւ չեկար ինծի. արդեօք քեզի պատիւ ընելու կարողութիւն չունի՞մ»
Եւ ասէ Բաղակ ցԲաղաամ. Ո՞չ առաքեցի առ քեզ կոչել զքեզ. ընդէ՞ր ոչ գայիր առ իս. որպէս թէ ո՞չ էի արդեւք կարող պատուել զքեզ:

22:37: Եւ ասէ Բաղակ ցԲաղաամ. Ո՞չ առաքեցի առ քեզ կոչել զքեզ. ընդէ՞ր ո՛չ գայիր առիս. որպէս թէ ո՞չ էի արդեւք կարօղ պատուել զքեզ[1421]։
[1421] Ոմանք. Թէ ո՛չ եւս արդեօք կարող էի պատու՛՛։
37 Բաղակն ասաց Բաղաամին. «Մարդ չե՞մ ուղարկել, որ քեզ կանչեն ինձ մօտ: Ինչո՞ւ չէիր գալիս ինձ մօտ. կարծում էիր, թէ ի վիճակի չէ՞ի քեզ պատուելու:
37 Եւ Բաղակ ըսաւ Բաղաամին. «Յատկապէս քեզ կանչելու համար չղրկեցի՞. ինչո՞ւ չեկար ինծի. արդեօք քեզի պատիւ ընելու կարողութիւն չունի՞մ»
zohrab-1805▾ eastern-1994▾ western am▾
22:3737: И сказал Валак Валааму: не посылал ли я к тебе, звать тебя? почему ты не шел ко мне? неужели я в самом деле не могу почтить тебя?
22:37 καὶ και and; even εἶπεν επω say; speak Βαλακ βαλακ Balak; Valak πρὸς προς to; toward Βαλααμ βαλααμ Balaam; Valaam οὐχὶ ουχι not; not actually ἀπέστειλα αποστελλω send off / away πρὸς προς to; toward σὲ σε.1 you καλέσαι καλεω call; invite σε σε.1 you διὰ δια through; because of τί τις.1 who?; what? οὐκ ου not ἤρχου ερχομαι come; go πρός προς to; toward με με me ὄντως οντως real; really οὐ ου not δυνήσομαι δυναμαι able; can τιμῆσαί τιμαω honor; value σε σε.1 you
22:37 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say בָּלָ֜ק bālˈāq בָּלָק Balak אֶל־ ʔel- אֶל to בִּלְעָ֗ם bilʕˈām בִּלְעָם [prophet] הֲ hᵃ הֲ [interrogative] לֹא֩ lˌō לֹא not שָׁלֹ֨חַ šālˌōₐḥ שׁלח send שָׁלַ֤חְתִּי šālˈaḥtî שׁלח send אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to לִ li לְ to קְרֹא־ qᵊrō- קרא call לָ֔ךְ lˈāḵ לְ to לָ֥מָּה lˌāmmā לָמָה why לֹא־ lō- לֹא not הָלַ֖כְתָּ hālˌaḵtā הלך walk אֵלָ֑י ʔēlˈāy אֶל to הַֽ hˈa הֲ [interrogative] אֻמְנָ֔ם ʔumnˈām אֻמְנָם really לֹ֥א lˌō לֹא not אוּכַ֖ל ʔûḵˌal יכל be able כַּבְּדֶֽךָ׃ kabbᵊḏˈeḵā כבד be heavy
22:37. dixitque ad Balaam misi nuntios ut vocarent te cur non statim venisti ad me an quia mercedem adventui tuo reddere nequeoAnd he said to Balaam: I sent messengers to call thee, why didst thou not come immediately to me? was it because I am not able to reward thy coming?
37. And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour?
22:37. And he said to Balaam: “I sent messengers to call you. Why did you not come to me immediately? Was it because I am not able to pay the cost for your arrival?”
22:37. And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour?
And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour:

37: И сказал Валак Валааму: не посылал ли я к тебе, звать тебя? почему ты не шел ко мне? неужели я в самом деле не могу почтить тебя?
22:37
καὶ και and; even
εἶπεν επω say; speak
Βαλακ βαλακ Balak; Valak
πρὸς προς to; toward
Βαλααμ βαλααμ Balaam; Valaam
οὐχὶ ουχι not; not actually
ἀπέστειλα αποστελλω send off / away
πρὸς προς to; toward
σὲ σε.1 you
καλέσαι καλεω call; invite
σε σε.1 you
διὰ δια through; because of
τί τις.1 who?; what?
οὐκ ου not
ἤρχου ερχομαι come; go
πρός προς to; toward
με με me
ὄντως οντως real; really
οὐ ου not
δυνήσομαι δυναμαι able; can
τιμῆσαί τιμαω honor; value
σε σε.1 you
22:37
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
בָּלָ֜ק bālˈāq בָּלָק Balak
אֶל־ ʔel- אֶל to
בִּלְעָ֗ם bilʕˈām בִּלְעָם [prophet]
הֲ hᵃ הֲ [interrogative]
לֹא֩ lˌō לֹא not
שָׁלֹ֨חַ šālˌōₐḥ שׁלח send
שָׁלַ֤חְתִּי šālˈaḥtî שׁלח send
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
לִ li לְ to
קְרֹא־ qᵊrō- קרא call
לָ֔ךְ lˈāḵ לְ to
לָ֥מָּה lˌāmmā לָמָה why
לֹא־ lō- לֹא not
הָלַ֖כְתָּ hālˌaḵtā הלך walk
אֵלָ֑י ʔēlˈāy אֶל to
הַֽ hˈa הֲ [interrogative]
אֻמְנָ֔ם ʔumnˈām אֻמְנָם really
לֹ֥א lˌō לֹא not
אוּכַ֖ל ʔûḵˌal יכל be able
כַּבְּדֶֽךָ׃ kabbᵊḏˈeḵā כבד be heavy
22:37. dixitque ad Balaam misi nuntios ut vocarent te cur non statim venisti ad me an quia mercedem adventui tuo reddere nequeo
And he said to Balaam: I sent messengers to call thee, why didst thou not come immediately to me? was it because I am not able to reward thy coming?
22:37. And he said to Balaam: “I sent messengers to call you. Why did you not come to me immediately? Was it because I am not able to pay the cost for your arrival?”
22:37. And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:37: I am not able, Num 22:16, Num 22:17, Num 24:11; Psa 75:6; Mat 4:8, Mat 4:9; Luk 4:6; Joh 5:44
John Gill
22:37 And Balak said unto Balaam,.... Upon their meeting together:
did I not earnestly send unto thee to call thee? or "in sending send" (u); 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?
(u) "mittendo misi", Pagninus, Montanus.
22:3822:38: Եւ ասէ Բաղաամ ցԲաղակ. Ահաւասիկ եկի՛ առ քեզ. արդ՝ կարօ՞ղ իցեմ խօսել բա՛ն ինչ, բայց եթէ զոր արկանիցէ Աստուած ՚ի բերան իմ զա՛յն խօսեցայց։
38 Բաղաամը պատասխանեց Բաղակին. «Ահա եկել եմ քեզ մօտ: Արդ, կարո՞ղ եմ մի բան ասել: Բայց կ’ասեմ այն, ինչ Աստուած կը դնի իմ բերանը»:
38 Բաղաամ ըսաւ Բաղակին. «Ահա ես քեզի եկայ. բայց ես զօրութիւն ունի՞մ բան մը ըսելու։ Աստուած իմ բերանս ինչ խօսք որ դնէ, զայն պիտի խօսիմ»։
Եւ ասէ Բաղաամ ցԲաղակ. Ահաւասիկ եկի առ քեզ. արդ կարո՞ղ իցեմ խօսել բան ինչ, բայց եթէ զոր արկանիցէ Աստուած ի բերան իմ զայն խօսեցայց:

22:38: Եւ ասէ Բաղաամ ցԲաղակ. Ահաւասիկ եկի՛ առ քեզ. արդ՝ կարօ՞ղ իցեմ խօսել բա՛ն ինչ, բայց եթէ զոր արկանիցէ Աստուած ՚ի բերան իմ զա՛յն խօսեցայց։
38 Բաղաամը պատասխանեց Բաղակին. «Ահա եկել եմ քեզ մօտ: Արդ, կարո՞ղ եմ մի բան ասել: Բայց կ’ասեմ այն, ինչ Աստուած կը դնի իմ բերանը»:
38 Բաղաամ ըսաւ Բաղակին. «Ահա ես քեզի եկայ. բայց ես զօրութիւն ունի՞մ բան մը ըսելու։ Աստուած իմ բերանս ինչ խօսք որ դնէ, զայն պիտի խօսիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3838: И сказал Валаам Валаку: вот, я и пришел к тебе, но могу ли я что [от себя] сказать? что вложит Бог в уста мои, то и буду говорить.
22:38 καὶ και and; even εἶπεν επω say; speak Βαλααμ βαλααμ Balaam; Valaam πρὸς προς to; toward Βαλακ βαλακ Balak; Valak ἰδοὺ ιδου see!; here I am ἥκω ηκω here πρὸς προς to; toward σέ σε.1 you νῦν νυν now; present δυνατὸς δυνατος possible; able ἔσομαι ειμι be λαλῆσαί λαλεω talk; speak τι τις anyone; someone τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἐὰν εαν and if; unless βάλῃ βαλλω cast; throw ὁ ο the θεὸς θεος God εἰς εις into; for τὸ ο the στόμα στομα mouth; edge μου μου of me; mine τοῦτο ουτος this; he λαλήσω λαλεω talk; speak
22:38 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say בִּלְעָ֜ם bilʕˈām בִּלְעָם [prophet] אֶל־ ʔel- אֶל to בָּלָ֗ק bālˈāq בָּלָק Balak הִֽנֵּה־ hˈinnē- הִנֵּה behold בָ֨אתִי֙ vˈāṯî בוא come אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to עַתָּ֕ה ʕattˈā עַתָּה now הֲ hᵃ הֲ [interrogative] יָכֹ֥ול yāḵˌôl יכל be able אוּכַ֖ל ʔûḵˌal יכל be able דַּבֵּ֣ר dabbˈēr דבר speak מְא֑וּמָה mᵊʔˈûmā מְאוּמָה something הַ ha הַ the דָּבָ֗ר ddāvˈār דָּבָר word אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָשִׂ֧ים yāśˈîm שׂים put אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) בְּ bᵊ בְּ in פִ֖י fˌî פֶּה mouth אֹתֹ֥ו ʔōṯˌô אֵת [object marker] אֲדַבֵּֽר׃ ʔᵃḏabbˈēr דבר speak
22:38. cui ille respondit ecce adsum numquid loqui potero aliud nisi quod Deus posuerit in ore meoHe answered him: Lo, here I am: shall I have power to speak any other thing but that which God shall put in my mouth?
38. And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to speak any thing? the word that God putteth in my mouth, that shall I speak.
22:38. He answered him: “Behold, here I am. Am I able to speak anything other than what God will put into my mouth?”
22:38. And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak.
And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak:

38: И сказал Валаам Валаку: вот, я и пришел к тебе, но могу ли я что [от себя] сказать? что вложит Бог в уста мои, то и буду говорить.
22:38
καὶ και and; even
εἶπεν επω say; speak
Βαλααμ βαλααμ Balaam; Valaam
πρὸς προς to; toward
Βαλακ βαλακ Balak; Valak
ἰδοὺ ιδου see!; here I am
ἥκω ηκω here
πρὸς προς to; toward
σέ σε.1 you
νῦν νυν now; present
δυνατὸς δυνατος possible; able
ἔσομαι ειμι be
λαλῆσαί λαλεω talk; speak
τι τις anyone; someone
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
ἐὰν εαν and if; unless
βάλῃ βαλλω cast; throw
ο the
θεὸς θεος God
εἰς εις into; for
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
τοῦτο ουτος this; he
λαλήσω λαλεω talk; speak
22:38
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
בִּלְעָ֜ם bilʕˈām בִּלְעָם [prophet]
אֶל־ ʔel- אֶל to
בָּלָ֗ק bālˈāq בָּלָק Balak
הִֽנֵּה־ hˈinnē- הִנֵּה behold
בָ֨אתִי֙ vˈāṯî בוא come
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
עַתָּ֕ה ʕattˈā עַתָּה now
הֲ hᵃ הֲ [interrogative]
יָכֹ֥ול yāḵˌôl יכל be able
אוּכַ֖ל ʔûḵˌal יכל be able
דַּבֵּ֣ר dabbˈēr דבר speak
מְא֑וּמָה mᵊʔˈûmā מְאוּמָה something
הַ ha הַ the
דָּבָ֗ר ddāvˈār דָּבָר word
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָשִׂ֧ים yāśˈîm שׂים put
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
פִ֖י fˌî פֶּה mouth
אֹתֹ֥ו ʔōṯˌô אֵת [object marker]
אֲדַבֵּֽר׃ ʔᵃḏabbˈēr דבר speak
22:38. cui ille respondit ecce adsum numquid loqui potero aliud nisi quod Deus posuerit in ore meo
He answered him: Lo, here I am: shall I have power to speak any other thing but that which God shall put in my mouth?
22:38. He answered him: “Behold, here I am. Am I able to speak anything other than what God will put into my mouth?”
22:38. And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:38: The word that God putteth in my mouth, that shall I speak - Here was a noble resolution, and he was certainly faithful to it: though he wished to please the king, and get wealth and honor, yet he would not displease God to realize even these bright prospects. Many who slander this poor semi-antinomian prophet, have not half his piety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:38: have I: Num 22:18; Psa 33:10, Psa 76:10; Pro 19:21; Isa 44:25, Isa 46:10, Isa 47:12
the word: Num 23:16, Num 23:26, Num 24:13; Kg1 22:14; Ch2 18:13
Carl Friedrich Keil and Franz Delitzsch
22:38
But Balaam, being still mindful of the warning which he had just received from God, replied, "Lo, I am come unto thee now: have I then any power to speak anything (sc., of my own accord)? "The word which God puts into my mouth, that will I speak." With this reply he sought, at the very outset, to soften down the expectations of Balak, inasmuch as he concluded at once that his coming was a proof of his willingness to curse (Hengstenberg). As a matter of fact, Balaam did not say anything different to the king form what he had explained to his messengers at the very first (cf. Num 22:18). But just as he had not told them the whole truth, but had concealed the fact that Jehovah, his God, had forbidden the journey at first, on the ground that he was not to curse the nation that was blessed (Num 22:12), so he could not address the king in open, unambiguous words.
Geneva 1599
22:38 And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say (s) any thing? the word that God putteth in my mouth, that shall I speak.
(s) On my own I can say nothing, I will only speak what God reveals, whether it is good or bad.
John Gill
22:38 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 Ps 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.
Robert Jamieson, A. R. Fausset and David Brown
22:38 the word that God putteth in my mouth, that shall I speak--This appears a pious answer. It was an acknowledgment that he was restrained by a superior power.
22:3922:39: Եւ գնաց Բաաղամ ընդ Բաղակայ, եւ եկն ՚ի քաղաքս հանգրուանացն։
39 Բաղաամը գնաց Բաղակի հետ եւ հասաւ ամարանոցային քաղաքը[34]:[34] 34. Եբրայերէն՝ Կարիաթ-Յուսոթ:
39 Եւ Բաղաամ Բաղակին հետ գնաց ու Կարիաթ–Հուսովթ եկան։
Եւ գնաց Բաաղամ ընդ Բաղակայ, եւ [357]եկն ի քաղաքս հանգրուանացն:

22:39: Եւ գնաց Բաաղամ ընդ Բաղակայ, եւ եկն ՚ի քաղաքս հանգրուանացն։
39 Բաղաամը գնաց Բաղակի հետ եւ հասաւ ամարանոցային քաղաքը[34]:
[34] 34. Եբրայերէն՝ Կարիաթ-Յուսոթ:
39 Եւ Բաղաամ Բաղակին հետ գնաց ու Կարիաթ–Հուսովթ եկան։
zohrab-1805▾ eastern-1994▾ western am▾
22:3939: И пошел Валаам с Валаком и пришли в Кириаф-Хуцоф.
22:39 καὶ και and; even ἐπορεύθη πορευομαι travel; go Βαλααμ βαλααμ Balaam; Valaam μετὰ μετα with; amid Βαλακ βαλακ Balak; Valak καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for πόλεις πολις city ἐπαύλεων επαυλις lodge
22:39 וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk בִּלְעָ֖ם bilʕˌām בִּלְעָם [prophet] עִם־ ʕim- עִם with בָּלָ֑ק bālˈāq בָּלָק Balak וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come קִרְיַ֥ת חֻצֹֽות׃ qiryˌaṯ ḥuṣˈôṯ קִרְיַת חֻצֹות Kiriath Huzoth
22:39. perrexerunt ergo simul et venerunt in urbem quae in extremis regni eius finibus eratSo they went on together, and came into a city, that was in the uttermost borders of his kingdom.
39. And Balaam went with Balak, and they came unto Kiriath-huzoth.
22:39. Therefore, they continued on together, and they arrived at a city, which was at the furthest borders of his kingdom.
22:39. And Balaam went with Balak, and they came unto Kirjathhuzoth.
And Balaam went with Balak, and they came unto Kirjath- huzoth:

39: И пошел Валаам с Валаком и пришли в Кириаф-Хуцоф.
22:39
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Βαλααμ βαλααμ Balaam; Valaam
μετὰ μετα with; amid
Βαλακ βαλακ Balak; Valak
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
πόλεις πολις city
ἐπαύλεων επαυλις lodge
22:39
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
בִּלְעָ֖ם bilʕˌām בִּלְעָם [prophet]
עִם־ ʕim- עִם with
בָּלָ֑ק bālˈāq בָּלָק Balak
וַ wa וְ and
יָּבֹ֖אוּ yyāvˌōʔû בוא come
קִרְיַ֥ת חֻצֹֽות׃ qiryˌaṯ ḥuṣˈôṯ קִרְיַת חֻצֹות Kiriath Huzoth
22:39. perrexerunt ergo simul et venerunt in urbem quae in extremis regni eius finibus erat
So they went on together, and came into a city, that was in the uttermost borders of his kingdom.
22:39. Therefore, they continued on together, and they arrived at a city, which was at the furthest borders of his kingdom.
22:39. And Balaam went with Balak, and they came unto Kirjathhuzoth.
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Albert Barnes: Notes on the Bible - 1834
22:39: Kirjath-buzoth - i. e., "city of streets," within Balak's dominions, south of the Arnon, and identified either with the ruins of Shihan, 4 miles west by south of the site assigned to Ar or Ir, or with Kirjathaim (Kureivat).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:39: Kirjathhuzoth: or, a city of streets, Probably Rabbath-Moab, now called Rabba, the capital of the Moabites; and being the royal city, distinguished by its streets. Num 22:39
Carl Friedrich Keil and Franz Delitzsch
22:39
He then went with Balak to Kirjath-Chuzoth, where the king had oxen and sheep slaughtered in sacrifice, and sent flesh to Balaam as well as to the princes that were with him for a sacrificial meal, to do honour to the soothsayer thereby. The sacrifices were not so much thank-offerings for Balaam's happy arrival, as supplicatory offerings for the success of the undertaking before them. "This is evident," as Hengstenberg correctly observes, "from the place and time of their presentation; for the place was not that where Balak first met with Balaam, and they were only presented on the eve of the great event." Moreover, they were offered unquestionably not to the Moabitish idols, from which Balak expected no help, but to Jehovah, whom Balak wished to draw away, in connection with Balaam, from His own people (Israel), that he might secure His favour to the Moabites. The situation of Kirjath-Chuzoth, which is only mentioned here, cannot be determined with absolute certainty. As Balak went with Balaam to Bamoth-baal on the morning following the sacrificial meal, which was celebrated there, Kirjath-Chuzoth cannot have been very far distant. Knobel conjectures, with some probability, that it may have been the same as Kerioth (Jer 48:24), i.e., Kereijat or Krriat, at the foot of Jebel Attarus, at the top of which Bamoth-baal was situated (see at Num 21:19).
John Gill
22:39 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.
Robert Jamieson, A. R. Fausset and David Brown
22:39 Kirjath-huzoth--that is, "a city of streets."
22:4022:40: Եւ եզեն Բաղակ զարջառ եւ ոչխար, եւ առաքեաց Բաղաամու եւ իշխանացն որ ընդ նմա էին։
40 Բաղակը արջառ ու ոչխար մորթեց եւ ուղարկեց Բաղաամին ու այն իշխաններին, որ նրա հետ էին:
40 Եւ Բաղակ արջառներ ու ոչխարներ մորթեց ու Բաղաամին եւ անոր հետ եղող իշխաններուն ղրկեց։
Եւ եզեն Բաղակ արջառ եւ ոչխար, եւ առաքեաց Բաղաամու եւ իշխանացն որ ընդ նմա էին:

22:40: Եւ եզեն Բաղակ զարջառ եւ ոչխար, եւ առաքեաց Բաղաամու եւ իշխանացն որ ընդ նմա էին։
40 Բաղակը արջառ ու ոչխար մորթեց եւ ուղարկեց Բաղաամին ու այն իշխաններին, որ նրա հետ էին:
40 Եւ Բաղակ արջառներ ու ոչխարներ մորթեց ու Բաղաամին եւ անոր հետ եղող իշխաններուն ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
22:4040: И заколол Валак волов и овец, и послал к Валааму и князьям, которые были с ним.
22:40 καὶ και and; even ἔθυσεν θυω immolate; sacrifice Βαλακ βαλακ Balak; Valak πρόβατα προβατον sheep καὶ και and; even μόσχους μοσχος calf καὶ και and; even ἀπέστειλεν αποστελλω send off / away τῷ ο the Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even τοῖς ο the ἄρχουσι αρχων ruling; ruler τοῖς ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
22:40 וַ wa וְ and יִּזְבַּ֥ח yyizbˌaḥ זבח slaughter בָּלָ֖ק bālˌāq בָּלָק Balak בָּקָ֣ר bāqˈār בָּקָר cattle וָ wā וְ and צֹ֑אן ṣˈōn צֹאן cattle וַ wa וְ and יְשַׁלַּ֣ח yᵊšallˈaḥ שׁלח send לְ lᵊ לְ to בִלְעָ֔ם vilʕˈām בִּלְעָם [prophet] וְ wᵊ וְ and לַ la לְ to † הַ the שָּׂרִ֖ים śśārˌîm שַׂר chief אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אִתֹּֽו׃ ʔittˈô אֵת together with
22:40. cumque occidisset Balac boves et oves misit ad Balaam et principes qui cum eo erant muneraAnd when Balac had killed oxen and sheep, he sent presents to Balaam, and to the princes that were with him.
40. And Balak sacrificed oxen and sheep, and sent to Balaam, and to the princes that were with him.
22:40. And after Balak had killed oxen and sheep, he sent the gifts to Balaam, and to the leaders who were with him.
22:40. And Balak offered oxen and sheep, and sent to Balaam, and to the princes that [were] with him.
And Balak offered oxen and sheep, and sent to Balaam, and to the princes that [were] with him:

40: И заколол Валак волов и овец, и послал к Валааму и князьям, которые были с ним.
22:40
καὶ και and; even
ἔθυσεν θυω immolate; sacrifice
Βαλακ βαλακ Balak; Valak
πρόβατα προβατον sheep
καὶ και and; even
μόσχους μοσχος calf
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
τῷ ο the
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
τοῖς ο the
ἄρχουσι αρχων ruling; ruler
τοῖς ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
22:40
וַ wa וְ and
יִּזְבַּ֥ח yyizbˌaḥ זבח slaughter
בָּלָ֖ק bālˌāq בָּלָק Balak
בָּקָ֣ר bāqˈār בָּקָר cattle
וָ וְ and
צֹ֑אן ṣˈōn צֹאן cattle
וַ wa וְ and
יְשַׁלַּ֣ח yᵊšallˈaḥ שׁלח send
לְ lᵊ לְ to
בִלְעָ֔ם vilʕˈām בִּלְעָם [prophet]
וְ wᵊ וְ and
לַ la לְ to
הַ the
שָּׂרִ֖ים śśārˌîm שַׂר chief
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אִתֹּֽו׃ ʔittˈô אֵת together with
22:40. cumque occidisset Balac boves et oves misit ad Balaam et principes qui cum eo erant munera
And when Balac had killed oxen and sheep, he sent presents to Balaam, and to the princes that were with him.
22:40. And after Balak had killed oxen and sheep, he sent the gifts to Balaam, and to the leaders who were with him.
22:40. And Balak offered oxen and sheep, and sent to Balaam, and to the princes that [were] with him.
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Adam Clarke: Commentary on the Bible - 1831
22:40: And Balak offered oxen, etc. - This was to gain the favor of his gods, and perhaps to propitiate Jehovah, that the end for which he had sent for Balaam might be accomplished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:40: Num 23:2, Num 23:14, Num 23:30; Gen 31:54; Pro 1:16
John Gill
22:40 And Balak offered oxen and sheep,.... Or "slew" (w) 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 sacrificed (x): 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 Num 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.
(w) "cuinque occidisset", V. L. (x) Homer. Iliad. 1.
John Wesley
22:40 The princes - Whom the king had left to attend him.
Robert Jamieson, A. R. Fausset and David Brown
22:40 Balak offered oxen and sheep--made preparations for a grand entertainment to Balaam and the princes of Midian.
22:4122:41: Եւ իբրեւ ա՛յգ եղեւ, առեալ ընդ իւր Բաղակայ զԲաղաամ եհա՛ն զնա յարձանն Բահաղու. եւ եցո՛յց նմա անտի զմասն ինչ ժողովրդեանն[1422]։[1422] Ոմանք. Եւ առեալ ընդ իւր բա՛՛։
41 Երբ առաւօտ եղաւ, Բաղակն իր հետ առնելով Բաղաամին՝ նրան հանեց Բահաղի սեան[35] մօտ եւ այնտեղից նրան ցոյց տուեց իսրայէլացի ժողովրդի մի մասը:[35] 35. Եբրայերէնում՝ Բահաղի սեան փոխարէն կայ բարձունք բառը:
41 Առտուն Բաղակ առաւ Բաղաամը ու Բահաղի բարձր տեղերը հանեց զանիկա ու անկէ ժողովուրդին ծայրը ցուցուց։
Եւ իբրեւ այգ եղեւ, առեալ ընդ իւր Բաղակայ զԲաղաամ եհան զնա [358]յարձանն Բահաղու, եւ եցոյց նմա անտի զմասն ինչ ժողովրդեանն:

22:41: Եւ իբրեւ ա՛յգ եղեւ, առեալ ընդ իւր Բաղակայ զԲաղաամ եհա՛ն զնա յարձանն Բահաղու. եւ եցո՛յց նմա անտի զմասն ինչ ժողովրդեանն[1422]։
[1422] Ոմանք. Եւ առեալ ընդ իւր բա՛՛։
41 Երբ առաւօտ եղաւ, Բաղակն իր հետ առնելով Բաղաամին՝ նրան հանեց Բահաղի սեան[35] մօտ եւ այնտեղից նրան ցոյց տուեց իսրայէլացի ժողովրդի մի մասը:
[35] 35. Եբրայերէնում՝ Բահաղի սեան փոխարէն կայ բարձունք բառը:
41 Առտուն Բաղակ առաւ Բաղաամը ու Բահաղի բարձր տեղերը հանեց զանիկա ու անկէ ժողովուրդին ծայրը ցուցուց։
zohrab-1805▾ eastern-1994▾ western am▾
22:4141: На другой день утром Валак взял Валаама и возвел его на высоты Вааловы, чтобы он увидел оттуда часть народа.
22:41 καὶ και and; even ἐγενήθη γινομαι happen; become πρωὶ πρωι early καὶ και and; even παραλαβὼν παραλαμβανω take along; receive Βαλακ βαλακ Balak; Valak τὸν ο the Βαλααμ βαλααμ Balaam; Valaam ἀνεβίβασεν αναβιβαζω pull up; mount αὐτὸν αυτος he; him ἐπὶ επι in; on τὴν ο the στήλην στηλη the Βααλ βααλ Baal; Vaal καὶ και and; even ἔδειξεν δεικνυω show αὐτῷ αυτος he; him ἐκεῖθεν εκειθεν from there μέρος μερος part; in particular τι τις anyone; someone τοῦ ο the λαοῦ λαος populace; population
22:41 וַ wa וְ and יְהִ֣י yᵊhˈî היה be בַ va בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take בָּלָק֙ bālˌāq בָּלָק Balak אֶת־ ʔeṯ- אֵת [object marker] בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet] וַֽ wˈa וְ and יַּעֲלֵ֖הוּ yyaʕᵃlˌēhû עלה ascend בָּמֹ֣ות בָּ֑עַל bāmˈôṯ bˈāʕal בָּמֹות בַּעַל Bamoth Baal וַ wa וְ and יַּ֥רְא yyˌar ראה see מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there קְצֵ֥ה qᵊṣˌē קָצֶה end הָ hā הַ the עָֽם׃ ʕˈām עַם people
22:41. mane autem facto duxit eum ad excelsa Baal et intuitus est extremam partem populiAnd when morning was come, he brought him to the high places of Baal, and he beheld the uttermost part of the people.
41. And it came to pass in the morning, that Balak took Balaam, and brought him up into the high places of Baal, and he saw from thence the utmost part of the people.
22:41. Then, when morning arrived, he led him to the heights of Baal, and he gazed upon the most distant portions of the population.
22:41. And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost [part] of the people.
And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost [part] of the people:

41: На другой день утром Валак взял Валаама и возвел его на высоты Вааловы, чтобы он увидел оттуда часть народа.
22:41
καὶ και and; even
ἐγενήθη γινομαι happen; become
πρωὶ πρωι early
καὶ και and; even
παραλαβὼν παραλαμβανω take along; receive
Βαλακ βαλακ Balak; Valak
τὸν ο the
Βαλααμ βαλααμ Balaam; Valaam
ἀνεβίβασεν αναβιβαζω pull up; mount
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
στήλην στηλη the
Βααλ βααλ Baal; Vaal
καὶ και and; even
ἔδειξεν δεικνυω show
αὐτῷ αυτος he; him
ἐκεῖθεν εκειθεν from there
μέρος μερος part; in particular
τι τις anyone; someone
τοῦ ο the
λαοῦ λαος populace; population
22:41
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
בַ va בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יִּקַּ֤ח yyiqqˈaḥ לקח take
בָּלָק֙ bālˌāq בָּלָק Balak
אֶת־ ʔeṯ- אֵת [object marker]
בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet]
וַֽ wˈa וְ and
יַּעֲלֵ֖הוּ yyaʕᵃlˌēhû עלה ascend
בָּמֹ֣ות בָּ֑עַל bāmˈôṯ bˈāʕal בָּמֹות בַּעַל Bamoth Baal
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
קְצֵ֥ה qᵊṣˌē קָצֶה end
הָ הַ the
עָֽם׃ ʕˈām עַם people
22:41. mane autem facto duxit eum ad excelsa Baal et intuitus est extremam partem populi
And when morning was come, he brought him to the high places of Baal, and he beheld the uttermost part of the people.
22:41. Then, when morning arrived, he led him to the heights of Baal, and he gazed upon the most distant portions of the population.
22:41. And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost [part] of the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41: «Высоты Вааловы» считают тождественными с Вамофом («жертвенник Ваала»), находившимся на горной возвышенности близ Дивона.
Adam Clarke: Commentary on the Bible - 1831
22:41: That - he might see the utmost part of the people - As he thought Balaam must have them all in his eye when he pronounced his curse, lest it might not extend to those who were not in sight. On this account he took him up into the high places of Baal.
Albert Barnes: Notes on the Bible - 1834
22:41: That thence he might see - Rather, and thence he saw.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:41: high places: Bamoth baal, "the high places of Baal," probably the same as Bamoth mentioned in Num 21:19, Num 21:20; evidently not far from Baal-meon, in the mountains of Abarim. for the Israelites were now encamped in the plains of Moab, which these mountains overlook. Baal, which signifies a lord or governor, was a name common to many idols; and probably here was the same as Chemosh, the god of Moab. Num 25:2, Num 25:3; Deu 12:2; Ch2 11:15; Jer 48:35
utmost: Num 23:13
Carl Friedrich Keil and Franz Delitzsch
22:41
But Balak conducted the soothsayer to Bamoth-baal, not because it was consecrated to Baal, but because it was the first height on the way to the steppes of Moab, from which they could see the camp of Israel, or at all events, "the end of the people," i.e., the outermost portion of the camp. For "Balak started with the supposition, that Balaam must necessarily have the Israelites in view if his curse was to take effect" (Hengstenberg).
Geneva 1599
22:41 And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of (t) Baal, that thence he might see the utmost [part] of the people.
(t) Where the idol Baal was worshipped.
John Gill
22:41 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" (y) 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, Num 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 says (z) those high places were sixty furlongs or seven and one half miles from the camp of Israel.
(y) in matutino, Montanus; mane, V. L. Junius & Tremellius, Piscator. (z) Antiqu. l. 4. c. 6. sect. 4.
John Wesley
22:41 The high places of Baal - Consecrated to the worship of Baal, that is, of Baal Peor, who was their Baal or God. The utmost part - That is, all that people, even to the utmost and remotest of them, as appears by comparing this with, Num 23:13. He hoped that the sight of such a numerous host ready to break in upon his country would stir up his passion.
Robert Jamieson, A. R. Fausset and David Brown
22:41 high places of Baal--eminences consecrated to the worship of Baal-peor (see on Num 25:3) or Chemosh.