Balac, king of Moab, sendeth twice for Balaam to curse Israel. In his way Balaam is rebuked by an angel.
Balac King of Moab fearing the Israelites, sendeth for Balaam a southsayer to curse them. 8. VVho consulting his false god, is forbid by God almightie to goe, and so excuseth him self. 15. Balac sendeth againe offering greater reward, 19. he againe consulteth, and God biddeth him goe. 〈◊〉. but sendeth an Angel to meete him in the way, whom his asse seing, hu• neth three times, and so often he beateth her, 28. then she speaketh, expostulating his hard vsage. 31. he also seeth the Angel. 35. and is chargeg. • speake nothing but that the Angel shal suggest.
1And they went forward and encamped in the plains of Moab, over against where Jericho is situate beyond the Jordan.E tirando innanzi posero il campo nelle pianure di Moab, dove è posta Gerico di là dal Giordano.AND marching forward they camped in the champion countrie of Moab, where Iericho is situated beyond Iordan.Profectique castrametati sunt in campestribus Moab, ubi trans Jordanem Jericho sita est. 2And Balac the son of Sephor, seeing all that Israel had done to the Amorrhite,Ma Balac figliuolo di Sephor avendo veduto in qual modo Israele avea trattati gli Amorrei,And Balac the sonne of Sephor seeing al thinges that Israel had done to the Amorrheite,Videns autem Balac filius Sephor omnia quæ fecerat Israël Amorrhæo, 3And that the Moabites were in great fear of him, and were not able to sustain his assault,E come i Moabiti lo temevano, e non potevano resistergli,and that the Moabites were in greate feare of him, and could not susteyne his assault,et quod pertimuissent eum Moabitæ, et impetum ejus ferre non possent, 4He said to the elders of Madian: So will this people destroy all that dwell in our borders, as the ox is wont to eat the grass to the very roots. Now he was at that time king in Moab.Disse agli anziani di Madian: Questo popolo struggerà tutti gli abitanti del nostro paese, come suole il bue sterpar l'erba fino dalla radice. Questi era in quel tempo re di Moab.he said to the elders of Madian: So wil this people destroy al that dwel in our coastes, as the ox• is wont to eate the grasse vnto the verie rootes. And he was at the same time King in Moab.dixit ad majores natu Madian: Ita delebit hic populus omnes, qui in nostris finibus commorantur, quomodo solet bos herbas usque ad radices carpere. Ipse erat eo tempore rex in Moab. 5He sent therefore messengers to Balaam the son of Beor, a soothsayer, who dwelt by the river of the land of the children of Ammon, to call him, and to say: Behold a people is come out of Egypt, that hath covered the face of the earth, sitting over against me.Mandò adunque dei nunzi a Balaam figliuolo di Beor indovino, il quale abitava sul fiume del paese dei figliuoli di Ammon, affinché lo chiamassero, e gli dicessero: Ecco che un popolo, il quale ingombra la superficie della terra, è uscito dall'Egitto, ed è in campo contro di me.He sent therfore messengers to Balaam the sonne of Behor a Southsayer, who dwelt vpon the riuer of the land of the children of Ammon, to cal him, and to say: Behold a people is come out of Aegypt, that hath couered the face of the earth, sitting against me.Misit ergo nuntios ad Balaam filium Beor ariolum, qui habitabat super flumen terræ filiorum Ammon, ut vocarent eum, et dicerent: Ecce egressus est populus ex Ægypto, qui operuit superficiem terræ, sedens contra me.
6Come therefore, and curse this people, because it is mightier than I: if by any means I may beat them and drive them out of my land: for I know that he whom thou shalt bless is blessed, and he whom thou shalt curse is cursed.Vieni adunque a maledir questo popolo, perché egli è più possente di me, affinché io vegga, se posso abbatterlo in qualche modo, e cacciarlo dal mio paese: perocché io so, che è benedetto colui, che tu benedici, e maledetto colui, che ha maledizione da te.Come therfore, and curse this people, because it is mightier then I: if by any meanes I may strike them and cast them out of my land for I know that he is blessed whom thou shalt blesse, and cursed vpon whom thou shalt heape curses.Veni igitur, et maledic populo huic, quia fortior me est: si quomodo possim percutere et ejicere eum de terra mea. Novi enim quod benedictus sit cui benedixeris, et maledictus in quem maledicta congesseris. 7And the ancients of Moab, and the elders of Madian, went with the price of divination in their hands. And where they were come to Balaam, and had told him all the words of Balac:E andarono gli anziani di Moab, e i seniori di Madian, portando in mano la mercede dell'indovino. E avendo trovato Balaam e riferite a lui tutte le parole di Balac:And the ancientes of Moab went, and the elders of Madian, hauing the price of diuination in their handes. And when they were come to Balaam, and had told him al the wordes of Balac:Perrexeruntque seniores Moab, et majores natu Madian, habentes divinationis pretium in manibus. Cumque venissent ad Balaam, et narrassent ei omnia verba Balac, 8He answered: Tarry here this night and I will answer whatsoever the Lord shall say to me. And while they stayed with Balaam, God came and said to him:Quegli rispose: Fermatevi qui stanotte, e vi risponderò quello che mi dirà il Signore. Stettero quegli in casa di Balaam, e Dio venne a lui, e disse:he answered: Tarie here this night, and I wil answer whatsoeuer the Lord shal say to me. And whiles they stayed with Balaam, God came, and said to him:ille respondit: Manete hic nocte, et respondebo quidquid mihi dixerit Dominus. Manentibus illis apud Balaam, venit Deus, et ait ad eum: 9What mean these men that are with thee?Che domandano questi uomini, che sono in casa tua?What would these men that are with thee?Quid sibi volunt homines isti apud te ? 10He answered: Balac the son of Sephor king of the Moabites hath sent to me,Rispose: Balac figliuolo di Sephor re de' Moabiti ha mandato a dirmi:He answered: Balac the sonne of Sephor king of the Moabites hath sent to me,Respondit: Balac filius Sephor rex Moabitarum misit ad me, 11Saying: Behold a people that is come out of Egypt, hath covered the face of the land: come and curse them, if by any means I may fight with them and drive them away.Ecco che un popolo uscito dall'Egitto ingombra tutta la superficie della terra. Vieni, e maledicilo, perché io possa in qualche modo assalirlo.saying: Behold a people that is come out of Aegypt, hath couered the face of the land: come, and curse them, if by any meanes fighting I may driue them away.dicens: Ecce populus qui egressus est de Ægypto, operuit superficiem terræ: veni, et maledic ei, si quomodo possim pugnans abigere eum.
12And God said to Balaam: Thou shalt not go with them, nor shalt thou curse the people: because it is blessed.E Dio disse a Balaam: Non andar con loro, e non maledir quel popolo; perché egli è benedetto.And God said to Balaam: Goe not with them, neither doe thou curse the people: because it is blessed.Dixitque Deus ad Balaam: Noli ire cum eis, neque maledicas populo: quia benedictus est. 13And he rose in the morning and said to the princes: Go into your country, because the Lord hath forbid me to come with you.Ed egli alzatosi la mattina disse a que' principi: Andate al vostro paese: perocché il Signore mi ha proibito di venire con voi.Who in the morning arising said to the princes: Goe into your countrie, because the Lord hath forbid me to come with you.Qui mane consurgens dixit ad principes: Ite in terram vestram, quia prohibuit me Dominus venire vobiscum. 14The princes returning, said to Balac: Balaam would not come with us.Tornati i principi dissero a Balac: Balaam non ha voluto venire con noi.The princes returning, said to Balac: Balaam would not come with vs.Reversi principes dixerunt ad Balac: Noluit Balaam venire nobiscum. 15Then he sent many more and more noble than he had sent before:Il re mandò di nuovo altri in maggior numero, e più ragguardevoli, che que' di prima.Againe he sent many moe and more noble, then he had sent before.Rursum ille multo plures et nobiliores quam ante miserat, misit. 16Who, when they were come to Balaam, said: Thus saith Balac the son of Sephor, Delay not to come to me:I quali giunti dove era Balaam, dissero: Balac figliuolo di Sephor ha detto questo: Non tardar di venire da me.Who when they were come to Balaam, said: Thus sayeth Balac the sonne of Sephor: Slacke not to come to me:Qui cum venissent ad Balaam, dixerunt: Sic dicit Balac filius Sephor: Ne cuncteris venire ad me: 17For I am ready to honour thee, and will give thee whatsoever thou wilt: come and curse this people.Io sono risoluto di farti onore, e ti darò tutto quel che vorrai: vieni, e maledici questo popolo.for I am readie to honour thee, and whatsoeuer thou wilt I wil geue thee: Come, and curse this people.paratus sum honorare te, et quidquid volueris, dabo tibi: veni, et maledic populo isti. 18Balaam answered: If Balac would give me his house full of silver and gold, I cannot alter the word of the Lord my God, to speak either more or less.Rispose Balaam: Quando Balac mi desse la sua casa piena d'argento e d'oro, non potrò io alterare la parola del Signore Dio mio per dire o di più, o di meno.Balaam answered: If Balac would geue me his house ful of siluer and gold, I can not change the word of the Lord my God, to speake either more, or lesse.Respondit Balaam: Si dederit mihi Balac plenam domum suam argenti et auri, non potero immutare verbum Domini Dei mei, ut vel plus, vel minus loquar.
19I pray you to stay here this night also, that I may know what the Lord will answer me once more.Vi prego di rimaner qui ancora questa notte, perché io possa sapere quello che per la seconda volta mi risponda il Signore.I besech you that you wil also tarie here this night, and I may know what the Lord wil answer me once more.Obsecro ut hic maneatis etiam hac nocte, et scire queam quid mihi rursum respondeat Dominus. 20God therefore came to Balaam in the night, and said to him: If these men be come to call thee, arise and go with them: yet so, that thou do what I shall command thee.Venne adunque Dio a Balaam la notte, e gli disse: se questi uomini sono venuti a chiamarti, levati, e va' con loro: con questo però, che tu faccia quello che io ti comanderò.God therfore came to Balaam in the night, and said to him: If these men be come to cal thee, arise and goe with them: yet so, that thou doe that which I shal command thee.Venit ergo Deus ad Balaam nocte, et ait ei: Si vocare te venerunt homines isti, surge, et vade cum eis: ita dumtaxat, ut quod tibi præcepero, facias. 21Balaam arose in the morning, and saddling his ass went with them.Alzatosi Balaam la mattina, e, messa la sella alla sua asina, si partì con quelli.Balaam arose in the morning, and sadling his asse went with them.Surrexit Balaam mane, et strata asina sua profectus est cum eis. 22And God was angry. And an angel of the Lord stood in the way against Balaam, who sat on the ass, and had two servants with him.Ma Dio si adirò. E l'angelo del Signore si pose sulla strada dinanzi a Balaam, che cavalcava l'asina, e avea seco due servitori.And God was angrie. And an Angel of our Lord stoode in the way against Balaam, who sate vpon the asse, and had two seruantes with him.Et iratus est Deus. Stetitque angelus Domini in via contra Balaam, qui insidebat asinæ, et duos pueros habebat secum. 23The ass seeing the angel standing in the way, with a drawn sword, turned herself out of the way, and went into the field. And when Balaam beat her, and had a mind to bring her again to the way,L'asina, che vedeva l'Angelo nella strada colla spada sguainata, usci di via, e andava pel campo. E battendola Balaam, che volea rimetterla sulla strada,The asse seeing the Angel standing in the way, with a drawen sword, turned her self out of the way, and went by the field. Whom when Balaam had bette, and had brought her againe to the beaten way,Cernens asina angelum stantem in via, evaginato gladio, avertit se de itinere, et ibat per agrum. Quam cum verberaret Balaam, et vellet ad semitam reducere, 24The angel stood in a narrow place between two walls, wherewith the vineyards were enclosed.Si pose l'Angelo in un angusto sentiero tra due muri a secco, che servivano a chiuder le vigne.the Angel stoode in the streicttes of two walles, wherwith vineyardes were inclosed.stetit angelus in angustiis duarum maceriarum, quibus vineæ cingebantur.
25And the ass seeing him, thrust herself close to the wall, and bruised the foot of the rider. But he beat her again:E veggendolo l'asina si serrò al muro, e pestò il piede di lui che la cavalcava. Ed egli seguitava a bastonarlaWhom the asse seeing, ioyned her selfe close to the wal, and brused the foote of him that ridde. But he beate her againe:Quem videns asina, junxit se parieti, et attrivit sedentis pedem. At ille iterum verberabat eam: 26And nevertheless the angel going on to a narrow place, where there was no way to turn aside either to the right hand or to the left, stood to meet him.Contuttociò l'Angelo andato a porsi in un luogo stretto, dove non era possibil di volgersi né a destra, né a sinistra, fermossegli dinanzi.and neuerthelesse the Angel passing to a narrow place, where there could be no going a side neither to the right hand nor to the left, stoode to meete him.et nihilominus angelus ad locum angustum transiens, ubi nec ad dexteram, nec ad sinistram poterat deviare, obvius stetit. 27And when the ass saw the angel standing, she fell under the feet of the rider: who being angry beat her sides more vehemently with a staff.E l'asina, veggendo ivi fermo l'Angelo, cadde sotto i piedi di lui, che le stava sopra: il quale vie più acceso di collera scaricava colpi di bastone su' fianchi di essa.And when the asse had seene the Angel standing, she fel vnder the feete of the rider. Who being angrie, bette her sides with a staffe more vehemently.Cumque vidisset asina stantem angelum, concidit sub pedibus sedentis: qui iratus, vehementius cædebat fuste latera ejus. 28And the Lord opened the mouth of the ass, and she said: What have I done to thee? Why strikest thou me, lo, now this third time?E il Signore aperse la bocca dell'asina, ed ella disse: Che ti ho fatt'io? perché mai per la terza volta mi batti?And our Lord opened the mouth of the asse, and she spake: What haue I done to thee? why strikest thou me? loe now the third time?Aperuitque Dominus os asinæ, et locuta est: Quid feci tibi ? cur percutis me ecce jam tertio ? 29Balaam answered: Because thou hast deserved it, and hast served me ill: I would I had a sword that I might kill thee.Rispose Balaam: Perché tu l'hai meritato, e ti burli di me: avess'io una spada per ammazzarti!Balaam answered: Because thou hast deserued, and hast abused me: I would I had a sword, that I might kil thee.Respondit Balaam: Quia commeruisti, et illusisti mihi: utinam haberem gladium, ut te percuterem !
30The ass said: Am not I thy beast, on which thou hast been always accustomed to ride until this present day? tell me if I ever did the like thing to thee. But he said: Never.Disse l'asina: Non sono io la tua bestia, sulla quale se' stato sempre solito di cavalcare sino a quest'oggi? dimmi s'io ti ho fatto mai cosa simile. Disse quegli: Giammai.The asse said: Am not I thy beast, on which thou hast beene alwayes accustomed to ride vntil this present day? tel me what like thing did I euer to thee. But he said: Neuer.Dixit asina: Nonne animal tuum sum, cui semper sedere consuevisti usque in præsentem diem ? dic quid simile umquam fecerim tibi. At ille ait: Numquam. 31Forthwith the Lord opened the eyes of Balaam, and he saw the angel standing in the way with a drawn sword, and he worshipped him falling flat on the ground.Aperse tosto il Signore gli occhi a Balaam, ed ei vide l'Angelo del Signore starsi sulla strada colla spada sguainata, e prostrato per terra lo adorò.Forthwith our Lord opened the eies of Balaam, and he saw the Angel standing in the way with a drawen sword, and he adored him flatte to the ground.Protinus aperuit Dominus oculos Balaam, et vidit angelum stantem in via, evaginato gladio, adoravitque eum pronus in terram. 32And the angel said to him: Why beatest thou thy ass these three times? I am come to withstand thee, because thy way is perverse, and contrary to me:E l'Angelo a lui: Perché, disse, per tre volte batti la tua asina? Io son venuto per attraversarmi a te, perché la tua strada è perversa, e si oppone a me:To whom the Angel said: Why beatest thou thy asse the third time? I am come to withstand thee, because thy way is peruerse, and contrarie to me:Cui angelus: Cur, inquit, tertio verberas asinam tuam ? ego veni ut adversarer tibi, quia perversa est via tua, mihique contraria: 33And unless the ass had turned out of the way, giving place to me who stood against thee, I had slain thee, and she should have lived.E se l'asina non fosse uscita di strada, cedendo a chi le poneva ostacolo, io avrei ucciso te, lasciando quella in vita.and vnlesse the asse had turned out of the way, geuing place to me resisting thee, I had slaine thee, and she should haue liued.et nisi asina declinasset de via, dans locum resistenti, te occidissem, et illa viveret. 34Balaam said: I have sinned, not knowing that thou didst stand against me: and now if it displease thee that I go, I will return.Disse Balaam: io ho peccato, non sapendo che tu fossi contro di me: e adesso, se dispiace a te ch'io vada, tornerò indietro.Balaam said: I haue sinned, not knowing that thou didst stand against me: and now if it displease thee that I goe, I wil returne.Dixit Balaam: Peccavi, nesciens quod tu stares contra me: et nunc si displicet tibi ut vadam, revertar.
35The angel said: Go with these men, and see thou speak no other thing than what I shall command thee. He went therefore with the princes.Disse l'Angelo: va' con coloro, e guardati dal dire altra cosa fuori di quello che io li comanderò. Egli adunque andò con que' principi.The Angel said: Goe with these men, and see thou speake no other thing then I shal command thee. He went therfore with the princes.Ait angelus: Vade cum istis, et cave ne aliud quam præcepero tibi loquaris. Ivit igitur cum principibus. 36And when Balac heard it he came forth to meet him in a town of the Moabites, that is situate in the uttermost borders of Arnon.E giuntane la novella a Balac, gli andò incontro fino ad una città dei Moabiti situata agli ultimi confini di Arnon.Which when Balac heard, he came forth to meete him in a towne of the Moabites, that is situated in the vttermost borders of Arnon.Quod cum audisset Balac, egressus est in occursum ejus in oppido Moabitarum, quod situm est in extremis finibus Arnon. 37And he said to Balaam: I sent messengers to call thee, why didst thou not come immediately to me? was it because I am not able to reward thy coming?E disse a Balaam: Mandai de' nunzii a chiamarti: per qual motivo non venisti subito da me? Forse perch'io non posso ricompensarti del tuo viaggio?And he said to Balaam: I sent messengers to cal thee, why didst thou not come immediatly vnto me? was it because I can not reward thy coming?Dixitque ad Balaam: Misi nuntios ut vocarent te: cur non statim venisti ad me ? an quia mercedem adventui tuo reddere nequeo ? 38He answered him: Lo, here I am: shall I have power to speak any other thing but that which God shall put in my mouth?Rispose quegli a lui: Eccomi qui: potrò io forse dire altro, se non quello che il Signore metterà nella mia bocca?To whom he answered: Loe here I am: Shal I be able to speake any other thing, but that which God shal put in my mouth?Cui ille respondit: Ecce adsum: numquid loqui potero aliud, nisi quod Deus posuerit in ore meo ? 39So they went on together, and came into a city, that was in the uttermost borders of his kingdom.Andarono adunque insieme, e giunsero ad una città, che era negli ultimi confini del suo regnoThey therfore went on together, and came into a citie, that was in the vttermost borders of his kingdome.Perrexerunt ergo simul, et venerunt in urbem, quæ in extremis regni ejus finibus erat. 40And when Balac had killed oxen and sheep, he sent presents to Balaam, and to the princes that were with him.E avendo Balac ucciso de' buoi, e delle pecore, mandò de' regali a Balaam, e ai principi, che eran con lui.And when Balac had killed oxen, & sheepe, he sent therof to Balaam, and to the princes that were with him, presentes.Cumque occidisset Balac boves et oves, misit ad Balaam, et principes qui cum eo erant, munera.
41And when morning was come, he brought him to the high places of Baal, and he beheld the uttermost part of the people.Venuto poi il mattino, lo condusse a' luoghi eccelsi di Baal, donde egli mirò fino alle ultime parti del popolo (d'Israele).And when morning was come, he brought him to the excelses of Baal, and he beheld the vttermost part of the people.Mane autem facto, duxit eum ad excelsa Baal, et intuitus est extremam partem populi.
22:1
Year of the World 2553, Year before Christ 1451.
Calmet
Plains. Septuagint, "to the west of Moab." These plains had formerly belonged to that people, but the Hebrews had lately taken them from Sehon, and intended now to pass over the Jordan. The Moabites, however, being jealous of their growing power, called in the aid of the Madianites, and of the magician Balaam, and, by their wanton provocation, brought destruction upon themselves. We know not exactly the extent of the dominions of the Moabites. They seemed to have lost the greatest part of the country north of the Arnon. Their last town and capital was Ar, chap. 21:13. Yet they still kept possession of Mount Phasga. (Calmet)
22:4
St. Jerome
Elders of Madian, who dwelt also upon the Arnon, towards the lake of Sodom. These Madianites were a different people from those who inhabited the country to the east of the Red Sea. (St. Jerome)
Haydock
They were not governed by kings, but by an aristocracy, or senate of princes. (Haydock)
22:5
Haydock
A soothsayer, or magician, (ariolum) as this word always indicates, Josue 13:22. The Hebrews believe he was once a true prophet, a descendant of Buz, the son of Melcha, and the same as Eliu, the friend of Job. (St. Jerome, q. 3. Hebrew in Genesis) He certainly foretold the Messias, or star of Jacob, by divine inspiration, chap. 24:17. (Haydock)
Calmet
He consults and acknowledges the true God, ver. 8, 18, 20. Origen (hom. 13,) believes that he left a book of his prophecies, which was known to the wise men, and discovered to them the birth of the Messias; and some Rabbins think that Moses has here inserted from that work what relates to Balaam. St. Augustine (q. 48,) shews that he was a wicked man, of whom nevertheless God made use to convey important instructions; and that he is one of those reprobates who will say, Lord, have we not prophesied in thy name? He is placed with Cain and Core, St. Jude 11. St. Ambrose (ep. 50,) observes, that he might prophesy, like Caiphas, without knowing what he said, and that the gift of prophecy on this occasion, was no proof of his virtue. Many of the Fathers look upon him as a mere magician, who could utter no blessing, but only curses, by the rules of his infernal art. He did not design to consult God, but the Lord puts answers into his mouth. (Theodoret, q. 39, 42.) The method of consultation seemed to border on superstition. He wished to make God change his resolutions, as if he were an idol, and attempted to evade the impressions of his spirit. (Calmet)
Haydock
Hebrew, "to Pethora, which is by the land of the children of his people." St. Jerome has translated Pethora "soothsayer," and has left Ammon undeclined. (Haydock)
Salien
The Chaldean informs us, that he was a resident at Petor, a city of Syria, on the Euphrates. It is probably the same town with the Pacora of Ptolemy, near Thapsacus. Balaam is styled an Aramean; (chap. 23:17,) and we know that he came from Mesopotamia. Hebrew Aram Naharaim, (Deuteronomy 23:4.; Calmet) or "Syria, between the two rivers," the Euphrates and Tigris. (Salien)
Haydock
Me, ready to fall upon my dominions. It appears hence, that Balaam was in high estimation, since a distant king depends more upon his power, than upon the efforts of all his own armies, and those of his auxiliaries, and is willing to pay him for cursing his enemies at so dear a rate. Perhaps he thought that they employed magical arts to conquer their enemies, by prayer. See Exodus 17:11.; Origen, hom. 13. (Haydock)
22:6
Calmet
Curse. The ancients placed great confidence in those whom they believed to be under the guidance of a superior spirit, whether good or bad. They thought their blessing or cursing would surely have its effect. By means of charms, they also strove to evoke or draw off the tutelary god of a place, before they could expect to take possession of it. Hence, as it was requisite to mention the true name of the place, fictitious names were given to most cities of importance, while the real appellation was kept a profound secret; and Valerius Soranus was severely punished for discovering the name of Rome, Valentia. See Pliny, [Natural History?] 3:5.; Solin. ii.; Plut.[Plutarch?] prob. vi. (Calmet)
Haydock
Rome, in Greek, has the same import as Valentia in Latin, and signifies strength. (Haydock)
Calmet
Macrobius has preserved the form of a solemn curse, pronounced by the Roman general against the Carthaginians, Saturn 3:9.: "Dis Pater, or Jupiter, or if you prefer any other title, I beg that you will send fright and terror, and put this city of Carthage, and this army which I intend to specify, to flight, etc. If you will perform these things, according to my intention, I promise to offer in sacrifice to you, O earth, mother of all things, and to you, great god Jupiter, three black sheep." Thus, probably, Balac wished the Hebrews to be devoted or cursed. (Calmet)
22:7
The price. Hebrew literally, "the enchantments." But they took money, to engage the soothsayer to comply more readily with their iniquitous request, 2 Peter 2:15. (Septuagint, etc.) It was customary to offer presents to the prophets, 1 Kings 9:7.
22:8
Haydock
Night. He was accustomed to exercising his art by night; loving darkness, for his works were evil, John 3:19. (Haydock)
22:18
Calmet
Less. Not that he was resolved to comply with God's will, but because he found an insuperable impediment to oppose it at present. (Calmet)
22:19
St. Augustine
To stay. His desiring them to stay, after he had been fully informed already that it was not God's will he should go, came from the inclination he had to gratify Balac for the sake of worldly gain. And this perverse disposition God punished by permitting him to go, (though not to curse the people, as he would willingly have done) and suffering him to fall still deeper and deeper into sin, till he came at last to give that abominable counsel against the people of God, which ended in his own destruction. So sad a thing it is to indulge a passion for money. (Challoner) (St. Augustine, q. 48.)
Calmet
Philo (de vita, Mos. I.) thinks that Balaam feigned this leave of God, ver. 22. (Calmet)
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Haydock
Angry. Either because he had not granted him permission to go, or he saw that Balaam was disposed to curse the Israelites, ver. 32. Septuagint, "the angel (Michael) rose up on the road to oppose him, " diaballein. Literally, "to calumniate, accuse, resist, or to be a satan." Hence diabolus means an accuser, opponent, calumniator, etc. (St. Augustine) (Haydock)
22:23
Calmet
Ass. The angel appeared thrice to the ass, before he was perceived by Balaam, chap. 29:3, 4. The second time, St. Augustine (q. 50,) thinks he was standing in the vineyard. (Calmet)
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Challoner
Opened the mouth, etc. The angel moved the tongue of the ass, to utter these speeches, to rebuke, by the mouth of a brute beast, the brutal fury and folly of Balaam. (Challoner)
Maimonides
St. Thomas Aquinas (II. 2. q. 105) says, an angel spoke by the mouth of the ass, in like manner as the devil did by that of the serpent, Genesis 3:Infidels deride this miracle, and some have thought that it was only in the imagination of Balaam, that this dialogue was formed. (Maimonides)
Calmet
St. Gregory of Nyssa, seems to think that the ass only brayed as usual, and that the soothsayer, being accustomed to augur from the voice of animals, understood its meaning. But St. Peter says, the dumb beast....speaking with man's voice, forbade the folly of the prophet, 2 Peter 2:16. God did not endue it with understanding on this occasion, but only formed, by its mouth, such sounds as might serve to repress the cruel folly of Balaam. But he was more stupid than the ass. "Being accustomed, it seems, to such prodigies," (monstris) and intent upon lucre, he paid no farther regard to such a wonderful transaction, but held conversation with his ass, without any emotion. (St. Augustine, q. 48, 50.) (Calmet)
Haydock
The pagan historians relate many instances of beasts and trees speaking; (Grotius) so that they object to this history, and to that of the serpent, with a very bad grace, as St. Cyril remarks, in his third book against Julian. (Haydock)
Calmet
They relate that the ass of Bacchus spoke to him, and the horse and elephant of Achilles and Porus addressed their respective masters, while the oaks of Dodona were famous for their oracles. (Calmet)
Haydock
The river Causus said, "Hail, Pythagoras." (Porphyrius, cited by St. Cyril, etc.) (Haydock)
22:31
Worthington
Ground, with religious worship; not as God, but as an angel. See Exodus xx. (Worthington)
22:36
A town. Eusebius thinks it was Ar, the capital.
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Haydock
City, etc. Hebrew, "Kiryath, chutsoth." Calmet would read Hares, a city mentioned, Isaias 16:7, 11, and styled the walls of brick, (4 Kings 3:25,) being the same with Ar. But then the former town must be situated somewhere upon the frontiers of Moab, as they came from it to the capital. (Haydock)
22:40
Haydock
With him. Only two servants were mentioned, (ver. 22,) and the princes sent by Balac, ver. 15. Perhaps others from Mesopotamia might attend Balaam. (Haydock)
The king sent parts of the victims to all. (Chaldean)
22:41
Calmet
People. From the heights or temple of Baal, or the god of Chamos, where a statue or pillar (Septuagint) was erected in his honour, (Calmet) on Mount Arabim, (Menochius) the soothsayer was enabled to take a distinct view of all the camp of Israel, ( Numbers 23:13,) and not of a part only, as the Septuagint and Arabic versions would insinuate. It was deemed necessary to have those present upon whom people intended to vent their imprecations. (Calmet)
22:19
To stay.... His desiring them to stay, after he had been fully informed already that it was not God’s will he should go, came from the inclination he had to gratify Balac, for the sake of worldly gain. And this perverse disposition God punished by permitting him to go (though not to curse the people as he would willingly have done), and suffering him to fall still deeper and deeper into sin, till he came at last to give that abominable counsel against the people of God, which ended in his own destruction. So sad a thing it is to indulge a passion for money.
22:28
Opened the mouth, etc.... The angel moved the tongue of the ass, to utter these speeches, to rebuke, by the mouth of a brute beast, the brutal fury and folly of Balaam.
22:32
Perverse.... Because thy inclinations are wicked in being willing for the sake of gain to curse the people of whom I am the guardian.
22:8
He consulted his false god, whom he serued, & called him the Lord, not knowing our Lord God almightie. Theodoret. q. 40. Procopius. in Num.
God our Lord answered him, not suffering the diuel to speake in this case.
22:19
Being sufficiently informed before, for worldlie lucre he demandeth againe, & God for his punishment letteth him goe: but suffereth him not to curse, no• speake euil of the Israelites, but cō trariwise to prophecie much good, which should come vnto them.
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Nothing is here to be more merueled (sayeth S. Augustin) then that he was not afraide whē he heard his asse speake vnto him. But being accustomed to such monstruous things he replied familiarly, nothing therwith astoonished.
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Yet seing an Angel, he fel downe terrified, and adored him. •. 48. in Num.
Balaam knowing him to be an Angel that appeared, neither adored him with diuine honour as God, nor with ciuil, as a mortal man, but with religious honour, lesse then diuine, & more then ciuil. See Exod. 20.
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God sometimes maketh false prophetes to vtter a truth, because preiudicate mindes do rather geue eare to such, thē to true prophetes. Theod. q. 45. in Num.
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St Basil the Great † AD 379 The Letters 210
… Knowing this they ought not to have been so lifted up as to ascribe the gift of prophecy to themselves. They are shewn to fall far short even of the case of the seer Balaam; for Balaam when invited by the king of Moab with mighty bribes brooked not to utter a word beyond the will of God, nor to curse Israel whom the Lord cursed not.
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St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XXII 1
“Thou shall not go with them, neither shalt thou curse the people.”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.26
130. Love of money, then, is an old, an ancient vice, which showed itself even at the declaration of the divine law; for a law was given to check it. On account of love of money Balak thought Balaam could be tempted by rewards to curse the people of our fathers.
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St Basil the Great † AD 379 The Letters 189
… Balaam too, an augur and seer, with the oracles in his hand, as Scripture says, when he had got him the teaching of the demons by his divine ingenuity, is described by Scripture as taking counsel with God.
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St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XXIII 1
“And he mounted upon his ass.” The ass was the type of the body of Christ, upon whom all men, resting from their labours, are borne as in a chariot. For the Saviour has taken up the burden of our sins. Now the angel who appeared to Balaam was the Word Himself; and in His hand He held a sword, to indicate the power which He had from above.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.7
… what answer wilt thou give to the fact that the Son was sent to men? For if thou dost think that he who is sent is inferior to him by whom he is sent, thou must learn also that an inferior has sent a superior, and that superiors have been sent to inferiors. For Tobias sent Raphael the archangel, and an angel was sent to Balaam,
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.12
… Which thing is rightly signified to Balaam (had he but been willing to follow obediently the voice of God ) in the very retardation of his journey (
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St Ambrose of Milan † AD 397 Concerning Virgins 1.1.2
2. And so distrusting indeed my own ability, but encouraged by the instances of divine mercy, I venture to compose an address, for when God willed even the ass spoke.
St Augustine of Hippo † AD 430 Letters of St. Augustin 98.4
… When Divine Providence does anything of this kind by means of infant children, we must not believe that they are acting under the guidance of knowledge and reason; just as we are not called upon to admire the wisdom of asses, because once God was pleased to rebuke the madness of a prophet by the voice of an ass.
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1. AND THEY DEPARTED AND PITCHED THEIR TENTS IN THE PLAINS OF MOAB, — which had formerly been Moab's, but were now Sehon's, and after he was killed were the children of Israel's. Second, Moab, that is, which were joined to Moab; whence the Septuagint translates, to the west of Moab, namely opposite to Jericho, as follows. For now the Hebrews were very near to the Jordan and Jericho, and to Chanaan itself.
22:2
Verses 2 and 3. AND BALAC (king of Moab, as is clear from verse 4) SEEING THAT THE MOABITES (subject to him) WERE AFRAID OF HIM (Israel), AND WERE NOT ABLE TO BEAR HIS ASSAULT. — In Hebrew, that they were distressed before the face of Israel.
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4. HE SAID TO THE ELDERS OF MADIAN. — For the Madianites are neighbors to the Moabites: these therefore Balac king of Moab stirred up, so that they might resist with him the advancing Israelites; so both the Madianites and the Moabites fought against the Jews; but only the Madianites were punished and slain, chapter XXV, 17, and chapter XXXI, verse 2, because God did not wish the Moabites and Ammonites to be touched, on account of the just Lot, whose descendants they were, Deut. II, 9. SO SHALL THIS PEOPLE (in Hebrew, so licking shall consume) DEVOUR ALL, etc., IN THE MANNER THAT AN OX IS WONT TO CROP THE GRASS DOWN TO THE ROOTS, — as if to say, The Hebrews do not subdue peoples to themselves, as other nations are wont to do, but kill and consume all, as an ox crops grass: therefore act, O Madianites, and consult not only for your region, but also for the lives of all of you; for here the skin of all is at stake. Take counsel therefore, and join your forces with mine, so that we may turn away the strength of the Hebrews from our necks. Origen, homily 11 on Exodus, reads: "Because as a calf licks up the green grass in the fields, so shall this people lick up the people that is upon the earth; by which (he says) as we have received from the ancients, it is indicated (mystically) that the people of God fight not so much by hand and arms, as by voice and tongue, that is by pouring forth prayer to God."
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5. HE SENT THEREFORE MESSENGERS TO BALAAM THE SON OF BEOR A SOOTHSAYER. — For soothsayer, the Chaldean and Septuagint retain the Hebrew name as if it were a proper place, and translate, to Pethor of Syria. For thus all the Hebrews understand it, Deut. chapter XXIII, 4, in the Hebrew; for in either way this name can be understood, says Eugubinus.
You ask, what kind of prophet was Balaam, of God or of the devil? Eugubinus responds that he was a prophet of God, just as the Sibyls and Mercury Trismegistus were among the Egyptians; who, although they sang forth many true things, were nevertheless idolaters, such as Zoroaster was among the Persians, and Orpheus among the Greeks, Abaris among the Hyperboreans, and Zamolxis among the Getae: although concerning these it is not so certain as concerning Mercury and the Sibyls. For these were not Jewish, but Gentiles, just as Balaam was, and by reason of the merit of virginity they obtained from God the gift of prophecy, as St. Augustine teaches. Secondly, because Balaam, about to prophesy, sought God here, God met him, and through him gave oracles, as is evident cap. XXIII, 3. Thirdly, because the Hebrews, according to Rupert and the Author of the Commentaries on Job cap. XXXII, which is found among the works of St. Jerome (but is not by St. Jerome), hand down that Balaam was a friend of St. Job, who in the book of Job is called Eliu, and that he was a holy man and a prophet of God, who afterwards on account of disobedience and desire for gifts, while he wished to curse Israel, was called by the name of diviner, or soothsayer. But I say that Balaam was a prophet not of God, but of the devil. For this the name soothsayer signifies, as is evident; whence that Balaam was a magician, St. Cyril, Theodoret, Augustine, Ambrose, Gregory of Nyssa, Procopius and Rabanus teach, whose passages I shall cite cap. XXIII, 3. Secondly, because Balaam sought divination, as is evident cap. XXIV, 1, and to obtain it he built seven altars to Baal himself, and sacrificed victims to him, as is evident cap. XXII, last verse and cap. XXIII, 1. Thirdly, because he himself wished to curse Israel, and to obtain this he sought these auguries and prophecies of the devil; but God, in place of the devil, met him, and forced him unwilling to bless Israel. He was therefore himself a magician, and sought the speech of a demon, and was accustomed to consult him and to be instructed by him. Fourthly, that Balaam was not Eliu is evident from Job XXXII, 2, where the Septuagint says Eliu was from the region of Ausitis, that is, was an Idumaean; but Balaam was from Mesopotamia, as is evident Deut. XXIII, 4. Finally, that Balaam was an impious and perverse man is evident, not only from his evil will, by which he wished to curse the Hebrews; but also from the scandal of fornication and idolatry of Beelphegor, which he brought upon them: whence he was justly slain by them, as will be evident cap. XXXI, verses 8 and 16. WHO DWELT UPON (near) THE RIVER, — namely the Euphrates, as the Chaldean translator rendered it, which is the river of Mesopotamia, and which is called antonomastically in Scripture the river, both on account of its magnitude, and because it was well known to the Hebrews. For the Euphrates was given by God to the Hebrews as the boundary of the promised land, as is evident Joshua I, 4. For Balaam was a Mesopotamian, as I have already said: whence also cap. XXIII, 7, he himself says he was called from Aram; but Mesopotamia in Hebrew is called Aramnaharaim, that is Aram, or Syria, which lies between two rivers, namely the Euphrates and the Tigris, and is surrounded by them. Balaam was therefore called from Mesopotamia by Balac into Moab, and when he thought to return thence to his own people, he migrated into Midian (perhaps invited by the Midianites, as here by Balac), and there was slain with the other Midianites, because he had again opposed the Hebrews with them, as is evident cap. XXXI, 8. Thus Abulensis, Vatablus and others; although Andreas Masius in Joshua XIII, 23, thinks Balaam was a Midianite by origin, which opinion is not improbable. UPON THE RIVER OF THE LAND OF THE CHILDREN OF AMMON. — Namely upon, that is near the Euphrates; for the Euphrates flows past the Ammonites. In Hebrew for Ammon is ammo, that is his people: thus the Septuagint, the Chaldean and the moderns. But this sense is empty and tautological; for who does not know that Balaam dwelt among his own people? Better therefore our Interpreter, from other Hebrew manuscripts read Ammon, or understood Ammon by ammo; for the letter nun in Ammon is not radical, but heemanctic and assititious: whence also Genesis XIX, last verse, Ammon is not called Ammon, but ben ammi, in Hebrew. ENCCAMPED (pitching camp) AGAINST ME, — that is to say, Israel now threatens me and my kingdom: curse him, and thus turn him away from me.
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6. FOR I KNOW THAT HE WHOM THOU SHALT BLESS IS BLESSED, AND HE WHOM THOU SHALT CURSE IS CURSED. — That is to say, I have learned by experience that thy imprecations and divinations are true, and are verified in fact, so that just as thou divines, so in fact good or evil befalls each one. For thus also our magicians and wise women often inflict evils by means of the demon, and again when they wish, remove them, and restore men and animals to health. For he feigns, in his manner, R. Solomon, when he says that God has one hour daily in which he is angry with the wicked, and that Balaam knew this hour, and therefore was accustomed to imprecate in that same hour some evil with God's curse upon someone, which soon befell him.
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7. AND THE ELDERS OF MOAB AND THE GREATER MEN OF MIDIAN WENT, HAVING THE PRICE OF DIVINATION. — In Hebrew it is, having divinations; but just as sin is often taken for the expiatory sacrifice for sin, so divination here is taken for the price of divination, by metonymy. Thus the Chaldean and others. Therefore Balaam was simoniacal both in selling, and Balac in buying this curse, at least in his mind and conscience; for they expected it from Baal, whom they thought to be the true God.
Morally, learn here how evil avarice is, which destroyed Balaam: "For all things obey money." Hence the Greeks invented a response from Apollo to Philip king of the Macedonians, "that he would gain victory if he fought with silver spears," that is, if he should solicit enemies with money to betray: whence the same king, having experienced the power of money, said "no fortress, however fortified, cannot be taken, provided one could send into it an ass laden with gold." Hence that saying of Glabrio: "With a golden fist an iron wall is broken." Wherefore Chilo rightly said among Laertius, "gold is tested on whetstones, the minds of men with gold;" and St. Ambrose, in the book On the Good of Death, chapter V: "There is a snare in gold, birdlime in silver." Meritedly therefore wise and holy men fled avarice. When Alexander sent one hundred talents to Phocio, he asked why among the Athenians Alexander sent these only to him. The envoys answered that he thought him honest; then Phocio: "Let him therefore permit me to be such and to appear such;" and he sent back all the money, asking only that he release certain captives, as Isidore of Pelusium says, in book II, epistle 146. St. Antony, as St. Athanasius says, when he saw a great mass of gleaming gold on the road, immediately fled as if from fire, and rushed into the mountain. Abba Pambo, as Palladius says, in the Lausiac History X, rejected three hundred pounds of gold given by Melania. Blessed Barlaam, when Josaphat asked him to accept a small amount of money for food and clothing, answered: "If the possession of money were good, I would have shared it with my companions beforehand; but since I know it to be destructive, I will not entangle either them or myself in such snares." St. Hilarion smelled the stench of avarice bodily, as St. Jerome testifies in his Life. Whenever money was offered to St. Vincent while preaching in villages, he forbade his companions to accept it. St. Francis saw a serpent come forth from a purse found on the road; then he said: "Behold, money is nothing else to the servants of God than the devil and a poisonous snake;" for if you take a little, you will desire more and more: "For the love of money grows as much as the money itself grows." Follow therefore the teachings of Cassian, book VII, chapters XXI, XXVIII, XXX: "This will be the sum of victory, that the conscience of a monk be not polluted even by a tiny coin, lest we foster in ourselves even a spark of this, namely a little flame of avarice."
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8. REMAIN HERE TONIGHT, AND I WILL ANSWER WHATSOEVER THE LORD SHALL SAY TO ME. — At night, according to his custom, Balaam wished to consult the demon, familiar to him (invoking him either by voice, or through magical signs and incantations), and he falsely pretended here the name of the Lord, as if he were consulting God, not the demon. But God presented himself in place of the demon, and that not for his sake, but for the sake of the Hebrews, whom he wished to bless through him. This will be clearer in the following chapter, verse 4, and chapter XXIV, 1. GOD CAME, — namely an angel, bearing the person of God: he came, I say, either in an assumed body visibly, or only through a human voice, or in the imagination of Balaam, speaking with him through a vision.
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12. DO NOT GO WITH THEM, NEITHER CURSE THE PEOPLE (the Hebrews), BECAUSE IT IS BLESSED. — Balaam wished, in order to obtain money from Balac, to curse the Hebrews; whence God forbids him to go to him: Because, he says, this people Israel is blessed, because namely I have blessed it, and henceforth I will bless it, that is, I will do good to it, giving it all prosperity, so that it may overcome all its enemies, and obtain Canaan. Note: These deeds and sayings of Balaam, Moses learned and wrote not from man, but from God revealing them.
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18. I CANNOT CHANGE THE WORD OF THE LORD. — Balaam, although impious and avaricious, nevertheless thus far reveres God, in that he does not dare to resist God's words and command; for he feared God's wrath and vengeance.
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20. THEREFORE GOD CAME TO BALAAM AT NIGHT, AND SAID TO HIM, etc.: GO WITH THEM. — Balaam was called a second time and more urgently by Balac: whence God, who had first forbidden him to go, in order to check his avarice and desire to curse the Hebrews, here permits him, now checked and restrained, to go, but on this condition, that he speak nothing other than what he shall hear from God; and this in order that through Balaam he might glorify himself and his people Israel, and that Balac through Balaam, as it were by his own sword, might be slain. For Balac had wished through Balaam to curse and devote Israel to dire destruction, and had said to him: "I know that he whom thou shalt bless is blessed, and he upon whom thou shalt heap curses is cursed." Now God turns this back upon his own head, when he makes Balaam called and ready to curse, bless Israel, so that Balac may persuade himself most certainly that he is blessed by God.
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22. AND GOD WAS ANGRY. — Although God had granted Balaam permission to go to Balac, nevertheless He had forbidden him to do or say anything other than what He Himself commanded; but Balaam, greedy for gold, was going to Balac with the intention of cursing the Hebrews, which he knew God did not wish; for he had heard from Him, verse 12: "Neither shalt thou curse the people, because it is blessed." But that Balaam wished to do the contrary is evident from the angel's rebuke, verse 32: "I," he says, "came out to withstand thee, because thy way is perverse, and contrary to me," namely because you are going with the intention and hope that you will curse my people, of whom I am guardian and protector; for Balaam hoped that he would do this. Whence also in II Peter II, 15, it is said that he loved "the reward of iniquity" (that is, of wicked cursing), and had as his corrector a beast of burden.
AND THE ANGEL OF THE LORD STOOD IN THE WAY AGAINST BALAAM. — In Hebrew, in satan Balaam, that is, so that he might show himself to be an adversary to Balaam. This angel showed himself, not to Balaam, but only to the ass upon which he was sitting. Thus the blessed in a glorified body appear to whom they wish, and hide themselves from whom they wish.
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27. AND WHEN THE ASS SAW THE ANGEL STANDING, SHE FELL DOWN UNDER THE FEET OF THE RIDER, — partly terrified, partly because she did not see a way through, nor any other means of escape. For she perceived the angel, threatening death with a drawn sword if she proceeded; therefore she yielded to him, as much as she could, so that all the more Balaam's hardness and blindness might be reproved through her: whence also the ass spoke.
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28. AND THE LORD OPENED THE MOUTH OF THE ASS, AND SHE SPOKE. — The angel moved the tongue of the ass, so that she might speak, just as a demon had moved the mouth of the serpent, so that it might speak to Eve, and just as an angel moved the mouth of a hippocentaur and the mouth of a satyr, so that they might speak to St. Anthony, and show him in the desert the way to St. Paul the Hermit, as St. Jerome testifies in the Life of St. Paul. This speech therefore took place through the organs of the ass, but with the angel impelling them appropriately to form articulate speech, and supplying through the adjacent air that which was lacking in the ass's organs.
Note first: Properly speaking, the ass did not speak here. For to speak is to express one's conception by voice; but the ass could not conceive, nor understand what those voices, uttered from its mouth, signified. These voices, therefore, were not formed from the ass's soul or mind, but from an external mover, namely from an angel, in the ass's mouth; just as when a man, by striking the lips and teeth of another man with his hand, certain shrill voices are formed. Whence it follows that this utterance was not vital to the ass, because it was not produced by the force of its soul, nor by its imagination, but by an angel: much less was it vital to the angel himself, but was received in the air and in the ass's mouth. For a vital action is one which is drawn forth from the soul, and is received in the same. Note secondly: Yet the angel did not form these voices in the neighboring air, nor in the ass's mouth, without the ass's organs: for thus it would no more be said that the ass spoke than that the house in which the angel spoke. But now Holy Scripture and the Fathers, such as St. Augustine, Origen, Theodoret, Ambrose and others, say that the ass spoke, and that it rebuked Balaam. Note thirdly: Yet the organs of the ass alone, as also of other brute beasts (except certain birds, such as the parrot), are not sufficient for the formation of human voice. For this requires a human mouth, or one similar to it; for that alone has the power and the internal organic disposition by which air is gathered for the formation of voice, and by which there is made a due striking and collision of air against the palate, lips, teeth, etc., for the emission of this or that voice, which is to articulate the voice: but the ass's mouth and that of other brute beasts lack these things; for, to say nothing of other matters, their mouth, since it is long and open laterally, cannot gather the air proceeding from within, and strike and break it against the teeth, because all the air flows out laterally through the opening. The angel therefore supplied through the neighboring air that very thing, and also the other things which were lacking to the ass's organs; for he held the air strongly, so that it would resist, lest the air and voice flow out from the ass's mouth: and on the other hand, he struck and dashed the air in the ass's mouth against the organs of the mouth, so as to express an articulate voice. Thus Abulensis. Note fourthly: It was the same angel who had spoken to Balaam at home, that he should go to Balac, the same who stood against him armed in the way, the same who spoke through the ass's mouth; for angels have a broad sphere of presence and activity. Note fifthly: The angel appeared with a shining sword, to teach Balaam that if he wished to curse the Hebrews, who were blessed by God, he would be undertaking war against God and the angels. Thus St. Cyril, book VI On Adoration. Note sixthly, that this angel was Michael (who was the guardian of the Synagogue of the Jews, as he now is of the Christian Church), is handed down by Procopius and others in Theodoret, Question XLII. Similar is what we read in the Life of St. Galganus of Siena published in the year of the Lord 1572, and from it in Philip Ferrarius in the Catalogue of Saints of Italy, on the fourth day of December; for Galganus, born in the territory of Siena in the reign of Frederick I the Emperor, in the year of the Lord 1153, living a voluptuous life, was warned twice in dreams by Michael the archangel, that he should change his ways for the better and become a soldier of Christ, came to Mount Sepio, where he is warned a third time by the same angel, that abandoning the world he should devote himself to God. From which counsel his mother and relatives, proposing to him an elegant and wealthy wife, strove with all effort to turn him away: but when he was persuaded by them to ride to see his bride, the horse so suddenly stopped, that when urged by spurs to proceed, it is said to have spoken, and said that it was prohibited from proceeding by an angel; and the footprints of the latter are even shown in the rock near that mountain. Wherefore, changing his way and withdrawing into the desert, he led a heavenly life in prayers, fastings and all austerity, and after a year, called by a heavenly voice to eternal rest with these words: "It is enough that thou hast labored; thou shalt now reap what thou hast sown," he fell asleep in the Lord in the year of his age 33, in the year of the Lord 1181, and shone forth in miracles both living and dead. Note seventhly: God used the voice of the ass, both because fittingly a brute mind is taught through a brute, and, as Nyssenus says, in the book On the Life of Moses, toward the end, so that the vanity of the soothsayer (Balaam) might be instructed and corrected, who was accustomed to observe the braying of the ass and the chattering of birds, as if they were omens signifying future things. For that the Gentiles superstitiously observed similar omens, Cyril of Alexandria teaches, book III Against Julian, where he also adds: "I shall recall the oak of Dodona, which men say used human voice." Tropologically, St. Gregory, in the third part of the Pastoral Care, Admonition 13, and from him Rabanus: "The slow ass sees the angel, whom Balaam did not yet see; because often the slow flesh, through troubles by its scourge, indicates God to the mind, whom the flesh itself presiding over the flesh did not see." The ass therefore, that is, the flesh scourged, often reveals and shows God to Balaam, that is, to the blind and depraved mind. Again, the same Gregory, in the twenty-seventh book of the Morals, chapter 1: "Just as," he says, "an irrational animal uttered the words of reason, and yet did not come to a change of rational nature: so often any unworthy person receives holy words through the spirit of prophecy; but yet does not attain to merit the glory of holiness, so that speaking above himself he may be eminent, and living below himself he may be sluggish."
22:29
29. WOULD THAT I HAD A SWORD, THAT I MIGHT STRIKE THEE! — See here the arrogance and madness of Balaam and of wicked men, by which they persecute their admonishers and authors of salvation with words and blows. Thus Herod killed his admonisher John the Baptist. Thus Alexander the Great, drunk, ran through Clitus, his most faithful friend and admonisher. Here is verified that saying of the Comic poet: "Obsequiousness makes friends, truth begets hatred." Thus "Cambyses, as Seneca writes in the third book On Anger, chapter XIV, addicted to wine, was admonished by Praxaspes, his dearest friend, to drink more sparingly, saying that drunkenness was shameful in a king, whom the eyes and ears of all followed. To this the king said: That you may know that I shall never lose control of myself, I will now approve it, and my eyes and hands shall be at their duty after wine. He then drank more liberally than before; and now heavy and wine-sodden, he ordered the son of his reprover to proceed beyond the threshold, and standing with his left hand raised over his head. Then he drew his bow, and pierced the very heart of the youth, and having cut open his breast, showed the arrow sticking in his very heart; and looking back at his father, he asked whether he thought he had a steady hand." Thus this barbarian. The Wise Man truly said, Proverbs XV, 12: "The pestilent man loveth not one that reproveth him, neither will he go unto the wise;" and chapter XXIX, verse 1: "A man that is stiff-necked and hateth reproof shall suddenly be destroyed." Thus Cambyses shortly after was deprived of life and kingdom; thus also Balaam shortly after was slain by the Hebrews in battle, chapter XXXI, verse 8.
22:30
30. TELL WHAT LIKE THING I EVER DID TO THEE. AND HE SAID: NEVER. — From this Balaam was convicted that he had struck the ass without reason, and that she had not wished to mock him, but had been compelled by the angel: whence soon the angel revealing himself convicted Balaam clearly both of his blindness and of his impiety. For marvelous was the blindness and fury of Balaam, in that hearing through a miracle the ass speaking, he did not fear, did not stand amazed, nor did he investigate the cause and significance of the miracle; but driven by anger he threatens death to the ass, thinking, from the fact that she spoke with a human voice, that she, as if possessed of reason, wished to mock him. The Talmudists relate, or rather fabricate, that God created ten things on the sixth day of the world, beginning at the setting of the sun on the Sabbath, namely first, the mouth of the earth, which devoured Core, Dathan and Abiron, of which I spoke in chapter XVI. Second, the mouth of the well, which was always open to the Jews, while Mary the sister of Moses lived, and preceded the Hebrews, of which in chapter XX, verse 1. Third, the mouth of Balaam's ass for speaking, of which here. Fourth was the rainbow, or the celestial arc, of which Genesis IX, 13. Fifth was the ram, which Abraham sacrificed for Isaac, Genesis XXII, 13. Sixth was the rod of Moses, which divided the Red Sea, Exodus XIV, 21. Seventh was the manna. Eighth were the first tablets of the law, which God both gave and inscribed with the Decalogue. Ninth are the demons themselves, appearing to men. Tenth are pincers; for they say that the first pincers descended from heaven, and could not be made otherwise, and thus they resolve that common question, whether the hammer or the pincers came first? Abulensis reviews these and refutes them at length, Question X: for they are mere fables.
22:31
31. STRAIGHTWAY THE LORD OPENED THE EYES OF BALAAM, AND HE SAW THE ANGEL, — that is to say, God made it so that Balaam saw the angel, and this because he removed either the acrasias by which he had been struck, or the cloud or other obstacle which he had placed before his eyes; or because the angel, who had previously impressed his appearance on the ass alone, now also impressed the same on Balaam's eyes, and that terrible and threatening with a shining sword.
22:32
32. THY WAY IS PERVERSE, AND CONTRARY TO ME, — namely, on account of the perverse intention with which thou proceedest to Balac, that is, to curse the Hebrews. Note: This vision and conversation with the angel happened to Balaam alone; for the princes of Balac had preceded, who, as they had called him, so also led him; and not long after them followed Balaam himself, who therefore alone saw the angel and spoke with him.
22:33
33. AND UNLESS THE ASS HAD TURNED ASIDE OUT OF THE WAY, GIVING PLACE TO HIM THAT RESISTED (the angel resisting me), I WOULD HAVE SLAIN THEE, AND SHE WOULD HAVE LIVED. — In Hebrew it is, I would have made her alive. Whence the Hebrews gather that this ass, as soon as she spoke, was dead, and that to the honour, not of Balaam, but of mankind, lest namely there should remain alive an ass which by reason had convicted some man. But this cannot be gathered from these words: for the angel signifies to them only that he would have slain Balaam, not however the ass, unless she had turned aside. For to make alive is often the same to the Hebrews as to preserve in life, or not to take away life but to grant it. For the act is signified, not begun, but continued, as if to say, In slaying thee, I would not have slain the ass, but would have kept her in life; for thine alone, as was the fault, so would be also the punishment.
22:38
38. CAN I SPEAK ANY OTHER THING, EXCEPT WHAT GOD HATH PUT IN MY MOUTH? — That is, what God hath revealed to me and commanded me to utter. Balaam anticipates, so that he may turn away from himself the indignation of Balac, if perchance he should prophesy against his wish and desire.
22:39
39. AND THEY CAME INTO A CITY, WHICH WAS IN THE UTTERMOST BORDERS OF HIS KINGDOM. — In Hebrew, they came into the city Chusot, that is, Into a city which was without, or placed outside the kingdom at the borders. Secondly, Oleaster translates, they came into a city of divisions, that is, which was the boundary of the kingdom, dividing it from neighbouring lands. Thirdly, Vatablus thinks Chusot to be the proper name of a city.
22:40
40. AND WHEN BALAC HAD KILLED OXEN AND SHEEP, HE SENT TO BALAAM, etc., GIFTS, — that is, Balac instituted, on account of the joyful arrival of Balaam, feasts, sacrifices and banquets, and thence sent gifts and portions for feasting to Balaam himself and to his princes, who had accompanied him; for the Gentiles in feasts, triumphs and joyful matters instituted sacred banquets, in which first they sacrificed victims to their gods; then from these they instituted a solemn feast, and as it were sacred, and finally they sent a portion of this feast to absent friends.
22:41
41. AND WHEN MORNING WAS COME, HE LED HIM TO THE HIGH PLACES OF BAAL, AND HE SAW THE UTTERMOST PART OF THE PEOPLE, — that is, In the morning Balac led Balaam to the high places, namely to places, for instance to a mountain containing a temple, or shrine, in which Baal was worshipped, and that for this reason, namely that from this mountain Balaam, seeing the camps of Israel, and sacrificing to the idol Baal, might receive from it strength, spirit, and as it were enthusiasm, for cursing Israel. For on this account he erected seven altars there, and Balaam sacrificed in them, as shall be said in the following chapter, verse 1. Thus Abulensis. This mountain was Abarim, which divided the Moabites from the kingdom of Sehon and Og, one part of which was called Phasga, the other Nebo, on which Moses died, as is plain from Deut. XXXII, 49, and chapter XXXIV, verses 1 and 5. Near this mountain therefore were placed the camps of Israel, in level places, which are therefore commonly called the plains of Moab, and from this mountain Balaam surveyed the camps of Israel, and prophesying to them, contrary to his intention blessed them.
Machine translation from the Latin, not reviewed.
22:1
… the Dead Sea (v.) jām ha-'arābhāh, "sea of the A." (Deut. 3:17; 4:49; Josh. 3:16; 12:3; 2 Kings 14:25; Vulgate: "mare solitudinis"), 'arbhāth Jērīhā (Vulgate: "campestria urbis Iericho"; Josh. 4:13; 5:10) and 'arbhāth Mō'āh (Vulg.: "campestria Moab"; Num. 22:1; 26:3, 63; 31:12; 33:48 f.).
22:5
… They had hindered Israel during the Exodus (Deut. 23:4 ff.) and Balaam came from their land (Num. 22:5). In the time of the Judges, after having supported the Moabite invasion and carried out various raids in Judah and Ephraim, they invaded Gilead but were routed by Jephthah (Judg. …
BALAAM (Hebrew: Bil'ām). - Magician, son of Beor, from the city of Pethor on the right bank of the Euphrates, in Mesopotamia (Num. 22:5-6; cf. Deut. 23:5), probably to be identified with the Pitru of the Assyrian monuments and the Pedru of the annals of Thutmose III (ca. 1500).
22:18
… New messengers renew the king's invitation; Yahweh permits him to accept it, on condition that he do whatever he will be commanded by him. But while the soothsayer sets out, God, angered, hinders the continuation of his journey by means of his angel (Num. 22:18, 22). For what reason? …
In this desert Ishmael dwelt (Gen. 21, 10, 21). It owes its special renown, however, to the 38 years spent there by the Hebrews after their departure from Egypt: in it must be sought the 19 stages of the Hebrews reported by Num. 22, 18-36. Kadesh (v.) was located in the northern part of the desert, a part also called the "desert of Sin."
22:21
A rare example is that of the sarcophagus found in St. Sebastian's representing the scene of B. with the she-ass according to the account in Num. 22:21-35 (G. Wilpert and L. De Bruyne, Due sarcofagi recentemente scoperti a S. Sebastiano, in Riv. di archeol. crist., 16 [1939], pp. 253-69). The figure of B. also remains in medieval art, …
22:22
CHRISTIAN ARCHAEOLOGY. - The prophet B. was sometimes represented in ancient Christian monuments, always following what is narrated about him in the book of Num. 22:22-35 and 24:17. From the typological point of view, the oldest scene is the one referring to the prophecy of the star and its fulfillment, that is, the very well-known scene in the cemetery …
… (8, 1), and by the Targum of Pseudo-Jonathan on Ex. 1, 15; 7, 11; Num. 22, 22 (which calls them sons of Balaam).
… Yahweh" that strikes Job (1:11; 2:4). Similar is Zechariah's 4th night vision (3:1-2), where the ṣāṭān accuses, rightly, the high priest Joshua who is guilty: but God becomes angry against S. and the angel (v.) of Yahweh prevails, as the agent of grace (in Num. 22:22, however, the angel of Yahweh acts as a ṣāṭān). …
22:26
… Israelites camped before crossing the Jordan and where they practiced the licentious worship of the Baal of Pō'ōr (v. REELPHEGOR), which is none other than Chemosh, the national god of the Moabites (cf. the steles of Mesha, of el-Balū'ah [ca. 1300 B.C.]; Num. 22:26; Deut. 3:29; Josh. 13:20).
22:31
… 6:11-24; 13:6-23; Zach. 3:1-6). At the end of the "covenant code", Yahweh promises "his angel" who will lead Israel (Ex. 23:20-23), the "angel of the covenant" (Mal. 3:1). Sometimes the angel of Yahweh is clearly distinct from Yahweh (Ex. 33:2-6; Num. 22:31; II Sam. 24:16). After St. Irenaeus (Adv. …
… The Angels (v.), especially the Angel of the Lord, in the Old Testament are there the object of profound religious veneration, though generic (e.g., Ex. 23, 20-22; Num. 22, 31-35; Job 5, 13-16; cf. Col. 1, 8; 4, 14; Apoc. 19, 10) because they are glorious beings, servants and messengers of God, his heavenly court, always in his presence (cf. Mt. 18, 10). And …
22:32
… inspiring hatred or envy, generally means "accuser" (διάβολος, from διαβάλλω "to accuse" [Lk. 16:1], is the "accusation," for the most part slanderous [Plato, Apol., 18d-24a, 33a; Eutyphr., 3b], and can take on the broader sense of "aggression" [Num. 22:32]) and "slanderer." In the Septuagint it corresponds to šāṭān (1 Chron. 21:1; Job 1:6-12; 2:1-7; Ps. 108:6; Zech. 3:1-2) designating the adversary of God's servants; but when …
22:47
Midian and Midianites (Hebrew Midhjān; Septuagint Μαδιάμ)
Settled in the 'Arbhāth Mā'ābh to the northeast of the Dead Sea, they became a scandal for Israel, which defeated in war four vassal princes of Sehon, Amorite king of Heshbon (Num. 22:47; 25:6-15;
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.