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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter continues and concludes the history of the defeat of the counsels of Balak and Balaam against Israel, not by might, nor by power, but by the Spirit of the Lord of hosts; and as great an instance it is of God's power over the children of men, and his favour towards his own children, as any of the victories recorded in the book of the wars of the Lord. What preparation was made the third time for the cursing of Israel we read of in the close of the foregoing chapter. In this chapter we are told, I. What the blessing was into which that intended curse was turned, ver. 1-9. II. How Balak dismissed Balaam from his service thereupon, ver. 10-13. III. The predictions Balaam left behind him concerning Israel, and some of the neighbouring nations, ver. 14, &c.
Adam Clarke: Commentary on the Bible - 1831
Balaam, finding that God was determined to bless Israel, seeks no longer for enchantments, Num 24:1. The Spirit of God coming upon him, he delivers a most important prophetic parable, Num 24:2-9. Balak's anger is kindled against him, and he commands him to depart to his own country, Num 24:10, Num 24:11. Balaam vindicates his conduct, Num 24:12, Num 24:13; and delivers a prophecy relative to the future destruction of Moab by the Israelites, Num 24:14-17; also of Edom, Num 24:18, Num 24:19; of the Amalekites, Num 24:20; and of the Kenites, Num 24:21, Num 24:22. Predicts also the destruction of Asshur and Eber, by the naval power of Chittim, which should afterwards be itself destroyed, Num 24:23, Num 24:24. Balaam and Balak separate, Num 24:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Num 24:1, Balaam, leaving divinations, prophesies the happiness of Israel; Num 24:10, Balak, in anger, dismisses him; Num 24:15, He prophesies of the Star of Jacob, and the destruction of some nations.
John Gill
INTRODUCTION TO NUMBERS 24
In this chapter we are told, that Balaam leaving his enchantments, the Spirit of God came on him, and he spake of the happiness of Israel, and prophesied of their future greatness and glory, Num 24:1 which so exasperated Balak, that he ordered him at once to depart from him, Num 24:10. Balaam justified himself in what he said and did, and suggested that before they parted, he had something to say in a prophetic manner, concerning what Israel should do to Moab in "future" times, Num 24:12 and then prophesies concerning the Messiah, and the destruction of Moab, and of some neighbouring nations, and even of some at a greater distance, as the Assyrians and Romans, Num 24:15.
24:124:1: Եւ տեսեալ Բաղաամու թէ բարւոք թուի առաջի Տեառն օրհնել զԻսրայէլ, ո՛չ չոգաւ ըստ սովորութեանն ընդ առա՛ջ հմայիցն, դարձո՛յց զերեսս իւր յանապատն։
1 Բաղաամը տեսնելով, որ Տիրոջը հաճելի է Իսրայէլին օրհնելը, այլեւս հմայութիւնների չդիմեց, ինչպէս սովոր էր, այլ երեսը դարձրեց դէպի անապատ:
24 Երբ Բաղաամ տեսաւ, որ Տէրը կը հաճի Իսրայէլը օրհնել, ա՛լ միւս անգամներուն պէս հմայքներ փնտռելու չգնաց, այլ իր երեսը դէպի անապատը դարձուց։
Եւ տեսեալ Բաղաամու թէ բարւոք թուի առաջի Տեառն օրհնել զԻսրայէլ, ոչ չոգաւ ըստ սովորութեանն ընդ առաջ հմայիցն, դարձոյց զերեսս իւր յանապատն:

24:1: Եւ տեսեալ Բաղաամու թէ բարւոք թուի առաջի Տեառն օրհնել զԻսրայէլ, ո՛չ չոգաւ ըստ սովորութեանն ընդ առա՛ջ հմայիցն, դարձո՛յց զերեսս իւր յանապատն։
1 Բաղաամը տեսնելով, որ Տիրոջը հաճելի է Իսրայէլին օրհնելը, այլեւս հմայութիւնների չդիմեց, ինչպէս սովոր էր, այլ երեսը դարձրեց դէպի անապատ:
24 Երբ Բաղաամ տեսաւ, որ Տէրը կը հաճի Իսրայէլը օրհնել, ա՛լ միւս անգամներուն պէս հմայքներ փնտռելու չգնաց, այլ իր երեսը դէպի անապատը դարձուց։
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24:11: Валаам увидел, что Господу угодно благословлять Израиля, и не пошел, как прежде, для волхвования, но обратился лицем своим к пустыне.
24:1 καὶ και and; even ἰδὼν οραω view; see Βαλααμ βαλααμ Balaam; Valaam ὅτι οτι since; that καλόν καλος fine; fair ἐστιν ειμι be ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master εὐλογεῖν ευλογεω commend; acclaim τὸν ο the Ισραηλ ισραηλ.1 Israel οὐκ ου not ἐπορεύθη πορευομαι travel; go κατὰ κατα down; by τὸ ο the εἰωθὸς εθω accustomed εἰς εις into; for συνάντησιν συναντησις meeting τοῖς ο the οἰωνοῖς οιωνος and; even ἀπέστρεψεν αποστρεφω turn away; alienate τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness
24:1 וַ wa וְ and יַּ֣רְא yyˈar ראה see בִּלְעָ֗ם bilʕˈām בִּלְעָם [prophet] כִּ֣י kˈî כִּי that טֹ֞וב ṭˈôv טוב be good בְּ bᵊ בְּ in עֵינֵ֤י ʕênˈê עַיִן eye יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to בָרֵ֣ךְ vārˈēḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לֹא־ lō- לֹא not הָלַ֥ךְ hālˌaḵ הלך walk כְּ kᵊ כְּ as פַֽעַם־ fˈaʕam- פַּעַם foot בְּ bᵊ בְּ in פַ֖עַם fˌaʕam פַּעַם foot לִ li לְ to קְרַ֣את qᵊrˈaṯ קרא encounter נְחָשִׁ֑ים nᵊḥāšˈîm נַחַשׁ spell וַ wa וְ and יָּ֥שֶׁת yyˌāšeṯ שׁית put אֶל־ ʔel- אֶל to הַ ha הַ the מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert פָּנָֽיו׃ pānˈāʸw פָּנֶה face
24:1. cumque vidisset Balaam quod placeret Domino ut benediceret Israheli nequaquam abiit ut ante perrexerat ut augurium quaereret sed dirigens contra desertum vultum suumAnd when Balaam saw that it pleased the Lord that he should bless Israel, he went not as he had gone before, to seek divination: but setting his face towards the desert,
1. And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at the other times, to meet with enchantments, but he set his face toward the wilderness.
24:1. And when Balaam had seen that it was pleasing to the Lord that he should bless Israel, he by no means went out as he had gone before, to seek divination. But directing his face opposite the desert,
24:1. And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness.
And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness:

1: Валаам увидел, что Господу угодно благословлять Израиля, и не пошел, как прежде, для волхвования, но обратился лицем своим к пустыне.
24:1
καὶ και and; even
ἰδὼν οραω view; see
Βαλααμ βαλααμ Balaam; Valaam
ὅτι οτι since; that
καλόν καλος fine; fair
ἐστιν ειμι be
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
εὐλογεῖν ευλογεω commend; acclaim
τὸν ο the
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
ἐπορεύθη πορευομαι travel; go
κατὰ κατα down; by
τὸ ο the
εἰωθὸς εθω accustomed
εἰς εις into; for
συνάντησιν συναντησις meeting
τοῖς ο the
οἰωνοῖς οιωνος and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
24:1
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
בִּלְעָ֗ם bilʕˈām בִּלְעָם [prophet]
כִּ֣י kˈî כִּי that
טֹ֞וב ṭˈôv טוב be good
בְּ bᵊ בְּ in
עֵינֵ֤י ʕênˈê עַיִן eye
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
בָרֵ֣ךְ vārˈēḵ ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הָלַ֥ךְ hālˌaḵ הלך walk
כְּ kᵊ כְּ as
פַֽעַם־ fˈaʕam- פַּעַם foot
בְּ bᵊ בְּ in
פַ֖עַם fˌaʕam פַּעַם foot
לִ li לְ to
קְרַ֣את qᵊrˈaṯ קרא encounter
נְחָשִׁ֑ים nᵊḥāšˈîm נַחַשׁ spell
וַ wa וְ and
יָּ֥שֶׁת yyˌāšeṯ שׁית put
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
פָּנָֽיו׃ pānˈāʸw פָּנֶה face
24:1. cumque vidisset Balaam quod placeret Domino ut benediceret Israheli nequaquam abiit ut ante perrexerat ut augurium quaereret sed dirigens contra desertum vultum suum
And when Balaam saw that it pleased the Lord that he should bless Israel, he went not as he had gone before, to seek divination: but setting his face towards the desert,
24:1. And when Balaam had seen that it was pleasing to the Lord that he should bless Israel, he by no means went out as he had gone before, to seek divination. But directing his face opposite the desert,
24:1. And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Валаам окончательно убедился, что он может только благословлять народ Божий, а потому уже не удаляется от жертвенника для разрешения своего душевного волнения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Balaam Blesses Israel a Third Time.B. C. 1452.
1 And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness. 2 And Balaam lifted up his eyes, and he saw Israel abiding in his tents according to their tribes; and the spirit of God came upon him. 3 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: 4 He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open: 5 How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! 6 As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the LORD hath planted, and as cedar trees beside the waters. 7 He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted. 8 God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows. 9 He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee.
The blessing itself which Balaam here pronounces upon Israel is much the same with the two we had in the foregoing chapter; but the introduction to it is different.
I. The method of proceeding here varies much in several instances. 1. Balaam laid aside the enchantments which he had hitherto depended on, used no spells, or charms, or magic arts, finding they did him no service; it was to no purpose to deal with the devil for a curse, when it was plain that God was determined immovably to bless, v. 1. Sooner or later God will convince men of their folly in seeking after lying vanities, which cannot profit. To what purpose should he seek for enchantment? He knew that God was out of the reach of them. 2. He did not now retire into a solitary place as before, but set his face directly towards the wilderness where Israel lay encamped; and, since there is no remedy, but they must be blessed, he will design nothing else, but will submit by compulsion. 3. Now the Spirit of God came upon him, that is, the Spirit of prophecy, as upon Saul to prevent him from taking David, 1 Sam. xix. 23. He spoke not his own sense, but the language of the Spirit that came upon him. 4. He used a different preface now from what he had used before (v. 3, 4), much like that of David (2 Sam. xxiii. 1-3), yet savouring very much (as some think) of pride and vain-glory, taking all the praise of this prophecy to himself, and magnifying himself as one of the cabinet-council of heaven. Two things he boasts of:-- (1.) The favour God did him in making known himself to him. He heard the words of God, and saw the vision of the Almighty. God himself had met him and spoken to him (ch. xxiii. 16), and with this he was greatly puffed up. Paul speaks with humility of his visions and revelations (2 Cor. xii. 1), but Balaam speaks of his with pride. (2.) His own power to receive and bear those revelations. He fell into a trance indeed, as other prophets did, but he had his eyes open. This he mentions twice; but the words in the original are not the same. The man whose eyes were shut, some think it may be read so (v. 3-9), but now having his eyes open, v. 4. When he attempted to curse Israel, he owns, he was in a mistake, but now he began to see his error, and yet still he remained blinded by covetousness and ambition, those foolish and hurtful lusts. Note, [1.] Those that oppose God and his people will sooner or later be made to see themselves wretchedly deceived. [2.] Many have their eyes open that have not their hearts open, are enlightened, but not sanctified; and that knowledge which puffs men up with pride will but serve to light them to hell, whither many go with their eyes open.
II. Yet the blessing is for substance the same with those before. Several things he admires in Israel:--
1. Their beauty (v. 5): How goodly are thy tents, O Jacob! Though they dwelt not in stately palaces, but in coarse and homely tents, and these, no doubt, sadly weather-beaten, yet Balaam sees a beauty in those tents, because of their admirable order, according to their tribes, v. 2. Nothing recommends religion more to the good opinion of those that look upon it at a distance than the unity and harmony of its professors, Ps. cxxxiii. 1. The amiableness of this people, and the great reputation they should gain among their neighbours, are compared (v. 6) to the beauty and sweetness of fruitful valleys and fine gardens, flourishing trees and fragrant spices. Note, Those whose eyes are open see the saints on the earth to be excellent ones, and their delight is accordingly in them. The righteous, doubtless, is more excellent than his neighbour. They are trees which the Lord has planted; that is their excellency. The branches of righteousness are the planting of the Lord. See Hos. xiv. 5-7.
2. Their fruitfulness and increase. This may be intended by those similitudes (v. 6) of the valleys, gardens, and trees, as well as by those expressions (v. 7), He shall pour the water out of his buckets; that is, God shall water them with his blessing like rain from heaven, and then his seed shall be in many waters. Compare Hos. ii. 23, I will sow her unto me in the earth. And waters are in scripture put for peoples, and multitudes, and nations. This has been fulfilled in the wonderful increase of that nation and their vast multitude even in their dispersion.
3. Their honour and advancement. As the multitude of the people is the honour of the prince, so the magnificence of the prince is the honour of the people; Balaam therefore foretells that their king shall be higher than Agag. Agag, it is probable, was the most potent monarch in those parts; Balaam knew of none more considerable than he was; he rose above the rest of his neighbours. But Balaam foretells that Israel's chief commander, who, after Moses, was Joshua, should be more great and honourable than ever Agag was, and make a far better figure in history. Saul, their first king, triumphed over Agag, though, it is said, he came delicately.
4. Their power and victory, v. 8. (1.) He looks back upon what they had done, or rather what had been done for them: God brought them forth out of Egypt; this he had spoken of before, ch. xxiii. 22. The wonders that attended their deliverance out of Egypt contributed more to their honour, and the terror of their adversaries, than any thing else, Josh. ii. 10. He that brought them out of Egypt will not fail to bring them into Canaan, for, as for God, his work is perfect. (2.) He looks down upon their present strength. Israel hath, as it were, the strength of a unicorn, of which creature it is said (Job xxxix. 9, 10), Will he be willing to serve thee, or abide by thy crib? Canst thou bind him with his band in the furrow? "No, Israel is too powerful to be checked or held in by my curses or thy armies." (3.) He looks forward to their future conquests: He shall eat up the nations his enemies; that is, "he shall not only destroy and devour them as easily and irresistibly as a lion does his prey, but he shall himself be strengthened, and fattened, and enriched, by their spoils."
5. Their courage and security: He lay down as a lion, as a great lion, v. 9. Now he does so in the plains of Moab, and asks no leave of the king of Moab, nor is he in fear of him; shortly will he do so in Canaan. When he has torn his prey, he will take his repose, quiet from the fear of evil, and bid defiance to all his neighbours; for who shall stir up a sleeping lion? It is observed of lions (as the learned bishop Patrick takes notice here) that they do not retire into places of shelter to sleep, but lie down any where, knowing that none dares meddle with them: thus secure were Israel in Canaan, chiefly in the days of David and Solomon; and thus is the righteous bold as a lion (Prov. xxviii. 1), not to assault others, but to repose themselves, because God maketh them to dwell in safety, Ps. iv. 8.
6. Their interest, and influence upon their neighbours. Their friends, and those in alliance with them, were happy: Blessed is he that blesseth thee; those that do them any kindness will certainly fare the better for it. But their enemies, and those in arms against them, were certainly miserable: Cursed is he that curseth thee; those that do them any injury do it at their peril; for God takes what is done to them, whether good or evil, as done to himself. Thus he confirms the blessing of Abraham (Gen. xii. 3), and speaks as if therefore he did at this time bless Israel, and not curse them, because he desired to share in the blessing of Israel's friends and dreaded the curse on Israel's enemies.
Adam Clarke: Commentary on the Bible - 1831
24:1: He went not, as at other times, to seek for enchantments - We have already had occasion to observe that the proper meaning of the word נחש nachash is not easily ascertained; see Num 21:9 (note), and Gen 3:1 (note). Here the plural נחשים nechashim is rendered enchantments; but it probably means no more than the knowledge of future events. When Balaam saw that it pleased God to bless Israel, he therefore thought it unnecessary to apply for any farther prophetic declarations of God's will as he had done before, for he could safely infer every good to this people, from the evident disposition of God towards them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:1: saw: Num 22:13, Num 23:20, Num 31:16; Sa1 24:20, Sa1 26:2, Sa1 26:25; Rev 2:14
at other times: Num 23:3, Num 23:15
to seek for enchantments: Heb. to the meeting of enchantments, Num 23:23
Carl Friedrich Keil and Franz Delitzsch
24:1
The third saying. - Num 24:1 and Num 24:2. From the two revelations which he had received before, Balaam, saw, i.e., perceived, that it pleased Jehovah to bless Israel. This induced him not to go out for auguries, as on the previous occasions. כּפעם־בּפעם, "as time after time," i.e., as at former times (Num 23:3 and Num 23:15). He therefore turned his face to the desert, i.e., to the steppes of Moab, where Israel was encamped (Num 22:1). And when he lifted up his eyes, "he saw Israel encamping according to its tribes; and the Spirit of God came over him." The impression made upon him by the sight of the tribes of Israel, served as the subjective preparation for the reception of the Spirit of God to inspire him. Of both the earlier utterances it is stated that "Jehovah put a word into his mouth" (Num 23:5 and Num 23:16); but of this third it is affirmed that "the Spirit of God came over him." The former were communicated to him, when he went out for a divine revelation, without his being thrown into an ecstatic state; he heard the voice of God within him telling him what he was to say. But this time, like the prophets in their prophesyings, he was placed by the Spirit of God in a state of ecstatic sight; so that, with his eyes closed as in clairvoyance, he saw the substance of the revelation from God with his inward mental eye, which had been opened by the Spirit of God. Thus not only does he himself describe his own condition in Num 24:3 and Num 24:4, but his description is in harmony with the announcement itself, which is manifestly the result both in form and substance of the intuition effected within him by the Spirit of God.
Geneva 1599
24:1 And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the (a) wilderness.
(a) Where the Israelites camped.
John Gill
24:1 And when Balsam saw that it pleased the Lord to bless Israel,.... That it was good in his sight, what he approved of, and was well-pleasing to him, and that it was his determined mind that Israel should be blessed, and not cursed, from which there was no turning him, by offering sacrifices to him, and much less by his sorceries and divinations:
he went not as at other times; or, "as at a time in a time" (q), at two times, of which see Num 23:3, he abode in the place where the sacrifices were offered, and did not depart to another at some distance, as he had twice before done:
to seek for enchantments; which it seems he used before, for he not only offered sacrifices to the true God, which yet were attended with superstitious rites, but he made use of his divining art also; and not only went to meet with God, and hear what he would say to him, but consulted the devil also, being willing to have two strings to his bow, and that, if possible, he might carry his point, and get what his covetous and ambitious mind was desirous of: the words may be literally rendered, "to meet enchantments" (r); but what should be meant by the phrase is not easy to say; I should rather choose to render them, "to meet serpents", and make use of them in his divinations, make observations on them, and predictions from them: one sort of divination is called "ophiomancy", or divining by serpents; so Calchas, on seeing a serpent devour eight sparrows with their dam, foretold the duration of the siege of Troy (s):
but he set his face towards the wilderness: where the people of Israel lay encamped, not with an intention to bless them, though he saw it pleased the Lord, but to take an opportunity, if he could, without his leave, to curse them; and therefore he did not go out as he did before, to know his will, but stood by the sacrifice, with his face to the wilderness, where the people were, to take any advantage that offered.
(q) "sicut vice in vice", Montanus, Vatablus. (r) "in occursum auguriorum", Pagninus, Montanus, Vatablus. (s) Homer. Iliad. 2. see more instances in Bochart. Hierozoic. par. 1. l. 1. c. 3. col. 21, 22.
John Wesley
24:1 At other times - In former times. Toward the wilderness - Where Israel lay encamped, expecting what God of his own accord would suggest to him concerning this matter.
Robert Jamieson, A. R. Fausset and David Brown
24:1 BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
to seek for--that is, to use enchantments. His experience on the two former occasions [Num 23:3, Num 23:15] had taught him that these superstitious accompaniments of his worship were useless, and therefore he now simply looked towards the camp of Israel, either with a secret design to curse them, or to await the divine afflatus.
24:224:2: Եւ ամբարձեալ Բաղաամու զաչս իւր ետես զԻսրայէլ բանակեալ ըստ ցեղի՛ց ցեղից. եւ եղեւ Հոգի Աստուծոյ ՚ի վերայ նորա.
2 Բաղաամն իր աչքերը բարձրացնելով՝ տեսաւ, որ իսրայէլացիները բանակատեղի են դրել ըստ ցեղերի: Աստծու հոգին իջաւ նրա վրայ,
2 Ու Բաղաամ իր աչքերը վերցնելով տեսաւ որ Իսրայէլ իր ցեղերուն կարգովը դաշտին մէջ բանակած է ու Աստուծոյ Հոգին անոր վրայ եկաւ
Եւ ամբարձեալ Բաղաամու զաչս իւր ետես զԻսրայէլ բանակեալ ըստ ցեղից ցեղից. եւ եղեւ Հոգի Աստուծոյ ի վերայ նորա:

24:2: Եւ ամբարձեալ Բաղաամու զաչս իւր ետես զԻսրայէլ բանակեալ ըստ ցեղի՛ց ցեղից. եւ եղեւ Հոգի Աստուծոյ ՚ի վերայ նորա.
2 Բաղաամն իր աչքերը բարձրացնելով՝ տեսաւ, որ իսրայէլացիները բանակատեղի են դրել ըստ ցեղերի: Աստծու հոգին իջաւ նրա վրայ,
2 Ու Բաղաամ իր աչքերը վերցնելով տեսաւ որ Իսրայէլ իր ցեղերուն կարգովը դաշտին մէջ բանակած է ու Աստուծոյ Հոգին անոր վրայ եկաւ
zohrab-1805▾ eastern-1994▾ western am▾
24:22: И взглянул Валаам и увидел Израиля, стоявшего по коленам своим, и был на нем Дух Божий.
24:2 καὶ και and; even ἐξάρας εξαιρω lift out / up; remove Βαλααμ βαλααμ Balaam; Valaam τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him καθορᾷ καθοραω see clearly τὸν ο the Ισραηλ ισραηλ.1 Israel ἐστρατοπεδευκότα στρατοπεδευω down; by φυλάς φυλη tribe καὶ και and; even ἐγένετο γινομαι happen; become πνεῦμα πνευμα spirit; wind θεοῦ θεος God ἐν εν in αὐτῷ αυτος he; him
24:2 וַ wa וְ and יִּשָּׂ֨א yyiśśˌā נשׂא lift בִלְעָ֜ם vilʕˈām בִּלְעָם [prophet] אֶת־ ʔeṯ- אֵת [object marker] עֵינָ֗יו ʕênˈāʸw עַיִן eye וַ wa וְ and יַּרְא֙ yyar ראה see אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel שֹׁכֵ֖ן šōḵˌēn שׁכן dwell לִ li לְ to שְׁבָטָ֑יו šᵊvāṭˈāʸw שֵׁבֶט rod וַ wa וְ and תְּהִ֥י ttᵊhˌî היה be עָלָ֖יו ʕālˌāʸw עַל upon ר֥וּחַ rˌûₐḥ רוּחַ wind אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
24:2. et elevans oculos vidit Israhel in tentoriis commorantem per tribus suas et inruente in se spiritu DeiAnd lifting up his eyes, he saw Israel abiding in their tents by their tribes: and the spirit of God rushing upon him,
2. And Balaam lifted up his eyes, and he saw Israel dwelling according to their tribes; and the spirit of God came upon him.
24:2. and lifting up his eyes, he saw Israel dwelling in tents by their tribes. And with the Spirit of God rushing into him,
24:2. And Balaam lifted up his eyes, and he saw Israel abiding [in his tents] according to their tribes; and the spirit of God came upon him.
And Balaam lifted up his eyes, and he saw Israel abiding [in his tents] according to their tribes; and the spirit of God came upon him:

2: И взглянул Валаам и увидел Израиля, стоявшего по коленам своим, и был на нем Дух Божий.
24:2
καὶ και and; even
ἐξάρας εξαιρω lift out / up; remove
Βαλααμ βαλααμ Balaam; Valaam
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
καθορᾷ καθοραω see clearly
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ἐστρατοπεδευκότα στρατοπεδευω down; by
φυλάς φυλη tribe
καὶ και and; even
ἐγένετο γινομαι happen; become
πνεῦμα πνευμα spirit; wind
θεοῦ θεος God
ἐν εν in
αὐτῷ αυτος he; him
24:2
וַ wa וְ and
יִּשָּׂ֨א yyiśśˌā נשׂא lift
בִלְעָ֜ם vilʕˈām בִּלְעָם [prophet]
אֶת־ ʔeṯ- אֵת [object marker]
עֵינָ֗יו ʕênˈāʸw עַיִן eye
וַ wa וְ and
יַּרְא֙ yyar ראה see
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
שֹׁכֵ֖ן šōḵˌēn שׁכן dwell
לִ li לְ to
שְׁבָטָ֑יו šᵊvāṭˈāʸw שֵׁבֶט rod
וַ wa וְ and
תְּהִ֥י ttᵊhˌî היה be
עָלָ֖יו ʕālˌāʸw עַל upon
ר֥וּחַ rˌûₐḥ רוּחַ wind
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
24:2. et elevans oculos vidit Israhel in tentoriis commorantem per tribus suas et inruente in se spiritu Dei
And lifting up his eyes, he saw Israel abiding in their tents by their tribes: and the spirit of God rushing upon him,
24:2. and lifting up his eyes, he saw Israel dwelling in tents by their tribes. And with the Spirit of God rushing into him,
24:2. And Balaam lifted up his eyes, and he saw Israel abiding [in his tents] according to their tribes; and the spirit of God came upon him.
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Adam Clarke: Commentary on the Bible - 1831
24:2: The Spirit of God came upon him - This Divine afflatus he had not expected on the present occasion, but God had not yet declared the whole of his will.
Albert Barnes: Notes on the Bible - 1834
24:2: Balaam gazed over the camp of Israel that stretched before him, and allowed the spectacle to work its own influence upon him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:2: abiding: Num 24:5, Num 2:2-34, Num 23:9, Num 23:10; Sol 6:4, Sol 6:10
the spirit: Num 11:25-29; Sa1 10:10, Sa1 19:20, Sa1 19:23; Ch2 15:1; Mat 7:22, Mat 10:4, Mat 10:8; Luk 10:20; Joh 11:49-51
John Gill
24:2 And Balaam lifted up his eyes,.... Being on Mount Peor:
and he saw Israel abiding in his tents according to their tribes; in that exact order in which they were directed to encamp under four standards, and so many tribes under each standard, Num 2:1.
and the Spirit of God came upon him; not in his grace but in his gifts; not as a spirit of sanctification, but as a spirit of prophecy, as the Targums of Onkelos and Jonathan paraphrase it; and so sometimes the Spirit of God in this sense has come upon wicked men, as on Caiaphas and others, Jn 11:51.
John Wesley
24:2 Came upon him - Inspired him to speak the following words.
Robert Jamieson, A. R. Fausset and David Brown
24:2 he saw Israel abiding in his tents according to their tribes--that is, in the orderly distribution of the camp (Num. 2:1-34).
the spirit of God came upon him--Before the regular ministry of the prophets was instituted, God made use of various persons as the instruments through whom He revealed His will, and Balaam was one of these (Deut 23:5).
24:324:3: եւ ամբարձեալ զառակս իւր՝ ասէ. Ասէ՛ Բաղաամ որդի Բէովրայ[1434]. [1434] Ոմանք. Զառակս իւր ասէր. Ասէ Բա՛՛։
3 եւ նա առակի ձեւով ասաց. «Բէորի որդի Բաղաամն ասում է.
3 Ու իր առակը սկսելով՝ ըսաւ.«Բէովրի որդիին Բաղաամին պատգամը Ու աչքը բաց* մարդուն պատգամը,
եւ ամբարձեալ զառակս իւր ասէ. Ասէ Բաղաամ որդի Բէովրայ. ասէ այրն ճշմարտատես:

24:3: եւ ամբարձեալ զառակս իւր՝ ասէ. Ասէ՛ Բաղաամ որդի Բէովրայ[1434].
[1434] Ոմանք. Զառակս իւր ասէր. Ասէ Բա՛՛։
3 եւ նա առակի ձեւով ասաց. «Բէորի որդի Բաղաամն ասում է.
3 Ու իր առակը սկսելով՝ ըսաւ.«Բէովրի որդիին Բաղաամին պատգամը Ու աչքը բաց* մարդուն պատգամը,
zohrab-1805▾ eastern-1994▾ western am▾
24:33: И произнес он притчу свою и сказал: говорит Валаам, сын Веоров, говорит муж с открытым оком,
24:3 καὶ και and; even ἀναλαβὼν αναλαμβανω take up; take along τὴν ο the παραβολὴν παραβολη parable αὐτοῦ αυτος he; him εἶπεν επω say; speak φησὶν φημι express; claim Βαλααμ βαλααμ Balaam; Valaam υἱὸς υιος son Βεωρ βεωρ express; claim ὁ ο the ἄνθρωπος ανθρωπος person; human ὁ ο the ἀληθινῶς αληθινως view; see
24:3 וַ wa וְ and יִּשָּׂ֥א yyiśśˌā נשׂא lift מְשָׁלֹ֖ו mᵊšālˌô מָשָׁל proverb וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say נְאֻ֤ם nᵊʔˈum נְאֻם speech בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet] בְּנֹ֣ו bᵊnˈô בֵּן son בְעֹ֔ר vᵊʕˈōr בְּעֹור Beor וּ û וְ and נְאֻ֥ם nᵊʔˌum נְאֻם speech הַ ha הַ the גֶּ֖בֶר ggˌever גֶּבֶר vigorous man שְׁתֻ֥ם šᵊṯˌum שְׁתֻם [uncertain] הָ hā הַ the עָֽיִן׃ ʕˈāyin עַיִן eye
24:3. adsumpta parabola ait dixit Balaam filius Beor dixit homo cuius obturatus est oculusHe took up his parable and said: Balaam the son of Beor hath said: The man hath said, whose eye is stopped up:
3. And he took up his parable, and said, Balaam the son of Beor saith, And the man whose eye was closed saith:
24:3. taking up his parable, he said: “Balaam, the son of Beor, the man whose eye has been obstructed,
24:3. And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:
And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:

3: И произнес он притчу свою и сказал: говорит Валаам, сын Веоров, говорит муж с открытым оком,
24:3
καὶ και and; even
ἀναλαβὼν αναλαμβανω take up; take along
τὴν ο the
παραβολὴν παραβολη parable
αὐτοῦ αυτος he; him
εἶπεν επω say; speak
φησὶν φημι express; claim
Βαλααμ βαλααμ Balaam; Valaam
υἱὸς υιος son
Βεωρ βεωρ express; claim
ο the
ἄνθρωπος ανθρωπος person; human
ο the
ἀληθινῶς αληθινως view; see
24:3
וַ wa וְ and
יִּשָּׂ֥א yyiśśˌā נשׂא lift
מְשָׁלֹ֖ו mᵊšālˌô מָשָׁל proverb
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
נְאֻ֤ם nᵊʔˈum נְאֻם speech
בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet]
בְּנֹ֣ו bᵊnˈô בֵּן son
בְעֹ֔ר vᵊʕˈōr בְּעֹור Beor
וּ û וְ and
נְאֻ֥ם nᵊʔˌum נְאֻם speech
הַ ha הַ the
גֶּ֖בֶר ggˌever גֶּבֶר vigorous man
שְׁתֻ֥ם šᵊṯˌum שְׁתֻם [uncertain]
הָ הַ the
עָֽיִן׃ ʕˈāyin עַיִן eye
24:3. adsumpta parabola ait dixit Balaam filius Beor dixit homo cuius obturatus est oculus
He took up his parable and said: Balaam the son of Beor hath said: The man hath said, whose eye is stopped up:
24:3. taking up his parable, he said: “Balaam, the son of Beor, the man whose eye has been obstructed,
24:3. And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: «С открытым оком», т. е. с даром пророческого ясновидения.
Adam Clarke: Commentary on the Bible - 1831
24:3: He took up his parable - His prophetic declaration couched in highly poetic terms, and in regular metre, as the preceding were.
The man whose eyes are open - I believe the original שתם shethum, should be translated shut, not open; for in the next verse, where the opening of his eyes is mentioned, a widely different word is used, גלה galah, which signifies to open or reveal. At first the eyes of Balaam were shut, and so closely too that he could not see the angel who withstood him, till God opened his eyes; nor could he see the gracious intentions of God towards Israel, till the eyes of his understanding were opened by the powers of the Divine Spirit. This therefore he mentions, we may suppose, with humility and gratitude, and to the credit of the prophecy which he is now about to deliver, that the Moabites may receive it as the word of God, which must be fulfilled in due season. His words, in their meaning, are similar to those of the blind man in the Gospel: "Once I was blind, but now I see."
Albert Barnes: Notes on the Bible - 1834
24:3: Whose eyes are open - i. e., opened in inward vision, to discern things that were hidden from ordinary beholders.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:3: he took up: Num 23:7, Num 23:18
whose eyes are open hath said: Heb. who had his eyes shut, but now opened, Num 24:4, Num 24:16, Num 22:31
Carl Friedrich Keil and Franz Delitzsch
24:3
Num 24:3 and Num 24:4 contain the preface to the prophecy: "The divine saying of Balaam the son of Beor, the divine saying of the man with closed eye, the divine saying of the hearer of divine words, who sees the vision of the Almighty, falling down and with opened eyes." For the participial noun נאם the meaning divine saying (effatum, not inspiratum, Domini) is undoubtedly established by the expression יהוה נאם, which recurs in Num 14:28 and Gen 22:16, and is of constant use in the predictions of the prophets; and this applies even to the few passages where a human author is mentioned instead of Jehovah, such as Num 24:3, Num 24:4, and Num 24:15, Num 24:16; also 2Kings 23:1; Prov 30:1; and Ps 36:2, where a נאם is ascribed to the personified wickedness. Hence, when Balaam calls the following prophecy a נאם, this is done for the purpose of designating it as a divine revelation received from the Spirit of God. He had received it, and now proclaimed it as a man העין שׁתם, with closed eye. שׁתם does not mean to open, a meaning in support of which only one passage of the Mishnah can be adduced, but to close, like סתם in Dan 8:26, and שׁתם in Lam 3:8, with the שׁ softened into ס or שׂ (see Roediger in Ges. thes., and Dietrich's Hebrew Lexicon). "Balaam describes himself as the man with closed eye with reference to his state of ecstasy, in which the closing of the outer senses went hand in hand with the opening of the inner" (Hengstenberg). The cessation of all perception by means of the outer senses, so far as self-conscious reflection is concerned, was a feature that was common to both the vision and the dream, the two forms in which the prophetic gift manifested itself (Num 12:6), and followed from the very nature of the inward intuition. In the case of prophets whose spiritual life was far advanced, inspiration might take place without any closing of the outward senses. But upon men like Balaam, whose inner religious life was still very impure and undeveloped, the Spirit of God could only operate by closing their outward senses to impressions from the lower earthly world, and raising them up to visions of the higher and spiritual world.
(Note: Hence, as Hengstenberg observes (Balaam, p. 449), we have to picture Balaam as giving utterance to his prophecies with the eyes of his body closed; though we cannot argue from the fact of his being in this condition, that an Isaiah would be in precisely the same. Compare the instructive information concerning analogous phenomena in the sphere of natural mantik and ecstasy in Hengstenberg (pp. 449ff.), and Tholuck's Propheten, pp. 49ff.)
What Balaam heard in this ecstatic condition was אל אמרי, the sayings of God, and what he saw שׁדּי מחזה, the vision of the Almighty. The Spirit of God came upon him with such power that he fell down (נפל), like Saul in 1Kings 19:24; not merely "prostrating himself with reverential awe at seeing and hearing the things of God" (Knobel), but thrown to the ground by the Spirit of God, who "came like an armed man upon the seer," and that in such a way that as he fell his (spirit's) eyes were opened. This introduction to his prophecy is not an utterance of boasting vanity; but, as Calvin correctly observes, "the whole preface has no other tendency than to prove that he was a true prophet of God, and had received the blessing which he uttered from a celestial oracle."
The blessing itself in Num 24:5. contains two thoughts: (1) the glorious prosperity of Israel, and the exaltation of its kingdom (Num 24:5-7); (2) the terrible power, so fatal to all its foes, of the people which was set to be a curse or a blessing to all the nations (Num 24:8, Num 24:9).
Geneva 1599
24:3 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes (b) are open hath said:
(b) His eyes were shut up before in respect to the clear visions which he saw after.
John Gill
24:3 And he took up his parable,.... His parable of prophecy, as the Targums, his prophetic speech, which, with a loud voice, he expressed in the hearing of Balak and his nobles:
and said, Balaam the son of Beor hath said; the preface to his prophecy is pompous, and seems to be full of pride and vanity, and so the Targums of Jonathan and Jerusalem represent him;"the man who is more excellent than his father hath said, to whom hidden secrets, even what was hidden from the prophets is revealed to him;''and the Jews have a saying (t) that he that has an evil eye, a haughty spirit, and a large soul, or is covetous, is one of the disciples of Balaam the wicked:
and the man whose eyes are open hath said; or, as some (u) render it, whose eyes were shut, but now open; either the eyes of his body, which were shut when the angel met him, and the ass saw him and not he, but afterwards were open, and he saw him also; or the eyes of his understanding blinded with ambition and covetousness, but were open to see his mistake, at least so far as to be sensible that he could never prevail upon God to allow him to curse Israel; or rather open, by the spirit of prophecy coming on him, whereby he saw and foretold things to come.
(t) Pirke Abot, c. 5. sect. 19. (u) So V. L. Montanus, Tigurine version, &c.
John Wesley
24:3 Whose eyes are open - Heb. Who had his eyes shut, but now open. The eyes of his mind, which God had opened in a peculiar and prophetical manner, whence prophets are called Seers, 1Kings 9:9. It implies that before he was blind and stupid, having eyes, but not seeing nor understanding.
Robert Jamieson, A. R. Fausset and David Brown
24:3 the man whose eyes are open--that is, a seer (1Kings 9:9), a prophet, to whom the visioned future was disclosed--sometimes when falling into a sleep (Gen 15:12-15), frequently into "a trance."
24:424:4: ասէ այրն ճշմարտապէս. որ զտեսիլ Աստուծոյ ետես ՚ի քուն աչօք իւրովք բացօք[1435]։ [1435] Այլք. Ասէ այրն ճշմարտատես որ։
4 “Ես՝ ճշմարտատես այրս, որ Աստծու տեսիլը տեսաւ քնի մէջ իր բաց աչքերով:
4 Աստուծոյ խօսքերը լսող Ու Ամենակարողին տեսիլքը տեսնող, Քնանալու պէս գետինը ինկող Ու աչքերը բաց եղողին պատգամը այս է։
[386]որ զտեսիլ Աստուծոյ`` ետես ի քուն աչօք իւրովք բացօք:

24:4: ասէ այրն ճշմարտապէս. որ զտեսիլ Աստուծոյ ետես ՚ի քուն աչօք իւրովք բացօք[1435]։
[1435] Այլք. Ասէ այրն ճշմարտատես որ։
4 “Ես՝ ճշմարտատես այրս, որ Աստծու տեսիլը տեսաւ քնի մէջ իր բաց աչքերով:
4 Աստուծոյ խօսքերը լսող Ու Ամենակարողին տեսիլքը տեսնող, Քնանալու պէս գետինը ինկող Ու աչքերը բաց եղողին պատգամը այս է։
zohrab-1805▾ eastern-1994▾ western am▾
24:44: говорит слышащий слова Божии, который видит видения Всемогущего; падает, но открыты глаза его:
24:4 φησὶν φημι express; claim ἀκούων ακουω hear λόγια λογιον declaration θεοῦ θεος God ὅστις οστις who; that ὅρασιν ορασις appearance; vision θεοῦ θεος God εἶδεν οραω view; see ἐν εν in ὕπνῳ υπνος slumber; sleep ἀποκεκαλυμμένοι αποκαλυπτω reveal; uncover οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him
24:4 נְאֻ֕ם nᵊʔˈum נְאֻם speech שֹׁמֵ֖עַ šōmˌēₐʕ שׁמע hear אִמְרֵי־ ʔimrê- אֵמֶר word אֵ֑ל ʔˈēl אֵל god אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] מַחֲזֵ֤ה maḥᵃzˈē מַחֲזֶה vision שַׁדַּי֙ šaddˌay שַׁדַּי Almighty יֶֽחֱזֶ֔ה yˈeḥᵉzˈeh חזה see נֹפֵ֖ל nōfˌēl נפל fall וּ û וְ and גְל֥וּי ḡᵊlˌûy גלה uncover עֵינָֽיִם׃ ʕênˈāyim עַיִן eye
24:4. dixit auditor sermonum Dei qui visionem Omnipotentis intuitus est qui cadit et sic aperiuntur oculi eiusThe bearer of the words of God hath said, he that hath beheld the vision of the Almighty, he that falleth, and so his eyes are opened:
4. He saith, which heareth the words of God, Which seeth the vision of the Almighty, Falling down, and having his eyes open:
24:4. the hearer of the sermon of God, he who has gazed upon a vision of the Almighty, he who falls down and so his eyes are opened, has declared:
24:4. He hath said, which heard the words of God, which saw the vision of the Almighty, falling [into a trance], but having his eyes open:
He hath said, which heard the words of God, which saw the vision of the Almighty, falling [into a trance], but having his eyes open:

4: говорит слышащий слова Божии, который видит видения Всемогущего; падает, но открыты глаза его:
24:4
φησὶν φημι express; claim
ἀκούων ακουω hear
λόγια λογιον declaration
θεοῦ θεος God
ὅστις οστις who; that
ὅρασιν ορασις appearance; vision
θεοῦ θεος God
εἶδεν οραω view; see
ἐν εν in
ὕπνῳ υπνος slumber; sleep
ἀποκεκαλυμμένοι αποκαλυπτω reveal; uncover
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
24:4
נְאֻ֕ם nᵊʔˈum נְאֻם speech
שֹׁמֵ֖עַ šōmˌēₐʕ שׁמע hear
אִמְרֵי־ ʔimrê- אֵמֶר word
אֵ֑ל ʔˈēl אֵל god
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
מַחֲזֵ֤ה maḥᵃzˈē מַחֲזֶה vision
שַׁדַּי֙ šaddˌay שַׁדַּי Almighty
יֶֽחֱזֶ֔ה yˈeḥᵉzˈeh חזה see
נֹפֵ֖ל nōfˌēl נפל fall
וּ û וְ and
גְל֥וּי ḡᵊlˌûy גלה uncover
עֵינָֽיִם׃ ʕênˈāyim עַיִן eye
24:4. dixit auditor sermonum Dei qui visionem Omnipotentis intuitus est qui cadit et sic aperiuntur oculi eius
The bearer of the words of God hath said, he that hath beheld the vision of the Almighty, he that falleth, and so his eyes are opened:
24:4. the hearer of the sermon of God, he who has gazed upon a vision of the Almighty, he who falls down and so his eyes are opened, has declared:
24:4. He hath said, which heard the words of God, which saw the vision of the Almighty, falling [into a trance], but having his eyes open:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
4: «Падает, но открыты глаза его», т. е.: хотя пророк (по слабости человеческой) подвержен возможности нравственного падения и (в состоянии пророческого восторга) сильному физическому расслаблению, — его умственное око не перестает прозревать волю Божию.
Adam Clarke: Commentary on the Bible - 1831
24:4: Falling into a trance - There is no indication in the Hebrew that he fell into a trance; these words are added by our translators, but they are not in the original. נפל nophel is the only word used, and simply signifies falling, or falling down, perhaps in this instance by way of religious prostration.
Albert Barnes: Notes on the Bible - 1834
24:4: The "falling" of which Balaam speaks was the condition under which the inward opening of his eyes took place. It indicates the force of the divine inspiration overpowering the seer. The faithful prophets of the Lord do not appear to have been subject to these violent illapses Dan 8:17; Rev 1:17.
In Balaam and in Saul Sa1 19:24 the word of God could only pRev_ail by first subduing the alien will, and overpowering the bodily energies which the will ordinarily directs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:4: saw: Num 12:6; Gen 15:12; Psa 89:19; Dan 8:26, Dan 8:27; Act 10:10, Act 10:19, Act 22:17; Co2 12:1-4
falling: Num 22:31; Sa1 19:24; Eze 1:28; Dan 8:17, Dan 8:18, Dan 10:15, Dan 10:16; Rev 1:10, Rev 1:17
Geneva 1599
24:4 He hath said, which heard the words of God, which saw the vision of the Almighty, (c) falling [into a trance], but having his eyes open:
(c) Though he lay as in a sleep, yet the eyes of his mind were open.
John Gill
24:4 He hath said, which heard the words of God,.... God speaking to him, which he did several times, and with which he was greatly elated, see Num 22:9,
which saw the vision of the Almighty; not that he had a sight of any similitude of God, though the angel that appeared to him, which was Christ the uncreated angel, might appear in an human form, for some visible form was seen both by the ass and him; but rather this respects the visions of God to him in the night; it may be in a dream, as has been already observed, and which the following words seem to confirm:
falling into a trance, but having his eyes open: or falling into a deep sleep, and yet the eyes of his body open, which sometimes is the case with persons asleep; or the eyes of his mind open, to receive the instructions given him in a dream or vision of the night; unless this is to be understood of his falling on his face, when he had his vision, as sometimes the prophets did, see Ezek 1:28, so the Targums of Jonathan and Jerusalem paraphrase it; and the latter says, he prophesied of himself, that he should fall by the sword; which is better than to interpret it of his falling when his ass lay down with him, as some do: so men may have a great deal of light and knowledge in their heads, and yet not have true grace in their hearts; great gifts, which puff up with pride and vanity, but not sanctifying grace, which is of an humbling nature, 1Cor 8:1, what he said under a spirit of prophecy follows.
John Wesley
24:4 The vision - So called properly, because he was awake when this was revealed to him: A trance - Or, extasy, fainting and falling upon the ground, as the prophets used to do.
24:524:5: Իբրեւ զի գեղեցի՛կ են տունք քո Յակոբ եւ խորանք քո Իսրայէլ.
5 Ինչքա՜ն գեղեցիկ են քո տները, Յակո՛բ, եւ քո վրանները, Իսրայէ՛լ:
5 Ո՛վ Յակոբ, քու վրաններդ, Ու ո՛վ Իսրայէլ, քու խորաններդ ի՜նչ գեղեցիկ են.
իբրեւ զի՜ գեղեցիկ են [387]տունք քո, Յակոբ, եւ խորանք քո, Իսրայէլ:

24:5: Իբրեւ զի գեղեցի՛կ են տունք քո Յակոբ եւ խորանք քո Իսրայէլ.
5 Ինչքա՜ն գեղեցիկ են քո տները, Յակո՛բ, եւ քո վրանները, Իսրայէ՛լ:
5 Ո՛վ Յակոբ, քու վրաններդ, Ու ո՛վ Իսրայէլ, քու խորաններդ ի՜նչ գեղեցիկ են.
zohrab-1805▾ eastern-1994▾ western am▾
24:55: как прекрасны шатры твои, Иаков, жилища твои, Израиль!
24:5 ὡς ως.1 as; how καλοί καλος fine; fair σου σου of you; your οἱ ο the οἶκοι οικος home; household Ιακωβ ιακωβ Iakōb; Iakov αἱ ο the σκηναί σκηνη tent σου σου of you; your Ισραηλ ισραηλ.1 Israel
24:5 מַה־ mah- מָה what טֹּ֥בוּ ṭṭˌōvû טוב be good אֹהָלֶ֖יךָ ʔōholˌeʸḵā אֹהֶל tent יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob מִשְׁכְּנֹתֶ֖יךָ miškᵊnōṯˌeʸḵā מִשְׁכָּן dwelling-place יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
24:5. quam pulchra tabernacula tua Iacob et tentoria tua IsrahelHow beautiful are thy tabernacles O Jacob, and thy tents, O Israel!
5. How goodly are thy tents, O Jacob, Thy tabernacles, O Israel!
24:5. ‘How beautiful are your tabernacles, O Jacob, and your tents, O Israel!
24:5. How goodly are thy tents, O Jacob, [and] thy tabernacles, O Israel!
How goodly are thy tents, O Jacob, [and] thy tabernacles, O Israel:

5: как прекрасны шатры твои, Иаков, жилища твои, Израиль!
24:5
ὡς ως.1 as; how
καλοί καλος fine; fair
σου σου of you; your
οἱ ο the
οἶκοι οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
αἱ ο the
σκηναί σκηνη tent
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
24:5
מַה־ mah- מָה what
טֹּ֥בוּ ṭṭˌōvû טוב be good
אֹהָלֶ֖יךָ ʔōholˌeʸḵā אֹהֶל tent
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
מִשְׁכְּנֹתֶ֖יךָ miškᵊnōṯˌeʸḵā מִשְׁכָּן dwelling-place
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
24:5. quam pulchra tabernacula tua Iacob et tentoria tua Israhel
How beautiful are thy tabernacles O Jacob, and thy tents, O Israel!
24:5. ‘How beautiful are your tabernacles, O Jacob, and your tents, O Israel!
24:5. How goodly are thy tents, O Jacob, [and] thy tabernacles, O Israel!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
24:5
"How beautiful are thy tents, O Jacob! thy dwellings, O Israel! Like valleys are they spread out, like gardens by the stream, like aloes which Jehovah has planted, like cedars by the waters. Water will flow out of his buckets, and his seed is by many waters. And loftier than Agag be his king, and his kingdom will be exalted." What Balaam had seen before his ecstasy with his bodily eyes, formed the substratum for his inward vision, in which the dwellings of Israel came before his mental eye adorned with the richest blessing from the Lord. The description starts, it is true, from the time then present, but it embraces the whole future of Israel. In the blessed land of Canaan the dwellings of Israel will spread out like valleys. נחלים does not mean brooks here, but valleys watered by brooks. נטּה, to extend oneself, to stretch or spread out far and wide. Yea, "like gardens by the stream," which are still more lovely than the grassy and flowery valleys with brooks. This thought is carried out still further in the two following figures. אהלים are aloe-trees, which grow in the East Indies, in Siam, in Cochin China, and upon the Moluccas, and from which the aloe-wood was obtained, that was so highly valued in the preparation of incense, on account of its fragrance. As the aloes were valued for their fragrant smell, so the cedars were valued on account of their lofty and luxuriant growth, and the durability of their wood. The predicate, "which Jehovah hath planted," corresponds, so far as the actual meaning is concerned, to מים עלי, "by water;" for this was "an expression used to designate trees that, on account of their peculiar excellence, were superior to ordinary trees" (Calvin; cf. Ps 104:16).
John Gill
24:5 How goodly are thy tents, O Jacob,.... Not that the matter of which they were made was so rich, or their structure so admirable, but the order in which they were placed was so beautiful and agreeable:
and thy tabernacles, O Israel; which is the same thing in other words, and which may be applied figuratively to the church of God, which often goes by the names of Jacob and Israel; and agrees with particular congregations and assemblies of saints, where they dwell as in tents in a movable state, like pilgrims and sojourners; and which are the dwelling places of Father, Son, and Spirit, and of the people of God with one another; and are goodly, pleasant, and delightful, because of the presence of God with them, and on account of the provisions there made for them, and the company they there enjoy; see Ps 84:1.
Robert Jamieson, A. R. Fausset and David Brown
24:5 How goodly are thy tents, . . . O Israel!--a fine burst of admiration, expressed in highly poetical strains. All travellers describe the beauty which the circular area of Bedouin tents impart to the desert. How impressive, then, must have been the view, as seen from the heights of Abarim, of the immense camp of Israel extended over the subjacent plains.
24:624:6: իբրեւ զանտա՛ռս հովանաւորս, եւ իբրեւ զբուրաստա՛նս առ գետովք, եւ իբրեւ զխորա՛նս զոր կանգնեաց Տէր, եւ իբրեւ զմա՛յրս ՚ի գնացս ջուրց։
6 Դրանք նման են հովանի անող անտառների, գետերի ափին գտնուող բուրաստանների, Տիրոջ կանգնեցրած վրանների, վազող ջրերի ափին գտնուող մայրիների:
6 Ձորերու պէս տարածուեցան, Գետերու եզերքի պարտէզներու պէս, Տէրոջը տնկած հալուէի ծառերուն Ու ջուրին եզերքը եղող եղեւիններուն պէս են։
իբրեւ [388]զանտառս հովանաւորս``, եւ իբրեւ զբուրաստանս առ գետովք, եւ իբրեւ [389]զխորանս զոր կանգնեաց`` Տէր, եւ իբրեւ զմայրս ի գնացս ջուրց:

24:6: իբրեւ զանտա՛ռս հովանաւորս, եւ իբրեւ զբուրաստա՛նս առ գետովք, եւ իբրեւ զխորա՛նս զոր կանգնեաց Տէր, եւ իբրեւ զմա՛յրս ՚ի գնացս ջուրց։
6 Դրանք նման են հովանի անող անտառների, գետերի ափին գտնուող բուրաստանների, Տիրոջ կանգնեցրած վրանների, վազող ջրերի ափին գտնուող մայրիների:
6 Ձորերու պէս տարածուեցան, Գետերու եզերքի պարտէզներու պէս, Տէրոջը տնկած հալուէի ծառերուն Ու ջուրին եզերքը եղող եղեւիններուն պէս են։
zohrab-1805▾ eastern-1994▾ western am▾
24:66: расстилаются они как долины, как сады при реке, как алойные дерева, насажденные Господом, как кедры при водах;
24:6 ὡσεὶ ωσει as if; about νάπαι ναπη and; even ὡσεὶ ωσει as if; about παράδεισοι παραδεισος paradise ἐπὶ επι in; on ποταμῶν ποταμος river καὶ και and; even ὡσεὶ ωσει as if; about σκηναί σκηνη tent ἃς ος who; what ἔπηξεν πηγνυμι pitch κύριος κυριος lord; master ὡσεὶ ωσει as if; about κέδροι κεδρος from; by ὕδατα υδωρ water
24:6 כִּ ki כְּ as נְחָלִ֣ים nᵊḥālˈîm נַחַל wadi נִטָּ֔יוּ niṭṭˈāyû נטה extend כְּ kᵊ כְּ as גַנֹּ֖ת ḡannˌōṯ גַּנָּה garden עֲלֵ֣י ʕᵃlˈê עַל upon נָהָ֑ר nāhˈār נָהָר stream כַּ ka כְּ as אֲהָלִים֙ ʔᵃhālîm אָהָל aloe נָטַ֣ע nāṭˈaʕ נטע plant יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as אֲרָזִ֖ים ʔᵃrāzˌîm אֶרֶז cedar עֲלֵי־ ʕᵃlê- עַל upon מָֽיִם׃ mˈāyim מַיִם water
24:6. ut valles nemorosae ut horti iuxta fluvios inrigui ut tabernacula quae fixit Dominus quasi cedri propter aquasAs woody valleys, as watered gardens near the rivers, as tabernacles which the Lord hath pitched, as cedars by the waterside.
6. As valleys are they spread forth, As gardens by the river side, As lign-aloes which the LORD hath planted, As cedar trees beside the waters.
24:6. They are like forested valleys, like gardens irrigated next to rivers, like tabernacles which the Lord has fixed, like cedars close to waters.
24:6. As the valleys are they spread forth, as gardens by the river’s side, as the trees of lign aloes which the LORD hath planted, [and] as cedar trees beside the waters.
As the valleys are they spread forth, as gardens by the river' s side, as the trees of lign aloes which the LORD hath planted, [and] as cedar trees beside the waters:

6: расстилаются они как долины, как сады при реке, как алойные дерева, насажденные Господом, как кедры при водах;
24:6
ὡσεὶ ωσει as if; about
νάπαι ναπη and; even
ὡσεὶ ωσει as if; about
παράδεισοι παραδεισος paradise
ἐπὶ επι in; on
ποταμῶν ποταμος river
καὶ και and; even
ὡσεὶ ωσει as if; about
σκηναί σκηνη tent
ἃς ος who; what
ἔπηξεν πηγνυμι pitch
κύριος κυριος lord; master
ὡσεὶ ωσει as if; about
κέδροι κεδρος from; by
ὕδατα υδωρ water
24:6
כִּ ki כְּ as
נְחָלִ֣ים nᵊḥālˈîm נַחַל wadi
נִטָּ֔יוּ niṭṭˈāyû נטה extend
כְּ kᵊ כְּ as
גַנֹּ֖ת ḡannˌōṯ גַּנָּה garden
עֲלֵ֣י ʕᵃlˈê עַל upon
נָהָ֑ר nāhˈār נָהָר stream
כַּ ka כְּ as
אֲהָלִים֙ ʔᵃhālîm אָהָל aloe
נָטַ֣ע nāṭˈaʕ נטע plant
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כַּ ka כְּ as
אֲרָזִ֖ים ʔᵃrāzˌîm אֶרֶז cedar
עֲלֵי־ ʕᵃlê- עַל upon
מָֽיִם׃ mˈāyim מַיִם water
24:6. ut valles nemorosae ut horti iuxta fluvios inrigui ut tabernacula quae fixit Dominus quasi cedri propter aquas
As woody valleys, as watered gardens near the rivers, as tabernacles which the Lord hath pitched, as cedars by the waterside.
24:6. They are like forested valleys, like gardens irrigated next to rivers, like tabernacles which the Lord has fixed, like cedars close to waters.
24:6. As the valleys are they spread forth, as gardens by the river’s side, as the trees of lign aloes which the LORD hath planted, [and] as cedar trees beside the waters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
24:6: Lign aloes which the Lord hath planted - Or, as the tents which the Lord hath pitched; for it is the same word, אהלים ohalim, which is used in the 5th verse. But from other parts of Scripture we find that the word also signifies a species of tree, called by some the sandal tree, and by others the lignum or wood aloes. This tree is described as being eight or ten feet high, with very large leaves growing at the top; and it is supposed that a forest of those at some distance must bear some resemblance to a numerous encampment. As the word comes from the root אהל ahal, which signifies to spread or branch out, and therefore is applied to tents, because of their being extended or spread out on the ground; so when it is applied to trees it must necessarily mean such as were remarkable for their widely-extended branches; but what the particular species is, cannot be satisfactorily ascertained. By the Lord's planting are probably meant such trees as grow independently of the cultivation of man - Nullis hominum cogentibus; or, as Virgil expresses it,
Sponte sua quae se tollunt in luminis oras.
Virg., Geor. ii., 47.
"Such as sprung up, spontaneously into the regions of light."
As cedar trees - Gabriel Sionita, a very learned Syrian Maronite, who assisted in editing the Paris Polyglot, a man worthy of all credit, thus describes the cedars of Mount Lebanon, which he had examined on the spot: -
"The cedar grows on the most elevated part of the mountain, is taller than the pine, and so thick that five men together could scarcely fathom one. It shoots out its branches at ten or twelve feet from the ground; they are large, and distant from each other, and are perpetually green. The cedar distils a kind of gum, to which different effects are attributed. The wood of it is of a brown color, very solid, and incorruptible if preserved from wet. It bears a small apple, like to that of the pine."
Deuteronomy la Roque relates some curious particulars concerning this tree, which he learned from the Maronites of Mount Libanus:
"The branches grow in parallel rows round the tree, but lessen gradually from the bottom to the top, shooting out parallel to the horizon, so that the tree is, in appearance, similar to a cone. As the snows, which fall in vast quantities on this mountain, must necessarily, by their weight on such a vast surface, break down these branches, nature, or rather the God of nature, has so ordered it, that at the approach of winter, and during the snowy season, the branches erect themselves, and cling close to the body of the tree, and thus prevent any quantity of snow from lodging on them."
Mr. Maundrell, who visited Mount Libanus in 1697, gives the following description of the cedars still growing there: -
"These noble trees grow among the snow, near the highest part of Lebanon, and are remarkable, as well for their own age and largeness as for those frequent allusions to them in the word of God. Some of them are very old, and of a prodigious bulk; others younger, and of a smaller size. Of the former I could reckon only sixteen, but the latter are very numerous. I measured one of the largest, and found it twelve yards and six inches in girt, and yet sound, and thirty-seven yards in the spread of its branches. At about five or six yards from the ground it was divided into five limbs, each of which was equal to a great tree." - Journey from Aleppo to Jerusalem, p. 142.
Albert Barnes: Notes on the Bible - 1834
24:6: As gardens by the river's side - Balaam's language reflects the famous artificial gardens along the banks of his own river, the Euphrates.
As the trees of lign aloes which the Lord hath planted - The latter words contain an apparent reference to Paradise (compare Gen 2:8). The aloe, imported from China and the far distant east, furnished to the ancients one of the most fragrant and precious of spices; compare Psa 45:8; Pro 7:17,
As cedar trees beside the waters - i. e., as the noblest of trees branching forth in the fairest of situations: an image of majestic beauty, as that of the last verse was of rare fecundity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:6: as gardens: Gen 2:8-10, Gen 13:10; Sol 4:12-15, Sol 6:11; Isa 58:11; Jer 31:12; Joe 3:18
as the trees: Ahalim, "lign-aloe trees." This tree, which grows in the East Indies, is described as being eight or ten feet in height, with a stem the thickness of a man's thigh. At the top grows a large tuft of jagged and thick leaves, thick and indented, broad at the bottom, but growing narrower towards the point, and about four feet in length. The blossoms are red, intermingled with yellow, and double like cloves; from which comes a red and white fruit, of the size of a pea, oblong and triangular, with three apartments filled with seed. The tree has a very beautiful appearance; and a forest of them is said to bear a resemblance to a numerous encampment. Psa 1:3; Jer 17:18
which the: Psa 104:16; Isa 41:19
as cedar: Psa 92:12-14; Eze 31:3, Eze 31:4, Eze 47:12
John Gill
24:6 As the valleys are they spread forth,.... Long and broad, lying between several mountains, and reaching from hill to hill; so the armies of Israel lay encamped in the plains and villages of Moab, making a very considerable length and breadth; the camp of Israel is said to be twelve miles long, and twelve miles broad; so the Targum on Num 2:3 and this may denote the lowness of the saints and people of God in their own eyes, and their largeness in themselves; and especially when the place of their tents shall be enlarged, and the curtains of their habitations be stretched forth in the latter day; and also their fruitfulness, meads, and valleys abounding with herbs and flowers, as the churches of God do with the fruits of the Spirit, grace, and righteousness, and with plants of the Lord's right hand planting. Some render it as brooks and torrents of water, so the Targum of Jonathan; which diffuse and spread themselves, and on the banks of which stand beautiful trees in goodly order:
as gardens by the river's side: laid out in a delightful manner, full of flowers, plants, and trees, and well watered; like to these, in several spots, were the people of Israel formed into several camps; and to these may the churches of God be compared, who are distinguished and enclosed by sovereign grace, full of trees of righteousness of the Lord's planting, watered by the river of divine love, and from Christ the fountain of gardens; see Song 4:12,
as the trees of lign aloes, which the Lord hath planted: which are not planted and raised by the art and industry of man, but grow up without culture, as the mere produce of nature, under a divine providence; these are called lign wood or tree aloes, to distinguish them from another sort of aloes, which are no other than plants; but these are what the Indians call Calambra or Calembac, and, physicians Xyloaloes and Agallochium, and are of a very aromatic and fragrant scent. This tree is said to be about eight or ten feet high; at the head of it is a large bunch of leaves, which are thick and indented, broad at bottom, but growing narrower towards the point, and about four feet in length; the blossom of it is red, intermixed with yellow, and double like a pink; from this blossom comes fruit, round like a large pea, white and red; the juice of these leaves is drawn out by cutting them with a knife, and received into bottles; the smell of the wood is exquisite (w). P. Martyr (x) speaks of a trunk of lign aloes, which being cut, a sweet savour proceeds from it. It may be observed what Isidore (y) remarks, that it grows in Arabia, as well as in India, and so might be well known to Balaam. And to these the Israel of God may be compared for their fragrancy, being clothed with the righteousness of Christ, all whose garments smell of or like these aloes, Ps 45:8 and having the graces of the Spirit of God in them, the smell of which is preferable to all spices, and they themselves are signified by the same, Song 4:10,
and as cedar trees beside the waters; which are tall and high, large and spreading, durable lasting, to which the righteous are compared; see Gill on Ps 92:12.
(w) See Calmet's Dictionary, and the Supplement to Chamber's Dictionary, in the word "Aloes". (x) Decad. 1. l. 2. (y) Origin. l. 17. c. 8.
John Wesley
24:6 As the valleys - Which often from a small beginning are spread forth far and wide. As gardens - Pleasant and fruitful and secured by a fence. As lign - aloes - An Arabian and Indian tree of a sweet smell, yielding shade and shelter both to man and beast; such is Israel, not only safe themselves, but yielding shelter to all that join themselves to them. Which the Lord hath planted - Nature, not art.
Robert Jamieson, A. R. Fausset and David Brown
24:6 As the valleys--Hebrew, "brooks," the watercourses of the mountains.
lign aloes--an aromatic shrub on the banks of his native Euphrates, the conical form of which suggested an apt resemblance to a tent. The redundant imagery of these verses depicts the humble origin, rapid progress, and prosperity of Israel.
24:724:7: Եւ ելցէ՛ այր ՚ի զաւակէ նորա, եւ տիրեսցէ՛ ազգաց բազմաց. եւ բարձրասցի՛ քան զՈվգայ թագաւորութիւն նորա. եւ աճեսցէ՛ թագաւորութիւն նորա[1436]։ [1436] Այլք. Քան զԳովգայ թագաւորութիւն նորա։
7 Այդ սերնդից պիտի ծնուի մի մարդ, որ պիտի տիրի բազում ազգերի: Նրա թագաւորութիւնը Գոգի[37] թագաւորութիւնից հզօր պիտի լինի, նրա թագաւորութիւնը պիտի բարգաւաճի: [37] 37. Եբրայերէնում՝ Ագագի:
7 Անոր դոյլերէն ջուր պիտի վազէ Ու անոր սերմը առատ ջուրերու մէջ պիտի ըլլայ. Անոր թագաւորը Ագագէ աւելի պիտի բարձրանայ Ու թագաւորութիւնը աճի։
[390]Եւ ելցէ այր ի զաւակէ նորա, եւ տիրեսցէ ազգաց բազմաց``. եւ բարձրասցի քան [391]զԳովգայ թագաւորութիւն`` նորա, եւ աճեսցէ թագաւորութիւն նորա:

24:7: Եւ ելցէ՛ այր ՚ի զաւակէ նորա, եւ տիրեսցէ՛ ազգաց բազմաց. եւ բարձրասցի՛ քան զՈվգայ թագաւորութիւն նորա. եւ աճեսցէ՛ թագաւորութիւն նորա[1436]։
[1436] Այլք. Քան զԳովգայ թագաւորութիւն նորա։
7 Այդ սերնդից պիտի ծնուի մի մարդ, որ պիտի տիրի բազում ազգերի: Նրա թագաւորութիւնը Գոգի[37] թագաւորութիւնից հզօր պիտի լինի, նրա թագաւորութիւնը պիտի բարգաւաճի:
[37] 37. Եբրայերէնում՝ Ագագի:
7 Անոր դոյլերէն ջուր պիտի վազէ Ու անոր սերմը առատ ջուրերու մէջ պիտի ըլլայ. Անոր թագաւորը Ագագէ աւելի պիտի բարձրանայ Ու թագաւորութիւնը աճի։
zohrab-1805▾ eastern-1994▾ western am▾
24:77: польется вода из ведр его, и семя его [будет] как великие воды, превзойдет Агага царь его и возвысится царство его.
24:7 ἐξελεύσεται εξερχομαι come out; go out ἄνθρωπος ανθρωπος person; human ἐκ εκ from; out of τοῦ ο the σπέρματος σπερμα seed αὐτοῦ αυτος he; him καὶ και and; even κυριεύσει κυριευω lord; master ἐθνῶν εθνος nation; caste πολλῶν πολυς much; many καὶ και and; even ὑψωθήσεται υψοω elevate; lift up ἢ η or; than Γωγ γωγ Gōg; Gog βασιλεία βασιλεια realm; kingdom αὐτοῦ αυτος he; him καὶ και and; even αὐξηθήσεται αυξανω grow; increase ἡ ο the βασιλεία βασιλεια realm; kingdom αὐτοῦ αυτος he; him
24:7 יִֽזַּל־ yˈizzal- נזל flow מַ֨יִם֙ mˈayim מַיִם water מִ mi מִן from דָּ֣לְיָ֔ו ddˈālᵊyˈāw דְּלִי bucket וְ wᵊ וְ and זַרְעֹ֖ו zarʕˌô זֶרַע seed בְּ bᵊ בְּ in מַ֣יִם mˈayim מַיִם water רַבִּ֑ים rabbˈîm רַב much וְ wᵊ וְ and יָרֹ֤ם yārˈōm רום be high מֵֽ mˈē מִן from אֲגַג֙ ʔᵃḡˌaḡ אֲגַג Agag מַלְכֹּ֔ו malkˈô מֶלֶךְ king וְ wᵊ וְ and תִנַּשֵּׂ֖א ṯinnaśśˌē נשׂא lift מַלְכֻתֹֽו׃ malᵊḵuṯˈô מַלְכוּת kingship
24:7. fluet aqua de situla eius et semen illius erit in aquas multas tolletur propter Agag rex eius et auferetur regnum illiusWater shall flow out of his bucket, and his seed shall be in many waters. For Agag his king shall be removed, and his kingdom shall be taken away.
7. Water shall flow from his buckets, And his seed shall be in many waters, And his king shall be higher than Agag, And his kingdom shall be exalted.
24:7. Water shall flow from his jar, and his offspring shall be amid many waters, because Agag, his king, shall be taken, and his kingdom shall be removed.
24:7. He shall pour the water out of his buckets, and his seed [shall be] in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted.
He shall pour the water out of his buckets, and his seed [shall be] in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted:

7: польется вода из ведр его, и семя его [будет] как великие воды, превзойдет Агага царь его и возвысится царство его.
24:7
ἐξελεύσεται εξερχομαι come out; go out
ἄνθρωπος ανθρωπος person; human
ἐκ εκ from; out of
τοῦ ο the
σπέρματος σπερμα seed
αὐτοῦ αυτος he; him
καὶ και and; even
κυριεύσει κυριευω lord; master
ἐθνῶν εθνος nation; caste
πολλῶν πολυς much; many
καὶ και and; even
ὑψωθήσεται υψοω elevate; lift up
η or; than
Γωγ γωγ Gōg; Gog
βασιλεία βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
καὶ και and; even
αὐξηθήσεται αυξανω grow; increase
ο the
βασιλεία βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
24:7
יִֽזַּל־ yˈizzal- נזל flow
מַ֨יִם֙ mˈayim מַיִם water
מִ mi מִן from
דָּ֣לְיָ֔ו ddˈālᵊyˈāw דְּלִי bucket
וְ wᵊ וְ and
זַרְעֹ֖ו zarʕˌô זֶרַע seed
בְּ bᵊ בְּ in
מַ֣יִם mˈayim מַיִם water
רַבִּ֑ים rabbˈîm רַב much
וְ wᵊ וְ and
יָרֹ֤ם yārˈōm רום be high
מֵֽ mˈē מִן from
אֲגַג֙ ʔᵃḡˌaḡ אֲגַג Agag
מַלְכֹּ֔ו malkˈô מֶלֶךְ king
וְ wᵊ וְ and
תִנַּשֵּׂ֖א ṯinnaśśˌē נשׂא lift
מַלְכֻתֹֽו׃ malᵊḵuṯˈô מַלְכוּת kingship
24:7. fluet aqua de situla eius et semen illius erit in aquas multas tolletur propter Agag rex eius et auferetur regnum illius
Water shall flow out of his bucket, and his seed shall be in many waters. For Agag his king shall be removed, and his kingdom shall be taken away.
24:7. Water shall flow from his jar, and his offspring shall be amid many waters, because Agag, his king, shall be taken, and his kingdom shall be removed.
24:7. He shall pour the water out of his buckets, and his seed [shall be] in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted.
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
7: Символом богатства и плодородия берется вода, как непременное условие обильной и богатой растительности [LXX передают первую половину 7: стиха иначе: exeleusetai anqrwpoV ek tou spermatoV autou (слав.: изыдет человек от семени его), след. вместо абстрактного понятия подлинника «семя» ставят конкретное понятие лица, в отдаленном смысле — Мессии.]. Имя «Агаг» (LXX: Gwg, слав.: Гог), по всей вероятности, было титулом амаликитских царей, подобно тому, как имена: «Авимелех» — герарских; «Фараон», «Птоломей» — египетских; «Кесарь» — римских.
Adam Clarke: Commentary on the Bible - 1831
24:7: He shall pour the water out of his buckets, etc. - Here is a very plain allusion to their method of raising water in different parts of the East. By the well a tall pole is erected, which serves as a fulcrum to a very long lever, to the smaller end of which a bucket is appended. On the opposite end, which is much larger, are many notches cut in the wood, which serve as steps for a man, whose business it is to climb up to the fulcrum, in order to lower the bucket into the well, which, when filled, he raises by walking back on the opposite arm, till his weight brings the bucket above the well's mouth: a person standing by the well empties the bucket into a trench, which communicates with the ground intended to be watered.
His seed shall be in many waters - Another simple allusion to the sowing of rice. The ground must not only be well watered, but flooded, in order to serve for the proper growth of this grain. The rice that was sown in many waters must be the most fruitful. By an elegant and chaste metaphor all this is applied to the procreation of a numerous posterity.
His king shall be higher than Agag - This name is supposed to have been as common to all the Amalekitish kings as Pharaoh was to those of Egypt. But several critics, with the Septuagint, suppose that a small change has taken place here in the original word, and that instead of מאגג meagag, than Agag, we should read מגוג miggog, than Gog. As Gog in Scripture seems to mean the enemies of God's people, then the promise here may imply that the true worshippers of the Most High shall ultimately have dominion over all their enemies.
Albert Barnes: Notes on the Bible - 1834
24:7: Balaam's native soil was ordinarily irrigated by water fetched from the neighboring Euphrates, and carried in buckets suspended from the two ends of a pole. Thus the metaphor would import that Israel should have his own exuberant and unfailing channels of blessing and plenty. Some take the word to be predictive of the future benefits which, through the means of Israel, were to accrue to the rest of the world.
Agag - The name, apparently hereditary (compare 1 Sam. 15) to the chieftains of Amalek, means "high." The words point to the Amalekite kingdom as highly prosperous and powerful at the time (compare Num 24:20); but also to be far excelled by the future glories of Israel. The Amalekites never in fact recovered their crushing defeat by Saul (Sa1 15:2 ff), though they appear again as foes to Israel in the reign of David (Sa1 27:1-12 and 30). The remnant of them was destroyed in the reign of Hezekiah Ch1 4:43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:7: pour: Psa 68:26; Pro 5:16-18; Isa 48:1
many waters: Psa 93:3, Psa 93:4; Jer 51:13; Rev 17:1, Rev 17:15
his king: Ezr 4:20; Psa 2:6-10, Psa 18:43; Joh 1:49; Phi 2:10, Phi 2:11; Rev 19:16
Agag: Sa1 15:8, Sa1 15:9, Sa1 15:32, Sa1 15:33
his kingdom: Sa2 5:12; Kg1 4:21; Ch1 14:2; Isa 2:2, Isa 9:7; Dan 2:44; Rev 11:15
Carl Friedrich Keil and Franz Delitzsch
24:7
And not only its dwellings, but Israel itself would also prosper abundantly. It would have an abundance of water, that leading source of all blessing and prosperity in the burning East. The nation is personified as a man carrying two pails overflowing with water. דּליו is the dual דּליים. The dual is generally used in connection with objects which are arranged in pairs, either naturally or artificially (Ges. 88, 2). "His seed" (i.e., his posterity, not his sowing corn, the introduction of which, in this connection, would, to say the least, be very feeble here) "is," i.e., grows up, "by many waters," that is to say, enjoys the richest blessings (comp. Deut 8:7 and Deut 11:10 with Is 44:4; Is 65:23). ירם (optative), "his king be high before (higher than) Agag." Agag (עגג, the fiery) is not the proper name of the Amalekite king defeated by Saul (1Kings 15:8), but the title (nomen dignitatis) of the Amalekite kings in general, just as all the Egyptian kings had the common name of Pharaoh, and the Philistine kings the name of Abimelech.
(Note: See Hengstenberg (Dissertations, ii. 250; and Balaam, p. 458). Even Gesenius could not help expressing some doubt about there being any reference in this prophecy to the event described in 1Kings 15:8., "unless," he says, "you suppose the name Agag to have been a name that was common to the kings of the Amalekites" (thes. p. 19). He also points to the name Abimelech, of which he says (p. 9): "It was the name of several kings in the land of the Philistines, as of the king of Gerar in the times of Abraham (Gen 20:2-3; Gen 21:22-23), and of Isaac (Gen 26:1-2), and also of the king of Gath in the time of David (Ps 34:1; coll. 1Kings 21:10, where the same king of called Achish). It seems to have been the common name and title of those kings, as Pharaoh was of the early kings of Egypt, and Caesar and Augustus of the emperors of Rome.")
The reason for mentioning the king of the Amalekites was, that he was selected as the impersonation of the enmity of the world against the kingdom of God, which culminated in the kings of the heathen; the Amalekites having been the first heathen tribe that attacked the Israelites on their journey to Canaan (Ex 17:8). The introduction of one particular king would have been neither in keeping with the context, nor reconcilable with the general character of Balaam's utterances. Both before and afterward, Balaam predicts in great general outlines the good that would come to Israel; and how is it likely that he would suddenly break off in the midst to compare the kingdom of Israel with the greatness of one particular king of the Amalekites? Even his fourth and last prophecy merely announces in great general terms the destruction of the different nations that rose up in hostility against Israel, without entering into special details, which, like the conquest of the Amalekites by Saul, had no material or permanent influence upon the attitude of the heathen towards the people of God; for after the defeat inflicted upon this tribe by Saul, they very speedily invaded the Israelitish territory again, and proceeded to plunder and lay it waste in just the same manner as before (cf. 1Kings 27:8; 1Kings 30:1.; 2Kings 8:12).
(Note: Even on the supposition (which is quite at variance with the character of all the prophecies of Balaam) that in the name of Agag, the contemporary of Saul, we have a vaticinium ex eventu, the allusion to this particular king would be exceedingly strange, as the Amalekites did not perform any prominent part among the enemies of Israel in the time of Saul; and the command to exterminate them was given to Saul, not because of any special harm that they had done to Israel at that time, but on account of what they had done to Israel on their way out of Egypt (comp. 1Kings 15:2 with Ex 17:8).)
מלכּו, his king, is not any one particular king of Israel, but quite generally the king whom the Israelites would afterwards receive. For מלכּו is substantially the same as the parallel מלכתו, the kingdom of Israel, which had already been promised to the patriarchs (Gen 17:6; Gen 35:11), and in which the Israelites were first of all to obtain that full development of power which corresponded to its divine appointment; just as, in fact, the development of any people generally culminates in an organized kingdom. - The king of Israel, whose greatness was celebrated by Balaam, was therefore neither the Messiah exclusively, nor the earthly kingdom without the Messiah, but the kingdom of Israel that was established by David, and was exalted in the Messiah into an everlasting kingdom, the enemies of which would all be made its footstool (Ps 2:1-12 and Ps 110:1-7).
Geneva 1599
24:7 He shall pour the (d) water out of his buckets, and his seed [shall be] in many waters, and his king shall be higher than (e) Agag, and his kingdom shall be exalted.
(d) His prosperity and posterity will be very great.
(e) Which name was common to the kings of Amalek.
John Gill
24:7 He shall pour the water out of his buckets,.... That is, God shall plentifully send down rain out of the clouds upon these valleys, gardens, and trees, and make them fruitful; and this may be a figure of the grace of God, with which his churches are watered, and become fruitful by means of the word and ordinances, which is conveyed through them out of the fulness which is in Christ:
and his seed shall be in many waters; the seed and offspring of Israel shall be in a place of many waters, in a land of brooks and waters, shall dwell in a well watered land, the land of Canaan, Deut 8:7 or shall be like seed sown near water, or in well watered places, which springs up and brings forth much fruit, see Is 32:20 or shall become, or be over many waters, to which people, kingdoms, and nations, are sometimes compared; and so may denote the multitude of Israel, and the large extent of their dominions, see Rev_ 17:1,
and his king shall be higher than Agag; who might be the then present king of Amalek, reckoned one of the greatest kings on earth; and this name, some think, was common to all the kings of Amalek, as Pharaoh to the kings of Egypt; and according to Jarchi and Aben Ezra, this is a prophecy of the first king of Israel, Saul, and of his conquering Agag king of Amalek, for there was one of this name in his time, 1Kings 15:7,
and his kingdom shall be exalted; that is, the kingdom of the people of Israel, as it was more especially in the days of David and Solomon; and will be abundantly more in the days of the Messiah, when his kingdom shall be from sea to sea, and from the river to the ends of the earth, and the kingdoms of this world shall become his, and he shall reign over all the earth; and so the Jerusalem Targum,"and the kingdom of the King Messiah shall become very great;''and so other Jewish writers (z) refer this prophecy to the days of the Messiah.
(z) Pesikta in Ketoreth Hassamim, fol. 27. 2. Vid. Philo. de Praemiis, p. 925. Sept. vers. & Targum Jon. in loc.
John Wesley
24:7 He shall pour the water - That is. God will abundantly water the valleys, gardens, and trees, which represent the Israelites; he will wonderfully bless his people, not only with outward blessings, of which a chief one in those parts was plenty of water, but also with higher gifts and graces, with his word and spirit, which are often signified by water, and at last with eternal life, the contemplation whereof made Balaam desire to die the death of the righteous. His seed shall be in many waters - This also may be literally understood of their seed, which shall be sown in waterish ground, and therefore bring forth a better increase. His King - That is, the King of Israel, or their chief governor. Than Agag - Than the King of the Amalekites, which King and people were famous and potent in that age, as may be guessed by their bold attempt upon so numerous a people as Israel. And it is probable, that Agag was the common name of the Amalekitish Kings, as Abimelech was of the Philistines, and Pharaoh of the Egyptians, and Caesar of the Romans.
Robert Jamieson, A. R. Fausset and David Brown
24:7 his king shall be higher than Agag--The Amalekites were then the most powerful of all the desert tribes, and "Agag" a title common to their kings.
24:824:8: Աստուած առաջնորդեա՛ց նմա յԵգիպտոսէ. իբրեւ փառք միեղջեւրու ՚ի վերայ նորա. կերիցէ՛ զազգս թշնամեաց իւրոց, եւ զպարարտութիւն նոցա ուղղածո՛ւծ արասցէ. եւ նետիւք իւրովք նետաձի՛գ լիցի ՚ի թշնամիս։
8 Աստուած ժողովրդին առաջնորդեց Եգիպտոսից, եւ նա միեղջերուի նման իր վրայ փառք է կրում: Նա պիտի լափի իր թշնամի ժողովուրդներին, նրանց գիրութիւնը պիտի հիւծի եւ իր նետերով նետահար պիտի անի իր թշնամիներին:
8 Աստուած զանիկա Եգիպտոսէն հանեց։Միեղջերուի պէս ոյժ ունի. Իրեն թշնամի եղող ազգերը պիտի ուտէ, Անոնց ոսկորները պիտի կոտրտէ ու զանոնք իր նետերովը պիտի զարնէ։
Աստուած առաջնորդեաց նմա յԵգիպտոսէ, իբրեւ փառք միեղջիւրու ի վերայ նորա. կերիցէ զազգս թշնամեաց իւրոց, եւ [392]զպարարտութիւն նոցա ուղղածուծ արասցէ``. եւ նետիւք իւրովք նետաձիգ լիցի ի թշնամիս:

24:8: Աստուած առաջնորդեա՛ց նմա յԵգիպտոսէ. իբրեւ փառք միեղջեւրու ՚ի վերայ նորա. կերիցէ՛ զազգս թշնամեաց իւրոց, եւ զպարարտութիւն նոցա ուղղածո՛ւծ արասցէ. եւ նետիւք իւրովք նետաձի՛գ լիցի ՚ի թշնամիս։
8 Աստուած ժողովրդին առաջնորդեց Եգիպտոսից, եւ նա միեղջերուի նման իր վրայ փառք է կրում: Նա պիտի լափի իր թշնամի ժողովուրդներին, նրանց գիրութիւնը պիտի հիւծի եւ իր նետերով նետահար պիտի անի իր թշնամիներին:
8 Աստուած զանիկա Եգիպտոսէն հանեց։Միեղջերուի պէս ոյժ ունի. Իրեն թշնամի եղող ազգերը պիտի ուտէ, Անոնց ոսկորները պիտի կոտրտէ ու զանոնք իր նետերովը պիտի զարնէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:88: Бог вывел его из Египта, быстрота единорога у него, пожирает народы, враждебные ему, раздробляет кости их и стрелами своими разит [врага].
24:8 θεὸς θεος God ὡδήγησεν οδηγεω guide αὐτὸν αυτος he; him ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ὡς ως.1 as; how δόξα δοξα glory μονοκέρωτος μονοκερως he; him ἔδεται εσθιω eat; consume ἔθνη εθνος nation; caste ἐχθρῶν εχθρος hostile; enemy αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the πάχη παχος he; him ἐκμυελιεῖ εκμυελιζω and; even ταῖς ο the βολίσιν βολις javelin αὐτοῦ αυτος he; him κατατοξεύσει κατατοξευω shoot down with a bow ἐχθρόν εχθρος hostile; enemy
24:8 אֵ֚ל ˈʔēl אֵל god מֹוצִיאֹ֣ו môṣîʔˈô יצא go out מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt כְּ kᵊ כְּ as תֹועֲפֹ֥ת ṯôʕᵃfˌōṯ תֹּועָפֹות horns רְאֵ֖ם rᵊʔˌēm רְאֵם wild oxen לֹ֑ו lˈô לְ to יֹאכַ֞ל yōḵˈal אכל eat גֹּויִ֣ם gôyˈim גֹּוי people צָרָ֗יו ṣārˈāʸw צַר adversary וְ wᵊ וְ and עַצְמֹתֵיהֶ֛ם ʕaṣmōṯêhˈem עֶצֶם bone יְגָרֵ֖ם yᵊḡārˌēm גרם gnaw וְ wᵊ וְ and חִצָּ֥יו ḥiṣṣˌāʸw חֵץ arrow יִמְחָֽץ׃ yimḥˈāṣ מחץ break
24:8. Deus eduxit illum de Aegypto cuius fortitudo similis est rinocerotis devorabunt gentes hostes illius ossaque eorum confringent et perforabunt sagittisGod hath brought him out of Egypt, whose strength is like to the rhinoceros. They shall devour the nations that are his enemies, and break their bones, and pierce them with arrows.
8. God bringeth him forth out of Egypt; He hath as it were the strength of the wild-ox: He shall eat up the nations his adversaries, And shall break their bones in pieces, And smite through with his arrows.
24:8. Away from Egypt, God has led him, whose strength is like the rhinoceros. They shall devour the nations that are his enemies, and break their bones, and pierce them with arrows.
24:8. God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce [them] through with his arrows.
God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce [them] through with his arrows:

8: Бог вывел его из Египта, быстрота единорога у него, пожирает народы, враждебные ему, раздробляет кости их и стрелами своими разит [врага].
24:8
θεὸς θεος God
ὡδήγησεν οδηγεω guide
αὐτὸν αυτος he; him
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ὡς ως.1 as; how
δόξα δοξα glory
μονοκέρωτος μονοκερως he; him
ἔδεται εσθιω eat; consume
ἔθνη εθνος nation; caste
ἐχθρῶν εχθρος hostile; enemy
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
πάχη παχος he; him
ἐκμυελιεῖ εκμυελιζω and; even
ταῖς ο the
βολίσιν βολις javelin
αὐτοῦ αυτος he; him
κατατοξεύσει κατατοξευω shoot down with a bow
ἐχθρόν εχθρος hostile; enemy
24:8
אֵ֚ל ˈʔēl אֵל god
מֹוצִיאֹ֣ו môṣîʔˈô יצא go out
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
כְּ kᵊ כְּ as
תֹועֲפֹ֥ת ṯôʕᵃfˌōṯ תֹּועָפֹות horns
רְאֵ֖ם rᵊʔˌēm רְאֵם wild oxen
לֹ֑ו lˈô לְ to
יֹאכַ֞ל yōḵˈal אכל eat
גֹּויִ֣ם gôyˈim גֹּוי people
צָרָ֗יו ṣārˈāʸw צַר adversary
וְ wᵊ וְ and
עַצְמֹתֵיהֶ֛ם ʕaṣmōṯêhˈem עֶצֶם bone
יְגָרֵ֖ם yᵊḡārˌēm גרם gnaw
וְ wᵊ וְ and
חִצָּ֥יו ḥiṣṣˌāʸw חֵץ arrow
יִמְחָֽץ׃ yimḥˈāṣ מחץ break
24:8. Deus eduxit illum de Aegypto cuius fortitudo similis est rinocerotis devorabunt gentes hostes illius ossaque eorum confringent et perforabunt sagittis
God hath brought him out of Egypt, whose strength is like to the rhinoceros. They shall devour the nations that are his enemies, and break their bones, and pierce them with arrows.
24:8. Away from Egypt, God has led him, whose strength is like the rhinoceros. They shall devour the nations that are his enemies, and break their bones, and pierce them with arrows.
24:8. God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce [them] through with his arrows.
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jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:8: God brought him forth out of Egypt - They were neither expelled thence, nor came voluntarily away. God alone, with a high hand and uplifted arm, brought them forth. Concerning the unicorn, see Num 23:22 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:8: God: Num 21:5, Num 23:22
shall eat: Num 14:9, Num 23:24; Deu 7:1
break: Psa 2:9; Isa 38:13; Jer 50:17; Dan 6:24
pierce: Deu 32:23, Deu 32:42; Psa 21:12, Psa 45:5; Jer 50:9
Carl Friedrich Keil and Franz Delitzsch
24:8
In Num 24:8 and Num 24:9, Balaam proclaims still further: "God leads him out of Egypt; his strength is as that of a buffalo: he will devour nations his enemies, and crush their bones, and dash them in pieces with his arrows. He has encamped, he lies down like a lion, and like a lioness: who can drive him up? Blessed be they who bless thee, and cursed they who curse thee!" The fulness of power that dwelt in the people of Israel was apparent in the force and prowess with which their God brought them out of Egypt. This fact Balaam repeats from the previous saying (Num 23:22), for the purpose of linking on to it the still further announcement of the manner in which the power of the nation would show itself upon its foes in time to come. The words, "he will devour nations," call up the image of a lion, which is employed in Num 24:9 to depict the indomitable heroic power of Israel, in words taken from Jacob's blessing in Gen 49:9. The Piel גּרם is a denom. verb from גּרם, with the meaning to destroy, crush the bones, like שׁרשׁ, to root out (cf. Ges. 52, 2; Ewald, 120, e.). הצּיו is not the object to ימחץ; for מחץ, to dash to pieces, does not apply to arrows, which may be broken in pieces, but not dashed to pieces; and the singular suffix in חצּיו can only apply to the singular idea in the verse, i.e., to Israel, and not to its enemies, who are spoken of in the plural. Arrows are singled out as representing weapons in general.
(Note: The difficulty which many feel in connection with the word חצּיו cannot be removed by alterations of the text. The only possible conjecture חלציו (his loins) is wrecked upon the singular suffix, for the dashing to pieces of the loins of Israel is not for a moment to be thought of. Knobel's proposal, viz., to read קמיו, has no support in Deut 33:11, and is much too violent to reckon upon any approval.)
Balaam closes this utterance, as he had done the previous one, with a quotation from Jacob's blessing, which he introduces to show to Balak, that, according to words addressed by Jehovah to the Israelites through their own tribe-father, they were to overcome their foes so thoroughly, that none of them should venture to rise up against them again. To this he also links on the words with which Isaac had transferred to Jacob in Gen 27:29 the blessing of Abraham in Gen 12:3, for the purpose of warning Balak to desist from his enmity against the chosen people of God.
John Gill
24:8 God brought him forth out of Egypt, he hath as it were the strength of an unicorn,.... Here he repeats what he had said in a former prophecy; see Gill on Num 23:22, he shall eat up the nations his enemies: the seven nations of Canaan, which should be subdued by Israel, and that with as much ease as a lion devours its prey; nor would the Canaanites be able to make any more resistance to them than a creature in the paws of a lion; and the phrase denotes the utter destruction of them:
and shall break their bones; as the lion breaks the bones of such creatures that fall a prey to him; signifying that all their strength should be taken from them, their mighty men slain, and their fortified cities taken:
and pierce them through with his arrows: slay them utterly.
24:924:9: Եւ բազմեալ հանգեա՛ւ իբրեւ զառեւծ, եւ իբրեւ զկորիւն առիւծու. եւ ո՛ յարուցանիցէ զնա. օրհնիչք քո՝ օրհնեսցի՛ն, եւ անիծիչք քո՝ անիծցին։
9 Նա փռուած պիտի հանգստանայ նման առիւծի, նման առիւծի կորիւնի: Ո՞վ կը համարձակուի զարթնեցնել նրան: Իսրայէ՜լ, թող օրհնուեն քեզ օրհնողները, եւ անիծուեն քեզ անիծողները”»:
9 Առիւծի պէս երկարեցաւ ու պառկեցաւ, մատակ առիւծի պէս. Զանիկա ո՞վ պիտի արթնցնէ։Քեզ օրհնողները օրհնեալ ըլլան Ու քեզ անիծողները՝ անիծեալ»։
Եւ բազմեալ հանգեաւ իբրեւ զառեւծ, եւ իբրեւ զկորիւն առիւծու. եւ ո՞ յարուցանիցէ զնա: Օրհնիչք քո օրհնեսցին, եւ անիծիչք քո անիծցին:

24:9: Եւ բազմեալ հանգեա՛ւ իբրեւ զառեւծ, եւ իբրեւ զկորիւն առիւծու. եւ ո՛ յարուցանիցէ զնա. օրհնիչք քո՝ օրհնեսցի՛ն, եւ անիծիչք քո՝ անիծցին։
9 Նա փռուած պիտի հանգստանայ նման առիւծի, նման առիւծի կորիւնի: Ո՞վ կը համարձակուի զարթնեցնել նրան: Իսրայէ՜լ, թող օրհնուեն քեզ օրհնողները, եւ անիծուեն քեզ անիծողները”»:
9 Առիւծի պէս երկարեցաւ ու պառկեցաւ, մատակ առիւծի պէս. Զանիկա ո՞վ պիտի արթնցնէ։Քեզ օրհնողները օրհնեալ ըլլան Ու քեզ անիծողները՝ անիծեալ»։
zohrab-1805▾ eastern-1994▾ western am▾
24:99: Преклонился, лежит как лев и как львица, кто поднимет его? Благословляющий тебя благословен, и проклинающий тебя проклят!
24:9 κατακλιθεὶς κατακλινω recline; lay down ἀνεπαύσατο αναπαυω have respite; give relief ὡς ως.1 as; how λέων λεων lion καὶ και and; even ὡς ως.1 as; how σκύμνος σκυμνος who?; what? ἀναστήσει ανιστημι stand up; resurrect αὐτόν αυτος he; him οἱ ο the εὐλογοῦντές ευλογεω commend; acclaim σε σε.1 you εὐλόγηνται ευλογεω commend; acclaim καὶ και and; even οἱ ο the καταρώμενοί καταραομαι curse σε σε.1 you κεκατήρανται καταραομαι curse
24:9 כָּרַ֨ע kārˌaʕ כרע kneel שָׁכַ֧ב šāḵˈav שׁכב lie down כַּ ka כְּ as אֲרִ֛י ʔᵃrˈî אֲרִי lion וּ û וְ and כְ ḵᵊ כְּ as לָבִ֖יא lāvˌî לָבִיא lion מִ֣י mˈî מִי who יְקִימֶ֑נּוּ yᵊqîmˈennû קום arise מְבָרֲכֶ֣יךָ mᵊvārᵃḵˈeʸḵā ברך bless בָר֔וּךְ vārˈûḵ ברך bless וְ wᵊ וְ and אֹרְרֶ֖יךָ ʔōrᵊrˌeʸḵā ארר curse אָרֽוּר׃ ʔārˈûr ארר curse
24:9. accubans dormivit ut leo et quasi leaena quam suscitare nullus audebit qui benedixerit tibi erit ipse benedictus qui maledixerit in maledictione reputabiturLying down he hath slept as a lion, and as a lioness, whom none shall dare to rouse. He that blesseth thee, shall also himself be blessed: he that curseth thee shall be reckoned accursed.
9. He couched, he lay down as a lion, And as a lioness; who shall rouse him up? Blessed be every one that blesseth thee, And cursed be every one that curseth thee.
24:9. Lying down, he has slept like a lion, and like a lioness, whom no one would dare to awaken. He who blesses you, shall himself also be blessed. He who curses you, shall be considered cursed.”
24:9. He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed [is] he that blesseth thee, and cursed [is] he that curseth thee.
He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed [is] he that blesseth thee, and cursed [is] he that curseth thee:

9: Преклонился, лежит как лев и как львица, кто поднимет его? Благословляющий тебя благословен, и проклинающий тебя проклят!
24:9
κατακλιθεὶς κατακλινω recline; lay down
ἀνεπαύσατο αναπαυω have respite; give relief
ὡς ως.1 as; how
λέων λεων lion
καὶ και and; even
ὡς ως.1 as; how
σκύμνος σκυμνος who?; what?
ἀναστήσει ανιστημι stand up; resurrect
αὐτόν αυτος he; him
οἱ ο the
εὐλογοῦντές ευλογεω commend; acclaim
σε σε.1 you
εὐλόγηνται ευλογεω commend; acclaim
καὶ και and; even
οἱ ο the
καταρώμενοί καταραομαι curse
σε σε.1 you
κεκατήρανται καταραομαι curse
24:9
כָּרַ֨ע kārˌaʕ כרע kneel
שָׁכַ֧ב šāḵˈav שׁכב lie down
כַּ ka כְּ as
אֲרִ֛י ʔᵃrˈî אֲרִי lion
וּ û וְ and
כְ ḵᵊ כְּ as
לָבִ֖יא lāvˌî לָבִיא lion
מִ֣י mˈî מִי who
יְקִימֶ֑נּוּ yᵊqîmˈennû קום arise
מְבָרֲכֶ֣יךָ mᵊvārᵃḵˈeʸḵā ברך bless
בָר֔וּךְ vārˈûḵ ברך bless
וְ wᵊ וְ and
אֹרְרֶ֖יךָ ʔōrᵊrˌeʸḵā ארר curse
אָרֽוּר׃ ʔārˈûr ארר curse
24:9. accubans dormivit ut leo et quasi leaena quam suscitare nullus audebit qui benedixerit tibi erit ipse benedictus qui maledixerit in maledictione reputabitur
Lying down he hath slept as a lion, and as a lioness, whom none shall dare to rouse. He that blesseth thee, shall also himself be blessed: he that curseth thee shall be reckoned accursed.
24:9. Lying down, he has slept like a lion, and like a lioness, whom no one would dare to awaken. He who blesses you, shall himself also be blessed. He who curses you, shall be considered cursed.”
24:9. He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed [is] he that blesseth thee, and cursed [is] he that curseth thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:9: He couched, he lay down as a lion, etc. - See the original terms explained Num 23:24 (note).
These oracles, delivered by Balaam, are evident prophecies of the victories which the Israelites should gain over their enemies, and of their firm possession of the promised land. They may also refer to the great victories to be obtained by the Lord Jesus Christ, that Lion of the tribe of Judah, over sin, death, and Satan, the grand enemies of the human race; and to that most numerous posterity of spiritual children which should be begotten by the preaching of the Gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:9: couched: Gen 49:9; Job 38:39, Job 38:40
who shall: Num 23:24; Job 41:10; Psa 2:12
Blessed: Gen 12:3, Gen 27:29; Psa 122:6; Mat 25:40, Mat 25:45; Act 9:5
John Gill
24:9 He couched,.... Which may respect the posture of the armies of Israel in the plains of Moab:
he lay down as a lion, and as a great lion; as he would do, and did in the land of Canaan, when conquered by Israel; they took up their residence on it quietly, and dwelt in it securely, and in no more fear of their enemies than a lion, which lays itself down and sleeps without concern anywhere:
who shall stir him up? who dare do it? as it would be a very rash, bold, daring, and dangerous thing to rouse up a lion lying down; so it is suggested it would be alike to provoke Israel to war at some certain times, in the days of David more especially:
blessed is he that blesseth thee, and cursed is he that curseth thee; which are the very words in which Isaac blessed Jacob, the ancestor of these people, Gen 27:29 and which blessing is confirmed by Balaam against his will, and whereby he cursed himself instead of Israel; for though he could not curse him with words, he had cursed him in his heart, and would have done it verbally if he could (a).
(a) "Qui, quia non licuit, non facit, ille facit". Ovid.
John Wesley
24:9 He lay down - Having conquered his enemies the Canaanites, and their land, he shall quietly rest and settle himself there.
24:1024:10: Եւ բարկացաւ Բաղակ Բաղաամու, եւ ծա՛փ զծափի հարկանէր. եւ ասէ Բաղակ ցԲաղաամ. Անիծանե՛լ զթշնամիս իմ կոչեցի զքեզ, եւ ահա օրհնելով օրհնեցե՛ր զնա՝ այս երի՛ցս անգամ։
10 Բաղակը բարկացաւ Բաղաամի վրայ եւ ափերն իրար զարկեց: Բաղակն ասաց Բաղաամին. «Ես քեզ կանչեցի, որպէսզի անիծես իմ թշնամիներին, իսկ դու, ահա, օրհնելով օրհնեցիր նրանց երեք անգամ:
10 Այն ատեն Բաղակ շատ սրդողեցաւ Բաղաամին ու ձեռքերը իրարու զարկաւ եւ ըսաւ Բաղաամին. «Ես քեզ կանչեցի, որպէս զի իմ թշնամիներս անիծես, բայց ահա այս երեք անգամ է որ, անոնք կ’օրհնես։
Եւ բարկացաւ Բաղակ Բաղաամու, եւ ծափ զծափի հարկանէր. եւ ասէ Բաղակ ցԲաղաամ. Անիծանել զթշնամիս իմ կոչեցի զքեզ, եւ ահա օրհնելով օրհնեցեր զնա այս երիցս անգամ:

24:10: Եւ բարկացաւ Բաղակ Բաղաամու, եւ ծա՛փ զծափի հարկանէր. եւ ասէ Բաղակ ցԲաղաամ. Անիծանե՛լ զթշնամիս իմ կոչեցի զքեզ, եւ ահա օրհնելով օրհնեցե՛ր զնա՝ այս երի՛ցս անգամ։
10 Բաղակը բարկացաւ Բաղաամի վրայ եւ ափերն իրար զարկեց: Բաղակն ասաց Բաղաամին. «Ես քեզ կանչեցի, որպէսզի անիծես իմ թշնամիներին, իսկ դու, ահա, օրհնելով օրհնեցիր նրանց երեք անգամ:
10 Այն ատեն Բաղակ շատ սրդողեցաւ Բաղաամին ու ձեռքերը իրարու զարկաւ եւ ըսաւ Բաղաամին. «Ես քեզ կանչեցի, որպէս զի իմ թշնամիներս անիծես, բայց ահա այս երեք անգամ է որ, անոնք կ’օրհնես։
zohrab-1805▾ eastern-1994▾ western am▾
24:1010: И воспламенился гнев Валака на Валаама, и всплеснул он руками своими, и сказал Валак Валааму: я призвал тебя проклясть врагов моих, а ты благословляешь их вот уже третий раз;
24:10 καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry Βαλακ βαλακ Balak; Valak ἐπὶ επι in; on Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even συνεκρότησεν συγκροτεω the χερσὶν χειρ hand αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak Βαλακ βαλακ Balak; Valak πρὸς προς to; toward Βαλααμ βαλααμ Balaam; Valaam καταρᾶσθαι καταραομαι curse τὸν ο the ἐχθρόν εχθρος hostile; enemy μου μου of me; mine κέκληκά καλεω call; invite σε σε.1 you καὶ και and; even ἰδοὺ ιδου see!; here I am εὐλογῶν ευλογεω commend; acclaim εὐλόγησας ευλογεω commend; acclaim τρίτον τριτος third τοῦτο ουτος this; he
24:10 וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֤ף ʔˈaf אַף nose בָּלָק֙ bālˌāq בָּלָק Balak אֶל־ ʔel- אֶל to בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet] וַ wa וְ and יִּסְפֹּ֖ק yyispˌōq ספק clap hands אֶת־ ʔeṯ- אֵת [object marker] כַּפָּ֑יו kappˈāʸw כַּף palm וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say בָּלָ֜ק bālˈāq בָּלָק Balak אֶל־ ʔel- אֶל to בִּלְעָ֗ם bilʕˈām בִּלְעָם [prophet] לָ lā לְ to קֹ֤ב qˈōv קבב curse אֹֽיְבַי֙ ʔˈōyᵊvay איב be hostile קְרָאתִ֔יךָ qᵊrāṯˈîḵā קרא call וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold בֵּרַ֣כְתָּ bērˈaḵtā ברך bless בָרֵ֔ךְ vārˈēḵ ברך bless זֶ֖ה zˌeh זֶה this שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three פְּעָמִֽים׃ pᵊʕāmˈîm פַּעַם foot
24:10. iratusque Balac contra Balaam conplosis manibus ait ad maledicendum inimicis meis vocavi te quibus e contrario tertio benedixistiAnd Balac being angry against Balaam, clapped his hands together and said: I called thee to curse my enemies, and thou on the contrary hast blessed them three times.
10. And Balak’s anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times.
24:10. And Balak, being angry against Balaam, clapped his hands together and said: “I called you to curse my enemies, and, to the contrary, you have blessed them three times.
24:10. And Balak’s anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed [them] these three times.
And Balak' s anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed [them] these three times:

10: И воспламенился гнев Валака на Валаама, и всплеснул он руками своими, и сказал Валак Валааму: я призвал тебя проклясть врагов моих, а ты благословляешь их вот уже третий раз;
24:10
καὶ και and; even
ἐθυμώθη θυμοω provoke; be / get angry
Βαλακ βαλακ Balak; Valak
ἐπὶ επι in; on
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
συνεκρότησεν συγκροτεω the
χερσὶν χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
Βαλακ βαλακ Balak; Valak
πρὸς προς to; toward
Βαλααμ βαλααμ Balaam; Valaam
καταρᾶσθαι καταραομαι curse
τὸν ο the
ἐχθρόν εχθρος hostile; enemy
μου μου of me; mine
κέκληκά καλεω call; invite
σε σε.1 you
καὶ και and; even
ἰδοὺ ιδου see!; here I am
εὐλογῶν ευλογεω commend; acclaim
εὐλόγησας ευλογεω commend; acclaim
τρίτον τριτος third
τοῦτο ουτος this; he
24:10
וַ wa וְ and
יִּֽחַר־ yyˈiḥar- חרה be hot
אַ֤ף ʔˈaf אַף nose
בָּלָק֙ bālˌāq בָּלָק Balak
אֶל־ ʔel- אֶל to
בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יִּסְפֹּ֖ק yyispˌōq ספק clap hands
אֶת־ ʔeṯ- אֵת [object marker]
כַּפָּ֑יו kappˈāʸw כַּף palm
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
בָּלָ֜ק bālˈāq בָּלָק Balak
אֶל־ ʔel- אֶל to
בִּלְעָ֗ם bilʕˈām בִּלְעָם [prophet]
לָ לְ to
קֹ֤ב qˈōv קבב curse
אֹֽיְבַי֙ ʔˈōyᵊvay איב be hostile
קְרָאתִ֔יךָ qᵊrāṯˈîḵā קרא call
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
בֵּרַ֣כְתָּ bērˈaḵtā ברך bless
בָרֵ֔ךְ vārˈēḵ ברך bless
זֶ֖ה zˌeh זֶה this
שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three
פְּעָמִֽים׃ pᵊʕāmˈîm פַּעַם foot
24:10. iratusque Balac contra Balaam conplosis manibus ait ad maledicendum inimicis meis vocavi te quibus e contrario tertio benedixisti
And Balac being angry against Balaam, clapped his hands together and said: I called thee to curse my enemies, and thou on the contrary hast blessed them three times.
24:10. And Balak, being angry against Balaam, clapped his hands together and said: “I called you to curse my enemies, and, to the contrary, you have blessed them three times.
24:10. And Balak’s anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed [them] these three times.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10:Balak's Remonstrance.B. C. 1452.
10 And Balak's anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times. 11 Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour. 12 And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying, 13 If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do either good or bad of mine own mind; but what the LORD saith, that will I speak? 14 And now, behold, I go unto my people: come therefore, and I will advertise thee what this people shall do to thy people in the latter days.
We have here the conclusion of this vain attempt to curse Israel, and the total abandonment of it. 1. Balak made the worst of it. He broke out into a rage against Balaam (v. 10), expressed both in words and gesture the highest degree of vexation at the disappointment; he smote his hands together, for indignation, to see all his measures thus broken, and his project baffled. He charged Balaam with putting upon him the basest affront and cheat imaginable: "I called thee to curse my enemies, and thou hast shown thyself in league with them, and in their interests, for thou hast blessed them these three times, though, by appointing the altars to be built and sacrifices to be offered, thou madest be believe thou wouldest certainly curse them." Hereupon he forbade him his presence, expelled him his country, upbraided him with the preferments he had designed to bestow upon him, but now would not (v. 11): "The Lord hath kept thee back from honour. See what thou gettest by pleasing the Lord, instead of pleasing me; thou has hindered thy preferment by it." Thus those who are any way losers by their duty are commonly upbraided with it, as fools, for preferring it before their interest in the world. Whereas, if Balaam had been voluntary and sincere in his adherence to the word of the Lord, though he lost the honour Balak designed him by it, God would have made that loss up to him abundantly to his advantage. 2. Balaam made the best if it. (1.) He endeavours to excuse the disappointment. And a very good excuse he has for it, that God restrained him from saying what he would have said, and constrained him to say what he would not; and that this was what Balak ought not to be displeased at, not only because he could not help it, but because he had told Balak before what he must depend upon, v. 12, 13. Balak could not say that he had cheated him, since he had given him fair notice of the check he found himself under. (2.) He endeavours to atone for it, v. 14. Though he cannot do what Balak would have him do, yet, [1.] He will gratify his curiosity with some predictions concerning the nations about him. It is natural to us to be pleased with prophecy, and with this he hopes to pacify the angry prince. [2.] He will satisfy him with an assurance that, whatever this formidable people should do to his people, it should not be till the latter days; so that he, for his part, needed not to fear any mischief or molestation from them; the vision was for a great while to come, but in his days there should be peace. [3.] He will put him into a method of doing Israel a mischief without the ceremonies of enchantment and execration. This seems to be implied in that word: I will advertise thee; for it properly signifies, I will counsel thee. What the counsel was is not set down here, because it was given privately, but we are told afterwards what it was, ch. xxxi. 16. He counselled him to entice the Israelites to idolatry, Rev. ii. 14. Since he could not have leave from God to curse them, he puts him in a way of getting help from the devil to tempt them. Flectere si nequeo superos, Acheronta movebo--If I cannot move heaven, I will solicit hell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:10: he smote: Job 27:23; Eze 21:14, Eze 21:17, Eze 22:13
I called: Num 22:6, Num 22:11, Num 22:17, Num 23:11; Deu 23:4, Deu 23:5; Jos 24:9, Jos 24:10; Neh 13:2
Carl Friedrich Keil and Franz Delitzsch
24:10
This repeated blessing of Israel threw Balak into such a violent rage, that he smote his hands together, and advised Balaam to fly to his house: adding, "I said, I will honour thee greatly (cf. Num 22:17 and Num 22:37); but, behold, Jehovah has kept thee back from honour." "Smiting the hands together" was either a sign of horror (Lam 2:15) or of violent rage; it is in the latter sense that it occurs both here and in Job 27:23. In the words, "Jehovah hath kept thee back from honour," the irony with which Balak scoffs at Balaam's confidence in Jehovah is unmistakeable.
Geneva 1599
24:10 And Balak's anger was kindled against Balaam, and he (f) smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed [them] these three times.
(f) In token of anger.
John Gill
24:10 And Balak's anger was kindled against Balaam,.... He had bore much and long, but he could bear no longer, he was quite impatient, his last words more especially must exceedingly nettle him:
and he smote his hands together; as expressive of his indignation, vexation, and disappointment:
and Balak said unto Balaam, I called thee to curse my enemies; he had sent princes to him, one set of them after another, to invite him into his country, and to his court, with great promises of reward to curse Israel, whom he reckoned his enemies, and not to bless them:
and, behold, thou hast altogether blessed them these three times; done nothing else but bless them with blessing upon blessing, time after time; even everyone of the three times he opened his mouth, as Balak expected, to have cursed them.
Robert Jamieson, A. R. Fausset and David Brown
24:10 Balak's anger was kindled against Balaam, and he smote his hands together--The "smiting of the hands together" is, among Oriental people, an indication of the most violent rage (see Ezek 21:17; Ezek 22:13) and ignominious dismissal.
24:1124:11: Եւ արդ՝ փախի՛ր դու ՚ի տեղի քո. ասացի պատուել զքեզ, եւ վրիպեցո՛յց զքեզ Տէր ՚ի փառաց։
11 Արդ, թող ու փախի՛ր քո տեղը: Ուզում էի պատուել քեզ, բայց Տէրը զրկեց քեզ փառքից»:
11 Ուստի դուն հիմա քու տեղդ փախիր։ ‘Քեզի շատ պատիւ ընեմ’, ըսի, բայց ահա Տէրը քեզ պատիւէ զրկեց»։
Եւ արդ փախիր դու ի տեղի քո. ասացի պատուել զքեզ, եւ վրիպեցոյց զքեզ Տէր ի փառաց:

24:11: Եւ արդ՝ փախի՛ր դու ՚ի տեղի քո. ասացի պատուել զքեզ, եւ վրիպեցո՛յց զքեզ Տէր ՚ի փառաց։
11 Արդ, թող ու փախի՛ր քո տեղը: Ուզում էի պատուել քեզ, բայց Տէրը զրկեց քեզ փառքից»:
11 Ուստի դուն հիմա քու տեղդ փախիր։ ‘Քեզի շատ պատիւ ընեմ’, ըսի, բայց ահա Տէրը քեզ պատիւէ զրկեց»։
zohrab-1805▾ eastern-1994▾ western am▾
24:1111: итак, беги в свое место; я хотел почтить тебя, но вот, Господь лишает тебя чести.
24:11 νῦν νυν now; present οὖν ουν then φεῦγε φευγω flee εἰς εις into; for τὸν ο the τόπον τοπος place; locality σου σου of you; your εἶπα επω say; speak τιμήσω τιμαω honor; value σε σε.1 you καὶ και and; even νῦν νυν now; present ἐστέρησέν στερεοω make solid; solidify σε σε.1 you κύριος κυριος lord; master τῆς ο the δόξης δοξα glory
24:11 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now בְּרַח־ bᵊraḥ- ברח run away לְךָ֣ lᵊḵˈā לְ to אֶל־ ʔel- אֶל to מְקֹומֶ֑ךָ mᵊqômˈeḵā מָקֹום place אָמַ֨רְתִּי֙ ʔāmˈartî אמר say כַּבֵּ֣ד kabbˈēḏ כבד be heavy אֲכַבֶּדְךָ֔ ʔᵃḵabbeḏᵊḵˈā כבד be heavy וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold מְנָעֲךָ֥ mᵊnāʕᵃḵˌā מנע withhold יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from כָּבֹֽוד׃ kkāvˈôḏ כָּבֹוד weight
24:11. revertere ad locum tuum decreveram quidem magnifice honorare te sed Dominus privavit te honore dispositoReturn to thy place. I had determined indeed greatly to honour thee, but the Lord hath deprived thee of the honour designed for thee.
11. Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour.
24:11. Return to your place. I had decided, indeed, to honor you greatly, but the Lord has deprived you of the designated honor.”
24:11. Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour.
Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour:

11: итак, беги в свое место; я хотел почтить тебя, но вот, Господь лишает тебя чести.
24:11
νῦν νυν now; present
οὖν ουν then
φεῦγε φευγω flee
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
σου σου of you; your
εἶπα επω say; speak
τιμήσω τιμαω honor; value
σε σε.1 you
καὶ και and; even
νῦν νυν now; present
ἐστέρησέν στερεοω make solid; solidify
σε σε.1 you
κύριος κυριος lord; master
τῆς ο the
δόξης δοξα glory
24:11
וְ wᵊ וְ and
עַתָּ֖ה ʕattˌā עַתָּה now
בְּרַח־ bᵊraḥ- ברח run away
לְךָ֣ lᵊḵˈā לְ to
אֶל־ ʔel- אֶל to
מְקֹומֶ֑ךָ mᵊqômˈeḵā מָקֹום place
אָמַ֨רְתִּי֙ ʔāmˈartî אמר say
כַּבֵּ֣ד kabbˈēḏ כבד be heavy
אֲכַבֶּדְךָ֔ ʔᵃḵabbeḏᵊḵˈā כבד be heavy
וְ wᵊ וְ and
הִנֵּ֛ה hinnˈē הִנֵּה behold
מְנָעֲךָ֥ mᵊnāʕᵃḵˌā מנע withhold
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
כָּבֹֽוד׃ kkāvˈôḏ כָּבֹוד weight
24:11. revertere ad locum tuum decreveram quidem magnifice honorare te sed Dominus privavit te honore disposito
Return to thy place. I had determined indeed greatly to honour thee, but the Lord hath deprived thee of the honour designed for thee.
24:11. Return to your place. I had decided, indeed, to honor you greatly, but the Lord has deprived you of the designated honor.”
24:11. Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:11: Lo, the Lord hath kept thee back from honor - A bitter and impious sarcasm. "Hadst thou cursed this people, I would have promoted thee to great honor; but thou hast chosen to follow the directions of Jehovah rather than mine, and what will he do for thee?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:11: I thought: Num 22:17, Num 22:37
the Lord: Mat 19:28-30; Act 8:20; Phi 3:8; Heb 11:24-26; Pe1 5:2, Pe1 5:3; Jo2 1:8
Geneva 1599
24:11 Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the (g) LORD hath kept thee back from honour.
(g) Thus the wicked burden God when they cannot carry out their wicked enterprises.
John Gill
24:11 Therefore now flee thou to thy place,.... His own country, from whence Balak had sent for him, and he came; begone directly, make all haste away; he speaks as one so provoked, that he could not bear him in his presence, and as threatening him if he did not at once get out of his sight:
I thought to promote thee unto great honour; to bestow much wealth and riches upon him, and to prefer him in his court to high offices of honour and dignity; he had promised that he would, and he thought as he said, he was determined upon it, had he performed as he expected:
but, lo, the Lord hath kept thee back from honour; the Lord thou hast so much talked of, and at whose beck and command thou hast been, and by whom thou hast been checked and controlled, he has hindered thee from riches and honour; see what thou hast got, or rather lost, by hearkening to him, and how he will pay thee for it.
John Wesley
24:11 The Lord - Whose commands thou hast preferred before my desires and interest; and therefore seek thy recompence from him, and not from me.
24:1224:12: Եւ ասէ Բաղաամ ցԲաղակ. Ո՞չ եւ ընդ հրեշտակսն քո զոր առաքեցեր առ իս՝ խօսեցայ եւ ասացի[1437]. [1437] Ոմանք. Ոչ եւս ընդ հրեշտակսն քո։
12 Բաղաամն ասաց Բաղակին. «Մի՞թէ ինձ մօտ ուղարկած քո բանագնացներին չասացի.
12 Եւ Բաղաամ ըսաւ Բաղակին. «Ես քու ղրկած դեսպաններուդ ալ չխօսեցա՞յ՝ ըսելով.
Եւ ասէ Բաղաամ ցԲաղակ. Ո՞չ եւ ընդ հրեշտակսն քո զոր առաքեցեր առ իս` խօսեցայ եւ ասացի:

24:12: Եւ ասէ Բաղաամ ցԲաղակ. Ո՞չ եւ ընդ հրեշտակսն քո զոր առաքեցեր առ իս՝ խօսեցայ եւ ասացի[1437].
[1437] Ոմանք. Ոչ եւս ընդ հրեշտակսն քո։
12 Բաղաամն ասաց Բաղակին. «Մի՞թէ ինձ մօտ ուղարկած քո բանագնացներին չասացի.
12 Եւ Բաղաամ ըսաւ Բաղակին. «Ես քու ղրկած դեսպաններուդ ալ չխօսեցա՞յ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
24:1212: И сказал Валаам Валаку: не говорил ли я послам твоим, которых ты присылал ко мне:
24:12 καὶ και and; even εἶπεν επω say; speak Βαλααμ βαλααμ Balaam; Valaam πρὸς προς to; toward Βαλακ βαλακ Balak; Valak οὐχὶ ουχι not; not actually καὶ και and; even τοῖς ο the ἀγγέλοις αγγελος messenger σου σου of you; your οὓς ος who; what ἀπέστειλας αποστελλω send off / away πρός προς to; toward με με me ἐλάλησα λαλεω talk; speak λέγων λεγω tell; declare
24:12 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say בִּלְעָ֖ם bilʕˌām בִּלְעָם [prophet] אֶל־ ʔel- אֶל to בָּלָ֑ק bālˈāq בָּלָק Balak הֲ hᵃ הֲ [interrogative] לֹ֗א lˈō לֹא not גַּ֧ם gˈam גַּם even אֶל־ ʔel- אֶל to מַלְאָכֶ֛יךָ malʔāḵˈeʸḵā מַלְאָךְ messenger אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁלַ֥חְתָּ šālˌaḥtā שׁלח send אֵלַ֖י ʔēlˌay אֶל to דִּבַּ֥רְתִּי dibbˌartî דבר speak לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
24:12. respondit Balaam ad Balac nonne nuntiis tuis quos misisti ad me dixiBalaam made answer to Balac: Did I not say to thy messengers, whom thou sentest to me:
12. And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying,
24:12. Balaam responded to Balak: “Did I not say to your messengers, whom you sent to me:
24:12. And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying,
And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying:

12: И сказал Валаам Валаку: не говорил ли я послам твоим, которых ты присылал ко мне:
24:12
καὶ και and; even
εἶπεν επω say; speak
Βαλααμ βαλααμ Balaam; Valaam
πρὸς προς to; toward
Βαλακ βαλακ Balak; Valak
οὐχὶ ουχι not; not actually
καὶ και and; even
τοῖς ο the
ἀγγέλοις αγγελος messenger
σου σου of you; your
οὓς ος who; what
ἀπέστειλας αποστελλω send off / away
πρός προς to; toward
με με me
ἐλάλησα λαλεω talk; speak
λέγων λεγω tell; declare
24:12
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
בִּלְעָ֖ם bilʕˌām בִּלְעָם [prophet]
אֶל־ ʔel- אֶל to
בָּלָ֑ק bālˈāq בָּלָק Balak
הֲ hᵃ הֲ [interrogative]
לֹ֗א lˈō לֹא not
גַּ֧ם gˈam גַּם even
אֶל־ ʔel- אֶל to
מַלְאָכֶ֛יךָ malʔāḵˈeʸḵā מַלְאָךְ messenger
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁלַ֥חְתָּ šālˌaḥtā שׁלח send
אֵלַ֖י ʔēlˌay אֶל to
דִּבַּ֥רְתִּי dibbˌartî דבר speak
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
24:12. respondit Balaam ad Balac nonne nuntiis tuis quos misisti ad me dixi
Balaam made answer to Balac: Did I not say to thy messengers, whom thou sentest to me:
24:12. Balaam responded to Balak: “Did I not say to your messengers, whom you sent to me:
24:12. And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:12: Num 22:18, Num 22:38
Carl Friedrich Keil and Franz Delitzsch
24:12
But Balaam reminds him, on the other hand, of the declaration which he made to the messengers at the very outset (Num 22:18), that he could not on any account speak in opposition to the command of Jehovah, and then adds, "And now, behold, I go to my people. Come, I will tell thee advisedly what this people will do to thy people at the end of the days." יעץ, to advise; here it denotes an announcement, which includes advice. The announcement of what Israel would do to the Moabites in the future, contains the advice to Balak, what attitude he should assume towards Israel, if this people was to bring a blessing upon his own people and not a curse. On "the end of the days," see at Gen 49:1.
John Gill
24:12 And Balaam said unto Balak,.... In order to mitigate his wrath, and bring him into a better temper:
spake I not also to thy messengers which thou sentest unto me: those that came to him a second time; for to the first he said nothing of what is after related, but to the last he did much the same as he had afterwards said to Balak himself: saying,
24:1324:13: Թէ տացէ ինձ Բաղակ լի՛ տամբ իւրով արծաթ եւ ոսկի, ո՛չ կարիցեմ անցանել զբանիւ Տեառն, առնել զնա չար կամ բարի յանձնէ իմմէ. այլ զոր ինչ ասիցէ Աստուած՝ զա՛յն խօսեցայց[1438]։ [1438] Ոմանք. Ոսկի եւ արծաթ, ո՛չ կարացից անցա՛՛... առնել զայն չար կամ։
13 “Եթէ Բաղակն ինձ իր տնով լիքը արծաթ ու ոսկի էլ տայ, ես չեմ կարող ոտնահարել Տիրոջ խօսքը եւ ոչ էլ կարող եմ ինձնից լաւ կամ վատ դարձնել այն: Ինչ որ ասի Աստուած, այն էլ խօսելու եմ”:
13 ‘Եթէ Բաղակ ինծի իր տունովը լեցուն արծաթ ու ոսկի ալ տայ, ես Տէրոջը հրամանին չեմ կրնար հակառակիլ ու ինքնիրմէս աղէկ կամ գէշ բան մը ընել։ Տէրը ինչ որ ըսէ, զայն պիտի խօսիմ’»։
Եթէ տացէ ինձ Բաղակ լի տամբ իւրով արծաթ եւ ոսկի, ոչ կարիցեմ անցանել զբանիւ Տեառն, առնել զայն չար կամ բարի յանձնէ իմմէ. այլ զոր ինչ ասիցէ [393]Աստուած` զայն խօսեցայց:

24:13: Թէ տացէ ինձ Բաղակ լի՛ տամբ իւրով արծաթ եւ ոսկի, ո՛չ կարիցեմ անցանել զբանիւ Տեառն, առնել զնա չար կամ բարի յանձնէ իմմէ. այլ զոր ինչ ասիցէ Աստուած՝ զա՛յն խօսեցայց[1438]։
[1438] Ոմանք. Ոսկի եւ արծաթ, ո՛չ կարացից անցա՛՛... առնել զայն չար կամ։
13 “Եթէ Բաղակն ինձ իր տնով լիքը արծաթ ու ոսկի էլ տայ, ես չեմ կարող ոտնահարել Տիրոջ խօսքը եւ ոչ էլ կարող եմ ինձնից լաւ կամ վատ դարձնել այն: Ինչ որ ասի Աստուած, այն էլ խօսելու եմ”:
13 ‘Եթէ Բաղակ ինծի իր տունովը լեցուն արծաթ ու ոսկի ալ տայ, ես Տէրոջը հրամանին չեմ կրնար հակառակիլ ու ինքնիրմէս աղէկ կամ գէշ բան մը ընել։ Տէրը ինչ որ ըսէ, զայն պիտի խօսիմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
24:1313: 'хотя бы давал мне Валак полный свой дом серебра и золота, не могу преступить повеления Господня, чтобы сделать что-либо доброе или худое по своему произволу: что скажет Господь, то и буду говорить'?
24:13 ἐάν εαν and if; unless μοι μοι me δῷ διδωμι give; deposit 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 ποιῆσαι ποιεω do; make αὐτὸ αυτος he; him πονηρὸν πονηρος harmful; malignant ἢ η or; than καλὸν καλος fine; fair παρ᾿ παρα from; by ἐμαυτοῦ εμαυτου myself ὅσα οσος as much as; as many as ἐὰν εαν and if; unless εἴπῃ επω say; speak ὁ ο the θεός θεος God ταῦτα ουτος this; he ἐρῶ ερεω.1 state; mentioned
24:13 אִם־ ʔim- אִם if יִתֶּן־ yitten- נתן give לִ֨י lˌî לְ to בָלָ֜ק vālˈāq בָּלָק Balak מְלֹ֣א mᵊlˈō מְלֹא fullness בֵיתֹו֮ vêṯˈô בַּיִת house כֶּ֣סֶף kˈesef כֶּסֶף silver וְ wᵊ וְ and זָהָב֒ zāhˌāv זָהָב gold לֹ֣א lˈō לֹא not אוּכַ֗ל ʔûḵˈal יכל be able לַ la לְ to עֲבֹר֙ ʕᵃvˌōr עבר pass אֶת־ ʔeṯ- אֵת [object marker] פִּ֣י pˈî פֶּה mouth יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make טֹובָ֛ה ṭôvˈā טֹובָה what is good אֹ֥ו ʔˌô אֹו or רָעָ֖ה rāʕˌā רָעָה evil מִ mi מִן from לִּבִּ֑י llibbˈî לֵב heart אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֹתֹ֥ו ʔōṯˌô אֵת [object marker] אֲדַבֵּֽר׃ ʔᵃḏabbˈēr דבר speak
24:13. si dederit mihi Balac plenam domum suam argenti et auri non potero praeterire sermonem Domini Dei mei ut vel boni quid vel mali proferam ex corde meo sed quicquid Dominus dixerit hoc loquarIf Balac would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to utter any thing of my own head either good or evil: but whatsoever the Lord shall say, that I will speak?
13. If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD, to do either good or bad of mine own mind; what the LORD speaketh, that will I speak?
24:13. Even if Balak would give me his house, filled with silver and gold, I still could not go away from the word of the Lord my God, so as to offer anything, either good or evil, from my own heart; but whatever the Lord will speak, this, too, I shall speak.
24:13. If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do [either] good or bad of mine own mind; [but] what the LORD saith, that will I speak?
If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do [either] good or bad of mine own mind; [but] what the LORD saith, that will I speak:

13: 'хотя бы давал мне Валак полный свой дом серебра и золота, не могу преступить повеления Господня, чтобы сделать что-либо доброе или худое по своему произволу: что скажет Господь, то и буду говорить'?
24:13
ἐάν εαν and if; unless
μοι μοι me
δῷ διδωμι give; deposit
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
ποιῆσαι ποιεω do; make
αὐτὸ αυτος he; him
πονηρὸν πονηρος harmful; malignant
η or; than
καλὸν καλος fine; fair
παρ᾿ παρα from; by
ἐμαυτοῦ εμαυτου myself
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
εἴπῃ επω say; speak
ο the
θεός θεος God
ταῦτα ουτος this; he
ἐρῶ ερεω.1 state; mentioned
24:13
אִם־ ʔim- אִם if
יִתֶּן־ yitten- נתן give
לִ֨י lˌî לְ to
בָלָ֜ק vālˈāq בָּלָק Balak
מְלֹ֣א mᵊlˈō מְלֹא fullness
בֵיתֹו֮ vêṯˈô בַּיִת house
כֶּ֣סֶף kˈesef כֶּסֶף silver
וְ wᵊ וְ and
זָהָב֒ zāhˌāv זָהָב gold
לֹ֣א lˈō לֹא not
אוּכַ֗ל ʔûḵˈal יכל be able
לַ la לְ to
עֲבֹר֙ ʕᵃvˌōr עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֣י pˈî פֶּה mouth
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
טֹובָ֛ה ṭôvˈā טֹובָה what is good
אֹ֥ו ʔˌô אֹו or
רָעָ֖ה rāʕˌā רָעָה evil
מִ mi מִן from
לִּבִּ֑י llibbˈî לֵב heart
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֹתֹ֥ו ʔōṯˌô אֵת [object marker]
אֲדַבֵּֽר׃ ʔᵃḏabbˈēr דבר speak
24:13. si dederit mihi Balac plenam domum suam argenti et auri non potero praeterire sermonem Domini Dei mei ut vel boni quid vel mali proferam ex corde meo sed quicquid Dominus dixerit hoc loquar
If Balac would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to utter any thing of my own head either good or evil: but whatsoever the Lord shall say, that I will speak?
24:13. Even if Balak would give me his house, filled with silver and gold, I still could not go away from the word of the Lord my God, so as to offer anything, either good or evil, from my own heart; but whatever the Lord will speak, this, too, I shall speak.
24:13. If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do [either] good or bad of mine own mind; [but] what the LORD saith, that will I speak?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
24:13 If Balak would give me his house full of silver and gold,.... Which are the very words he said to the princes of Moab, Num 22:18,
I cannot go beyond the commandment of the Lord, to do either good or bad; for though here it is the "commandment", and there the "word" of the Lord, yet it is the same word in both places in the original text: indeed, here he omits the relation to the Lord he there claims, saying "my God"; and instead of "little or great", here it is "good or bad", but the sense is the same: and he adds, for explanation sake:
of mine own mind: or out of my heart, which was disposed well enough to serve Balak, but was laid under a restraint by the Lord:
but what the Lord said, that will I speak; and he had not only said this to the messengers, but to the king himself, and therefore he thought, that as he had openly and honestly told him this at first, he had no reason to be so angry with him; see Num 22:38.
24:1424:14: Եւ արդ՝ ահա գնա՛մ ՚ի տեղի իմ։ Ե՛կ տաց քեզ խրատ, թէ զի՛նչ առնելոց է ժողովուրդն այն ընդ ժողովուրդ քո ՚ի վախճանի աւուրց։
14 Իսկ հիմա ահա գնում եմ իմ տեղը: Արի՛ քեզ յայտնեմ, թէ ինչ է անելու այդ ժողովուրդն առաջիկայում քո ժողովրդին»:
14 «Եւ ահա ես հիմա իմ հայրենիքս* կ’երթամ։ Եկո՛ւր, քեզի հասկցնեմ թէ այս ժողովուրդը վերջին օրերը ի՞նչ պիտի ընէ քու ժողովուրդիդ»։
Եւ արդ ահա գնամ ի տեղի իմ. եկ տաց քեզ խրատ, թէ զի՛նչ առնելոց է ժողովուրդն այն ընդ ժողովուրդ քո ի վախճանի աւուրց:

24:14: Եւ արդ՝ ահա գնա՛մ ՚ի տեղի իմ։ Ե՛կ տաց քեզ խրատ, թէ զի՛նչ առնելոց է ժողովուրդն այն ընդ ժողովուրդ քո ՚ի վախճանի աւուրց։
14 Իսկ հիմա ահա գնում եմ իմ տեղը: Արի՛ քեզ յայտնեմ, թէ ինչ է անելու այդ ժողովուրդն առաջիկայում քո ժողովրդին»:
14 «Եւ ահա ես հիմա իմ հայրենիքս* կ’երթամ։ Եկո՛ւր, քեզի հասկցնեմ թէ այս ժողովուրդը վերջին օրերը ի՞նչ պիտի ընէ քու ժողովուրդիդ»։
zohrab-1805▾ eastern-1994▾ western am▾
24:1414: Итак, вот, я иду к народу своему; пойди, я возвещу тебе, что сделает народ сей с народом твоим в последствие времени.
24:14 καὶ και and; even νῦν νυν now; present ἰδοὺ ιδου see!; here I am ἀποτρέχω αποτρεχω into; for τὸν ο the τόπον τοπος place; locality μου μου of me; mine δεῦρο δευρο come on; this point συμβουλεύσω συμβουλευω advise; intend σοι σοι you τί τις.1 who?; what? ποιήσει ποιεω do; make ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he τὸν ο the λαόν λαος populace; population σου σου of you; your ἐπ᾿ επι in; on ἐσχάτου εσχατος last; farthest part τῶν ο the ἡμερῶν ημερα day
24:14 וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now הִנְנִ֥י hinnˌî הִנֵּה behold הֹולֵ֖ךְ hôlˌēḵ הלך walk לְ lᵊ לְ to עַמִּ֑י ʕammˈî עַם people לְכָה֙ lᵊḵˌā הלך walk אִיעָ֣צְךָ֔ ʔîʕˈāṣᵊḵˈā יעץ advise אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יַעֲשֶׂ֜ה yaʕᵃśˈeh עשׂה make הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּ֛ה zzˈeh זֶה this לְ lᵊ לְ to עַמְּךָ֖ ʕammᵊḵˌā עַם people בְּ bᵊ בְּ in אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end הַ ha הַ the יָּמִֽים׃ yyāmˈîm יֹום day
24:14. verumtamen pergens ad populum meum dabo consilium quid populus tuus huic populo faciat extremo temporeBut yet going to my people, I will give thee counsel, what this people shall do to thy people in the latter days.
14. And now, behold, I go unto my people: come, I will advertise thee what this people shall do to thy people in the latter days.
24:14. Yet truly, as I continue on to my own people, I will give you counsel as to what this people shall do to your people in the end times.”
24:14. And now, behold, I go unto my people: come [therefore, and] I will advertise thee what this people shall do to thy people in the latter days.
And now, behold, I go unto my people: come [therefore, and] I will advertise thee what this people shall do to thy people in the latter days:

14: Итак, вот, я иду к народу своему; пойди, я возвещу тебе, что сделает народ сей с народом твоим в последствие времени.
24:14
καὶ και and; even
νῦν νυν now; present
ἰδοὺ ιδου see!; here I am
ἀποτρέχω αποτρεχω into; for
τὸν ο the
τόπον τοπος place; locality
μου μου of me; mine
δεῦρο δευρο come on; this point
συμβουλεύσω συμβουλευω advise; intend
σοι σοι you
τί τις.1 who?; what?
ποιήσει ποιεω do; make
ο the
λαὸς λαος populace; population
οὗτος ουτος this; he
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
ἐπ᾿ επι in; on
ἐσχάτου εσχατος last; farthest part
τῶν ο the
ἡμερῶν ημερα day
24:14
וְ wᵊ וְ and
עַתָּ֕ה ʕattˈā עַתָּה now
הִנְנִ֥י hinnˌî הִנֵּה behold
הֹולֵ֖ךְ hôlˌēḵ הלך walk
לְ lᵊ לְ to
עַמִּ֑י ʕammˈî עַם people
לְכָה֙ lᵊḵˌā הלך walk
אִיעָ֣צְךָ֔ ʔîʕˈāṣᵊḵˈā יעץ advise
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יַעֲשֶׂ֜ה yaʕᵃśˈeh עשׂה make
הָ הַ the
עָ֥ם ʕˌām עַם people
הַ ha הַ the
זֶּ֛ה zzˈeh זֶה this
לְ lᵊ לְ to
עַמְּךָ֖ ʕammᵊḵˌā עַם people
בְּ bᵊ בְּ in
אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end
הַ ha הַ the
יָּמִֽים׃ yyāmˈîm יֹום day
24:14. verumtamen pergens ad populum meum dabo consilium quid populus tuus huic populo faciat extremo tempore
But yet going to my people, I will give thee counsel, what this people shall do to thy people in the latter days.
24:14. Yet truly, as I continue on to my own people, I will give you counsel as to what this people shall do to your people in the end times.”
24:14. And now, behold, I go unto my people: come [therefore, and] I will advertise thee what this people shall do to thy people in the latter days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
24:14: I will advertise thee - i. e., "I will advise thee," words which refer to the ensuing prophecy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:14: I will advertise: Num 24:17, Num 31:7-18; Mic 6:5; Rev 2:10, Rev 2:14
the latter: Gen 49:1; Isa 24:22; Jer 48:47, Jer 49:39; Dan 2:28, Dan 10:14; Hos 3:5; Act 2:17; Ti2 3:1
Geneva 1599
24:14 And now, behold, I go unto my people: come [therefore, and] I will (h) advertise thee what this people shall do to thy people in the latter days.
(h) He gave also wicked counsel to cause the Israelites to sin, that God might forsake them, (Num 31:16).
John Gill
24:14 And now, behold, I go unto my people,.... According to thine order, I shall not stay to make thee uneasy with my company, only I crave thy patience to hear me a little before we part:
come therefore, and I will advertise thee; about some things that shall come to pass in future time, respecting this people, and thine, and other nations, both near and remote; and he hoped by this to bring him into a better temper, and part good friends: or "I will counsel thee"; what thou shall do, as the Targum of Onkelos, and so makes a sentence of this of itself, independent of, and distinct from what follows, beginning the next clause thus:
and I will show them what this people, &c. referring the former to the counsel Balaam gave to Balak, how to seduce the people into idolatry; and the Targum of Jonathan expresses it at large;"come, I will counsel thee, go and prepare victualling houses, and place lewd women there to sell food and drink at a low price, and bring this people to eat, and drink, and be drunken; and let them lie with them, and deny their God, and they will be delivered into thine hands in a little time, and many of them will fall;''which advice was followed, Num 25:1 and is referred to, Num 31:16 but though Balaam did give him such advice before he left him, which is highly probable, yet it is not what is intended here, since what follows is closely connected with the above clause, and contains the thing he advertised or advised him of:
what this people shall do to thy people in the latter days; not what the Moabites should do to the Israelites now, as the Vulgate Latin version, quite contrary to the original text, but what the Israelites should do to the Moabites in future times; not only in the times of David, by whom they were subdued, 2Kings 8:2 but in much later times, even in the times of Alexander, or King Jannaeus, who overcame them, as Josephus (b) relates. Now this might be said to Balak to make him easy, that it would not be until the latter days, many hundreds of years hence, ere the people of Israel would fight with Moab, and subdue it; and therefore he need be under no concern about them, since he would meet with no trouble from them in his time, nor his people for years to come.
(b) Antiqu. l. 13. c. 13. sect. 5.
24:1524:15: Եւ ամբարձեալ զառակս իւր՝ ասէր. Ասէ՛ Բաղաամ որդի Բէովրայ. ասէ այրն ճշմարտապէս[1439]. [1439] Այլք. Ասէ այրն ճշմարտատես։
15 Եւ նա առակի ձեւով ասաց. «Խօսում է Բէորի որդի Բաղաամը՝ ճշմարտատես այն մարդը,
15 Այն ատեն իր առակը սկսելով՝ ըսաւ.«Բէովրի որդիին Բաղաամին պատգամը Ու աչքը բաց մարդուն պատգամը
Եւ ամբարձեալ զառակս իւր ասէր. Ասէ Բաղաամ որդի Բէովրայ, ասէ այրն ճշմարտատես:

24:15: Եւ ամբարձեալ զառակս իւր՝ ասէր. Ասէ՛ Բաղաամ որդի Բէովրայ. ասէ այրն ճշմարտապէս[1439].
[1439] Այլք. Ասէ այրն ճշմարտատես։
15 Եւ նա առակի ձեւով ասաց. «Խօսում է Բէորի որդի Բաղաամը՝ ճշմարտատես այն մարդը,
15 Այն ատեն իր առակը սկսելով՝ ըսաւ.«Բէովրի որդիին Բաղաամին պատգամը Ու աչքը բաց մարդուն պատգամը
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24:1515: И произнес притчу свою и сказал: говорит Валаам, сын Веоров, говорит муж с открытым оком,
24:15 καὶ και and; even ἀναλαβὼν αναλαμβανω take up; take along τὴν ο the παραβολὴν παραβολη parable αὐτοῦ αυτος he; him εἶπεν επω say; speak φησὶν φημι express; claim Βαλααμ βαλααμ Balaam; Valaam υἱὸς υιος son Βεωρ βεωρ express; claim ὁ ο the ἄνθρωπος ανθρωπος person; human ὁ ο the ἀληθινῶς αληθινως view; see
24:15 וַ wa וְ and יִּשָּׂ֥א yyiśśˌā נשׂא lift מְשָׁלֹ֖ו mᵊšālˌô מָשָׁל proverb וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say נְאֻ֤ם nᵊʔˈum נְאֻם speech בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet] בְּנֹ֣ו bᵊnˈô בֵּן son בְעֹ֔ר vᵊʕˈōr בְּעֹור Beor וּ û וְ and נְאֻ֥ם nᵊʔˌum נְאֻם speech הַ ha הַ the גֶּ֖בֶר ggˌever גֶּבֶר vigorous man שְׁתֻ֥ם šᵊṯˌum שְׁתֻם [uncertain] הָ hā הַ the עָֽיִן׃ ʕˈāyin עַיִן eye
24:15. sumpta igitur parabola rursum ait dixit Balaam filius Beor dixit homo cuius obturatus est oculusTherefore taking up his parable, again he said: Balaam the son of Beor hath said: The man whose eye is stopped up, hath said:
15. And he took up his parable, and said, Balaam the son of Beor saith, And the man whose eye was closed saith:
24:15. Therefore, taking up his parable, he again spoke: “Balaam the son of Beor, the man whose eye has been obstructed,
24:15. And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:
And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:

15: И произнес притчу свою и сказал: говорит Валаам, сын Веоров, говорит муж с открытым оком,
24:15
καὶ και and; even
ἀναλαβὼν αναλαμβανω take up; take along
τὴν ο the
παραβολὴν παραβολη parable
αὐτοῦ αυτος he; him
εἶπεν επω say; speak
φησὶν φημι express; claim
Βαλααμ βαλααμ Balaam; Valaam
υἱὸς υιος son
Βεωρ βεωρ express; claim
ο the
ἄνθρωπος ανθρωπος person; human
ο the
ἀληθινῶς αληθινως view; see
24:15
וַ wa וְ and
יִּשָּׂ֥א yyiśśˌā נשׂא lift
מְשָׁלֹ֖ו mᵊšālˌô מָשָׁל proverb
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
נְאֻ֤ם nᵊʔˈum נְאֻם speech
בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet]
בְּנֹ֣ו bᵊnˈô בֵּן son
בְעֹ֔ר vᵊʕˈōr בְּעֹור Beor
וּ û וְ and
נְאֻ֥ם nᵊʔˌum נְאֻם speech
הַ ha הַ the
גֶּ֖בֶר ggˌever גֶּבֶר vigorous man
שְׁתֻ֥ם šᵊṯˌum שְׁתֻם [uncertain]
הָ הַ the
עָֽיִן׃ ʕˈāyin עַיִן eye
24:15. sumpta igitur parabola rursum ait dixit Balaam filius Beor dixit homo cuius obturatus est oculus
Therefore taking up his parable, again he said: Balaam the son of Beor hath said: The man whose eye is stopped up, hath said:
24:15. Therefore, taking up his parable, he again spoke: “Balaam the son of Beor, the man whose eye has been obstructed,
24:15. And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15: Balaam's Prophecy.B. C. 1452.
15 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: 16 He hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open: 17 I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. 18 And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly. 19 Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city. 20 And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations; but his latter end shall be that he perish for ever. 21 And he looked on the Kenites, and took up his parable, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock. 22 Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive. 23 And he took up his parable, and said, Alas, who shall live when God doeth this! 24 And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever. 25 And Balaam rose up, and went and returned to his place: and Balak also went his way.
The office of prophets was both to bless and to prophesy in the name of the Lord. Balaam, as a prophet, per force had blessed Israel; here he foretels future events.
I. His preface is much the same as that, v. 3, 4. He personates a true prophet admirably well, God permitting and directing him to do so, because, whatever he was, the prophecy itself was a true prophecy. He boasts, 1. That his eyes are open (v. 15), for prophets were in old time called seers (1 Sam. ix. 9), because they must speak what they had seen, and therefore, before they opened their lips, it was necessary that they should have their eyes open. 2. That he has heard the words of God, which many do that do not heed them, nor hear God in them. 3. That he knew the knowledge of the Most High; this is added here. A man may be full of the knowledge of God and yet utterly destitute of the grace of God, may receive the truth in the light of it and yet be a stranger to the love of it. 4. That he saw the vision of the Almighty, but not so as to be changed into the same image. He calls God the Most High, and the Almighty; no man could speak more honourably of him, nor seem to put a greater value upon his acquaintance with him, and yet he had no true fear of him, love to him, or faith in him, so far may a man go towards heaven, and yet come short.
II. Here is his prophecy concerning him that should be the crown and glory of his people Israel, who is, 1. David in the type, who not now, not quickly, but in process of time, should smite the corners of Moab. (v. 17), and take possession of Mount Seir, and under whom the forces of Israel should do valiantly, v. 18. This was fulfilled when David smote Moab, and measured them with a line, so that the Moabites became David' servants, 2 Sam. viii. 2. And at the same time the Edomites likewise were brought into obedience to Israel, v. 14. But, 2. Our Lord Jesus, the promised Messiah, is chiefly pointed at in the antitype, and of him it is an illustrious prophecy; it was the will of God that notice should thus be given of his coming, a great while before, not only to the people of the Jews, but to other nations, because his gospel and kingdom were to extend themselves so far beyond the borders of the land of Israel. It is here foretold, (1.) That while: "I shall see him, but not now; I do see him in vision, but at a very great distance, through the interposing space of 1500 years at least." Or understand it thus:--Balaam, a wicked man, shall see Christ, but shall not see him nigh, nor see him as Job, who saw him as his Redeemer, and saw him for himself, Job xix. 25, 27. When he comes in the clouds every eye shall see him, but many will see him (as the rich man in hell saw Abraham) afar off. (2.) That he shall come out of Jacob, and Israel, as a star and a sceptre, the former denoting his glory and lustre, and the bright and morning star, the latter his power and authority; it is he that shall have dominion. Perhaps this prophecy of Balaam (one of the children of the east) concerning a star that should arise out of Jacob, as the indication of a sceptre arising in Israel, being preserved by a tradition of that country, gave occasion to the wise men, who were of the east too, upon the sight of an unusual star over the land of Judea, to enquire for him that was born king of the Jews, Matt. ii. 2. (3.) That his kingdom shall be universal, and victorious over all opposition, which was typified by David's victories over Moab and Edom. But the Messiah shall destroy, or, as some read it, shall rule over, all the children of Seth. (v. 17), that is, all the children of men, who descend from Seth, the son of Adam, the descendants of the rest of Adam's sons being cut off by the deluge. Christ shall be king, not only of Jacob and Israel, but of all the world; so that all the children of Seth shall be either governed by his golden sceptre or dashed in pieces by his iron rod. He shall set up a universal rule, authority, and power, of his own, and shall put down all opposing rule, 1 Cor. xv. 24. He shall unwall all the children of Seth; so some read it. He shall take down all their defences and carnal confidences, so that they shall either admit his government or lie open to his judgments. (4.) That his Israel shall do valiantly; the subjects of Christ, animated by his might, shall maintain a spiritual was with the powers of darkness, and be more than conquerors. The people that do know their God shall be strong, and do exploits, Dan. xi. 32.
III. Here is his prophecy concerning the Amalekites and Kenites, part of whose country, it is probable, he had now in view. 1. The Amalekites were now the chief of the nations (v. 20), therefore Agag was spoken of (v. 7) as an eminent prince, and they were the first that engaged Israel when they came out of Egypt; but the time will come when that nation, as great as it looks now, will be totally ruined and rooted out: His latter end shall be that he perish for ever. Here Balaam confirms that doom of Amalek which Moses had read (Exod. xv. 14, 16), where God had sworn that he would have perpetual war with Amalek. Note, Those whom God is at war with will certainly perish for ever; for when God judges he will overcome. 2. The Kenites were now the securest of the nations; their situation was such as that nature was their engineer, and had strongly fortified them: "Thou puttest thy nest (like the eagle) in a rock, v. 21. Thou thinkest thyself safe, and yet the Kenites shall be wasted (v. 22) and gradually brought to decay, till they be carried away captive by the Assyrians," which was done at the captivity of the ten tribes. Note, Bodies politic, like natural bodies, though of the strongest constitutions, will gradually decay, and come to ruin at last; even a nest in a rock will be no perpetual security.
IV. Here is a prophecy that looks as far forward as the Greeks and Romans, for theirs is supposed to be meant by the coast of Chittim, v. 24.
1. The introduction to this parable; this article of his prophecy is very observable (v. 23): Alas! who shall live when God doeth this? Here he acknowledges all the revolutions of states and kingdoms to be the Lord's doing: God doeth this; whoever are the instruments, he is the supreme director. But he speaks mournfully concerning them, and has a very melancholy prospect of these events: Who shall live? Either, (1.) These events are so distant, and so far off to come, that it is hard to say who shall live till they come; but, whoever shall live to see them, there will be amazing turns. Or, (2.) They will be so dismal, and make such desolations, that scarcely any will escape or be left alive; who shall live when death rides in triumph? Rev. vi. 8. Those that live then will be as brands plucked out of the fire, and will have their lives given them as a prey. God fit us for the worst of times!
2. The prophecy itself is observable. Both Greece and Italy lie much upon the sea, and therefore their armies were sent forth mostly in ships. Now he seems here to foretell, (1.) That the forces of the Grecians should humble and bring down the Assyrians, who were united with the Persians, which was fulfilled when the eastern country was overcome, or overrun rather, by Alexander. (2.) That theirs and the Roman forces should afflict the Hebrews, or Jews, who were called the children of Eber; this was fulfilled in part when the Grecian empire was oppressive to the Jewish nation, but chiefly when the Roman empire ruined it and put a period to it. But, (3.) That Chittim, that is, the Roman empire, in which the Grecian was at length swallowed up, should itself perish for ever, when the stone cut out of the mountain without hands shall consume all these kingdoms, and particularly the feet of iron and clay, Dan. ii. 34. Thus (says Dr. Lightfoot) Balaam, instead of cursing the church, curses Amalek the first, and Rome the last, enemy of the church. And so let all thy enemies perish, O Lord!
Adam Clarke: Commentary on the Bible - 1831
24:15: The man whose eyes are open - See on Num 24:3 (note). It seems strange that our version should have fallen into such a mistake as to render שתם shethum, open, which it does not signify, when the very sound of the word expresses the sense. The Vulgate has very properly preserved the true meaning, by rendering the clause cujus obturatus est oculus, he whose eyes are shut. The Targum first paraphrased the passage falsely, and most of the versions followed it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:15: Num 24:3, Num 24:4, Num 23:7, Num 23:18; Job 27:1; Mat 13:35
Carl Friedrich Keil and Franz Delitzsch
24:15
Balaam's fourth and last prophecy is distinguished from the previous ones by the fact that, according to the announcement in Num 24:14, it is occupied exclusively with the future, and foretells the victorious supremacy of Israel over all its foes, and the destruction of all the powers of the world. This prophecy is divided into four different prophecies by the fourfold repetition of the words, "he took up his parable" (Num 24:15, Num 24:20, Num 24:21, and Num 24:23). The first of these refers to the two nations that were related to Israel, viz., Edom and Moab (Num 24:17-19); the second to Amalek, the arch-enemy of Israel (Num 24:20); the third to the Kenites, who were allied to Israel (Num 24:21 and Num 24:22); and the fourth proclaims the overthrow of the great powers of the world (Num 24:23 and Num 24:24). - The introduction in Num 24:15 and Num 24:16 is the same as that of the previous prophecy in Num 24:3 and Num 24:4, except that the words, "he which knew the knowledge of the Most High," are added to the expression, "he that heard the words of God," to show that Balaam possessed the knowledge of the Most High, i.e., that the word of God about to be announced had already been communicated to him, and was not made known to him now for the first time; though without implying that he had received the divine revelation about to be uttered at the same time as those which he had uttered before.
John Gill
24:15 And he took up his parable, and said,.... In this and the following verse; the same preface, in the same words, is made to his prophecy as before; see Gill on Num 24:3, Num 24:4; only one clause is added, "and knew the knowledge of the Most High"; that Balaam had some knowledge of God is certain from the names by which he calls him, being such that he made himself known by to the patriarchs, and by which he is frequently called in the sacred writings; but then this knowledge of his was merely notional and speculative, and not spiritual and supernatural, and was such as men may have who are destitute of the grace of God: he was one that professed to know him in words, but in works denied him, see 1Cor 13:2 and he also was admitted to much nearness to God, and converse with him, of which he boasted; but then this was not for his own sake, or as a mark of friendship to him, but for the sake of the people of Israel, and to prevent his doing them mischief. His prophecy follows.
Robert Jamieson, A. R. Fausset and David Brown
24:15 he took his parable--or prophecy, uttered in a poetical style.
24:1624:16: որ լուաւ զպատգամս Աստուծոյ, եւ հմո՛ւտ է գիտութեան Բարձրելոյ. եւ զտեսիլ Աստուծոյ ետես ՚ի քուն աչօք իւրովք բացօք[1440]։ [1440] Ոմանք. Զպատգամս Տեառն Աստուծոյ։
16 որ լսել է Աստծու պատգամները եւ հմուտ է Բարձրեալի գիտութեանը, քնի մէջ բաց աչքերով է տեսել Աստծու տեսիլը:
16 Աստուծոյ խօսքերը լսող Եւ Բարձրեալին գիտութիւնը գիտցող Ու Ամենակարողին տեսիլքը տեսնող Եւ քնանալու պէս գետինը ինկող Ու աչքերը բաց եղողին պատգամը այս է։
որ լուաւ զպատգամս Աստուծոյ, եւ հմուտ է գիտութեան Բարձրելոյ, եւ զտեսիլ [394]Աստուծոյ ետես ի քուն աչօք իւրովք բացօք:

24:16: որ լուաւ զպատգամս Աստուծոյ, եւ հմո՛ւտ է գիտութեան Բարձրելոյ. եւ զտեսիլ Աստուծոյ ետես ՚ի քուն աչօք իւրովք բացօք[1440]։
[1440] Ոմանք. Զպատգամս Տեառն Աստուծոյ։
16 որ լսել է Աստծու պատգամները եւ հմուտ է Բարձրեալի գիտութեանը, քնի մէջ բաց աչքերով է տեսել Աստծու տեսիլը:
16 Աստուծոյ խօսքերը լսող Եւ Բարձրեալին գիտութիւնը գիտցող Ու Ամենակարողին տեսիլքը տեսնող Եւ քնանալու պէս գետինը ինկող Ու աչքերը բաց եղողին պատգամը այս է։
zohrab-1805▾ eastern-1994▾ western am▾
24:1616: говорит слышащий слова Божии, имеющий ведение от Всевышнего, который видит видения Всемогущего, падает, но открыты очи его.
24:16 ἀκούων ακουω hear λόγια λογιον declaration θεοῦ θεος God ἐπιστάμενος επισταμαι well aware; stand over ἐπιστήμην επιστημη from; by ὑψίστου υψιστος highest; most high καὶ και and; even ὅρασιν ορασις appearance; vision θεοῦ θεος God ἰδὼν οραω view; see ἐν εν in ὕπνῳ υπνος slumber; sleep ἀποκεκαλυμμένοι αποκαλυπτω reveal; uncover οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him
24:16 נְאֻ֗ם nᵊʔˈum נְאֻם speech שֹׁמֵ֨עַ֙ šōmˈēₐʕ שׁמע hear אִמְרֵי־ ʔimrê- אֵמֶר word אֵ֔ל ʔˈēl אֵל god וְ wᵊ וְ and יֹדֵ֖עַ yōḏˌēₐʕ ידע know דַּ֣עַת dˈaʕaṯ דַּעַת knowledge עֶלְיֹ֑ון ʕelyˈôn עֶלְיֹון upper מַחֲזֵ֤ה maḥᵃzˈē מַחֲזֶה vision שַׁדַּי֙ šaddˌay שַׁדַּי Almighty יֶֽחֱזֶ֔ה yˈeḥᵉzˈeh חזה see נֹפֵ֖ל nōfˌēl נפל fall וּ û וְ and גְל֥וּי ḡᵊlˌûy גלה uncover עֵינָֽיִם׃ ʕênˈāyim עַיִן eye
24:16. dixit auditor sermonum Dei qui novit doctrinam Altissimi et visiones Omnipotentis videt qui cadens apertos habet oculosThe hearer of the words of God hath said, who knoweth the doctrine of the Highest, and seeth the visions of the Almighty, who falling hath his eyes opened:
16. He saith, which heareth the words of God, And knoweth the knowledge of the Most High, Which seeth the vision of the Almighty, Falling down, and having his eyes open:
24:16. the hearer of the sermon of God, he who knows the doctrine of the Most High, and who sees the visions of the Almighty, who, falling down, has his eyes opened, has declared:
24:16. He hath said, which heard the words of God, and knew the knowledge of the most High, [which] saw the vision of the Almighty, falling [into a trance], but having his eyes open:
He hath said, which heard the words of God, and knew the knowledge of the most High, [which] saw the vision of the Almighty, falling [into a trance], but having his eyes open:

16: говорит слышащий слова Божии, имеющий ведение от Всевышнего, который видит видения Всемогущего, падает, но открыты очи его.
24:16
ἀκούων ακουω hear
λόγια λογιον declaration
θεοῦ θεος God
ἐπιστάμενος επισταμαι well aware; stand over
ἐπιστήμην επιστημη from; by
ὑψίστου υψιστος highest; most high
καὶ και and; even
ὅρασιν ορασις appearance; vision
θεοῦ θεος God
ἰδὼν οραω view; see
ἐν εν in
ὕπνῳ υπνος slumber; sleep
ἀποκεκαλυμμένοι αποκαλυπτω reveal; uncover
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
24:16
נְאֻ֗ם nᵊʔˈum נְאֻם speech
שֹׁמֵ֨עַ֙ šōmˈēₐʕ שׁמע hear
אִמְרֵי־ ʔimrê- אֵמֶר word
אֵ֔ל ʔˈēl אֵל god
וְ wᵊ וְ and
יֹדֵ֖עַ yōḏˌēₐʕ ידע know
דַּ֣עַת dˈaʕaṯ דַּעַת knowledge
עֶלְיֹ֑ון ʕelyˈôn עֶלְיֹון upper
מַחֲזֵ֤ה maḥᵃzˈē מַחֲזֶה vision
שַׁדַּי֙ šaddˌay שַׁדַּי Almighty
יֶֽחֱזֶ֔ה yˈeḥᵉzˈeh חזה see
נֹפֵ֖ל nōfˌēl נפל fall
וּ û וְ and
גְל֥וּי ḡᵊlˌûy גלה uncover
עֵינָֽיִם׃ ʕênˈāyim עַיִן eye
24:16. dixit auditor sermonum Dei qui novit doctrinam Altissimi et visiones Omnipotentis videt qui cadens apertos habet oculos
The hearer of the words of God hath said, who knoweth the doctrine of the Highest, and seeth the visions of the Almighty, who falling hath his eyes opened:
24:16. the hearer of the sermon of God, he who knows the doctrine of the Most High, and who sees the visions of the Almighty, who, falling down, has his eyes opened, has declared:
24:16. He hath said, which heard the words of God, and knew the knowledge of the most High, [which] saw the vision of the Almighty, falling [into a trance], but having his eyes open:
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tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
24:16: And knew, the knowledge of the Most High - With the addition of these words, which point to the greater importance and the more distinctly predictive character of what follows, the introduction to this last parable is the same as the introduction to the preceding parable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:16: Num 24:4; Sa2 23:1, Sa2 23:2; Co1 8:1, Co1 13:2
24:1724:17: Ցուցի՛ց նմա՝ եւ ո՛չ այժմ. երանեցի՛ց, եւ ո՛չ ՚ի մօտոյ։ Ծագեսցէ՛ Աստղն Յակոբայ, եւ յարիցէ ա՛յր յԻսրայէլէ, եւ հարցէ՛ զիշխանս Մովաբայ. եւ առցէ աւա՛ր զամենայն որդիս Սեթայ[1441]։ [1441] Օրինակ մի. Ծագեսցէ աստղ ՚ի Յակոբայ, եւ ելցէ այր յԻսրայէլէ։
17 Ես ցոյց եմ տալու նրան, բայց ոչ հիմա, երանելի եմ դարձնելու նրան, բայց ոչ մօտ ժամանակում: Ծագելու է Յակոբի աստղը, մի մարդ է բարձրանալու իսրայէլացիներից եւ կոտորելու է Մովաբի իշխաններին, գերեվարելու է Սէթի բոլոր յետնորդներին:
17 Զանիկա պիտի տեսնեմ, բայց հիմա չէ. Զանիկա պիտի զննեմ, բայց մօտերս չէ. Յակոբէն աստղ մը պիտի ծագի Ու Իսրայէլէն իշխանութեան գաւազան մը պիտի ելլէ Ու Մովաբի իշխանները* պիտի զարնէ Ու Սէթի բոլոր որդիները բնաջինջ պիտի ընէ։
[395]ցուցից նմա, եւ ոչ այժմ. երանեցից``, եւ ոչ ի մօտոյ. ծագեսցէ Աստղն Յակոբայ, եւ յարիցէ [396]այր յԻսրայելէ, եւ հարցէ զիշխանս Մովաբայ, եւ առցէ աւար զամենայն որդիս Սեթայ:

24:17: Ցուցի՛ց նմա՝ եւ ո՛չ այժմ. երանեցի՛ց, եւ ո՛չ ՚ի մօտոյ։ Ծագեսցէ՛ Աստղն Յակոբայ, եւ յարիցէ ա՛յր յԻսրայէլէ, եւ հարցէ՛ զիշխանս Մովաբայ. եւ առցէ աւա՛ր զամենայն որդիս Սեթայ[1441]։
[1441] Օրինակ մի. Ծագեսցէ աստղ ՚ի Յակոբայ, եւ ելցէ այր յԻսրայէլէ։
17 Ես ցոյց եմ տալու նրան, բայց ոչ հիմա, երանելի եմ դարձնելու նրան, բայց ոչ մօտ ժամանակում: Ծագելու է Յակոբի աստղը, մի մարդ է բարձրանալու իսրայէլացիներից եւ կոտորելու է Մովաբի իշխաններին, գերեվարելու է Սէթի բոլոր յետնորդներին:
17 Զանիկա պիտի տեսնեմ, բայց հիմա չէ. Զանիկա պիտի զննեմ, բայց մօտերս չէ. Յակոբէն աստղ մը պիտի ծագի Ու Իսրայէլէն իշխանութեան գաւազան մը պիտի ելլէ Ու Մովաբի իշխանները* պիտի զարնէ Ու Սէթի բոլոր որդիները բնաջինջ պիտի ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1717: Вижу Его, но ныне еще нет; зрю Его, но не близко. Восходит звезда от Иакова и восстает жезл от Израиля, и разит князей Моава и сокрушает всех сынов Сифовых.
24:17 δείξω δεικνυω show αὐτῷ αυτος he; him καὶ και and; even οὐχὶ ουχι not; not actually νῦν νυν now; present μακαρίζω μακαριζω count blessed / prosperous καὶ και and; even οὐκ ου not ἐγγίζει εγγιζω get close; near ἀνατελεῖ ανατελλω spring up; rise ἄστρον αστρον constellation ἐξ εκ from; out of Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἀναστήσεται ανιστημι stand up; resurrect ἄνθρωπος ανθρωπος person; human ἐξ εκ from; out of Ισραηλ ισραηλ.1 Israel καὶ και and; even θραύσει θραυω crush τοὺς ο the ἀρχηγοὺς αρχηγος original; originator Μωαβ μωαβ and; even προνομεύσει προνομευω all; every υἱοὺς υιος son Σηθ σηθ Sēth; Sith
24:17 אֶרְאֶ֨נּוּ֙ ʔerʔˈennû ראה see וְ wᵊ וְ and לֹ֣א lˈō לֹא not עַתָּ֔ה ʕattˈā עַתָּה now אֲשׁוּרֶ֖נּוּ ʔᵃšûrˌennû שׁור regard וְ wᵊ וְ and לֹ֣א lˈō לֹא not קָרֹ֑וב qārˈôv קָרֹוב near דָּרַ֨ךְ dārˌaḵ דרך tread כֹּוכָ֜ב kôḵˈāv כֹּוכָב star מִֽ mˈi מִן from יַּעֲקֹ֗ב yyaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and קָ֥ם qˌām קום arise שֵׁ֨בֶט֙ šˈēveṭ שֵׁבֶט rod מִ mi מִן from יִּשְׂרָאֵ֔ל yyiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מָחַץ֙ māḥˌaṣ מחץ break פַּאֲתֵ֣י paʔᵃṯˈê פֵּאָה corner מֹואָ֔ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and קַרְקַ֖ר qarqˌar קַרְקַר [uncertain] כָּל־ kol- כֹּל whole בְּנֵי־ bᵊnê- בֵּן son שֵֽׁת׃ šˈēṯ שֵׁת defiance
24:17. videbo eum sed non modo intuebor illum sed non prope orietur stella ex Iacob et consurget virga de Israhel et percutiet duces Moab vastabitque omnes filios SethI shall see him, but not now: I shall behold him, but not near. A STAR SHALL RISE out of Jacob and a sceptre shall spring up from Israel: and shall strike the chiefs of Moab, and shall waste all the children of Seth
17. I see him, but not now: I behold him, but not nigh: There shall come forth a star out of Jacob, And a sceptre shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of tumult.
24:17. I shall see him, but not presently. I shall gaze upon him, but not soon. A star shall rise out of Jacob, and a rod shall spring up from Israel. And he shall strike down the commanders of Moab, and he shall devastate all the sons of Seth.
24:17. I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.
I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth:

17: Вижу Его, но ныне еще нет; зрю Его, но не близко. Восходит звезда от Иакова и восстает жезл от Израиля, и разит князей Моава и сокрушает всех сынов Сифовых.
24:17
δείξω δεικνυω show
αὐτῷ αυτος he; him
καὶ και and; even
οὐχὶ ουχι not; not actually
νῦν νυν now; present
μακαρίζω μακαριζω count blessed / prosperous
καὶ και and; even
οὐκ ου not
ἐγγίζει εγγιζω get close; near
ἀνατελεῖ ανατελλω spring up; rise
ἄστρον αστρον constellation
ἐξ εκ from; out of
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἀναστήσεται ανιστημι stand up; resurrect
ἄνθρωπος ανθρωπος person; human
ἐξ εκ from; out of
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
θραύσει θραυω crush
τοὺς ο the
ἀρχηγοὺς αρχηγος original; originator
Μωαβ μωαβ and; even
προνομεύσει προνομευω all; every
υἱοὺς υιος son
Σηθ σηθ Sēth; Sith
24:17
אֶרְאֶ֨נּוּ֙ ʔerʔˈennû ראה see
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
עַתָּ֔ה ʕattˈā עַתָּה now
אֲשׁוּרֶ֖נּוּ ʔᵃšûrˌennû שׁור regard
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
קָרֹ֑וב qārˈôv קָרֹוב near
דָּרַ֨ךְ dārˌaḵ דרך tread
כֹּוכָ֜ב kôḵˈāv כֹּוכָב star
מִֽ mˈi מִן from
יַּעֲקֹ֗ב yyaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
קָ֥ם qˌām קום arise
שֵׁ֨בֶט֙ šˈēveṭ שֵׁבֶט rod
מִ mi מִן from
יִּשְׂרָאֵ֔ל yyiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מָחַץ֙ māḥˌaṣ מחץ break
פַּאֲתֵ֣י paʔᵃṯˈê פֵּאָה corner
מֹואָ֔ב môʔˈāv מֹואָב Moab
וְ wᵊ וְ and
קַרְקַ֖ר qarqˌar קַרְקַר [uncertain]
כָּל־ kol- כֹּל whole
בְּנֵי־ bᵊnê- בֵּן son
שֵֽׁת׃ šˈēṯ שֵׁת defiance
24:17. videbo eum sed non modo intuebor illum sed non prope orietur stella ex Iacob et consurget virga de Israhel et percutiet duces Moab vastabitque omnes filios Seth
I shall see him, but not now: I shall behold him, but not near. A STAR SHALL RISE out of Jacob and a sceptre shall spring up from Israel: and shall strike the chiefs of Moab, and shall waste all the children of Seth
24:17. I shall see him, but not presently. I shall gaze upon him, but not soon. A star shall rise out of Jacob, and a rod shall spring up from Israel. And he shall strike down the commanders of Moab, and he shall devastate all the sons of Seth.
24:17. I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.
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
17-19: Ближайшим образом и отчасти имеется в виду могущество Израиля при его славных земных царях. Во всей же своей полноте пророчество относится Церковью ко временам Мессии.

Церковь положила настоящее пророчество паремийным чтением на праздник Рождества Христова.

По словам одной церковной песни на означенный праздник, «ныне из Иакова, якоже Валаам рече, рождается Христос; языки же господствует, и возвысится благодатию Царство Его пребывающее непременно» (троп. 5: п. кан. на Р. X.). «Волхва звездочетца Валаама гадания ныне исполняются, — говорится в другом месте, — воссия бо звезда от Иакова и настави к солнцу славы дары носящие волхвы, от Персиды цари» (троп. 3: п. кан. на Р. X.).
Adam Clarke: Commentary on the Bible - 1831
24:17: I shall see him, but not now - Or, I shall see him, but he is not now. I shall behold him, but not nigh - I shall have a full view of him, but the time is yet distant. That is, The person of whom I am now prophesying does not at present exist among these Israelites, nor shall he appear in this generation. There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel - a person eminent for wisdom, and formidable for strength and power, shall arise as king among this people. He shall smite the corners of Moab - he shall bring the Moabites perfectly under subjection; (See Sa2 8:2); and destroy all the children of Sheth. The original word קרקר karkar, from קרה karah, to meet, associate, join, blend, and the like, is variously translated; vastabit, he shall waste, Vulgate - προνομευσει, shall prey on, Sept - ישלוט yishlot, shall rule over, Targum - Shall shake, Arabic - barbend, shall put a yoke on, Pers - Shall unwall, Ainsworth, etc., etc.
The Targum of Onkelos translates the whole passage thus:
"I shall see him, but not now: I shall behold him, but he is not near. When a king shall arise from the house of Jacob, and the Messiah be anointed from the house of Israel, he shall slay the princes of Moab, and rule over all the children of men."
The Jerusalem Targum is a little different:
"A king shall arise from the house of Jacob, a redeemer and governor from the house of Israel, who shall slay the chiefs of the Moabites, and empty out and destroy all the children of the East."
Rabbi Moses ben Maimon has, in my opinion, perfectly hit the meaning of the prophecy in the following paraphrase of the text:
"I shall see him, but not now. This is David - I shall behold him, but not nigh. This is the king Messiah - A Star shall come out of Jacob. This is David - And a Sceptre shall rise out of Israel. This is the king Messiah - And shall smite the corners of Moab. This is David, (as it is written, Sa2 8:2 : And he smote Moab, casting them down to the ground) - And shall destroy all the children of Sheth. This is the king Messiah, of whom it is written, (Psa 72:8), He shall have dominion from sea to sea."
Albert Barnes: Notes on the Bible - 1834
24:17: Render, I see him, though he be not now: I behold him, though he be not near. Balaam here describes what is actually before him in inward vision.
Him - i. e., the prince, represented in the succeeding words by the Star and Scepter. The star has among all nations served as a symbol of regal power and splendour: and the birth and future glory of great monarchs were believed by the ancients to be heralded by the appearance of stars or comets: compare also Isa 14:12; Dan 8:10; Rev 1:16, Rev 1:20; Rev 2:1; Rev 9:1.
The corners of Moab - literally, "the two sides of Moab," i. e., the length and breadth of the land: compare Jer 48:45.
Destroy all the children of Sheth - Rather, "overthrow the sons of tumult," i. e., the warriors of Moab, whose valour and fierceness is frequently referred to elsewhere (compare Exo 15:15; Isa 15:4; Isa 16:6, etc.) Compare Jer 48:45.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:17: I shall see him: The Targum of Onkelos translates this passage in the following manner: "I shall see him, but not now; I shall behold him, but he is not near. When a king shall arise from the house of Jacob, and the Messiah be anointed from the house of Israel; he shall slay the princes of Moab, and rule over all the children of men." The marginal references will direct the reader to the fulfilment of these remarkable prophecies. Job 19:25-27; Zac 12:10; Jde 1:11, Jde 1:14, Jde 1:15; Rev 1:7
a Star: Mat 2:2-9; Luk 1:78; Pe2 1:19; Rev 22:16
a Sceptre: Gen 49:10; Psa 45:6, Psa 78:70-72, Psa 110:2; Isa 9:7; Luk 1:32, Luk 1:33; Heb 1:8
smite the corners of Moab: or, smite through the princes of Moab, Sa1 14:38 *marg. Zac 10:4
Moab: Sa2 8:2; Kg2 3:5, Kg2 3:26, Kg2 3:27; Ch1 18:2; Jer 48:45
all the children: Gen 4:25, Gen 4:26, Gen 5:3-29
Sheth: Psa 72:8-11; Rev 11:15
Carl Friedrich Keil and Franz Delitzsch
24:17
The prophecy itself commences with a picture from the "end of the days," which rises up before the mental eye of the seer. "I see Him, yet not now; I behold Him, but not nigh. A star appears out of Jacob, and a sceptre rises out of Israel, and dashes Moab in pieces on both sides, and destroys all the sons of confusion." The suffixes to אראנּוּ and עשׁוּרנּוּ refer to the star which is mentioned afterwards, and which Balaam sees in spirit, but "not now," i.e., not as having already appeared, and "not nigh," i.e., not to appear immediately, but to come forth out of Israel in the far distant future. "A star is so natural an image and symbol of imperial greatness and splendour, that it has been employed in this sense in almost every nation. And the fact that this figure and symbol are so natural, may serve to explain the belief of the ancient world, that the birth and accession of great kings was announced by the appearance of stars" (Hengstenberg, who cites Justini hist. xxxvii. 2; Plinii h. n. ii. 23; Sueton. Jul. Caes. c. 78; and Dio Cass. xlv. p. 273). If, however, there could be any doubt that the rising star represented the appearance of a glorious ruler or king, it would be entirely removed by the parallel, "a sceptre arises out of Israel." The sceptre, which was introduced as a symbol of dominion even in Jacob's blessing (Gen 49:10), is employed here as the figurative representation and symbol of the future ruler in Israel. This ruler would destroy all the enemies of Israel. Moab and (Num 24:18) Edom are the first of these that are mentioned, viz., the two nations that were related to Israel by descent, but had risen up in hostility against it at that time. Moab stands in the foremost rank, not merely because Balaam was about to announce to the king of Moab what Israel would do to his people in the future, but also because the hostility of the heathen to the people of God had appeared most strongly in Balak's desire to curse the Israelites. מואב פּאתי, "the two corners or sides of Moab," equivalent to Moab on both sides, from one end to the other. For קרקר, the inf. Pilp. of קוּר or קיר, the meaning to destroy is fully established by the parallel מחץ, and by Is 22:5, whatever may be thought of its etymology and primary meaning. And neither the Samaritan text nor the passage in Jeremiah (Jer 48:45), which is based upon this prophecy, at all warrants an alteration of the reading קרקר into קדקד (the crown of the head), since Jeremiah almost invariably uses earlier writing in this free manner, viz., by altering the expressions employed, and substituting in the place of unusual words wither more common ones, or such as are similar in sound (cf. Kper, Jerem. libror, ss. interpres atque vindex, pp. xii.ff. and p. 43). - כּל־בּני־שׁת does not mean "all the sons of Seth," i.e., all mankind, as the human race is never called by the name of Seth; and the idea that the ruler to arise out of Israel would destroy all men, would be altogether unsuitable. It signifies rather "all the sons of confusion," by which, according to the analogy of Jacob and Israel (Num 24:17), Edom and Seir (Num 24:18), the Moabites are to be understood as being men of wild, warlike confusion. שׁת is a contraction of שׁאת (Lam 3:47), and derived from שׁאה; and in Jer 48:45 it is correctly rendered שׁאון בּני.
(Note: On the other hand, the rendering, "all the sons of the drinker, i.e., of Lot," which Hiller proposed, and v. Hoffmann and Kurtz have renewed, is evidently untenable. For, in the first place, the fact related in Gen 19:32. does not warrant the assumption that Lot ever received the name of the "drinker," especially as the word used in Gen 19 is not שׁתה, but שׁקה. Moreover, the allusion to "all the sons of Lot," i.e., the Moabites and Ammonites, neither suits the thoroughly synonymous parallelism in the saying of Balaam, nor corresponds to the general character of his prophecies, which announced destruction primarily only to those nations that rose up in hostility against Israel, viz., Moab, Edom, and Amalek, whereas hitherto the Ammonites had not assumed either a hostile or friendly attitude towards them. And lastly, all the nations doomed to destruction are mentioned by name. Now the Ammonites were not a branch of the Moabites by descent, nor was their territory enclosed within the Moabitish territory, so that it could be included, as Hoffmann supposes, within the "four corners of Moab.")
In the announcement of destruction which is to fall upon the enemies of Israel through the star and sceptre out of the midst of it, Moab is followed by "its southern neighbour Edom."
Geneva 1599
24:17 I shall see him, but not now: I shall behold him, but not nigh: there shall come a (i) Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the (k) corners of Moab, and destroy all the children of (l) Sheth.
(i) Meaning Christ.
(k) That is, the princes.
(l) He shall subdue all that resist: for of Sheth came Noah, and of Noah all the world.
John Gill
24:17 I shall see him, but not now,.... Meaning not Israel, for he now saw him encamped, and at no great distance; but one that should descend from him, a famous and excellent person, and who is no other than the Messiah, as appears by what follows; him he should see, not spiritually with an eye of faith, nor corporeally with his bodily eyes in his state of incarnation, but at the day of judgment; and now, indeed, he saw him by a spirit of prophecy:
I shall behold him, but not nigh; signifying, that the coming of this illustrious Person, who should smite the borders of Moab, was not near, and therefore Balak had no reason to indulge any present fears; and that when he was come either into the world to save men, or to judgment, Balaam would have no nearness to him, nor interest in him; he would see him at the last day, but not for himself, as Job says he should, Job 19:25.
there shall come a star out of Jacob, and a sceptre shall rise out of Israel; which Aben Ezra interprets of David, though he says many interpret it of the Messiah; and there are some writers, both Jewish and Christian, that understand it partly of David, and partly of Christ, and chiefly of him, and of David as a type of him; the fulfilment of which was only in part in David, but principally and completely in Christ. Maimonides (c) parts the prophecy between them: the whole undoubtedly agrees with Christ, and belongs unto him: the "star" and "sceptre" may be considered as names and titles of the Messiah; he is called the "morning star", Rev_ 22:16 for his glory, brightness, and splendour, and for the light that comes by him, and the influence of his grace, and the blessings of it on the sons of men; and hence a false Messiah took the name of Bar Cochab, the son of a star, to answer to this prophecy; and he may be called a "sceptre", that is, a sceptre bearer, because of his royalty; he not only has the name of a king, but has a kingdom, both of nature, providence, and grace, and rules with a sceptre of grace, mercy, and righteousness; and as he was to spring from Jacob or Israel, so he did, being a son of Abraham, a descendant of Jacob, of the tribe of Judah, and family of David, Mt 1:1, but I rather think that the star is to be considered as a sign and circumstance of his coming, and that the words may be rendered, "when a star steers its course from Jacob", or "unto Jacob, then a sceptre", or "sceptre bearer":
shall rise out of Israel, or "rise up unto Israel"; for the particle sometimes signifies "unto" (d); and that the appearance of a star in Israel was a sign of the Messiah's coming is certain from Mt 2:1 of which the Magi were informed by Zoroastres (e) their founder, who, being of Jewish extract, had got it from this prophecy of Balaam; and it is as evident that the Jews expected the appearance of an extraordinary star at the time of the Messiah's coming; for so they say more than once, in an ancient book of theirs (f), that when the"Messiah shall be revealed, a bright and shining star shall arise in the east;''which expectation must be founded on this prophecy:
and shall smite the corners of Moab; not only the corners of their houses and cities, but the extreme parts and borders of the land, even all the sides, and the whole of it; or the princes and great men of the land, sometimes called "corners", see Zech 10:4 and so the Targums of Onkelos and Jonathan:
and shall kill the princes of Moab or the mighty ones of Moab, as the Jerusalem Targum; this was literally fulfilled in David, 2Kings 8:2 Ps 60:1 and figuratively and mystically in Christ, by subduing his enemies, signified by Moabites, as being the enemies of Israel; either by reducing them through the power of his grace to obedience to him, or by smiting and breaking them in pieces with a rod of iron; and which will be more plainly and fully accomplished when he shall destroy those Moabites, the antichristian nations, Rev_ 19:15.
and destroy all the children of Sheth; some take Sheth to be the name of some famous king among the Moabites, as Grotius; others, the name of some city of Moab, which David utterly destroyed, as R. Nathan (g); others suppose some particular nations are meant, as either the Edomites, so called because they put confidence in their foundations, and fortified places, so Vitringa (h); or the Egyptians, from Seth or Sethos, one of their kings, who was known by the name Egyptus, as a late learned writer (i) of ours conjectures; but rather by the children of Seth are meant all nations, as Jarchi observes, for all come from Seth, the son of the first man; and so the words may be rendered, as they are by Onkelos,"he shall rule over all the children of men;''which will be fulfilled in Christ, when he shall have put down all rule and authority, and all will be subject to him, and his kingdom be from sea to sea, and his dominion from the river to the ends of the earth; unless rather by the children of Seth are meant the special people of God, in distinction from others, and in allusion to the distinction between the Sethites and Cainites, the one being the people of God, the other not; and so it may be interpreted of Christ's gathering them to him, by clucking as it were for them, as a hen gathers her chickens; so the word is used in Jewish writings, and of God himself; for it is said (k) the holy blessed God clucks over them, as hens do, which is the simile our Lord himself uses, Mt 23:37 the Targums of Onkelos and Jonathan interpret this prophecy of the Messiah by name; and so do many other Jewish writers, both ancient (l) and modern (m).
(c) Hilchot Melachim, c. 11. sect. 1. (d) Vid. Nold. Concord. Ebr. part. p. 545. (e) Abulpharag. Hist. Dynast. p. 54. (f) Zohar in Exod. fol. 3. 3, 4. & in Numb fol. 85. 4. & 86. 1. (g) Apud Lyram in loc. (h) Comment. in Isa. xxii. 5. (i) Clayton's Chronology of the Hebrew Bible, &c. p. 445. (k) T. Bab. Taanith, c. 4. in En Jacob, par. 1. fol. 143. 4. (l) Debarim Rabba, fol. 234. 4. Pesikta in Kettoreth Hassammim in Numb. fol. 27. 3. & 28. 1. (m) Abarbinel. Mashmiah Jeshuah, fol. 4. 2, 3. Abendana in loc. R. Isaac Chizzuk Emunah, p. 71, 72.
John Wesley
24:17 I shall see him - Or, I have seen, or do see the star, and sceptre as it here follows, that is, a great and eminent prince, which was to come out of Israel's loins, the Messiah, as both Jewish and Christian interpreters expound it, who most eminently and fully performed what is here said, in destroying the enemies of Israel or of God's church, here described under the names of the nearest and fiercest enemies of Israel: And to him alone agrees the foregoing verb properly, I shall see him, in my own person, as every eye shall see him, when he comes to judgment. Not now - Not yet, but after many ages. A star - A title often given to, princes and eminent persons, and particularly to the Messiah, Rev_ 2:28, Rev_ 22:16. A sceptre - That is, a sceptre - bearer, a king or ruler, even that sceptre mentioned Gen 49:10. The corners - The borders, which are often used in scripture for the whole country to which they belong. Of Sheth - This seems to be the name of some then eminent, though now unknown place or prince in Moab; there being innumerable instances of such places or persons sometime famous, but now utterly lost as to all monuments and remembrances of them.
Robert Jamieson, A. R. Fausset and David Brown
24:17 I shall see him--rather, "I do see" or "I have seen him"--a prophetic sight, like that of Abraham (Jn 8:56).
him--that is, Israel.
there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel--This imagery, in the hieroglyphic language of the East, denotes some eminent ruler--primarily David; but secondarily and pre-eminently, the Messiah (see on Gen 49:10).
corners--border, often used for a whole country (Ex 8:2; Ps 74:17).
children of Sheth--some prince of Moab; or, according to some, "the children of the East."
24:1824:18: Եւ եղիցի նմա Եդոմ ժառանգութիւն Եսաւա՛յ թշնամոյ իւրոյ. եւ Իսրայէլ արար զօրութեամբ[1442]. [1442] Ոմանք. Եդովմ ՚ի ժառանգութիւնն։
18 Նա պիտի ժառանգի Եդոմացիների երկիրը, որ պատկանում է իր թշնամի Եսաւին: Եւ այդ ամէնը իսրայէլացիները պիտի իրականացնեն իրենց ուժով:
18 Նաեւ Եդովմ պիտի նուաճուի, Սէիր ալ իր թշնամիներէն պիտի նուաճուի։Բայց Իսրայէլ քաջութեամբ պիտի շարունակէ։
Եւ եղիցի նմա Եդովմ ժառանգութիւն [397]Եսաւայ թշնամւոյ իւրոյ``. եւ Իսրայէլ արար զօրութեամբ:

24:18: Եւ եղիցի նմա Եդոմ ժառանգութիւն Եսաւա՛յ թշնամոյ իւրոյ. եւ Իսրայէլ արար զօրութեամբ[1442].
[1442] Ոմանք. Եդովմ ՚ի ժառանգութիւնն։
18 Նա պիտի ժառանգի Եդոմացիների երկիրը, որ պատկանում է իր թշնամի Եսաւին: Եւ այդ ամէնը իսրայէլացիները պիտի իրականացնեն իրենց ուժով:
18 Նաեւ Եդովմ պիտի նուաճուի, Սէիր ալ իր թշնամիներէն պիտի նուաճուի։Բայց Իսրայէլ քաջութեամբ պիտի շարունակէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1818: Едом будет под владением, Сеир будет под владением врагов своих, а Израиль явит силу [свою].
24:18 καὶ και and; even ἔσται ειμι be Εδωμ εδωμ inheritance καὶ και and; even ἔσται ειμι be κληρονομία κληρονομια inheritance Ησαυ ησαυ Ēsau; Isav ὁ ο the ἐχθρὸς εχθρος hostile; enemy αὐτοῦ αυτος he; him καὶ και and; even Ισραηλ ισραηλ.1 Israel ἐποίησεν ποιεω do; make ἐν εν in ἰσχύι ισχυς force
24:18 וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be אֱדֹ֜ום ʔᵉḏˈôm אֱדֹום Edom יְרֵשָׁ֗ה yᵊrēšˈā יְרֵשָׁה possession וְ wᵊ וְ and הָיָ֧ה hāyˈā היה be יְרֵשָׁ֛ה yᵊrēšˈā יְרֵשָׁה possession שֵׂעִ֖יר śēʕˌîr שֵׂעִיר Seir אֹיְבָ֑יו ʔōyᵊvˈāʸw איב be hostile וְ wᵊ וְ and יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עֹ֥שֶׂה ʕˌōśeh עשׂה make חָֽיִל׃ ḥˈāyil חַיִל power
24:18. et erit Idumea possessio eius hereditas Seir cedet inimicis suis Israhel vero fortiter agetAnd he shall possess Idumea: the inheritance of Seir shall come to their enemies, but Israel shall do manfully.
18. And Edom shall be a possession, Seir also shall be a possession, his enemies; While Israel doeth valiantly.
24:18. And he shall possess Idumea; the inheritance of Seir shall fall to their enemies. Yet truly, Israel shall act with strength.
24:18. And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly.
And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly:

18: Едом будет под владением, Сеир будет под владением врагов своих, а Израиль явит силу [свою].
24:18
καὶ και and; even
ἔσται ειμι be
Εδωμ εδωμ inheritance
καὶ και and; even
ἔσται ειμι be
κληρονομία κληρονομια inheritance
Ησαυ ησαυ Ēsau; Isav
ο the
ἐχθρὸς εχθρος hostile; enemy
αὐτοῦ αυτος he; him
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
ἐποίησεν ποιεω do; make
ἐν εν in
ἰσχύι ισχυς force
24:18
וְ wᵊ וְ and
הָיָ֨ה hāyˌā היה be
אֱדֹ֜ום ʔᵉḏˈôm אֱדֹום Edom
יְרֵשָׁ֗ה yᵊrēšˈā יְרֵשָׁה possession
וְ wᵊ וְ and
הָיָ֧ה hāyˈā היה be
יְרֵשָׁ֛ה yᵊrēšˈā יְרֵשָׁה possession
שֵׂעִ֖יר śēʕˌîr שֵׂעִיר Seir
אֹיְבָ֑יו ʔōyᵊvˈāʸw איב be hostile
וְ wᵊ וְ and
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עֹ֥שֶׂה ʕˌōśeh עשׂה make
חָֽיִל׃ ḥˈāyil חַיִל power
24:18. et erit Idumea possessio eius hereditas Seir cedet inimicis suis Israhel vero fortiter aget
And he shall possess Idumea: the inheritance of Seir shall come to their enemies, but Israel shall do manfully.
24:18. And he shall possess Idumea; the inheritance of Seir shall fall to their enemies. Yet truly, Israel shall act with strength.
24:18. And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly.
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Adam Clarke: Commentary on the Bible - 1831
24:18: And Edom shall be a possession - That is, to David: as it is said: "And all they of Edom became David's servants;" Sa2 8:14.
Seir also shall be a possession - That is, unto the king Messiah; as it is said: "And saviours shall come upon Mount Zion to judge the Mount of Esau; and the kingdom shall be the Lord's;" Oba 1:21. See Ainsworth.
Albert Barnes: Notes on the Bible - 1834
24:18: Seir - The older name of the mountain-land, south of Moab, and east of the Arabah, which the Edomites inhabited Gen 32:3; Gen 36:8-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:18: Gen 27:29, Gen 27:40; Sa2 8:14; Psa 60:1 *title Psa 60:8-12; Isa 34:5, Isa 63:1; Amo 9:12
Carl Friedrich Keil and Franz Delitzsch
24:18
"And Edom becomes a possession, and Seir becomes a possession, its enemies; but Israel acquires power." Whose possession Edom and Seir are to become, is not expressly stated; but it is evident from the context, and from איביו (its enemies), which is not a genitive dependent upon Seir, but is in apposition to Edom and Seir, just as צריו in Num 24:8 is in apposition to גּוים. Edom and Seir were his, i.e., Israel's enemies; therefore they were to be taken by the ruler who was to arise out of Israel. Edom is the name of the people, Seir of the country, just as in Gen 32:4; so that Seir is not to be understood as relating to the prae-Edomitish population of the land, which had been subjugated by the descendants of Esau, and had lost all its independence a long time before. In Moses' days the Israelites were not allowed to fight with the Edomites, even when they refused to allow them to pass peaceably through their territory (see Num 20:21), but were commanded to leave them in their possessions as a brother nation (Deut 2:4-5). In the future, however, their relation to one another was to be a very different one; because the hostility of Edom, already in existence, grew more and more into obstinate and daring enmity, which broke up all the ties of affection that Israel was to regard as holy, and thus brought about the destruction of the Edomites. - The fulfilment of this prophecy commenced with the subjugation of the Edomites by David (2Kings 8:14; 3Kings 11:15-16; 1Chron 18:12-13), but it will not be completed till "the end of the days," when all the enemies of God and His Church will be made the footstool of Christ (Ps 110:1.). That David did not complete the subjugation of Edom is evident, on the one hand, from the fact that the Edomites revolted again under Solomon, though without success (3Kings 11:14.); that they shook off the yoke imposed upon them under Joram (4Kings 8:20); and notwithstanding their defeat by Amaziah (4Kings 14:7; 2Chron 25:11) and Uzziah (4Kings 14:22; 2Chron 26:2), invaded Judah a second time under Ahaz (2Chron 28:17), and afterwards availed themselves of every opportunity to manifest their hostility to the kingdom of Judah and the Jews generally, - as for example at the conquest of Jerusalem by the Chaldeans (Ezek 35:15; Ezek 36:5; Obad 1:10 and Obad 1:13), and in the wars between the Maccabees and the Syrians (1 Macc. 5:3, 65; 2 Macc. 10:15; 12:38ff.), - until they were eventually conquered by John Hyrcanus in the year b.c. 129, and compelled to submit to circumcision, and incorporated in the Jewish state (Josephus, Ant. xiii. 9, 1, xv. 7, 9; Wars of the Jews, iv. 5, 5). But notwithstanding this, they got the government over the Jews into their own hands through Antipater and Herod (Josephus, Ant. xiv. 8, 5), and only disappeared from the stage of history with the destruction of the Jewish state by the Romans. On the other hand, the declarations of the prophets (Amos 9:12; Obad 1:17.), which foretell, with an unmistakeable allusion to this prophecy, the possession of the remnant of Edom by the kingdom of Israel, and the announcements in Isa 34 and Is 63:1-6, Jer 49:7., Ezek 25:12. and Ezek 35:1-15, comp. with Ps 137:7 and Lam 4:21-22, prove still more clearly that Edom, as the leading foe of the kingdom of God, will only be utterly destroyed when the victory of the latter over the hostile power of the world has been fully and finally secured. - Whilst Edom falls, Israel will acquire power. חיל עשׂה, to acquire ability or power (Deut 8:17-18; Ruth 4:11), not merely to show itself brave or strong. It is rendered correctly by Onkelos, "prosperabitur in opibus;" and Jonathan, "praevalebunt in opibus et possidebunt eos."
John Gill
24:18 And Edom shall be a possession,.... Of the children of Israel, which was fulfilled in part when the Edomites became the servants of David, 2Kings 8:14 and when they were smitten and spoiled by Judas Maccabeus,them a great overthrow, and abated their courage, and took their spoils.'' (1 Maccabees 5:3)and still more so when all the Edomites or the Idumaeans were subdued by Hyrcanus, and they became one people with the Jews, and conformed to their religious rites; which is not only related by Josephus (n), but by Strabo (o), an Heathen historian, who says, that they joined themselves to the Jews, and embraced their laws: but in a spiritual sense this has had a greater accomplishment in the calling of the Gentiles, and introducing them into the church of God; see Amos 9:12 compared with Acts 15:14.
Seir also shall be a possession for his enemies; which was a mount in the land of Edom where Esau formerly dwelt, and so signifies the same as before: and also that the most strong and fortified places of the land should fall into the hands of their enemies; See Gill on Obad 1:17, Obad 1:18, Obad 1:19.
Israel shall do valiantly; in fighting with and conquering the Edomites, or shall get much wealth and riches by the spoil of them, see Ps 60:9. This, and the following verse, are in some ancient writings of the Jews (p) interpreted of the times of the Messiah.
(n) Antiqu. l. 13. c. 9. sect. 1. (o) Geograph. l. 16. p. 523. (p) Zohar in Numb. fol. 85. 4. & 86. 1.
John Wesley
24:18 A possession - Which was also foretold, Gen 25:23, and in part fulfilled, 2Kings 8:14; 1Chron 18:13, but more fully by Christ, Amos 9:12; Obad 1:18, who shall subdue and possess all his enemies; here signified by the name of Edom, as Jacob or Israel, his brother, signifies all his church and people. Seir - A part and, mountain of Edom.
Robert Jamieson, A. R. Fausset and David Brown
24:18 Edom shall be a possession--This prophecy was accomplished by David (2Kings 8:14).
Seir--seen in the south, and poetically used for Edom. The double conquest of Moab and Edom is alluded to (Ps 60:8; Ps 108:9).
24:1924:19: եւ յարիցէ այր ՚ի Յակոբայ, եւ կորուսցէ զապրեալսն ՚ի քաղաքէ անտի։
19 Յակոբի ցեղից պիտի կանգնի այդ այրը եւ պիտի կոտորի այդ քաղաքից փրկուածներին»:
19 Եւ Յակոբէն ելլողը պիտի իշխէ Ու քաղաքին մէջ մնացորդը պիտի կորսնցնէ»։
եւ յարիցէ այր ի Յակոբայ, եւ կորուսցէ զապրեալսն ի քաղաքէ անտի:

24:19: եւ յարիցէ այր ՚ի Յակոբայ, եւ կորուսցէ զապրեալսն ՚ի քաղաքէ անտի։
19 Յակոբի ցեղից պիտի կանգնի այդ այրը եւ պիտի կոտորի այդ քաղաքից փրկուածներին»:
19 Եւ Յակոբէն ելլողը պիտի իշխէ Ու քաղաքին մէջ մնացորդը պիտի կորսնցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
24:1919: [Происшедший] от Иакова овладеет и погубит оставшееся от города.
24:19 καὶ και and; even ἐξεγερθήσεται εξεγειρω raise up; awakened ἐξ εκ from; out of Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἀπολεῖ απολλυμι destroy; lose σῳζόμενον σωζω save ἐκ εκ from; out of πόλεως πολις city
24:19 וְ wᵊ וְ and יֵ֖רְדְּ yˌērd רדה tread, to rule מִֽ mˈi מִן from יַּעֲקֹ֑ב yyaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and הֶֽאֱבִ֥יד hˈeʔᵉvˌîḏ אבד perish שָׂרִ֖יד śārˌîḏ שָׂרִיד survivor מֵ mē מִן from עִֽיר׃ ʕˈîr עִיר town
24:19. de Iacob erit qui dominetur et perdat reliquias civitatisOut of Jacob shall he come that shall rule, and shall destroy the remains of the city.
19. And out of Jacob shall one have dominion, And shall destroy the remnant from the city.
24:19. From Jacob will be he who shall be ruler. And he shall perish the remnants of the city.”
24:19. Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.
Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city:

19: [Происшедший] от Иакова овладеет и погубит оставшееся от города.
24:19
καὶ και and; even
ἐξεγερθήσεται εξεγειρω raise up; awakened
ἐξ εκ from; out of
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἀπολεῖ απολλυμι destroy; lose
σῳζόμενον σωζω save
ἐκ εκ from; out of
πόλεως πολις city
24:19
וְ wᵊ וְ and
יֵ֖רְדְּ yˌērd רדה tread, to rule
מִֽ mˈi מִן from
יַּעֲקֹ֑ב yyaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
הֶֽאֱבִ֥יד hˈeʔᵉvˌîḏ אבד perish
שָׂרִ֖יד śārˌîḏ שָׂרִיד survivor
מֵ מִן from
עִֽיר׃ ʕˈîr עִיר town
24:19. de Iacob erit qui dominetur et perdat reliquias civitatis
Out of Jacob shall he come that shall rule, and shall destroy the remains of the city.
24:19. From Jacob will be he who shall be ruler. And he shall perish the remnants of the city.”
24:19. Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.
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
24:19: Out of Jacob shall come, etc. - This is supposed to refer to Christ, because of what is said Gen 49:10.
It is exceedingly difficult to fix the true sense of this prophecy in all its particulars. Probably the star, Num 24:17, is only an emblem of kingly power. Among the Egyptians a star is said to have been the symbol of the Divine Being. The scepter refers to the kingly power in exercise. The corners or outskirts may mean the petty Moabitish governments, as the Chaldee has understood the term. If karkar, which we translate utterly destroy, be not the name of a place here, as it is in Jdg 8:10, (which is not very likely), it may be taken in one of those senses assigned to it, (see on Num 24:17 (note)), and signify the blending together the children of Sheth, that is, all the inhabitants of the earth; for so the children of Sheth must necessarily be understood, unless we consider it here as meaning some king of the Moabites, according to Grotius, or a city on the borders of Moab, according to Rabbi Nathan. As neither Israel nor the Messiah ever destroyed all the children of men, we must (in order to leave the children of Sheth what they are generally understood to be, all the inhabitants of the world) understand the whole as a prophecy of the final universal sway of the scepter of Christ, when the middle wall of partition shall be broken down, and the Jews and Gentiles become one united, blended fold, under one shepherd and bishop of their souls.
I cannot think that the meteoric star which guided the wise men of the east to Bethlehem can be intended here; nor do I think that Peter refers to this prophecy when he calls Christ the day star, Pe2 1:19; nor that Rev 2:28, where Christ is called the morning star, nor Rev 22:16, where he is called the bright and morning star, refers at all to this prophecy of Balaam. Nor do I think that the false Christ who rose in the time of Adrian, and who called himself Barcochab, which literally signifies the son of a star, did refer to this prophecy. If he had, he must have defeated his own intention, because the Son of the star is not The Star that should arise, but at the utmost a descendant; and then, to vindicate his right to the Jewish throne, he must show that the person who was called the star, and of whom he pretended to be the son or descendant, had actually reigned before him. As the sun, moon, stars, planets, light, splendours, effulgence, day, etc., were always considered among the Asiatics as emblems of royalty, government, etc., therefore many, both men and women, had these names given to them as titles, surnames, etc. So the queen of Alexander the Great, called Roxana by the Greeks, was a Persian princess, and in her native tongue her name was Roushen, splendor. Hadassah, who became queen to Ahasuerus, in place of the repudiated Vashti, and is called Esther by Europeans in general, was called in the language of Persia Sitareh; from whence by corruption came both Esther, the Persian queen, and our word star. And to waive all farther examples, a Mohammedan prince, at first named Eesouf or Joseph, was called Roushen Akhter when he was raised to the throne, which signifies a splendid or luminous star. This prince, by a joyful reverse of fortune, was brought from a gloomy prison and exalted to the throne of Hindostan; on which account the following couplet was made, in which there is a paronomasia or play on the name Roushen Akhter; and the last line alludes to the history of the patriarch Joseph, who was brought out of prison and exalted to the highest honors in Egypt.
Roushen Akhter bood, aknoon mah shud̀
Yousef az zendan ber amd shah shud.
"He was a bright star, but is now become a moon.
Joseph is brought out of prison, and is become a glorious king."
Albert Barnes: Notes on the Bible - 1834
24:19: Destroy him that remaineth of the city - i. e., shall destroy those of every city that had pRev_iously escaped. The phrase tersely describes a conqueror who first defeats his enemies in battle, and then hunts out the fugitives until he has cut off all of every place (compare Kg1 11:16).
The victories of David were a partial accomplishment of the predictions Num 24:14, Num 24:18, but did not exhaust them.
It is apparent that Edom and Moab are named by Balaam, as they are also by the prophets (compare e. g., Isa 11:14), as representatives of the pagan nations Num 24:8 who were hostile to the theocracy. As Jacob therefore figures as a constant type of the kingdom of Messiah in the prophets, so do Edom and Joab of the enemies of that kingdom; and in the threatened ruin of Edom and Moab is indicated the eventual destruction of all that resist the kingdom of God in its power.
The "Star" and "Sceptre" of the prophecy, like the "Sceptre" and "Lawgiver" of Gen 49:10, point also naturally to a line of princes rather than to an individual; or rather are emblems of the kingdom of Israel generally. Thus, the victories of David and his successors, generation after generation, over Edom and Moab, are unquestionably recurring and progressive accomplishments of what Balaam foretold; but in addition the prophecy reaches forward to some further and culminating accomplishment; and that too in "the latter days" Num 24:14, the ordinary prophetic designation for the time of the Messiah (compare the marginal references).
To a Christian the connection between the Star and Seeptre of Balaam and the Star of the king of the Jews, which the wise men saw Mat 2:2, is self-evident.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:19: Of Jacob: Gen 49:10; Psa 2:1-12, Psa 72:10, Psa 72:11; Isa 11:10; Mic 5:2, Mic 5:4; Mat 28:18; Co1 15:25; Eph 1:20-22; Phi 2:10, Phi 2:11; Heb 1:8; Pe1 3:22; Rev 19:16
shall destroy: Psa 21:7-10; Mat 25:46; Luk 19:12, Luk 19:27
Carl Friedrich Keil and Franz Delitzsch
24:19
"And a ruler shall come out of Jacob, and destroy what is left out of cities." The subject to ירדּ is indefinite, and to be supplied from the verb itself. We have to think of the ruler foretold as star and sceptre. The abbreviated form וירדּ is not used for the future ירדּה, but is jussive in its force. One out of Jacob shall rule. מעיר is employed in a collected and general sense, as in Ps 72:16. Out of every city in which there is a remnant of Edom, it shall be destroyed. שׁריד is equivalent to אדום שׁארית (Amos 9:12). The explanation, "destroy the remnant out of the city, namely, out of the holy city of Jerusalem" (Ewald and Baur), is forced, and cannot be sustained from the parallelism.
Geneva 1599
24:19 Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the (m) city.
(m) Of the Edomites.
John Gill
24:19 Out of Jacob shall come he that shall have dominion,.... Meaning either David, or rather the Messiah; and so Jarchi interprets this of another ruler out of Jacob, even of the Messiah, of whom it is said, he shall have dominion from sea to sea; Ps 72:8,
and shall destroy him, that remaineth of the city; chief city of Edom, or of any of the cities of it, signifying that there should be none left, see Obad 1:18, this is also applied to the days of the Messiah, in the ancient writings of the Jews (q).
(q) Bemidbar Rabba, fol. 179. 3.
John Wesley
24:19 Out of Jacob - Out of Jacob's loins. He that shall have dominion - David, and especially Christ. Of the city - Or from or out of this city, that is, the cities, the singular number for the plural. He shall not subdue those Moabites and Edomites which meet him in the field, but he shall pursue them even to their strongest holds and cities.
Robert Jamieson, A. R. Fausset and David Brown
24:19 Out of Jacob shall come he that shall have dominion--David, and particularly Christ.
that remaineth of the city--those who flee from the field to fortified places (Ps 60:9).
24:2024:20: Եւ տեսեալ զԱմաղէկ, ամբարձեալ զառակս իւր՝ ասէ. Գլո՛ւխ ազգաց Ամաղէկ, եւ զաւակ նոցա կորիցէ։
20 Ամաղէկացիներին տեսնելով՝ նա առակի կարգով ասաց. «Ամաղէկացիները ազգերի գլուխն են, բայց կորստեան պիտի մատնուի նրանց սերունդը»:
20 Ետքը Ամաղէկին նայեցաւ ու իր առակը սկսելով՝ ըսաւ.«Ամաղէկ ազգերուն գլուխն է, Բայց վերջը բոլորովին պիտի կորսուի»։
Եւ տեսեալ զԱմաղէկ, ամբարձեալ զառակս իւր ասէ. Գլուխ ազգաց Ամաղէկ, եւ [398]զաւակ նոցա կորիցէ:

24:20: Եւ տեսեալ զԱմաղէկ, ամբարձեալ զառակս իւր՝ ասէ. Գլո՛ւխ ազգաց Ամաղէկ, եւ զաւակ նոցա կորիցէ։
20 Ամաղէկացիներին տեսնելով՝ նա առակի կարգով ասաց. «Ամաղէկացիները ազգերի գլուխն են, բայց կորստեան պիտի մատնուի նրանց սերունդը»:
20 Ետքը Ամաղէկին նայեցաւ ու իր առակը սկսելով՝ ըսաւ.«Ամաղէկ ազգերուն գլուխն է, Բայց վերջը բոլորովին պիտի կորսուի»։
zohrab-1805▾ eastern-1994▾ western am▾
24:2020: И увидел он Амалика, и произнес притчу свою, и сказал: первый из народов Амалик, но конец его--гибель.
24:20 καὶ και and; even ἰδὼν οραω view; see τὸν ο the Αμαληκ αμαληκ and; even ἀναλαβὼν αναλαμβανω take up; take along τὴν ο the παραβολὴν παραβολη parable αὐτοῦ αυτος he; him εἶπεν επω say; speak ἀρχὴ αρχη origin; beginning ἐθνῶν εθνος nation; caste Αμαληκ αμαληκ and; even τὸ ο the σπέρμα σπερμα seed αὐτῶν αυτος he; him ἀπολεῖται απολλυμι destroy; lose
24:20 וַ wa וְ and יַּרְא֙ yyar ראה see אֶת־ ʔeṯ- אֵת [object marker] עֲמָלֵ֔ק ʕᵃmālˈēq עֲמָלֵק Amalek וַ wa וְ and יִּשָּׂ֥א yyiśśˌā נשׂא lift מְשָׁלֹ֖ו mᵊšālˌô מָשָׁל proverb וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say רֵאשִׁ֤ית rēšˈîṯ רֵאשִׁית beginning גֹּויִם֙ gôyˌim גֹּוי people עֲמָלֵ֔ק ʕᵃmālˈēq עֲמָלֵק Amalek וְ wᵊ וְ and אַחֲרִיתֹ֖ו ʔaḥᵃrîṯˌô אַחֲרִית end עֲדֵ֥י ʕᵃḏˌê עַד unto אֹבֵֽד׃ ʔōvˈēḏ אבד perish
24:20. cumque vidisset Amalech adsumens parabolam ait principium gentium Amalech cuius extrema perdenturAnd when he saw Amalec, he took up his parable, and said: Amalec the beginning of nations, whose latter ends shall be destroyed.
20. And he looked on Amalek, and took up his parable, and said, Amalek was the first of the nations; But his latter end shall come to destruction.
24:20. And when he saw Amalek, taking up his parable, he said: “Amalek, first among the Gentiles, whose very end shall be perdition.”
24:20. And when he looked on Amalek, he took up his parable, and said, Amalek [was] the first of the nations; but his latter end [shall be] that he perish for ever.
And when he looked on Amalek, he took up his parable, and said, Amalek [was] the first of the nations; but his latter end [shall be] that he perish for ever:

20: И увидел он Амалика, и произнес притчу свою, и сказал: первый из народов Амалик, но конец его--гибель.
24:20
καὶ και and; even
ἰδὼν οραω view; see
τὸν ο the
Αμαληκ αμαληκ and; even
ἀναλαβὼν αναλαμβανω take up; take along
τὴν ο the
παραβολὴν παραβολη parable
αὐτοῦ αυτος he; him
εἶπεν επω say; speak
ἀρχὴ αρχη origin; beginning
ἐθνῶν εθνος nation; caste
Αμαληκ αμαληκ and; even
τὸ ο the
σπέρμα σπερμα seed
αὐτῶν αυτος he; him
ἀπολεῖται απολλυμι destroy; lose
24:20
וַ wa וְ and
יַּרְא֙ yyar ראה see
אֶת־ ʔeṯ- אֵת [object marker]
עֲמָלֵ֔ק ʕᵃmālˈēq עֲמָלֵק Amalek
וַ wa וְ and
יִּשָּׂ֥א yyiśśˌā נשׂא lift
מְשָׁלֹ֖ו mᵊšālˌô מָשָׁל proverb
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
רֵאשִׁ֤ית rēšˈîṯ רֵאשִׁית beginning
גֹּויִם֙ gôyˌim גֹּוי people
עֲמָלֵ֔ק ʕᵃmālˈēq עֲמָלֵק Amalek
וְ wᵊ וְ and
אַחֲרִיתֹ֖ו ʔaḥᵃrîṯˌô אַחֲרִית end
עֲדֵ֥י ʕᵃḏˌê עַד unto
אֹבֵֽד׃ ʔōvˈēḏ אבד perish
24:20. cumque vidisset Amalech adsumens parabolam ait principium gentium Amalech cuius extrema perdentur
And when he saw Amalec, he took up his parable, and said: Amalec the beginning of nations, whose latter ends shall be destroyed.
24:20. And when he saw Amalek, taking up his parable, he said: “Amalek, first among the Gentiles, whose very end shall be perdition.”
24:20. And when he looked on Amalek, he took up his parable, and said, Amalek [was] the first of the nations; but his latter end [shall be] that he perish for ever.
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
20: Амаликитяне (Быт XIV:7) — древнее ханаанское племя, кочевавшее между Египтом и Палестиной (Исх XVII; Чис XIII:30; XIV:45; 1: Цар XV:7; XXVII:8). В них можно видеть потомков Амалика, одного из сыновей Елифаза, первенца Исава от Ады (Быт XXXVI:10, 12).

Военное могущество амаликитян окончательно сокрушено было при Давиде.
Adam Clarke: Commentary on the Bible - 1831
24:20: Amalek was the first of the nations - The most ancient and most powerful of all the nations or states then within the view of Balaam; but his latter end shall be that he perish for ever, or his posterity אחריתו acharitho, shall be destroyed, or shall utterly fail. This oracle began to be fulfilled by Saul, Sa1 15:7, Sa1 15:8, who overthrew the Amalekites, and took their king, Agag, prisoner. Afterwards they were nearly destroyed by David, Sa1 27:8, and they were finally exterminated by the sons of Simeon in the days of Hezekiah, Ch1 4:41-43; since that time they have ceased to exist as a people, and now no vestige of them remains on the face of the earth; so completely is their posterity cut off, according to this prophecy. The marginal reading does not appear to give the proper sense.
Albert Barnes: Notes on the Bible - 1834
24:20: When he looked - i. e., in spirit, as he saw the Star Num 24:17.
Amalek was the first of the nations - Rather, is pre-eminent among the neighboring nations: compare the same expression in Amo 6:1. Hence, the force of the words Num 24:7 "higher than Agag," i. e., than the king of this powerful nation (compare Num 14:45; Exo 17:8). This rank, due to the warlike prowess of the tribe, Balaam contrasts with its approaching downfall and extinction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:20: the first of the nations: or, the first of the nations that warred against Israel, Exo 17:8, Exo 17:16
his latter end: Jdg 6:3; Sa1 14:48, Sa1 15:3-8, Sa1 27:8, Sa1 27:9, Sa1 30:1, Sa1 30:17; Ch1 4:43; Est 3:1; Est 7:9, Est 7:10, Est 9:14
shall be that he perish for ever: or, shall be even to destruction, Exo 17:14; Sa1 15:3, Sa1 15:8
Carl Friedrich Keil and Franz Delitzsch
24:20
The second saying in this prophecy relates to the Amalekites. Balaam sees them, not with the eyes of his body, but in a state of ecstasy, like the star out of Jacob. "Beginning of the heathen is Amalek, and its end is destruction." Amalek is called the beginning of the nations, not "as belonging to the most distinguished and foremost of the nations in age, power, and celebrity" (Knobel), - for in all these respects this Bedouin tribe, which descended from a grandson of Esau, was surpassed by many other nations, - but as the first heathen nation which opened the conflict of the heathen nations against Israel as the people of God (see at Ex 17:8.). As its beginning had been enmity against Israel, its end would be "even to the perishing" (אבד עדי), i.e., reaching the position of one who was perishing, falling into destruction, which commenced under Saul and was completed under Hezekiah.
Geneva 1599
24:20 And when he looked on Amalek, he took up his parable, and said, Amalek [was] the (n) first of the nations; but his latter end [shall be] that he perish for ever.
(n) The Amalekites first made war against Israel, (Num 14:45).
John Gill
24:20 And when he looked on Amalek,.... The country of Amalek, which lay to the south of the land of Canaan, Num 13:29 and which Balaam had a view of from the mountain of Peor, where he now was:
and he took up his parable, and said; the parable of his prophecy, as the Targum of Jonathan, and pronounced it aloud:
Amalek was the first of the nations; not the first nation in the world, nor the chief and principal for numbers, riches, or strength, but the first that made war with Israel, as all the three Targums paraphrase it, as they did, see Ex 17:8,
but his latter end shall be that he perish for ever; this was threatened to them by the Lord upon that battle, and is confirmed by this prophecy of Balaam: and after this, orders were given to Israel to blot out their remembrance, Deut 25:19, and which, in a good measure, though not completely, was done in the times of Saul, 1Kings 15:8 and after that they were distressed by David, 1Kings 27:9 and the rest of them were smitten by the sons of Simeon, in the days of Hezekiah, 1Chron 4:41, after which we hear of them no more: Amalek may be considered as a type of antichrist, the son of perdition, who shall go into it, shall come to his end, and there shall be none to help him; which will be true of all the antichristian party, the enemies of Christ, who will be destroyed by him, and perish eternally; see Dan 11:45.
John Wesley
24:20 He looked on Amalek - From the top of Pisgah, which was exceeding high, and gave him the prospect of part of all these kingdoms. The first - Heb. the firstfruits; so called either, because they were the first of all the neighbouring nations which were embodied together in one government: or, because he was the first who fought against Israel and was vanquished by them. That victory was an earnest and first - fruit of the large harvest of victories which the Israelites should in due time get over all their enemies. He shall perish for ever - He began with God and with Israel, but God will end with him, and the firm purpose of God is, that he shall be utterly destroyed; so that Saul lost his kingdom for not executing this decree, and God's command pursuant thereunto.
Robert Jamieson, A. R. Fausset and David Brown
24:20 Amalek . . . his latter end shall be that he perish for ever--Their territory was seen at the remote extremity of the desert. (See on Ex 17:13; also 1Sa. 15:1-35).
24:2124:21: Եւ տեսեալ զԿինեցին, ամբարձեալ զառակս իւր՝ ասէ. Հզօ՛ր է բնակութիւն քո. եւ թէ դիցես ՚ի քարանձաւս զբոյն քո[1443], [1443] Ոմանք. Եթէ եւ դիցես ՚ի քարանձաւս։
21 Կինեցիներին տեսնելով՝ նա առակի կարգով ասաց. «Ամուր է քո բնակավայրը, բայց եթէ քարանձաւներում էլ դնես քո բոյնը,
21 Ու Կենեցիին նայեցաւ եւ իր առակը սկսելով՝ ըսաւ.«Արդարեւ քու նստած տեղդ անառիկ է Ու քու բոյնդ ապառաժի վրայ դրեր ես։
Եւ տեսեալ զԿինեցին, ամբարձեալ զառակս իւր ասէ. Հզօր է բնակութիւն քո, եւ [399]թէ դիցես ի քարանձաւս զբոյն քո:

24:21: Եւ տեսեալ զԿինեցին, ամբարձեալ զառակս իւր՝ ասէ. Հզօ՛ր է բնակութիւն քո. եւ թէ դիցես ՚ի քարանձաւս զբոյն քո[1443],
[1443] Ոմանք. Եթէ եւ դիցես ՚ի քարանձաւս։
21 Կինեցիներին տեսնելով՝ նա առակի կարգով ասաց. «Ամուր է քո բնակավայրը, բայց եթէ քարանձաւներում էլ դնես քո բոյնը,
21 Ու Կենեցիին նայեցաւ եւ իր առակը սկսելով՝ ըսաւ.«Արդարեւ քու նստած տեղդ անառիկ է Ու քու բոյնդ ապառաժի վրայ դրեր ես։
zohrab-1805▾ eastern-1994▾ western am▾
24:2121: И увидел он Кенеев, и произнес притчу свою, и сказал: крепко жилище твое, и на скале положено гнездо твое;
24:21 καὶ και and; even ἰδὼν οραω view; see τὸν ο the Καιναῖον καιναιον and; even ἀναλαβὼν αναλαμβανω take up; take along τὴν ο the παραβολὴν παραβολη parable αὐτοῦ αυτος he; him εἶπεν επω say; speak ἰσχυρὰ ισχυρος forceful; severe ἡ ο the κατοικία κατοικια settlement σου σου of you; your καὶ και and; even ἐὰν εαν and if; unless θῇς τιθημι put; make ἐν εν in πέτρᾳ πετρα.1 cliff; bedrock τὴν ο the νοσσιάν νοσσια brood σου σου of you; your
24:21 וַ wa וְ and יַּרְא֙ yyar ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קֵּינִ֔י qqênˈî קֵינִי Kenite וַ wa וְ and יִּשָּׂ֥א yyiśśˌā נשׂא lift מְשָׁלֹ֖ו mᵊšālˌô מָשָׁל proverb וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אֵיתָן֙ ʔêṯˌān אֵיתָן ever-flowing מֹֽושָׁבֶ֔ךָ mˈôšāvˈeḵā מֹושָׁב seat וְ wᵊ וְ and שִׂ֥ים śˌîm שׂים put בַּ ba בְּ in † הַ the סֶּ֖לַע ssˌelaʕ סֶלַע rock קִנֶּֽךָ׃ qinnˈeḵā קֵן nest
24:21. vidit quoque Cineum et adsumpta parabola ait robustum est quidem habitaculum tuum sed si in petra posueris nidum tuumHe saw also the Cinite: and took up his parable, and said: Thy habitation indeed is strong: but though thou build thy nest in a rock,
21. And he looked on the Kenite, and took up his parable, and said, Strong is thy dwelling place, And thy nest is set in the rock.
24:21. Likewise, he saw the Kainites, and taking up his parable, he said: “Robust, indeed, is your habitation. But though you will set your nest in a rock,
24:21. And he looked on the Kenites, and took up his parable, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock.
And he looked on the Kenites, and took up his parable, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock:

21: И увидел он Кенеев, и произнес притчу свою, и сказал: крепко жилище твое, и на скале положено гнездо твое;
24:21
καὶ και and; even
ἰδὼν οραω view; see
τὸν ο the
Καιναῖον καιναιον and; even
ἀναλαβὼν αναλαμβανω take up; take along
τὴν ο the
παραβολὴν παραβολη parable
αὐτοῦ αυτος he; him
εἶπεν επω say; speak
ἰσχυρὰ ισχυρος forceful; severe
ο the
κατοικία κατοικια settlement
σου σου of you; your
καὶ και and; even
ἐὰν εαν and if; unless
θῇς τιθημι put; make
ἐν εν in
πέτρᾳ πετρα.1 cliff; bedrock
τὴν ο the
νοσσιάν νοσσια brood
σου σου of you; your
24:21
וַ wa וְ and
יַּרְא֙ yyar ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קֵּינִ֔י qqênˈî קֵינִי Kenite
וַ wa וְ and
יִּשָּׂ֥א yyiśśˌā נשׂא lift
מְשָׁלֹ֖ו mᵊšālˌô מָשָׁל proverb
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
אֵיתָן֙ ʔêṯˌān אֵיתָן ever-flowing
מֹֽושָׁבֶ֔ךָ mˈôšāvˈeḵā מֹושָׁב seat
וְ wᵊ וְ and
שִׂ֥ים śˌîm שׂים put
בַּ ba בְּ in
הַ the
סֶּ֖לַע ssˌelaʕ סֶלַע rock
קִנֶּֽךָ׃ qinnˈeḵā קֵן nest
24:21. vidit quoque Cineum et adsumpta parabola ait robustum est quidem habitaculum tuum sed si in petra posueris nidum tuum
He saw also the Cinite: and took up his parable, and said: Thy habitation indeed is strong: but though thou build thy nest in a rock,
24:21. Likewise, he saw the Kainites, and taking up his parable, he said: “Robust, indeed, is your habitation. But though you will set your nest in a rock,
24:21. And he looked on the Kenites, and took up his parable, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock.
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
21: Кенеи (Быт XV:19) — древнее ханаанское племя, получившее свое название («кень» или «кин» — гнездо), быть может, от тех аулов, которые они устраивали для себя в горах обитаемых ими местностей (Властов).

Часть кенеян, через родственника Моисея Иофора, который называется кенеянином (Суд I:16), сблизилась с евреями и поселилась в Палестине (Суд I:16; IV:11, 17). Часть сблизилась с мадианитянами и амаликитянами(1: Цар XV:5–7; XXVII:10; XXX:29).
Adam Clarke: Commentary on the Bible - 1831
24:21: He looked on the Kenites - Commentators are not well agreed who the Kenites were. Dr. Dodd's opinion is, I think, nearest to the truth. Jethro, the father-in-law of Moses, is called a priest or prince of Midian, Exo 3:1, and in Jdg 1:16 he is called a Kenite; we may infer, therefore, says he, that the Kenites and the Midianites were the same, or at least that the Kenites and the Midianites were confederate tribes. Some of these we learn from Judges 1, followed the Israelites, others abode still among the Midianites and Amalekites. When Saul destroyed the latter, we find he had no commission against the Kenites, Sa1 15:6, for it appears that they were then a small and inconsiderable people; they had doubtless been wasted, as the text says, though by what means does not appear from history. On the other hand, it may be observed that the Midianites mentioned here lived close to the Dead Sea, at a great distance from the Midian where Jethro lived, which was near Horeb. Perhaps they were a colony or tribe that had migrated from the vicinity of Mount Sinai. It seems that at this time the Kenites occupied a very strong position: Strong is thy dwelling place, and thou puttest thy nest in a rock; where there is a play on the original word קי, which signifies both a Kenite and a nest. High rocks in these countries were generally used as their strong places.
Albert Barnes: Notes on the Bible - 1834
24:21: The Kenites - First mentioned Gen 15:19 as one of the tribes whose territory was promised to Abraham. In Jdg 1:16, where we read of them as moving with the children of Judah, to establish themselves in the pastures south of Arad, Moses' father-in-law is spoken of as a Kenite (compare Jdg 4:11). It appears therefore, since Moses' father-in-law was a prince or priest of Midian (Exo 2:15 ff), that the Kenites must have been of Midianite extraction, and so descended from Abraham through Keturah Gen 25:2.
But it seems unlikely that the Kenites of Gen 15:19, who were to be dispossessed by the descendants of Abraham, were identical with those of whom Balaam speaks, and who were, because of good offices rendered at the time of the Exodus, always regarded as kinsmen and friends by Israel (compare Sa1 15:6; Sa1 27:10). Rather, is it probable that the Kenites of Gen 15:19 were a Canaanite people, who derived their name from the city Kain, which fell eventually within the borders of the tribe of Judah Jos 15:22; and that the descendants of Hobab, who appear in Jdg 1:16 as making war in this very district, possessed themselves of this city, and with it of the name Kenite also. This they would seem to have already done when Balsam uttered his prediction; and in the next verse it is, as the margin correctly indicates, not of the Kenite, but of Kain the city, that he speaks. Nor is it surprising to find them in possession of their new abode in the promised land, while the Israelites were yet in their tents. It may well be that this roving band of Midianites had already entered Canaan, perhaps along the shores of the Dead Sea, and by routes impracticable for the huge host of Israel, and had, as a kind of advanced guard, made a beginning of the conquest of the country.
From Ch1 2:54-55, we learn that the Rechabites were a branch of the Kenites; and the name Salmaites, always given to the Kenites in the Targums, connects them with Salma, the son of Caleb, there mentioned. jer 35 shows how tenaciously, for many centuries, they held fast the nomadic habits of their race.
Strong is thy dwellingplace, and thou puttest thy nest in a rock - Render, Strong (or firm) be thy dwelling-place, and put thou thy nest in the rock (or cliff). In the Hebrew there is a play on the words ken, "nest," and Kain, the name of the Kenites' abode. This nest in the cliff might be the city of Hazazon-tamar or Engedi, if that be (as is likely) the "city of palm-trees," from which they went up subsequently Jdg 1:16. But there is another site, about 10 miles south of Engedi, to which Balaam's words would be more appropriate, on the summit of the cliff rising perpendicularly from the level of the western shore of the Dead Sea, where was afterward built the city of Masada, the scene of the closing tragedy of the Jewish-Roman war. It is not likely that such a natural fortress would ever have been unoccupied, or even excluded from a place in the list of the cities of Judah. Nor is there any site in the Holy land which a rude but warlike people might more fittingly designate as either Ken, the Nest, or Kain, the Possession.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:21: the Kenites: Gen 15:19; Jdg 1:16; Job 29:18
Carl Friedrich Keil and Franz Delitzsch
24:21
The third saying relates to the Kenites, whose origin is involved in obscurity (see at Gen 15:19), as there are no other Kenites mentioned in the whole of the Old Testament, with the exception of Gen 15:19, than the Kenites who went to Canaan with Hobab the brother-in-law of Moses (Num 10:29.: see Judg 1:16; Judg 4:11; 1Kings 15:6; 1Kings 27:10; 1Kings 30:29); so that there are not sufficient grounds for the distinction between Canaanitish and Midianitish Kenites, as Michaelis, Hengstenberg, and others suppose. The hypothesis that Balaam is speaking of Canaanitish Kenites, or of the Kenites as representatives of the Canaanites, is as unfounded as the hypothesis that by the Kenites we are to understand the Midianites, or that the Kenites mentioned here and in Gen 15:19 are a branch of the supposed aboriginal Amalekites (Ewald). The saying concerning the Kenites runs thus: "Durable is thy dwelling-place, and thy nest laid upon the rock; for should Kain be destroyed until Asshur shall carry thee captive?" This saying "applies to friends and not to foes of Israel" (v. Hoffmann), so that it is perfectly applicable to the Kenites, who were friendly with Israel. The antithetical association of the Amalekites and Kenites answers perfectly to the attitude assumed at Horeb towards Israel, on the one hand by the Amalekites, and on the other hand by the Kenites, in the person of Jethro the leader of their tribe (see Ex 17:8., Ex 18). The dwelling-place of the Kenites was of lasting duration, because its nest was laid upon a rock (שׂים is a passive participle, as in 2Kings 13:32, and Obad 1:4). This description of the dwelling-place of the Kenites cannot be taken literally, because it cannot be shown that either the Kenites or the Midianites dwelt in inaccessible mountains, as the Edomites are said to have done in Obad 1:3-4; Jer 49:16. The words are to be interpreted figuratively, and in all probability the figure is taken from the rocky mountains of Horeb, in the neighbourhood of which the Kenites led a nomade life before their association with Israel (see at Ex 3:1). As v. Hoffmann correctly observes: "Kain, which had left its inaccessible mountain home in Horeb, enclosed as it was by the desert, to join a people who were only wandering in search of a home, by that very act really placed its rest upon a still safer rock." This is sustained in Num 24:22 by the statement that Kain would not be given up to destruction till Asshur carried it away into captivity. אם כּי does not mean "nevertheless." It signifies "unless" after a negative clause, whether the negation be expressed directly by לא, or indirectly by a question; and "only" where it is not preceded by either a direct or an indirect negation, as in Gen 40:14; Job 42:8. The latter meaning, however, is not applicable here, because it is unsuitable to the עד־מה (until) which follows. Consequently אם yl can only be understood in the sense of "is it that," as in 3Kings 1:27; Is 29:16; Job 31:16, etc., and as introducing an indirect query in a negative sense: "For is it (the case) that Kain shall fall into destruction until...?" - equivalent to "Kain shall not be exterminated until Asshur shall carry him away into captivity;" Kain will only be overthrown by the Assyrian imperial power. Kain, the tribe-father, is used poetically for the Kenite, the tribe of which he was the founder. בּער, to exterminate, the sense in which it frequently occurs, as in Deut 13:6; Deut 17:7, etc. (cf. 2Kings 4:11; 3Kings 22:47). - For the fulfilment of this prophecy we are not to look merely to the fact that one branch of the Kenites, which separated itself, according to Judg 4:11, from its comrades in the south of Judah, and settled in Naphtali near Kadesh, was probably carried away into captivity by Tiglath-Pileser along with the population of Galilee (4Kings 15:29); but the name Asshur, as the name of the first great kingdom of the world, which rose up from the east against the theocracy, is employed, as we may clearly see from Num 24:24, to designate all the powers of the world which took their rise in Asshur, and proceeded forth from it (see also Ezra 6:22, where the Persian king is still called king of Asshur or Assyria). Balaam did not foretell that this worldly power would oppress Israel also, and lead it into captivity, because the oppression of the Israelites was simply a transitory judgment, which served to refine the nation of God and not to destroy it, and which was even appointed according to the counsel of God to open and prepare the way for the conquest of the kingdoms of the world by the kingdom of God. To the Kenites only did the captivity become a judgment of destruction; because, although on terms of friendship with the people of Israel, and outwardly associated with them, yet, as is clearly shown by 1Kings 15:6, they never entered inwardly into fellowship with Israel and Jehovah's covenant of grace, but sought to maintain their own independence side by side with Israel, and thus forfeited the blessing of God which rested upon Israel.
(Note: This simple but historically established interpretation completely removes the objection, "that Balaam could no more foretell destruction to the friends of Israel than to Israel itself," by which Kurtz would preclude the attempt to refer this prophecy to the Kenites, who were in alliance with Israel. His further objections to v. Hoffmann's view are either inconclusive, or at any rate do not affect the explanation that we have given.)
Geneva 1599
24:21 And he looked on the Kenites, and took up his parable, and said, Strong is thy dwellingplace, and thou (o) puttest thy nest in a rock.
(o) Make yourself as strong as you can.
John Gill
24:21 And he looked on the Kenites,.... Not the family and posterity of Jethro, as Aben Ezra, Jarchi, and Abendana; for they were not a people by themselves, but were now encamped with Israel, and went with them into the land of Canaan, and were not carried captive with the ten tribes, though some might that dwelt in Naphtali, Judg 9:4, for they after that remained with Judah under the name of Rechabites, Jer 35:2 and returned with the two tribes, being carried captive with them, 1Chron 2:55 but they were a people, though of the same original and family Jethro descended from, which dwelt near, and afterwards among the Amalekites, and therefore were seen by Balaam, and taken notice of at the same time they were; see 1Kings 15:6. Abarbinel takes them to be the same with those in Gen 15:19.
and took up his parable; or prophecy concerning them, and delivered it:
and said, strong is thy dwelling place, and thou puttest thy nest in a rock, they dwelling in craggy rocky places, where they thought themselves secure and out of danger; and this their habitation he calls "Ken", a nest, in allusion to their name Kenites.
John Wesley
24:21 The Kenites - The posterity or kindred of Jethro; not that part of them which dwelt among the Israelites, to whom the following words do not agree, but those of them who were mingled with the Amalekites and Midianites. Thy nest - Thy dwelling - place, so called, either because it was in an high place, as nests commonly are: or in allusion to their name, for ken in Hebrew signifies a nest.
Robert Jamieson, A. R. Fausset and David Brown
24:21 Kenites . . . nest in a rock--Though securely established among the clefts in the high rocks of En-gedi towards the west, they should be gradually reduced by a succession of enemies till the Assyrian invader carried them into captivity (Judg 1:16; Judg 4:11, Judg 4:16-17; also 4Kings 15:29; 4Kings 17:6).
24:2224:22: եւ թէ լիցի ՚ի Բէովր բոյն խարդախութեան քոյ, Ասորեստանեա՛յք գերեսցեն[1444]։ [1444] Ոմանք. ՚Ի Բէովր բոյն քո խարդախութեան ա՛՛։
22 եթէ անգամ Բէորի հմտութեամբ կառուցուի ձեր բոյնը, միեւնոյնն է, ասորեստանցիները գերեվարելու են ձեզ»:
22 Բայց Կենեցին պիտի աւրուի, Մինչեւ որ Ասուր քեզի գերի տանի»։
[400]եւ թէ լիցի ի Բէովր բոյն խարդախութեան քո, Ասորեստանեայք գերեսցեն:

24:22: եւ թէ լիցի ՚ի Բէովր բոյն խարդախութեան քոյ, Ասորեստանեա՛յք գերեսցեն[1444]։
[1444] Ոմանք. ՚Ի Բէովր բոյն քո խարդախութեան ա՛՛։
22 եթէ անգամ Բէորի հմտութեամբ կառուցուի ձեր բոյնը, միեւնոյնն է, ասորեստանցիները գերեվարելու են ձեզ»:
22 Բայց Կենեցին պիտի աւրուի, Մինչեւ որ Ասուր քեզի գերի տանի»։
zohrab-1805▾ eastern-1994▾ western am▾
24:2222: но разорен будет Каин, и недолго до того, что Ассур уведет тебя в плен.
24:22 καὶ και and; even ἐὰν εαν and if; unless γένηται γινομαι happen; become τῷ ο the Βεωρ βεωρ brood πανουργίας πανουργια craftiness Ἀσσύριοί ασσυριος you αἰχμαλωτεύσουσιν αιχμαλωτευω capture
24:22 כִּ֥י kˌî כִּי that אִם־ ʔim- אִם if יִהְיֶ֖ה yihyˌeh היה be לְ lᵊ לְ to בָ֣עֵֽר vˈāʕˈēr בער burn קָ֑יִן qˈāyin קַיִן Kain עַד־ ʕaḏ- עַד unto מָ֖ה mˌā מָה what אַשּׁ֥וּר ʔaššˌûr אַשּׁוּר Asshur תִּשְׁבֶּֽךָּ׃ tišbˈekkā שׁבה take captive
24:22. et fueris electus de stirpe Cain quamdiu poteris permanere Assur enim capiet teAnd thou be chosen of the stock of Cin, how long shalt thou be able to continue? For Assur shall take thee captive.
22. Nevertheless Kain shall be wasted, Until Asshur shall carry thee away captive.
24:22. and you will be elect among the stock of Kain, how long will you be able to remain? For Assur shall take you captive.”
24:22. Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive.
Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive:

22: но разорен будет Каин, и недолго до того, что Ассур уведет тебя в плен.
24:22
καὶ και and; even
ἐὰν εαν and if; unless
γένηται γινομαι happen; become
τῷ ο the
Βεωρ βεωρ brood
πανουργίας πανουργια craftiness
Ἀσσύριοί ασσυριος you
αἰχμαλωτεύσουσιν αιχμαλωτευω capture
24:22
כִּ֥י kˌî כִּי that
אִם־ ʔim- אִם if
יִהְיֶ֖ה yihyˌeh היה be
לְ lᵊ לְ to
בָ֣עֵֽר vˈāʕˈēr בער burn
קָ֑יִן qˈāyin קַיִן Kain
עַד־ ʕaḏ- עַד unto
מָ֖ה mˌā מָה what
אַשּׁ֥וּר ʔaššˌûr אַשּׁוּר Asshur
תִּשְׁבֶּֽךָּ׃ tišbˈekkā שׁבה take captive
24:22. et fueris electus de stirpe Cain quamdiu poteris permanere Assur enim capiet te
And thou be chosen of the stock of Cin, how long shalt thou be able to continue? For Assur shall take thee captive.
24:22. and you will be elect among the stock of Kain, how long will you be able to remain? For Assur shall take you captive.”
24:22. Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Начало стиха очень различно в греко-слав. т. от евр.-русск., вследствие того, что LXX поняли евр. qain в смысле нариц. «гнездо», а гл. «ebaer» — в смысле собств. «Веор».

Имеется в виду или нашествие месопотамского царя Хусарсафема (Суд III:8), или порабощение израильтян (а c ними и кенеев) ассириянами.
Adam Clarke: Commentary on the Bible - 1831
24:22: Until Asshur shall carry thee away captive - The Assyrians and Babylonians who carried away captive the ten tribes, Kg2 17:6, and the Jews into Babylon, 2 Kings 25, probably carried away the Kenites also. Indeed this seems pretty evident, as we find some Kenites mentioned among the Jews after their return from the Babylonish captivity, Ch1 2:55.
Albert Barnes: Notes on the Bible - 1834
24:22: Render, For Kain shall surely not be destroyed (literally "be for destruction") until Asshur, etc. The words are not, as they appear in the King James Version, a prediction of evil to the Kenites, but a promise, on the contrary, of safety to be long continued to them (compare Num 10:32; Jer 35:19).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:22: the Kenite: Heb. Kain, until Asshur shall carry thee away captive. or, how long shall it be ere Asshur carry thee away captive? Gen 10:11; Ezr 4:2; Psa 83:8; Hos 14:3
John Gill
24:22 Nevertheless the Kenite shall be wasted,.... Though they were so strongly fortified, and closely immured and surrounded with rocks and mountains, yet they should gradually waste away, as they were but few in Saul's time, 1Kings 15:6.
until Ashur shall carry thee away captive; Tiglathpileser, king of Assyria, when he carried captive the people of Syria, took these with them, 4Kings 16:9, though Jarchi thinks they were carried captives with the ten tribes, that is, by Shalmaneser, king of Assyria; and the Targum of Jonathan, by Sennacherib, king of Assyria; and others think by Nebuchadnezzar, who was sometimes reckoned a king of Assyria; taking them to be the same with the Amalekites, who were carried captives and returned with the two tribes.
John Wesley
24:22 The Kenite - Heb. Kain, that is, the Kenite, so called, either by a transposition of letters, which is very usual in the Hebrew tongue; or from the name of some eminent place where they lived, or person from whom they were descended, though now the memory of them be utterly lost, as it hath fared with innumerable other places and persons, famous in their generations, mentioned in ancient Heathen writers. Shall be wasted - Shall be by degrees diminished by the incursions of divers enemies, till at last the Assyrian comes to compleat the work and carries them into captivity. For the Kenites who lived partly among the ten tribes, and partly with the two tribes, were carried captive with them, part by Salmaneser, the King of Assyria, and part by Nebuchadnezzar, who also is called an Assyrian, Ezra 6:22; Is 52:4.
24:2324:23: Եւ ամբարձեալ զառակս իւր ասէ. Ո՛ ոք կեցցէ յորժամ դնիցէ զայն Աստուած,
23[38] Ապա առակի կարգով ասաց. Ո՞վ ողջ կը մնայ, եթէ Աստուած այս բաներն անի: [38] 38. Եօթանասնից բնագիրը համարի սկզբում ունի՝ Օգին տեսնելով:
23 Ետքը իր առակը սկսելով՝ ըսաւ.«Ափսո՜ս, երբ Աստուած այս բաները ընէ, ո՞վ ողջ պիտի մնայ։
Եւ ամբարձեալ զառակս իւր ասէ. Ո՞ ոք կեցցէ յորժամ դնիցէ զայն Աստուած:

24:23: Եւ ամբարձեալ զառակս իւր ասէ. Ո՛ ոք կեցցէ յորժամ դնիցէ զայն Աստուած,
23[38] Ապա առակի կարգով ասաց. Ո՞վ ողջ կը մնայ, եթէ Աստուած այս բաներն անի:
[38] 38. Եօթանասնից բնագիրը համարի սկզբում ունի՝ Օգին տեսնելով:
23 Ետքը իր առակը սկսելով՝ ըսաւ.«Ափսո՜ս, երբ Աստուած այս բաները ընէ, ո՞վ ողջ պիտի մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:2323: И произнес притчу свою, и сказал: горе, кто уцелеет, когда наведет сие Бог!
24:23 καὶ και and; even ἰδὼν οραω view; see τὸν ο the Ωγ ωγ and; even ἀναλαβὼν αναλαμβανω take up; take along τὴν ο the παραβολὴν παραβολη parable αὐτοῦ αυτος he; him εἶπεν επω say; speak ὦ ω.1 oh! ὦ ω.1 oh! τίς τις.1 who?; what? ζήσεται ζαω live; alive ὅταν οταν when; once θῇ τιθημι put; make ταῦτα ουτος this; he ὁ ο the θεός θεος God
24:23 וַ wa וְ and יִּשָּׂ֥א yyiśśˌā נשׂא lift מְשָׁלֹ֖ו mᵊšālˌô מָשָׁל proverb וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אֹ֕וי ʔˈôy אֹוי woe מִ֥י mˌî מִי who יִחְיֶ֖ה yiḥyˌeh חיה be alive מִ mi מִן from שֻּׂמֹ֥ו śśumˌô שׂים put אֵֽל׃ ʔˈēl אֵל god
24:23. adsumptaque parabola iterum locutus est heu quis victurus est quando ista faciet DeusAnd taking up his parable, again he said: Alas, who shall live when God shall do these things?
23. And he took up his parable, and said, Alas, who shall live when God doeth this?
24:23. And taking up his parable once more he said: “Alas! Who will be able to survive, when God will do these things?
24:23. And he took up his parable, and said, Alas, who shall live when God doeth this!
And he took up his parable, and said, Alas, who shall live when God doeth this:

23: И произнес притчу свою, и сказал: горе, кто уцелеет, когда наведет сие Бог!
24:23
καὶ και and; even
ἰδὼν οραω view; see
τὸν ο the
Ωγ ωγ and; even
ἀναλαβὼν αναλαμβανω take up; take along
τὴν ο the
παραβολὴν παραβολη parable
αὐτοῦ αυτος he; him
εἶπεν επω say; speak
ω.1 oh!
ω.1 oh!
τίς τις.1 who?; what?
ζήσεται ζαω live; alive
ὅταν οταν when; once
θῇ τιθημι put; make
ταῦτα ουτος this; he
ο the
θεός θεος God
24:23
וַ wa וְ and
יִּשָּׂ֥א yyiśśˌā נשׂא lift
מְשָׁלֹ֖ו mᵊšālˌô מָשָׁל proverb
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
אֹ֕וי ʔˈôy אֹוי woe
מִ֥י mˌî מִי who
יִחְיֶ֖ה yiḥyˌeh חיה be alive
מִ mi מִן from
שֻּׂמֹ֥ו śśumˌô שׂים put
אֵֽל׃ ʔˈēl אֵל god
24:23. adsumptaque parabola iterum locutus est heu quis victurus est quando ista faciet Deus
And taking up his parable, again he said: Alas, who shall live when God shall do these things?
24:23. And taking up his parable once more he said: “Alas! Who will be able to survive, when God will do these things?
24:23. And he took up his parable, and said, Alas, who shall live when God doeth this!
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
23: Слов «увидев Ога» нет в еврейском тексте (как отсутствуют они и во многих код. LXX у Гольмеса). Речь Валаама обращена к ассуру, еверу и киттиму.
Adam Clarke: Commentary on the Bible - 1831
24:23: Who shall live when God doeth this! - There are two senses in which these words may be taken: -
1. That the event is so distant that none then alive could possibly live to see it.
2. That the times would be so distressing and desolating that scarcely any should be able to escape.
The words are very similar to those of our Lord, and probably are to be taken in the same sense: "Wo to them that are with child, and to them that give suck in those days."
Albert Barnes: Notes on the Bible - 1834
24:23: When God doeth this - The eventual carrying away of the allies of Israel by Assyria presented itself to Balaam as the ruin of all peace and safety upon earth. One prediction was howerer, yet wanting, and is next given, namely, that the conquerors of the Kenites should fare no better than the Kenites themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:23: when God: Num 23:23; Kg2 5:1; Mal 3:2
Carl Friedrich Keil and Franz Delitzsch
24:23
The fourth saying applies to Asshur, and is introduced by an exclamation of woe: "Woe! who will live, when God sets this! and ships (come) from the side of Chittim, and press Asshur, and press Eber, and he also perishes." The words "Woe, who will live," point to the fearfulness of the following judgment, which went deep to the heart of the seer, because it would fall upon the sons of his own people (see at Num 22:5). The meaning is, "Who will preserve his life in the universal catastrophe that is coming?" (Hengstenberg). משּׂמו, either "since the setting of it," equivalent to "from the time when God sets (determines) this" (ὅταν θῇ ταῦτα ὁ Θεός, quando faciet ista Deus; lxx, Vulg.), or "on account of the setting of it," i.e., because God determines this. שׂוּם, to set, applied to that which God establishes, ordains, or brings to pass, as in Is 44:7; Hab 1:12. The suffix in שׂוּמו is not to be referred to Asshur, as Knobel supposes, because the prophecy relates not to Asshur "as the mighty power by which everything was crushed and overthrown," but to a power that would come from the far west and crush Asshur itself. The suffix refers rather to the substance of the prophecy that follows, and is to be understood in a neuter sense. אל is "God," and not an abbreviation of אלּה, which is always written with the article in the Pentateuch (האל, Gen 19:8, Gen 19:25; Gen 26:3-4; Lev 18:27; Deut 4:42; Deut 7:22; Deut 19:11), and only occurs once without the article, viz., in 1Chron 20:8. צים, from צי (Is 33:21), signifies ships, like ציּים in the passage in Dan 11:30, which is founded upon the prophecy before us. מיּד, from the side, as in Ex 2:5; Deut 2:37, etc. כּתּים is Cyprus with the capital Citium (see at Gen 10:4), which is mentioned as intervening between Greece and Phoenicia, and the principal station for the maritime commerce of Phoenicia, so that all the fleets passing from the west to the east necessarily took Cyprus in their way (Is 23:1). The nations that would come across the sea from the side of Cyprus to humble Asshur, are not mentioned by name, because this lay beyond the range of Balaam's vision. He simply gives utterance to the thought, "A power comes from Chittim over the sea, to which Asshur and Eber, the eastern and the western Shem, will both succumb" (v. Hoffmann). Eber neither refers to the Israelites merely as Hebrews (lxx, Vulg.), nor to the races beyond the Euphrates, as Onkelos and others suppose, but, like "all the sons of Eber" in Gen 10:21, to the posterity of Abraham who descended from Eber through Peleg, and also to the descendants of Eber through Joktan: so that Asshur, as the representative of the Shemites who dwelt in the far east, included Elam within itself; whilst Eber, on the other hand, represented the western Shemites, the peoples that sprang from Arphaxad, Lud, and Aram (Gen 10:21). "And he also shall perish for ever:" these words cannot relate to Asshur and Eber, for their fate is already announced in the word ענּוּ (afflict, press), but only to the new western power that was to come over the sea, and to which the others were to succumb. "Whatever powers might rise up in the world of peoples, the heathen prophet of Jehovah sees them all fall, one through another, and one after another; for at last he loses in the distance the power to discern whence it is that the last which he sees rise up is to receive its fatal blow" (v. Hoffmann, p. 520). The overthrow of this last power of the world, concerning which the prophet Daniel was the fist to receive and proclaim new revelations, belongs to "the end of the days," in which the star out of Jacob is to rise upon Israel as a "bright morning star" (Rev_ 22:16).
Now if according to this the fact is firmly established, that in this last prophecy of Balaam, "the judgment of history even upon the imperial powers of the West, and the final victory of the King of the kingdom of God were proclaimed, though in fading outlines, more than a thousand years before the events themselves," as Tholuck has expressed it in his Propheten und ihre Weissagung; the announcement of the star out of Jacob, and the sceptre out of Israel, i.e., of the King and Ruler of the kingdom of God, who was to dash Moab to pieces and take possession of Edom, cannot have received its complete fulfilment in the victories of David over these enemies of Israel; but will only be fully accomplished in the future overthrow of all the enemies of the kingdom of God. By the "end of days," both here and everywhere else, we are to understand the Messianic era, and that not merely at its commencement, but in its entire development, until the final completion of the kingdom of God at the return of our Lord to judgment. In the "star out of Jacob," Balaam beholds not David as the one king of Israel, but the Messiah, in whom the royalty of Israel promised to the patriarchs (Gen 17:6, Gen 17:16; Gen 35:11) attains its fullest realization. The star and sceptre are symbols not of "Israel's royalty personified" (Hengstenberg), but of the real King in a concrete form, as He was to arise out of Israel at a future day. It is true that Israel received the promised King in David, who conquered and subjugated the Moabites, Edomites, and other neighbouring nations that were hostile to Israel. But in the person of David and his rule the kingly government of Israel was only realized in its first and imperfect beginnings. Its completion was not attained till the coming of the second David (Hos 3:5; Jer 30:9; Ezek 34:24; Ezek 37:24-25), the Messiah Himself, who breaks in pieces all the enemies of Israel, and founds an everlasting kingdom, to which all the kingdoms and powers of this world are to be brought into subjection (2Kings 7:12-16; Ps 2:1; 72, and Ps 110:1-7).
(Note: The application of the star out of Jacob to the Messiah is to be found even in Onkelos; and this interpretation was so widely spread among the Jews, that the pseudo-Messiah who arose under Hadrian, and whom even R. Akiba acknowledged, took the name of Bar Cochba (son of a star), on consequence of this prophecy, from which the nickname of Bar Coziba (son of a lie) was afterward formed, when he had submitted to the Romans, with all his followers. In the Christian Church also the Messianic explanation was the prevalent one, from the time of Justin and Irenaeus onwards (see the proofs in Calovii Bibl. ad h. l.), although, according to a remark of Theodoret (qu. 44 ad Num.), there were some who did not adopt it. The exclusive application of the passage to David was so warmly defended, first of all by Grotius, and still more by Verschuir, that even Hengstenberg and Tholuck gave up the Messianic interpretation. But they both of them came back to it afterwards, the former in his "Balaam" and the second edition of his Christology, and the latter in his treatise on "the Prophets." At the present time the Messianic character of the prophecy is denied by none but the supporters of the more vulgar rationalism, such as Knobel and others; whereas G. Baur (in his History of Old Testament Prophecy) has no doubt that the prediction of the star out of Jacob points to the exalted and glorious King, filled with the Holy Spirit, whom Isaiah (Is 9:5; Is 11:1.) and Micah (Mic 5:2) expected as the royal founder of the theocracy. Reinke gives a complete history of the interpretation of this passage in his Beitrge, iv. 186ff.)
If, however, the star out of Jacob first rose upon the world in Christ, the star which showed the wise men from the east the way to the new-born "King of the Jews," and went before them, till it stood above the manger at Bethlehem (Mt 2:1-11), is intimately related to our prophecy. Only we must not understand the allusion as being so direct, that Balaam beheld the very star which appeared to the wise men, and made known to them the birth of the Saviour of the world. The star of the wise men was rather an embodiment of the star seen by Balaam, which announced to them the fulfilment of Balaam's prophecy, - a visible sign by which God revealed to them the fact, that the appearance of the star which Balaam beheld in the far distant future had been realized at Bethlehem in the birth of Christ, the King of the Jews. - The "wise men from the east," who had been made acquainted with the revelations of God to Israel by the Jews of the diaspora, might feel themselves specially attracted in their search for the salvation of the world by the predictions of Balaam, from the fact that this seer belonged to their own country, and came "out of the mountains of the east" (Num 23:7); so that they made his sayings the centre of their expectations of salvation, and were also conducted through them to the Saviour of all nations by means of supernatural illumination. "God unfolded to their minds, which were already filled with a longing for the 'star out of Jacob' foretold by Balaam, the meaning of the star which proclaimed the fulfilment of Balaam's prophecy; He revealed to them, that is to say, the fact that it announced the birth of the 'King of the Jews.' And just as Balaam had joyously exclaimed, 'I see Him,' and 'I behold Him,' they also could say, 'We have seen His star' " (Hengstenberg).
If, in conclusion, we compare Balaam's prophecy of the star that would come out of Jacob, and the sceptre that would rise out of Israel, with the prediction of the patriarch Jacob, of the sceptre that should not depart from Judah, till the Shiloh came whom the nations would obey (Gen 49:10), it is easy to observe that Balaam not only foretold more clearly the attitude of Israel to the nations of the world, and the victory of the kingdom of God over every hostile kingdom of the world; but that he also proclaimed the Bringer of Peace expected by Jacob at the end of the days to be a mighty ruler, whose sceptre would break in pieces and destroy all the enemies of the nation of God. The tribes of Israel stood before the mental eye of the patriarch in their full development into the nation in which all the families of the earth were to be blessed. From this point of view, the salvation that was to blossom in the future for the children of Israel culminated in the peaceful kingdom of the Shiloh, in whom the dominion of the victorious lion out of Judah was to attain its fullest perfection. But the eye of Balaam, the seer, which had been opened by the Spirit of God, beheld the nation of Israel encamped, according to its tribes, in the face of its foes, the nations of this world. They were endeavouring to destroy Israel; but according to the counsel of the Almighty God and Lord of the whole world, in their warfare against the nation that was blessed of Jehovah, they were to succumb one after the other, and be destroyed by the king that was to arise out of Israel. This determinate counsel of the living God was to be proclaimed by Balaam, the heathen seer out of Mesopotamia the centre of the national development of the ancient world: and, first of all, to the existing representatives of the nations of the world that were hostile to Israel, that they might see what would at all times tend to their peace - might see, that is to say, that in their hostility to Israel they were rebelling against the Almighty God of heaven and earth, and that they would assuredly perish in the conflict, since life and salvation were only to be found with the people of Israel, whom God had blessed. And even though Balaam had to make known the purpose of the Lord concerning His people primarily, and in fact solely, to the Moabites and their neighbours, who were like-minded with them, his announcement was also intended for Israel itself, and was to be a pledge to the congregation of Israel for all time of the certain fulfilment of the promises of God; and so to fill them with strength and courage, that in all their conflicts with the powers of this world, they should rely upon the Lord their God with the firmest confidence of faith, should strive with unswerving fidelity after the end of their divine calling, and should build up the kingdom of God on earth, which is to outlast all the kingdoms of the world. - In what manner the Israelites became acquainted with the prophecies of Balaam, so that Moses could incorporate them into the Thorah, we are nowhere told, but we can infer it with tolerable certainty from the subsequent fate of Balaam himself.
Geneva 1599
24:23 And he took up his parable, and said, Alas, (p) who shall live when God doeth this!
(p) Some read, Oh who shall not perish when the enemy (that is, Antichrist) shall set himself up as God?
John Gill
24:23 And he took up his parable, and said,.... Or delivered another prophecy, having made some little pause:
alas, who shall live when God doeth this? referring not to what goes before, but to what follows; though Jarchi and Aben Ezra think it refers to the Assyria conquering and carrying captive, not only the Kenites, but all the nations of the world, so that there was no living comfortably in it on his account; but this is said after Balaam had taken up his parable again, and so respects what follows, as the destruction of the Persian empire by Alexander, in which Ashur or the Assyrians were included; and the destruction of the Jews by the Romans more especially; which was such as had not been the like from the beginning of the world, Mt 24:21, and perhaps may have a further respect to the affliction of the witnesses and church of Christ by antichrist; see Dan 12:1.
John Wesley
24:23 Who shall live - How calamitous and miserable will the state of the world be, when the Assyrian, and after him the Chaldean, shall over - turn all these parts of the world? Who will be able to keep his heart from fainting under such grievous pressures? Nay, how few will escape the destroying sword?
Robert Jamieson, A. R. Fausset and David Brown
24:23 who shall live when God doeth this!--Few shall escape the desolation that shall send a Nebuchadnezzar to scourge all those regions.
24:2424:24: եւ ելցէ ՚ի ձեռաց Կիտացւոց, եւ չարչարեսցե՛ն զԱսուր. եւ չարչարեսցեն զԵբրայեցիս. եւ ինքեանք միանգամա՛յն կորիցեն։
24 Կիտացիները կը գան ու կը չարչարեն ասորեստանցիներին ու եբրայեցիներին, բայց իրենք էլ գլխովին կը կորչեն»:
24 Բայց Կիտացիներու եզերքներէն նաւեր պիտի գան Եւ Ասուրը պիտի չարչարեն ու Եբերը չարչարեն Եւ անոնք ալ բոլորովին պիտի կորսուին»։
Եւ [401]ելցէ ի ձեռաց Կիտացւոց, եւ չարչարեսցեն զԱսուր. եւ չարչարեսցեն [402]զԵբրայեցիս, եւ ինքեանք միանգամայն կորիցեն:

24:24: եւ ելցէ ՚ի ձեռաց Կիտացւոց, եւ չարչարեսցե՛ն զԱսուր. եւ չարչարեսցեն զԵբրայեցիս. եւ ինքեանք միանգամա՛յն կորիցեն։
24 Կիտացիները կը գան ու կը չարչարեն ասորեստանցիներին ու եբրայեցիներին, բայց իրենք էլ գլխովին կը կորչեն»:
24 Բայց Կիտացիներու եզերքներէն նաւեր պիտի գան Եւ Ասուրը պիտի չարչարեն ու Եբերը չարչարեն Եւ անոնք ալ բոլորովին պիտի կորսուին»։
zohrab-1805▾ eastern-1994▾ western am▾
24:2424: [придут] корабли от Киттима, и смирят Ассура, и смирят Евера; но и им гибель!
24:24 καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out ἐκ εκ from; out of χειρὸς χειρ hand Κιτιαίων κιτιαιοι and; even κακώσουσιν κακοω do bad; turn bad Ασσουρ ασσουρ and; even κακώσουσιν κακοω do bad; turn bad Εβραίους εβραιος Hebrew καὶ και and; even αὐτοὶ αυτος he; him ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord ἀπολοῦνται απολλυμι destroy; lose
24:24 וְ wᵊ וְ and צִים֙ ṣîm צִי ship מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand כִּתִּ֔ים kittˈîm כִּתִּיִּים Kittim וְ wᵊ וְ and עִנּ֥וּ ʕinnˌû ענה be lowly אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur וְ wᵊ וְ and עִנּוּ־ ʕinnû- ענה be lowly עֵ֑בֶר ʕˈēver עֵבֶר Eber וְ wᵊ וְ and גַם־ ḡam- גַּם even ה֖וּא hˌû הוּא he עֲדֵ֥י ʕᵃḏˌê עַד unto אֹבֵֽד׃ ʔōvˈēḏ אבד perish
24:24. venient in trieribus de Italia superabunt Assyrios vastabuntque Hebraeos et ad extremum etiam ipsi peribuntThey shall come in galleys from Italy, they shall overcome the Assyrians, and shall waste the Hebrews, and at the last they themselves also shall perish.
24. But ships from the coast of Kittim, And they shall afflict Asshur, and shall afflict Eber, And he also shall come to destruction.
24:24. They shall arrive in Greek warships from Italy. They shall overcome the Assyrians, and they shall devastate the Hebrews, and yet, at the very end, even they themselves shall perish.”
24:24. And ships [shall come] from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever.
And ships [shall come] from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever:

24: [придут] корабли от Киттима, и смирят Ассура, и смирят Евера; но и им гибель!
24:24
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
ἐκ εκ from; out of
χειρὸς χειρ hand
Κιτιαίων κιτιαιοι and; even
κακώσουσιν κακοω do bad; turn bad
Ασσουρ ασσουρ and; even
κακώσουσιν κακοω do bad; turn bad
Εβραίους εβραιος Hebrew
καὶ και and; even
αὐτοὶ αυτος he; him
ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord
ἀπολοῦνται απολλυμι destroy; lose
24:24
וְ wᵊ וְ and
צִים֙ ṣîm צִי ship
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
כִּתִּ֔ים kittˈîm כִּתִּיִּים Kittim
וְ wᵊ וְ and
עִנּ֥וּ ʕinnˌû ענה be lowly
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
וְ wᵊ וְ and
עִנּוּ־ ʕinnû- ענה be lowly
עֵ֑בֶר ʕˈēver עֵבֶר Eber
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
ה֖וּא hˌû הוּא he
עֲדֵ֥י ʕᵃḏˌê עַד unto
אֹבֵֽד׃ ʔōvˈēḏ אבד perish
24:24. venient in trieribus de Italia superabunt Assyrios vastabuntque Hebraeos et ad extremum etiam ipsi peribunt
They shall come in galleys from Italy, they shall overcome the Assyrians, and shall waste the Hebrews, and at the last they themselves also shall perish.
24:24. They shall arrive in Greek warships from Italy. They shall overcome the Assyrians, and they shall devastate the Hebrews, and yet, at the very end, even they themselves shall perish.”
24:24. And ships [shall come] from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever.
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
24: «Придут корабли от Киттима и смирят Ассура». Под именем «Киттим» на языке Св. Писания разумеются острова и прибрежья Средиземного моря, расположенные на запад от Палестины, как-то: Македония, Греция, Италия, с прилегающими к ним островами. В 1: кн. Мак Александр Македонский представляется пришедшим из земли Хиттим (Хеттим, Киттим); по уверению раввинов, Хиттим и Македония — одно и то же.

Таким образом, начало порабощения Ассура (собирательное имя азиатских монархий) Киттимом можно усматривать в завоевательных походах Александра Македонского (1: Мак I:1). Впоследствии греческая гегемония на Востоке сменилась римской.

«И смирят Евера»: имеется в виду подчинение евреев греческому и римскому господству.

«Но и им гибель». Греко-римская империя (Киттим) в свой черед упала под ударами варварских народов.
Adam Clarke: Commentary on the Bible - 1831
24:24: Ships shall come from the coast of Chittim - Some think by Chittim the Romans, others the Macedonians under Alexander the Great, are meant. It is certain that the Romans did conquer the Assyrians, including all the people of Syria, Mesopotamia, etc., but Calmet strongly contends that by Chittim Macedonia is meant, and that the prophecy refers to the conquests of Alexander. Chittim was one of the sons of Javan, the son of Japheth, the son of Noah, Gen 10:4; and his posterity, according to Josephus, Antiq., 1. iii., c. 22, settled in Cilicia, Macedonia, Cyprus, and Italy also; and therefore, says Mr. Ainsworth, the prophecy may imply both the troubles that befell the Assyrians and Jews by the Greeks and Seleucidae, in the troublous days of Antiochus.
And shall afflict Eber - Probably not the Hebrews, as some think, but the people on the other side the Euphrates, from עבר abar, to pass over, go beyond; all which people were discomfited, and their empire destroyed by Alexander the Great.
Albert Barnes: Notes on the Bible - 1834
24:24: Chittim - i. e., Cyprus, the nearest of the western islands, the only one visible from Palestine, and so the representative to Balsam and to Israel of all those unknown western regions across the Mediterranean Sea, from which were at length to come the conquerors of the mighty empires of the East. Compare Isa 23:1, Isa 23:12; Jer 2:10.
Eber - i. e., the descendants of Shem. Of these Asshur was one (compare marginal references), and is here specified by name, since the Assyrians attained, in the empires of Babylon and Nineveh, to an extraordinary grandeur, and were destined to a most signal and irretrievable fall.
He also - i. e., the conqueror of Asshur and Eber who should come across the sea. It is not Rev_ealed from where the blow should come that should overthrow in its turn the power that pRev_ailed over the great monarchies of the East.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:24: Chittim: Gen 10:4; Isa 23:1; Dan 7:19, Dan 7:20, Dan 8:5-8, Dan 8:21, Dan 10:20, Dan 11:30
and shall afflict Eber: Gen 10:21-25, Gen 14:13; Dan 9:26, Dan 9:27; Mat 24:15; Luk 20:24, Luk 23:29-31; Joh 11:48
and he also: Dan 2:35, Dan 2:45, Dan 7:23-26, Dan 11:45; Rev_. 18:2-24
Geneva 1599
24:24 And ships [shall come] from the coast of (q) Chittim, and shall afflict Asshur, and shall afflict Eber, and (r) he also shall perish for ever.
(q) The Grecians and Romans.
(r) Meaning, Eber, or the Jews for rebelling against God.
John Gill
24:24 And ships shall come from the coast of Chittim,.... Kittim was the son of Javan, Gen 10:4 and so designs some part of Greece: Josephus (r) says that Kittim possessed the island now called Cyprus, in which was a city now called Citium, after his name; Macedonia, a considerable part of Greece, is called the land of Cittim,"And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,'' (1 Maccabees 1:1)"Beside this, how they had discomfited in battle Philip, and Perseus, king of the Citims, with others that lifted up themselves against them, and had overcome them:'' (1 Maccabees 8:5)but the Targum of Jonathan interprets it, of the country of Italy; the Jerusalem Targum, of the Roman legions; and perhaps both Greeks and Romans are intended, and so ships from Cittim, in Dan 11:30, design Romans in Grecian ships; for in such were the Roman ambassadors carried, who distressed Antiochus, king of Syria; see Gill on Dan 11:30; and both may be intended here: it is affirmed (s) that Noah with his son Japheth, came into the country now called Italy, and built a city, and gave it the name of Cethim, since called Volterra, and was the metropolis of Etruria, and gave name to all Italy; and that in the year two hundred and twenty from the building of that city, Cethim the son of Javan, and grandson of Noah, took two colonies with him, and sailed to an island which he called after his own name Cethim, now Cyprus:
and shall afflict Ashur; which being a part of the Persian empire, was afflicted, conquered, and subdued by Alexander the Macedonian, who is said to come out of the land of Cittim,"And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,'' (1 Maccabees 1:1)
and shall afflict Eber; or the Hebrews, as the Septuagint version; not that the Grecians or Macedonians should do this, for they under Alexander did not afflict the Jews; unless this is to be understood of the Seleucidae, the kings of Syria, the successors of Alexander, who did distress the Jews; but rather this respects the Romans under Pompey, and especially under Titus Vespasian, who destroyed their city, and carried them captive, and who ever since have been dispersed among the nations:
and he also shall perish for ever: not Eber, but those that afflicted him, even the Romans; and indeed both monarchies, Grecian and Roman, are prophesied of as what should be destroyed, and that by a son of Eber, the Messiah; the stone cut out of the mountain without hands, said to break in pieces all these kingdoms, Dan 2:44 and not Rome Pagan only, but Rome Papal also, antichrist and all the antichristian powers, Th2 2:8. and so the Targum of Jonathan says, that the end both of the one and the other, that is, that shall afflict Eber, shall be, to fall by the hand of the King Messiah, and they shall perish for ever.
(r) Antiqu. l. 1. c. 6. sect. 1. (s) Inghiram. Etrusc. Antiqu. apud Dickinson. Delph. Phaenic. Append. p. 153. Vid. p. 77.
John Wesley
24:24 Chittim - A place or people so called from Chittim the son of Javan, Gen 10:4, whose posterity were very numerous, and were first seated in the lesser Asia, and from thence sent forth colonies into the islands of the Aegean sea, and into Cyprus, afterwards into Macedonia and other parts of Greece, and then into Italy. Whence it comes to pass that by this name is understood sometimes Macedonia, as 1Mac. i. 1, and 1Mac. viii. 5, sometimes Italy, as Dan 11:29-30, and sometimes both, as in this place: for he speaks here of the scourge that God hath appointed for the Assyrian after he had done God's work in punishing of his people and the bordering nations. Now although the Assyrian and Chaldean empire was subdued by the Medes and Persians, yet the chief afflictions of that people came from two hands, both beyond the sea and brought to them by ships; first from the Grecians under Alexander and his successors, by whom that people were grievously oppressed and wasted; then from the Romans, who subdued all the Grecian empire, one great part whereof were the Assyrians largely so called. Eber - The posterity of Eber, the Hebrews, who were the chief and flower of Eber's children. He also - Not the Hebrews: they shall have a better end; all Israel shall be saved; but the afflicter or scourge of Ashur and Eber, namely, the Grecian and Roman empire. Thus Balaam, instead of cursing the church, curses Amalek, the first, and Rome, the last enemy of it!
Robert Jamieson, A. R. Fausset and David Brown
24:24 Chittim--the countries lying on the Mediterranean, particularly Greece and Italy (Dan 11:29-30). The Assyrians were themselves to be overthrown--first, by the Greeks under Alexander the Great and his successors; secondly, by the Romans.
Eber--the posterity of the Hebrews (Gen 10:24).
he also shall perish--that is, the conqueror of Asher and Eber, namely, the Greek and Roman empires.
24:2524:25: Եւ յարուցեալ Բաղաամ դարձա՛ւ գնաց ՚ի տեղի իւր. եւ Բաղակ գնաց ընդ իւր կողմն։
25 Եւ վեր կենալով՝ Բաղաամը վերադարձաւ, գնաց իր տեղը, իսկ Բաղակն էլ գնաց իր երկիրը:
25 Յետոյ Բաղաամ ելաւ գնաց ու իր տեղը դարձաւ։ Բաղակ ալ իր ճամբան գնաց։
Եւ յարուցեալ Բաղաամ դարձաւ գնաց ի տեղի իւր, եւ Բաղակ գնաց ընդ իւր կողմն:

24:25: Եւ յարուցեալ Բաղաամ դարձա՛ւ գնաց ՚ի տեղի իւր. եւ Բաղակ գնաց ընդ իւր կողմն։
25 Եւ վեր կենալով՝ Բաղաամը վերադարձաւ, գնաց իր տեղը, իսկ Բաղակն էլ գնաց իր երկիրը:
25 Յետոյ Բաղաամ ելաւ գնաց ու իր տեղը դարձաւ։ Բաղակ ալ իր ճամբան գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
24:2525: И встал Валаам и пошел обратно в свое место, а Валак также пошел своею дорогою.
24:25 καὶ και and; even ἀναστὰς ανιστημι stand up; resurrect Βαλααμ βαλααμ Balaam; Valaam ἀπῆλθεν απερχομαι go off; go away ἀποστραφεὶς αποστρεφω turn away; alienate εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him καὶ και and; even Βαλακ βαλακ Balak; Valak ἀπῆλθεν απερχομαι go off; go away πρὸς προς to; toward ἑαυτόν εαυτου of himself; his own
24:25 וַ wa וְ and יָּ֣קָם yyˈāqom קום arise בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet] וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk וַ wa וְ and יָּ֣שָׁב yyˈāšov שׁוב return לִ li לְ to מְקֹמֹ֑ו mᵊqōmˈô מָקֹום place וְ wᵊ וְ and גַם־ ḡam- גַּם even בָּלָ֖ק bālˌāq בָּלָק Balak הָלַ֥ךְ hālˌaḵ הלך walk לְ lᵊ לְ to דַרְכֹּֽו׃ פ ḏarkˈô . f דֶּרֶךְ way
24:25. surrexitque Balaam et reversus est in locum suum Balac quoque via qua venerat rediitAnd Balaam rose, and returned to his place: Balac also returned the way that he came.
25. And Balaam rose up, and went and returned to his place: and Balak also went his way.
24:25. And Balaam rose up, and he returned to his place. Likewise, Balak went back, along the way by which he had arrived.
24:25. And Balaam rose up, and went and returned to his place: and Balak also went his way.
And Balaam rose up, and went and returned to his place: and Balak also went his way:

25: И встал Валаам и пошел обратно в свое место, а Валак также пошел своею дорогою.
24:25
καὶ και and; even
ἀναστὰς ανιστημι stand up; resurrect
Βαλααμ βαλααμ Balaam; Valaam
ἀπῆλθεν απερχομαι go off; go away
ἀποστραφεὶς αποστρεφω turn away; alienate
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
καὶ και and; even
Βαλακ βαλακ Balak; Valak
ἀπῆλθεν απερχομαι go off; go away
πρὸς προς to; toward
ἑαυτόν εαυτου of himself; his own
24:25
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יֵּ֖לֶךְ yyˌēleḵ הלך walk
וַ wa וְ and
יָּ֣שָׁב yyˈāšov שׁוב return
לִ li לְ to
מְקֹמֹ֑ו mᵊqōmˈô מָקֹום place
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
בָּלָ֖ק bālˌāq בָּלָק Balak
הָלַ֥ךְ hālˌaḵ הלך walk
לְ lᵊ לְ to
דַרְכֹּֽו׃ פ ḏarkˈô . f דֶּרֶךְ way
24:25. surrexitque Balaam et reversus est in locum suum Balac quoque via qua venerat rediit
And Balaam rose, and returned to his place: Balac also returned the way that he came.
24:25. And Balaam rose up, and he returned to his place. Likewise, Balak went back, along the way by which he had arrived.
24:25. And Balaam rose up, and went and returned to his place: and Balak also went his way.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Валааму не суждено было возвратиться в свою родину. Его постигла смерть от меча евреев, как божественное возмездие (Чис XXXI:8) за коварный совет, данный Валаку против израильского народа (Чис XXV гл.).
Adam Clarke: Commentary on the Bible - 1831
24:25: And Balaam - returned to his place - Intended to have gone to Mesopotamia, his native country, (see Deu 23:4), but seems to have settled among the Midianites, where he was slain by the Israelites; see Num 31:8.
Though the notes in the preceding chapters have been extended to a considerable length, yet a few additional remarks may be necessary: the reader's attention is earnestly requested to the following propositions: -
1. It appears sufficiently evident from the preceding account that Balaam knew and worshipped the true God.
2. That he had been a true prophet, and appears to have been in the habit of receiving oracles from God.
3. That he practiced some illicit branches of knowledge, or was reputed by the Moabites as a sorcerer, probably because of the high reputation he had for wisdom; and we know that even in our own country, in the fifteenth and sixteenth centuries, persons who excelled their contemporaries in wisdom were reputed as magicians.
4. That though he was a believer in the true God, yet he was covetous; he loved the wages of unrighteousness.
5. That it does not appear that in the case before us he wished to curse Israel when he found they were the servants of the true God.
6. That it is possible he did not know this at first. Balak told him that there was a numerous people come out of Egypt; and as marauders, wandering hordes, freebooters, etc., were frequent in those days, he might take them at first for such spoilers, and the more readily go at Balak's request to consult God concerning them.
7. That so conscientiously did he act in the whole business, that as soon as he found it displeased God he cheerfully offered to return; and did not advance till he had not only the permission, but the authority of God to proceed.
8. That when he came in view of the Israelitish camp he did not attempt to make use of any means of sorcery, evocation of spirits, necromantic spells, etc., to accomplish the wish of Balak.
9. That he did seek to find out the will of the true God, by using those means which God himself had prescribed, viz., supplication and prayer, and the sacrifice of the clean beasts.
10. That though he knew it would greatly displease Balak, yet he most faithfully and firmly told him all that God said on every occasion.
11. That notwithstanding his allowed covetous disposition, yet he refused all promised honors and proffered rewards, even of the most extensive kind, to induce him to act in any respect contrary to the declared will of God.
12. That God on this occasion communicated to him some of the most extraordinary prophetic influences ever conferred on man.
13. That his prophecies are, upon the whole, clear and pointed, and have been fulfilled in the most remarkable manner, and furnish a very strong argument in proof of Divine revelation.
14. That notwithstanding the wicked counsel given to the Midianites, the effects of which are mentioned in the following chapter, on which account he probably lost his life, (Num 31:8), the badness of this man's character has been very far overrated; and that it does not appear that he was either a hypocrite, false prophet, or a sorcerer in the common acceptation of the term, and that he risked even life itself in following and fulfilling the will of the Lord!
15. That though it is expressly asserted, Num 31:16, and Rev 2:14, that Israel's committing whoredom with the daughters of Moab was brought about by the evil counsel given by Balaam to cast this stumbling-block in their way, yet it does not appear from the text that he had those most criminal intentions which are generally attributed to him; for as we have already seen so much good in this man's character, and that this, and his love of money (and who thinks this a sin?) are almost the only blots in it, it must certainly be consistent with candour and charity to suggest a method of removing at least some part of this blame.
16. I would therefore simply say that the counsel given by Balaam to Balak might have been "to form alliances with this people, especially through the medium of matrimonial connections; and seeing they could not conquer them, to endeavor to make them their friends." Now, though this might not be designed by Balaam to bring them into a snare, yet it was a bad doctrine, as it led to the corruption of the holy seed, and to an unequal yoking with unbelievers; which, though even in a matrimonial way, is as contrary to sound policy as to the word of God. See the notes on Num 25:3 and Num 25:6 (note).
17. That it was the Moabitish women, not Balaam, that called the people to the sacrifice of their gods; and it argued great degeneracy and iniquity in the hearts of the people on so slight an invitation to join so suddenly so impure a worship, and so speedily to cast off the whole form of godliness, with every portion of the fear of the Almighty; therefore the high blame rests ultimately with themselves.
Albert Barnes: Notes on the Bible - 1834
24:25: Returned to his own place - i. e., among the Midianites to plot by new means against the people of God, and to perish in his sin Num 31:8, Num 31:16; Rev 2:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:25: Num 24:11, Num 31:8; Jos 13:22
Carl Friedrich Keil and Franz Delitzsch
24:25
At the close of this announcement Balaam and Balak departed from one another. "Balaam rose up, and went and turned towards his place" (i.e., set out on the way to his house); "and king Balak also went his way." למקמו ישׁב does not mean, "he returned to his place," into his home beyond the Euphrates (equivalent to אל־מקמו ישׁב), but merely "he turned towards his place" (both here and in Gen 18:33). That he really returned home, is not implied in the words themselves; and the question, whether he did so, must be determined from other circumstances. In the further course of the history, we learn that Balaam went to the Midianites, and advised them to seduce the Israelites to unfaithfulness to Jehovah, by tempting them to join in the worship of Peor (Num 31:16). He was still with them at the time when the Israelites engaged in the war of vengeance against that people, and was slain by the Israelites along with the five princes of Midian (Num 31:8; Josh 13:22). At the time when he fell into the hands of the Israelites, he no doubt made a full communication to the Israelitish general, or to Phinehas, who accompanied the army as priest, concerning his blessings and prophecies, probably in the hope of saving his life; though he failed to accomplish his end.
(Note: It is possible, however, as Hengstenberg imagines, that after Balaam's departure from Balak, he took his way into the camp of the Israelites, and there made known his prophecies to Moses or to the elders of Israel, in the hope of obtaining from them the reward which Balak had withheld, and that it was not till after his failure to obtain full satisfaction to his ambition and covetousness here, that he went to the Midianites, to avenge himself upon the Israelites, by the proposals that he made to them. The objections made by Kurtz to this conjecture are not strong enough to prove that it is inadmissible, though the possibility of the thing does not involve either its probability or its certainty.)
John Gill
24:25 And Balaam rose up, and went and returned to his place,.... The country from whence he came, that is, he went from Balak, according to his command, in order to return to his own land; for he seems not to have reached it, but stayed by the way among the Moabites and Midianites, and was slain in a battle between Israel and them, Num 31:8, or if he did reach Mesopotamia, he returned again, as Chaskuni says; and either before he left Balak, or in his journey homewards, or when he returned, he gave that advice, to seduce the Israelites first to whoredom, and by that to idolatry, the effects of which are observed in the following chapter; see Gill on Num 24:14 and Balak also went his way; to his royal city, court, and family, attended, very probably, by the princes of Moab, who had been with him all this while; though how long these things were transacting is not certain.
John Wesley
24:25 To his place - To Mesopotamia; tho' afterwards he returned to the Midianites, and gave them that devilish counsel which was put in practice, Num 25:16-18.
Robert Jamieson, A. R. Fausset and David Brown
24:25 Balaam rose up, and went . . . to his place--Mesopotamia, to which, however, he did not return. (See on Num 31:8).