Balaam still continues to prophesy good things in favour of Israel.
Balaam forced by the euidence of truth (though not conuerted in wil to serue God, whom he confesseth to be omnipotent) prophecieth stil more good of Israel: 10. wherefore Balac interrupteth him, and he answereth plainly that God almightie wil haue it so. 15. And so proceeding he prophecieth of CHRIST. 20. Also of Amalacheites, Cineites, and Italians.
1And 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,Ma veggendo Balaam, come era di piacimento del Signore, che egli benedicesse Israele, non andò più come per l'avanti a cercare augurio, ma volgendo il suo sguardo al deserto,AND when Balaam had seene that it pleased our Lord that he should blesse Israel, he went not as before he had gone, to seeke Southsaying: but directing his countenance against the desert,Cumque vidisset Balaam quod placeret Domino ut benediceret Israëli, nequaquam abiit ut ante perrexerat, ut augurium quæreret: sed dirigens contra desertum vultum suum, 2And lifting up his eyes, he saw Israel abiding in their tents by their tribes: and the spirit of God rushing upon him,E alzati gli occhi, vide Israele, che se ne stava sotto le sue tende diviso nelle sue tribù: ed entrato in lui lo spirito di Dio,and lifting vp his eies, he saw Israel abiding in their tentes by their tribes: and the spirit of God coming vehemently vpon him,et elevans oculos, vidit Israël in tentoriis commorantem per tribus suas: et irruente in se spiritu Dei, 3He took up his parable and said: Balaam the son of Beor hath said: The man hath said, whose eye is stopped up:Preso il suo tuono, disse: Parola di Balaam figliuolo di Beor: parola di quell'uomo, che ha chiuso l'occhio:taking vp his parable he said: Balaam the sonne of Beor hath said: The man hath said: whose eye is stopped:assumpta parabola, ait: Dixit Balaam filius Beor: / dixit homo, cujus obturatus est oculus: 4The hearer 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:Parola di colui, che udì i parlari di Dio, che ha vedute visioni dell'Onnipotente, di lui, che cade, e così apre gli occhi:The hearer of the wordes of God hath said, he that hath beholden the vision of the Omnipotent, he that falleth, and so his eies are opened:dixit auditor sermonum Dei, / qui visionem Omnipotentis intuitus est, / qui cadit, et sic aperiuntur oculi ejus: 5How beautiful are thy tabernacles O Jacob, and thy tents, O Israel!Quanto belli sono i tuoi padiglioni, o Giacobbe, e le tue tende, o Israele!How beautiful are thy tabernacles ô Iacob, and thy tentes ô Israel!Quam pulchra tabernacula tua, Jacob, / et tentoria tua, Israël ! 6As woody valleys, as watered gardens near the rivers, as tabernacles which the Lord hath pitched, as cedars by the waterside.Come valli selvose, come orti presso ad un fiume, che li rinfresca, come i tabernacoli piantali dal Signore, come cedri vicini all'acque.As wooddie valleis, as watered gardens beside the riuers, as tabernacles which the Lord hath pitched, as cedres by the waters side.ut valles nemorosæ, / ut horti juxta fluvios irrigui, / ut tabernacula quæ fixit Dominus, / quasi cedri prope aquas.
7Water 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.La sua secchia getterà acqua, e la sua stirpe crescerà in grandi acque. Il suo re sarà rigettato a causa di Agag, e sarà a lui tolto il reame.Water shal flow out of his bucket, and his seede shal be into manie waters. For Agag shal his king be taken away, and his kingdom shal be taken away.Fluet aqua de situla ejus, / et semen illius erit in aquas multas. / Tolletur propter Agag, rex ejus, / et auferetur regnum illius. 8God 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.Dio lo ha tratto fuor dell'Egitto, e la fortezza di lui è come quella del rinoceronte. Ei divorerà le genti, che gli sono nemiche, e spezzerà le loro ossa, e le trafiggerà colle saette.God hath brought him out of Aegypt, whose strēgth is like to the rhinocerote. They shal deuoure nations his enimies, and breake their bones, and pearce them with arrowes.Deus eduxit illum de Ægypto, / cujus fortitudo similis est rhinocerotis. / Devorabunt gentes hostes illius, / ossaque eorum confringent, et perforabunt sagittis. 9Lying 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.Si è sdraiato, e dorme come un lione, e come una lionessa, cui nissuno avrà ardir di svegliare. Chi ti benedirà, sarà egli pure benedetto: e chi ti maledirà, sarà tenuto per maledetto.Lying he hath slept as a lion, and as a lionesse, whom none shal be bold to rayse vp. He that blesseth thee, him self also shal be blessed: he that curseth thee, shal be reputed accurst.Accubans dormivit ut leo, / et quasi leæna, quam suscitare nullus audebit. / Qui benedixerit tibi, erit et ipse benedictus: / qui maledixerit, in maledictione reputabitur. 10And 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.Ma Balac sdegnato contro di Balaam, battendo mano con mano, disse: Io ti ho chiamato a maledire i miei nemici, e ormai per la terza volta tu gli hai benedetti:And Balac being angrie against Balaam, clapping his handes together said: To curse mine enemies I called thee, whom thou contrariewise hast blessed the third time:Iratusque Balac contra Balaam, complosis manibus ait: Ad maledicendum inimicis meis vocavi te, quibus e contrario tertio benedixisti:
11Return to thy place. I had determined indeed greatly to honour thee, but the Lord hath deprived thee of the honour designed for thee.Torna donde se' venuto. Io veramente avea stabilito di onorarti grandiosamente: ma il Signore ti ha privato dell'onore, che ti era preparato.returne to thy place. I was determined verily to honour thee magnifically, but the Lord hath depriued thee of the honour appointed.revertere ad locum tuum. Decreveram quidem magnifice honorare te, sed Dominus privavit te honore disposito. 12Balaam made answer to Balac: Did I not say to thy messengers, whom thou sentest to me:Rispose Balaam a Balac: Non ho io detto a' nunzii, che tu mi mandasti:Balaam made answer to Balac: did I not say to thy messengers, whom thou didst send to me:Respondit Balaam ad Balac: Nonne nuntiis tuis, quos misisti ad me, dixi: 13If 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?Quando Balac mi desse la sua casa piena d'argento e d'oro, non potrò io trasgredir la parola del Signore Dio mio per cavar di mia testa qualche cosa di bene, o di male: ma dirò tutto quello che avrà detto il Signore?If Balac would geue me his house ful of siluer and gold, I can not passe the word of the Lord my God, to vtter of my owne minde either any good, or euil: but whatsoeuer the Lord shal say, that wil I speake?Si dederit mihi Balac plenam domum suam argenti et auri, non potero præterire sermonem Domini Dei mei, ut vel boni quid vel mali proferam ex corde meo: sed quidquid Dominus dixerit, hoc loquar ? 14But yet going to my people, I will give thee counsel, what this people shall do to thy people in the latter days.Nulladimeno tornandomene a casa mia, darò consiglio di quel che abbia a fare alla fine il tuo popolo a questo popolo.But yet going to my people, I wll geue thee counsel, what thy people shal doe to this people in the last time.verumtamen pergens ad populum meum, dabo consilium, quid populus tuus populo huic faciat extremo tempore. 15Therefore taking up his parable, again he said: Balaam the son of Beor hath said: The man whose eye is stopped up, hath said:Profetando adunque di nuovo disse: Parola di Balaam figliuolo di Beor: parola di quell'uomo, che ha chiuso l'occhio:Therfore taking vp his parable, againe he said: Balaam the sonne of Beor hath said: The man whose eye is stopped, hath said:Sumpta igitur parabola, rursum ait: Dixit Balaam filius Beor: / dixit homo, cujus obturatus est oculus:
16The 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:Parola di lui, che ha udito i parlari di Dio, che sa la dottrina dell'Altissimo, e vede le visioni dell'Onnipotente, il quale cadendo aperse gli occhi.the hearer of the wordes of God hath said, who knoweth the doctrine of the Highest, and seeth the visions of the Omnipotent, who falling hath his eies opened.dixit auditor sermonum Dei, / qui novit doctrinam Altissimi, / et visiones Omnipotentis videt, / qui cadens apertos habet oculos: 17I 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 SethIo lo vedrò, ma non ora: fisserò in lui lo sguardo, ma non da vicino: Di Giacobbe nascerà una stella, e spunterà da Israele una verga, e percuoterà i capi di Moab, e rovinerà tutti i figliuoli di Seth.I shal see him, but not now: I shal behold him but not neere. A STARRE SHAL RISE out of Iacob, and a rodde shal arise from Israel: and shal strike the dukes of Moab, and shal waist al the children of Seth.Videbo eum, sed non modo: / intuebor illum, sed non prope. / Orietur stella ex Jacob, / et consurget virga de Israël: / et percutiet duces Moab, / vastabitque omnes filios Seth. 18And he shall possess Idumea: the inheritance of Seir shall come to their enemies, but Israel shall do manfully.E l'Idumea sarà suo dominio: l'eredità di Seir andrà a' suoi nemici: ma Israele si porterà con fortezza.And Idumea shal be his possession: the inheritance of Seir shal come to their enemies: but Israel shal doe manfully.Et erit Idumæa possessio ejus: / hæreditas Seir cedet inimicis suis: / Israël vero fortiter aget. 19Out of Jacob shall he come that shall rule, and shall destroy the remains of the city.Da Giacobbe verrà il dominatore, e sterminerà gli avanzi della città.Of Iacob shal he be that shal rule, and shal destroy the remaines of the citie.De Jacob erit qui dominetur, / et perdat reliquias civitatis. 20And when he saw Amalec, he took up his parable, and said: Amalec the beginning of nations, whose latter ends shall be destroyed.E gettato lo sguardo verso Amalec (Balaam) profetando disse: Amalec capo delle nazioni: il suo fine è lo sterminio.And when he had seene Amalec, taking vp his parable, he said: Amalec the beginning of Gentiles, whose latter endes shal be destroyed.Cumque vidisset Amalec, assumens parabolam, ait: Principium gentium Amalec, / cujus extrema perdentur.
21He 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,Gettò anche lo sguardo verso il Cineo, e profetando disse: Forte è veramente la tua casa: ma quando ponessi il tuo nido in un masso,He saw also the Cineite: and taking vp his parable, he said: Thy habitation in deede is strong: but if thou build thy nest in a rocke,Vidit quoque Cinæum: et assumpta parabola, ait: Robustum quidem est habitaculum tuum: / sed si in petra posueris nidum tuum, 22And thou be chosen of the stock of Cin, how long shalt thou be able to continue? For Assur shall take thee captive.E fossi l'eletto della stirpe di Cin, per quanto tempo potrai tu sussistere? perocché Assur ti prenderà.and thou be chosen of the stocke of Cin, how long shalt thou be able to continew? For Assur shal take thee.et fueris electus de stirpe Cin, / quamdiu poteris permanere ? Assur enim capiet te. 23And taking up his parable, again he said: Alas, who shall live when God shall do these things?E profetando di nuovo disse: Ahi! chi sarà vivo, quando Dio farà queste cose?And taking vp his parable againe he spake: Alas, who shal liue, when God shal doe these thinges?Assumptaque parabola iterum locutus est: Heu ! quis victurus est, / quando ista faciet Deus ? 24They 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.Verrà gente sulle navi dall'Italia, vincerà gli Assiri, e desolerà gli Ebrei, ed ella ancor finalmente perirà.They shal come in galleies from Italie, they shal ouercome the Assyrians, and shal waist the Hebrewes, and at the last them selues also shal perish.Venient in trieribus de Italia: / superabunt Assyrios, vastabuntque Hebræos, et ad extremum etiam ipsi peribunt. 25And Balaam rose, and returned to his place: Balac also returned the way that he came.E Balaam si alzò, e se ne tornò a casa sua: e anche Balac se ne andò per la strada, ond'era venuto.And Balaam rose, and returned into his place: Balac also returned the way that he came.Surrexitque Balaam, et reversus est in locum suum: Balac quoque via, qua venerat, rediit.
24:1
Menochius
Divination. Septuagint, "to meet the birds." The augurs judged of future events by the flying, eating, and other appearances of birds. Hebrew, "enchantments." (Menochius)
Calmet
Desert. The plains of Moab, where the Israelites were encamped. He found himself, as it were, involuntarily transported by the spirit of God, ver. 2. (Calmet)
Worthington
Yet, for all that, he did not become more holy. Some work miracles, and are damned, Matthew 7:22. (Worthington)
24:3
Calmet
Up. The same term only occurs again, (Lamentations 3:8,) where it may have the same sense, though the Septuagint etc., give it here a quite opposite meaning, "the man whose eyes are open," the prophet. But Balaam alludes to his not being able to see the angel as soon as his ass, as he does, ver. 4., and chap. 22:31. (Calmet)
24:4
Haydock
Falleth. Out of respect to God, or in a trance. Septuagint, "in sleep, his eyes are uncovered." He was accustomed to commune with the spirits in the night, chap. 22:8. (Haydock)
Menochius
He who is clear-sighted enough in teaching others, neglecteth his own salvation; or, being naturally incapable of diving into futurity, he derives this power solely from the operation of the spirit. (Menochius)
24:6
Woody. Hebrew also "extensive torrents."
Tabernacles. Hebrew ahalim, which some render lign-aloes, or stacte, as St. Jerome does, Psalm 44:9.; Proverbs 7:17.; Canticle of Canticles 4:14. The aloe-tree, however, was brought from India, and was not common in Arabia. The Syrian aloe was only a shrub; and this tree, of which Balaam speaks, must have been tall and beautiful.
Calmet
Pitched. Hebrew, "planted." (Calmet)
Haydock
The Septuagint agree however with the Vulgate. (Haydock)
Du Hamel
Side. Cedars grow very large on the top of Libanus, and are always green; the fruit resembles the pine-apple; the wood is incorruptible. (Sionita 6.) By humility we must rise to the summit of perfection. (Du Hamel)
24:7
Waters. Septuagint, Chaldean, and Syriac, "From his seed a man shall spring, who shall have dominion over many nations." This must be understood of the Messias; or, his posterity shall be very numerous; (see Proverbs 5:15, 16) or his country shall be well watered, and his crops luxuriant.
Haydock
Agag. Saul lost his crown for sparing the king of the Amalecites, who always took this title, 1 Kings 15:9. Hebrew may be translated, "Above Agag shall his (Israel's) king be exalted, yet," etc., or "and his kingdom shall increase." Philo and St. Ambrose read, "his kingdom shall be raised on high." The Samaritan and some copies of the Septuagint have, "Over Gog;" while others have Og, (Calmet) which may be referred to the king of Basan, who, though lately overthrown, had been possessed of great power and wealth. Israel was not satisfied with the extent of his dominions. (Haydock)
Calmet
Those who read Gog, suppose that the victories of Christ over Antichrist are foretold. (Origen, hom. 17.; St. Cyprian, Test. 1:10.) (Calmet)
24:8
Haydock
Lioness. See ver. 22, 24, of the preceeding chapter. (Haydock)
Menochius
This prediction was accomplished under the reigns of David and of Solomon. (Menochius)
24:10
Together, to hinder him from being heard, and through indignation, Job 37:23.
24:11
Honour, or reward.
24:14
Counsel, out of my own head. This he was going to do, (Calmet) that he might not lose his reward, when again he found himself impelled by the Lord to speak what was contrary to his temporal interest. After complying reluctantly, God ceased to strive, as it were, with his rebellious will any longer, and left him to follow the bent of his corrupt heart. Upon which he proceeded to give that infernal counsel which involved many of the Israelites and himself in utter destruction. (Haydock) (Chap. 31:16., and Apocalypse 2:4.)
Calmet
Days. Hebrew, "Come, I will admonish thee what this people shall do to thy people," etc. Onkelos and Origen, (hom. 18. and 20.) give both senses. (Calmet)
Haydock
Indeed, the transactions of both people were so blended, when they were fighting together, that to give the history of one, would be explaining the fortune of the other. (Haydock)
24:16
Who knoweth. This is a new title which he had not before assumed, ver. 4.
24:17
Haydock
Him. The great personage whom I have in view, whose coming is deferred yet for many ages. (Haydock)
Menochius
The whole prediction refers to the Messias, whom Balaam beheld by the eyes of his posterity, the wise men, (Calmet) or in the prophetic vision. (Menochius)
Worthington
Some modern Rabbins pretend that he speaks of David, who was indeed a figure of Christ, (Calmet) and defeated the Moabites, 2 Kings 5:8. But the prophecy was perfectly fulfilled only in our Saviour's person, who is called the bright and morning star, (Apocalypse 22:16,) to whom all nations were given for an inheritance, Psalm ii., and Acts 1:8. (Worthington)
Hebrew also, "I see this thy ruin, but," etc. Septuagint, "I will shew to him, yet not now; I will make him happy, (Calmet); but (makarizo, I bless) it, or he does not approach." God executed what he ever promised in favour of all Israel, when he sent them his beloved Son.
Haydock
A Star. Christ, the light of the world, the splendour of his Father's glory, whose birth was made known in the East, by a star, or meteor of unusual brightness. (Haydock)
This material star is not the primary object of the prediction, since it did not rise out of Jacob, but it pointed out the orient from on high, and then disappeared. The ancient Jews understood this passage of the Messias. (Onkelos, etc.) Hence the impostor, Ben. Cusiba, took advantage of this general opinion, to draw the people after him, as the person designated; when he assumed the title of Bar-chocheba, "the son of the star," in the second age [century] of the church.
Calmet
Of Seth. Though David, as the figure of the Messias, conquered the Moabites, he cannot be said to have subdued all nations, the descendants of Seth, by Noe, nor all the just of whom Seth was the father, in opposition to the children of Cain. But Christ will subject all the just to his empire, and will judge all mankind. Some, nevertheless, take the children of Seth to be the Moabites, who had been already mentioned; and Junius translates the Hebrew with allusion to the shameful origin of that people. The Samaritan may also signify, if we substitute d for r in korkor, as Jeremias also reads (chap. 48:45,) kodkod. "He shall penetrate the ends of Moab, and shall overturn the walls of the children of elevation, or of pride." There were many hills in the country of the Moabites, and the people were noted for haughtiness, Jeremias 48:28, 29, 45. (Calmet)
Rabbi Nathan
Some also assert, that Seth was the name of a king, (Grotius) and of a town of Moab. (Rabbi Nathan)
Haydock
But of this there is no proof. (Haydock)
24:18
Calmet
Idumea and Seir. The children of Esau shall acknowledge the dominion of Israel, from David to Josaphat, and again under Hircan, 3 Kings 11:15., and 4 Kings 3:20. (Josephus, [Antiquities?] 13:17.) (Calmet)
Haydock
Not only the faithful Israelites, but also the profane and headstrong sons of Esau, shall bend the knee before Christ, who will subdue them by the power of his grace, and by the preaching of his disciples. (Haydock)
24:19
Haydock
City of this world. Jesus will destroy their evil habits, (Origen, hom. 18,) and will select some whose lives had been hitherto scandalous, to be his intimate friends. (Haydock)
Haydock
He will save those who abandoned paganism, which had fixed its seat at the great city of Rome, (Calmet) and he will raise up Constantine (Menochius; Tirinus) to rule over Jacob, his people. At his second coming, he will exterminate all who shall have refused to acknowledge his sovereignty, and who have remained out of the city of his Church. (Haydock)
Calmet
Those who have fled out of the cities for safety, shall be sought out by David, and destroyed. He slew all the male children of Edom, 3 Kings 15:15. (Calmet)
Menochius
In this prophecy, some particulars relate to him, as that he shall subject Moab and Idumea by the valour of his troops, while other things can belong only to Christ, the star, who shall destroy the remains of the city. (Menochius)
Calmet
By changing one letter, Calmet would translate, "Princes shall spring from Jacob: but Seir shall perish from his cities." A long train of princes in Jacob prefigured the Messias, while the Idumeans have been unknown for many ages. (Calmet)
24:20
Onkelos
Nations, which rose up to attack the Hebrews. (Onkelos)
24:21
Bellon
Cinite. From the top of the hill, he cast his eyes across the Dead Sea, and beholding the strong holds of the Cinite, whose country had been promised to the Hebrews, he is inspired to foretel what would happen to this people. He alludes to their name, which signifies a nest; (Calmet) and to the manner in which those nations of Arabia lived, in caverns cut out of a rock. (Bellon, 2:61.)
24:22
Calmet
Captive. The Samaritan insinuates that they should return, 1 Paralipomenon 2:55. "Though thy nest should be entirely consumed, thy inhabitants shall return out of Assyria." (Calmet)
Haydock
Septuagint, "If to Beor (the capital) there should be nests of iniquity, the Assyrians will reduce thee to captivity." Hebrew, "Yet the Cinite shall be wasted, till," etc. (Haydock)
Menochius
The family of Jethro was now among the Hebrews, and their posterity were suffered to dwell with the tribe of Juda. Abor afterwards removed into the tribe of Nephthali, and was led away by Salmanasar, 4 Kings xvii. (Menochius)
Calmet
Some of the Cinites were mixed with the Amalecites, 1 Kings 15:6. The Assyrians infested the neighbouring nations, as well as the Hebrews, under Sennacherib and Nabuchodonosor, as the prophets inform us. (Calmet)
24:23
Haydock
Things, of which he is about to speak. The time is remote, but very dreadful, when the Assyrians shall be chastised, in their turn, as well as the Greeks and Romans, who shall have destroyed Assur, and even the most favourite nation of God. Balaam began by announcing the prosperity of the Hebrews, but he at last gives some comfort to Balac, by letting him know that they shall also be laid waste, as well as his kingdom, and the powerful nations around him. This is the condition of all human things! (Haydock)
24:24
Calmet
Italy. Hebrew, "Cittim," which Bochart endeavours to prove with great erudition to mean Italy; while Grotius contends it means Macedon, and Calmet doubts not but this is the import of the present text. The Macedonians, under Alexander and his successors, conquered the countries of Assyria, Palestine, etc. Antiochus Epiphanes raised a cruel persecution against the Jews. But many suppose that the Hebrews here mentioned, are the nations beyond the Euphrates. (Calmet)
Haydock
Hebrew, "ships....shall afflict Heber, and he also shall perish for ever," which seems to refer to Heber alone, and not to those who shall oppress them, as the Vulgate, Septuagint, etc., express it. (Haydock)
Calmet
Indeed, we do not find that the Scripture mentions the end of the Roman empire, of which many explain this passage. (Calmet)
Grotius (Jur. 2:9) maintained that it still subsisted in the German empire. Others think it will be destroyed only in the days of Antichrist. (Tirinus) (Daniel 2:40.)
Menochius
But many have asserted that it was overturned by the Goths, and that the Romans are the people who would reduce the Hebrews to the greatest misery, under Titus. (Menochius)
Calmet
The kings of Macedon are, however, styled kings of Cethim, (1 Machabees 1:1., 8:5) and they were the immediate subverters of the Persian empire, as theirs fell a prey to the Romans. (Theodoret, q. 44.) (Calmet)
24:25
Place, in Aram. He returned soon after to the country of the Madianites, and was deservedly involved in their ruin. (Haydock) (Numbers 31:8.)
Calmet
Perhaps he only began his journey homeward, and stopped on the road. (Calmet)
Haydock
As for Balac, he fought against Israel, (Josue 24:9,) at least by endeavouring to get them cursed. Severus says, "he was overcome." But we know not the particulars of the battle. (Haydock)
24:2
The spirite of prophecie came more vpon him, but not grace iustifying: M〈…〉 do prophecie, and cast out diuels, and worke other miracles, and yet be dāned Mat. 7. v. 22.
24:17
In some •o• this prophecie was fulfilled in King Dauid. 2. Reg. 5. 8. & seq. but perfectly in Christ the bright, and mornīg starre. Apoc. 22. To whom not anie one, or manie, but in general al nations are geuē for inheritāce, and the endes of the world, in possession. Psal. 2. Act. •. v. 8.
24:25
Not to his countrie, but to his place of abode among the Madianites: for there he was slaine shortly after. chap. 31. v. 8.
24:3
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 29
… all he does is to mention other apparently opposite passages before persons who are unacquainted with the sacred Scriptures, and thus to cast the word of God into conflict. This is what he says: “We tell them in answer, how in the book of Numbers it is said, ‘Man is true.’
24:5
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 32
… But Moses, the truly great, and whom they believe to speak truth, with reference to the Saviour’s becoming man, having estimated what was said as important, and assured of its truth, set it down in these words: “There
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 44
… and the one purpose of them all was to aim at virtue. So that any one beholding the cells again, and seeing such good order among the monks, would lift up his voice and say, ‘How goodly are thy dwellings, O Jacob, and thy tents, O Israel; as shady glens and as a garden by a river; as tents which the Lord hath pitched, and like cedars near waters
24:7
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.11
In Jeremiah: “And He is man, and who shall know Him?” Also in Numbers: “A Star shall arise out of Jacob, and a man shall rise up from Israel.” Also in the same place: “A Man shall go forth out of his seed,
St Gregory of Nazianzus † AD 389 Miscellaneous Letters 7.77
Phineas was called Zelotes because he ran through the Midianitish woman with the man who was committing fornication with her,
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… and, His burial shall be in peace : and, I will give the wicked for His burial . There is also the prophecy of Jacob saying in the Scriptures, He lay down and couched as a lion, and as a lion’s whelp : who shall rouse Him up ? And the similar passage in Numbers, He couched, He lay down as a lion, and as a lion’s whelp
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… And this we ought to observe in all cases, that we are not to take the illustrations quite entire, but after selecting the good of them, and that for which they were introduced, to let the rest alone. As, for instance, when he says, “He couched, he lay down as a lion;” (
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St Jerome † AD 420 The Letters of St. Jerome 77.7
… One day we had before us the book of Numbers written by Moses, and she modestly questioned me as to the meaning of the great mass of names there to be found. Why was it, she inquired, that single tribes were differently associated in this passage and in that, how came it that the soothsayer Balaam in prophesying of the future mysteries of Christ
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St Justin Martyr † AD 165 Dialogue with Trypho 106
… And that He should arise like a star from the seed of Abraham, Moses showed beforehand when he thus said, ‘A star shall arise from Jacob, and a leader from Israel;’
St Irenaeus of Lyons † AD 202 Against Heresies 3.9.2
… and His Son, who was of the fruit of David’s body, that is, of the virgin of [the house of] David, and Emmanuel; whose star also Balaam thus prophesied: “There shall come a star out of Jacob, and a leader shall rise in Israel.”
Origen † AD 254 Origen Against Celsus i.59
… but with respect to the appearance of a star at the birth of Jesus there is a prophecy of Balaam recorded by Moses to this effect: “There shall arise a star out of Jacob, and a man shall rise up out of Israel.”
Origen † AD 254 Origen Against Celsus i.60
… I am therefore of opinion that, possessing as they did the prophecies of Balaam, which Moses also records, inasmuch as Balaam was celebrated for such predictions, and finding among them the prophecy about the star, and the words, “I shall show him to him, but not now; I deem him happy, although he will not be near,”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.11
In Jeremiah: “And He is man, and who shall know Him?” Also in Numbers: “A Star shall arise out of Jacob, and a man shall rise up from Israel.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 4.6.2
2. The leader of the Jews at this time was a man by the name of Barcocheba
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 1
… The voice that of old Isaiah spake, to-day became reality. He was born there who in writing should tell the Gentiles’ number! The Psalm that David once sang, by its fulfilment came to-day! The word that Micah once spake, to-day was come indeed to pass! For there came from Ephrata a Shepherd, and His staff swayed over souls. Lo! from Jacob shone the Star,
Pope St Leo I the Great † AD 461 Sermons 34
… “A star shall rise out of Jacob, and a man shall rise out of Israel, and shall rule the nations
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1. AND WHEN BALAAM SAW THAT IT PLEASED THE LORD TO BLESS ISRAEL. — He saw, that is, he knew, this Balaam, from an internal illumination of God. For God, before Balaam should proceed in his usual manner to seek an augury, prevented him, impelling his will, and illuminating his intellect, so that he might clearly see what sort of people Israel was, and how acceptable to God, and how worthy of blessing: whence he himself did not go to his auguries, but immediately blessed the people. HE WENT NOT, AS HE HAD GONE BEFORE, TO SEEK DIVINATIONS. — The Septuagint, εἰς συνάντησιν τοῖς οἰωνοῖς, that is, to meet the birds. For divination is a kind of divination which is taken from the flight, song or feeding of birds, and is called divination, as it were bird-craft, because it was derived from the gesture of birds; yet it is transferred to any kind of divination, as I said in Genesis xliv, 5. Whether therefore Balaam was accustomed to seek his divination from birds, or from the entrails of victims, or truly from a familiar demon alone, is not clear: this is clear, that he was truly a diviner and a sorcerer, as I showed cap. xxii, 5.
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2. THE SPIRIT OF GOD RUSHING UPON HIM. — "The Spirit of God" here is the spirit of prophecy, or a supernatural light infused into the intellect of the Prophet, for understanding hidden things; because that light is as it were something living, hence it is called the Spirit of God, that is, breathed forth by God. For spirit is said from breathing and moving: whence everything that has life and motion is said to be a spirit, or to have a spirit; therefore this light is nothing other than an illumination and revelation imparted to the mind of the Prophet: and this illumination is a vital act, as is evident.
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3. THE PARABLE TAKEN UP. — "Parable," that is, prophecy, as if to say, Prophesying. See what is said at chapter xxiii, verse 7. HE SAYS: BALAAM SAID: THE MAN SAID, WHOSE EYE IS SHUT, — that is, who lost one or both eyes, says R. Solomon. For Balaam himself thought that he was one-eyed or blind. But these are his commentaries. Secondly, others understand by eye the practical intellect. For although Balaam, in prophecy, had his speculative eye of intellect open, to discern future things, yet he had his practical eye shut, which would direct him to act well and rightly: for he was an impious man. Whence Rabanus: "Balaam," he says, "had his eye shut, to correct his error, and to venerate the author of his prophecy; whereas his eye was open to him, to perceive the mysteries of prophecy." But this sense seems rather mystical than literal. I say therefore, "whose eye is shut," the sense is, as if to say, Who in dreams, when the eyes are closed, received from God a prophetic vision. For that God spoke to Balaam in dreams once and a second time is clear at chapter xxii, verses 8 and 20. Thus Rabanus and Abulensis, who, although he seems at first to refute this exposition, yet shortly after approves it and prefers it to others. It could secondly be thus expounded, "whose eye is shut," that is, who, rapt in ecstasy and alienated from the senses, saw the visions of God. Recent translators render it contrarily, whose eyes are open, but wrongly. For in Hebrew שְׁתֻם satam, with sin, equally as סָתַם satam with samech, signifies to shut, not to open, as Oleaster rightly shows.
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4. Who falls (namely into sleep, or alienation from the senses), AND THUS HIS EYES ARE OPENED, — namely of the mind, by the light of prophecy. For he says the same thing, but in other words, with what he said in the preceding verse. Thus the Septuagint and Philo. Secondly, the Hebrews, and Jerome Prado in Ezekiel i, 2: "Who falls," they say, that is, who falls into a swoon of mind and body, so that the body sinks and falls, immediately his eyes are opened in vision. Tropologically St. Gregory, homily 9 on Ezekiel: "Falling," he says, "Balaam had open eyes, who saw what he should say rightly, but despised to act rightly; falling namely in perverse work, and having open eyes in holy preaching." For, as St. Augustine says in Sentences, Sentence 6: "True confession is that of one blessing, when the same sound comes from mouth and heart: but to speak well and live badly is nothing else than to condemn oneself by one's own voice."
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5 and 6. How beautiful are thy tabernacles, O Jacob, etc., as valleys full of trees, as gardens by the waters THAT ARE IRRIGATED, AS THE TABERNACLES WHICH THE LORD HATH PITCHED, AS CEDARS BESIDE THE WATERS. — For "valleys full of trees," in Hebrew it is כִּנְחָלִים נִטָּיוּ kinchalim nittaiu, that is, as valleys spreading out, namely the branches of their trees. Whence the Septuagint translates it, as valleys overshadowing. It can secondly be translated with the Chaldee and the Moderns, as torrents spreading themselves out, that is flowing forth spaciously and widely. Note: The tabernacles of Israel are here first compared to valleys full of trees, which namely have many trees like a forest; for just as in that there is great beauty of trees, first, in their verdure and beauty; secondly, in their suitableness; thirdly, in their shade: so likewise these three things were in the tabernacles of the camps of Israel. Secondly, they are compared to gardens by irrigated waters: for these always flourish and bear abundant fruit in their season; such were the tabernacles of Israel and of other pious men. Whence of a just man it is said in Psalm i: "And he shall be like a tree which is planted by the running waters, which shall bring forth its fruit in due season, and his leaf shall not fall off, and all whatsoever he shall do shall prosper." Thirdly, they are compared to tabernacles which the Lord hath pitched, which namely are solid and firm, as being erected and established by God: such were also the camps of Israel; so that no enemy could shake them, because God preserved them solidly. Note: For "tabernacles," it can be translated with the Chaldee and Vatablus, cassia, or aromatic trees, which the Lord hath planted: for by these Israel and pious men are rightly compared. Fourthly, they are compared to cedars beside waters; for cedars, since they are great and tall, require great irrigation and nourishment, and therefore grow most abundantly beside waters: so also Israel, placed beside waters and the sea, that is beside his God, who poured forth upon him abundantly manna, and all things which he needed, grew wonderfully: and this is what Moses himself glories in for them, saying Deut. iv, 7: "Neither is there any other nation so great, that hath gods so nigh them, as our God is present to all our petitions." Wherefore the Paraphrast of Jerusalem more precisely thus translates it: "How good are the tabernacles in which Jacob their father prayed, and the tabernacle of the covenant which ye have made for my name, and the tabernacles round about the house of Israel. As torrents prevail, so also the Israelites shall prevail against their enemies. As are gardens planted by the springing of waters, so shall their cities be, bringing forth, namely, Scribes and Doctors of the law. And as is the heaven which spreadeth the word of the Lord for the dwelling place of his rest, so shall the Israelites live and endure forever. They are comely and renowned as cedars beside waters, which are exalted in growing." Anagogically, by these tabernacles is signified the beauty of the heavenly Jerusalem. Thus St. Fulgentius, coming to Rome, and seeing, while Theodoric king of the Goths was preaching, the nobility, splendor, and order of the Roman court, said to his companions: "Brethren, how beautiful can the heavenly Jerusalem be, if thus shines the earthly Rome? And if in this age such dignity of honor is given to those who love vanity, what honor, glory and peace shall be bestowed upon the Saints contemplating truth?" Thus the Author of his Life relates it, cap. xiii.
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7. WATER SHALL FLOW OUT OF HIS BUCKET. — By bucket he means the lineage and posterity of Israel, as if to say, Just as a bucket full gives forth abundant water, so the lineage of Israel shall be fruitful, and shall beget many sons: that this is the genuine and literal sense is evident from the following hemistich, which in the usual manner first explains this, when it says: "And his seed shall be in many waters." Secondly, symbolically: "Water shall flow out of his bucket," as if to say, Just as water drawn from a well by a bucket is poured forth from it into other vessels: so the water of wisdom and divine law drawn by buckets, that is, by the books and Prophets of Israel, shall be poured forth and dispersed among other nations. In a similar sense Isaiah says cap. ii: "For out of Sion shall go forth the law, and the word of the Lord out of Jerusalem." Thus Lyra and Cajetan. Hence thirdly, allegorically the Hebrews here understand the Messiah, or Christ, and this first, because Christ as water flowed forth from the bucket of Israel, that is, from the seed of the patriarchs. Secondly, because from Christ as from a bucket, water, that is saving doctrine, flowed forth: for Christ poured it forth, as it were water, both through himself and through his disciples. Whence he himself says John vii, 37: "If any man thirst, let him come to me, and drink: he that believeth in me, as the scripture saith, Out of his belly shall flow rivers of living water." Thus Abulensis.
AND HIS SEED SHALL BE IN MANY WATERS. — Behold, here he explains the bucket, and calls seed that which "shall be," he says, "in many waters," that is, in many peoples. For Scripture often signifies peoples by waters, as in Isaiah xlviii, 1: "From the waters (that is, from the posterity) of Juda you go forth;" and Jeremiah xlvii, 2: "Behold waters (that is, Nabuchodonosor with his multitude) ascend from the North;" and Apocalypse xvii, 15: "The waters which thou sawest, are peoples," as if to say. The seed, that is, the posterity of Israel shall be propagated into many peoples, both properly and naturally through generation, so that namely their descendants may grow into a great multitude: whence Vatablus translates, his seed shall be in many waters, as if to say, The posterity of Israel shall be fruitful, and its seeds shall receive great increase, as seeds are wont to do in irrigated places. Then politically through dominion: whence the Septuagint and the Chaldeans translate, a man shall go forth from his seed, and shall rule over many nations, so that here Saul, the first king of Israel, may be designated, of whom the following immediately speaks. Now the symbolic and allegorical sense here is the same as that which I gave in the former hemistich: thus Abulensis.
HE SHALL BE EXALTED BECAUSE OF AGAG HIS KING. — The Interpreter has translated rightly; for in the Hebrew it is word for word, he shall take away because of Agag his kingdom; for the Hebrew רוּם rum signifies not only to exult, but also to take away and to separate; whence תְּרוּמָה theruma is called separation. Now the sense is, as if to say, Saul, the first king of Israel, because of Agag king of Amalec preserved by him (because namely when he was captured he spared him, against the command of the Lord), shall be exalted, so that he may not be heir of the kingdom, and therefore his kingdom shall be taken away, so that it may not devolve to his line, but may be transferred to David and his line. See the History in I Kings xv. Thus Rabanus and Bede here, and St. Jerome in chapter xxxviii of Ezechiel. Secondly, the Hebrew with the Chaldean and Vatablus can thus be translated, he shall be exalted more than Agag his king, and his kingdom shall be elevated; and this is true, for Saul prevailed over Agag, and captured him in war. The Septuagint translates, and Gog shall be exalted (for thus it should be read, not Psoch, as the Royal text has it. For Gog is read by Rabanus and Cyprian, book I of Testimonies to Quirinus, testimony 10) his kingdom. Gog, that is, above the roof, says Rabanus. For Gog in Hebrew signifies roof, as if to say, as Ambrose reads in Psalm xxxvii: "His kingdom shall be lifted up on high." But Gog here is taken properly, not appellatively: hence Eusebius, book IX of the Demonstration of the Gospel iii, understands by Gog the Roman Emperor, as if to say, His kingdom shall be exalted in the time of Christ. But Balaam here prophesies concerning the kingdom, not of the Romans, but of the Jews. Wherefore Symmachus and Theodotion translate better, as found in Procopius, his kingdom shall be exalted above Gog, namely of Christ the king, to be born from Israel; and this the Septuagint seem to have wished. For they translate, a man shall go forth from his seed, and shall rule over many nations, and shall be exalted above (for τό above the Hebrew have, and thus the Septuagint seem to have translated) Gog his kingdom, as if Balaam here prophesied the victory of Christ against the Antichrist, and his leaders Gog and Magog of which Ezechiel xl. But the true reading is Agag, not Gog, as is evident from the Hebrew and Chaldean and ours: wherefore the first sense is the genuine one. Finally the Paraphrast of Jerusalem takes these literally concerning Christ: and thus translates: "Their king shall rise up among their sons, and their redeemer from themselves. He shall also be among them, and shall gather them, namely their captivities from the provinces of their enemies: and the sons of them shall rule over peoples. He shall be stronger than Saul, who spared Agag king of the Amalecites; and the kingdom of the king of the Messiah shall be multiplied." But this paraphrase is not literal.
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8. Whose strength is like that of a rhinoceros. — See what is said at chapter xxiii, verse 22. THEY SHALL DEVOUR (namely the Israelites) THE NATIONS, (which are) HIS ENEMIES, — namely of Israel, them namely by destroying and consuming them. Whence the Chaldean translates clearly, the house of Israel shall devour the pride of the peoples of their enemies, and they shall delight in the spoils of kings, and shall possess their land. Note: When Scripture speaks of any nation or people, now in the singular, soon it speaks of it in the plural. Whence for they shall devour, here in the Hebrew it is he shall devour, namely Israel, his enemies. AND THEY SHALL BREAK THEIR BONES, — In Hebrew, they shall unbone their bones; Vatablus, they shall gnaw their bones, namely the Israelites; the Septuagint translates, they shall extract the marrow of their bones.
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9. HE LAY DOWN AND SLEPT AS A LION. — This is a prophecy, as is evident; therefore the past tense is to be understood as future: he slept, that is, he shall sleep, that is, Israel shall rest securely in the promised land, and shall be terrible to neighboring nations, and strong as a lion, and fierce and warlike as a lioness robbed of her cubs, so that no one shall dare to invade him. Such was Israel, especially in the time of David and Solomon. WHOSOEVER SHALL BLESS THEE, HE ALSO SHALL BE BLESSED, — that is to say, Whosoever shall wish thee well, shall have well wished upon himself: again, whosoever shall do good to thee, shall have good done to him. On the contrary, whosoever shall do evil to thee, or shall have cursed thee, evil shall be done to him, and men shall curse him; God thus directing and rewarding thy friends, and punishing thy enemies.
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13. I CANNOT PASS BY (I cannot transgress) the word of the Lord.
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14. NEVERTHELESS I WILL GIVE THEE COUNSEL, WHAT THIS PEOPLE SHALL DO TO THY PEOPLE IN THE LAST TIME. — Balaam saw that he would be rebuked before King Balac by the Spirit of the Lord, and could not curse the people of Israel; he therefore thought that if he departed from him, going to his own people, he would be abandoned by the Spirit of God, and thus could give evil counsel to King Balac concerning the destruction of the Hebrews, and consequently obtain the gold promised by him; wherein his remarkable impiety and blind avarice are clearly revealed. What dost thou not compel mortal hearts to do, / O accursed hunger for gold? By gold laws are made venal, / By gold sacred things are made venal. How much more exalted and holy was Liberius the Pontiff, who, when sent into exile by the Emperor Constantius, refused a great sum of gold sent to him by him for his journey, saying: "Thou hast plundered the churches of the whole world, and now dost thou offer me alms as to one condemned and in need! Go first, and become a Christian thyself." Thus Theodoret, lib. I Hist. cap. xvi. And Eusychius the hermit in the borders of Berry, who, when King Childebert offered him fifty gold pieces, said: "Give them to the poor, I have no need of them," as Gregory of Tours relates, lib. De Gloria Confess. xxviii. And Hormisda, a noble Persian, who, stripped of nobility and wealth for the faith of Christ, and hearing from the king: Now at last thou art the son of a carpenter; tearing apart the vile garment with which the king had clothed him by command, and casting it before the king, said: "If thou thinkest that I shall abandon piety for this cause, keep thy gift along with thy impiety." Thus Theodoret, lib. V, cap. xxxviii. WHAT THIS PEOPLE SHALL DO TO THY PEOPLE. — The Septuagint, the Chaldean paraphrase, and more recent translators render this quite differently from the Hebrew, namely, I will counsel thee what this people shall do to thy people in the last days. Which Rabanus explains thus, that is to say, I will give thee counsel, that is, I will declare to thee the counsel and divine decree which is to be fulfilled in the last days, so that thou mayest know what this people shall do to thy people; which counsel is expressed in verse 17, when it is said: "There shall come a star out of Jacob, and a sceptre shall rise out of Israel, and shall smite the corners of Moab." But, because Balaam did not utter this divination when going to his own people, but while still remaining with Balac; and because the Hebrew word יָעַץ (iaats) properly signifies to counsel, not to divine or to predict: hence our Interpreter has better rendered the Hebrew, which thou mayest render word for word thus, I will give thee counsel (for although the Roman Bible and other Latin ones do not commonly read tibi, nevertheless they understand it implicitly) what thy people shall do to this people: for the article lamed, which is prefixed to the word עַמְּךָ (ammecha), is not always the sign of the dative, but sometimes also of the nominative, as is evident from the lexicons of the Hebrews. The sense therefore is, that is to say, I see that I cannot harm the Israelites through auguries and divinations; departing therefore, I will give thee, O Balac, counsel by which the Israelites may be enticed through women to the worship of Beelphegor, and thus be destroyed. That Balaam suggested this counsel is evident from chapter xxxi, verse 16, and Apocalypse ii, 14, and this is expressly related by Josephus, lib. IV Antiq. cap. vi; and that it succeeded well for him will be evident in the following chapter. Thus Theodoret, Quaest. xlv, St. Augustine, Quaest. lx, and others. For, as St. Ambrose beautifully teaches, lib. VI, epist. 37, and Gregory of Nyssa, lib. De Vita Mosis, near the end, and Prosper, part II De Praedic. chapter xii, Philo and Abulensis, Balaam, eager for the royal favor and the gold of Balac, wished to deprive the Israelites of divine protection and of the other goods which he had prophesied concerning them; to this end the best plan seemed to him to be if the Israelites could be drawn to luxury: and thus they would offend God, who is a lover of chastity, like a rhinoceros (says Rupertus), and from this they would be drawn away from the worship of God to idolatry, and thus Moses would be angry with them and would be enraged against them, and would rise up as an avenger: but in order to provoke them to idolatry, he advised that the most beautiful women of the Moabites and Midianites be stationed, as if to sell food or to trade, near the camp of Israel, with their idols and foods consecrated to the idol, which would first ensnare the Israelites by their beauty, love and embrace; then would entice them to worship the idol of their Beelphegor, or Priapus, most obscene; and Balaam suggested and urged that this be done throughout the whole journey, namely from Phasga as far as Galgal, or to the entrance of Chanaan. But it was done only once, and afterwards was prevented by the sharp vengeance of God, as will be evident in the following chapter: and this is taught by Micah chapter vi, verse 5. Learn here how grave and dangerous is the temptation of women; thus Solomon was led away by women to idols: "For wine and women cause the wise to fall away." Of a similar temptation by women, but which had a different outcome, a beautiful example is related by John of Damascus, lib. De Barlaam and Josaphat, cap. xxx.
IN THE LATTER TIME,—that is, in the following days after I shall have departed from you; for the Hebrew אַחֲרִית acharit, that is, extreme or last, in Scripture is often not said with respect to time which might follow, as if it were the last time, after which no other follows; but is said with respect to that which preceded; and it is that which follows after another, even if after it still other things follow; extreme therefore, or last is the same as following, or later. This is evident both from the Hebrew root itself אַחַר achar, that is, he was posterior, he was delayed, and also from examples. For thus in Genesis xxxiii, 2, in the Hebrew, it is said that Jacob placed Leah and her sons last: yet after Leah Rachel would follow with her son Joseph. Thus the Prophets everywhere call the time of the Messiah last, because it is later. Similar passages are Genesis xlix, 1, Isaiah ix, 1: whence rightly here with Oleaster you translate, in the latter days. See Ribera, Micah iv, 5.
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16. HAVING TAKEN UP THE PARABLE (prophecy) AGAIN HE SAID.—Note the therefore, as if to say, When now Balaam was thinking of his departure, before he departed, still lingering with Balac, he could not but bless the Israelites; therefore as if bidding farewell, again and for the last time he blessed them. 17. HE SAID, THE MAN WHOSE EYE IS CLOSED,—by sleep, or by ecstasy. See what is said at verse 2.
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I SHALL SEE HIM (Israel), BUT NOT NOW,—namely I shall see him on the day of judgment, when with him I shall rise in the valley of Josaphat, says Abulensis. Secondly, and more aptly to what follows: "I shall see him," not with my own eyes, but with the eyes of my descendants and successors. For they shall see Israel, wonderfully adorned by the nativity of the Messiah, to be born from them. For concerning it he then adds: "A star shall rise out of Jacob." For God and the Prophets are accustomed to predict and promise certain things which are not to be fulfilled in him to whom they are promised, but in his descendants: thus St. Chrysostom, homily 8 on Matthew, and Euthymius on Matthew i. Thus the land of Chanaan is promised to Abraham, that is, to his descendants, Genesis xv, 7. Thus Jacob, Genesis xlix, blessing his sons promises those things which shall come to his descendants. Thus it is said in Haggai ii, 24: "I will take you, Zorobabel," namely in Christ; that is, I will take Christ, who shall be born from you, O Zorobabel. Similar passages are Genesis xii, 3, Genesis xxvii, 29. A STAR SHALL RISE OUT OF JACOB.—Some understand by the star and the scepter David, and there are certain things which befit David. For David shone forth as a star in wisdom, piety, military strength and the glory of his kingdom, so that no one dared to touch him so sublime, just as no one can touch the stars. Moreover David subdued Moab and the Idumaeans, II Kings viii, which is said of the star here. But the principal sense according to the letter is concerning Christ; whence the Chaldean translator renders most clearly, a king shall arise from the house of Jacob, Christ shall be anointed from the house of Israel, and he shall slay the princes of Moab, and shall rule over all the sons of men. Christ therefore is here called, as a scepter, so also a star, first, because he himself is the light of the world; secondly, on account of the brightness and glory, both of heavenly life, and of resurrection and blessedness: for which reason Christ is called the bright and morning star, Apocalypse xxii, 16, Apocalypse ii, 28. See what is said there.
Note here: Christ is called the morning star, that is, Lucifer, first, because in this life He dispelled the darkness of infidelity, and in the future life He will dispel the darkness of mortality. Second, because just as Lucifer brings an end to night and the beginning of day, so Christ brought an end to sin and ignorance, and the beginning of faith and salvation. Third, He is the morning star, because "when He presented in Himself an example of resurrection to us, He indicated what light should follow," says St. Gregory, XXIX Morals, xxx, on those words of Job xxxviii: "Dost thou bring forth the day star in its time?" And Bede: "Christ," he says, "is the morning star, because when the night of the world has passed, He promises and reveals to the saints the light of eternal life." And Rupertus: "For the labor by which the Bishop in this life, as in night, labored vigilantly in the custody of souls committed to him, I will manifest myself to him, who am the bright and morning star." And Haymo: "Christ," he says, "is the morning star, that is, Lucifer, because in the resurrection, when the darkness of mortality is driven away, He will appear as it were as Lucifer, and will demonstrate the perfect day of eternity." Thus also Pererius, Viegas and Ribera. Again, more fully and clearly, the morning star is the light of glory and the clear vision of God, which the victorious soul obtains through the grace of Christ after death. This is called a star on account of the clarity of contemplation. "Lord," says the Psalmist, "in Thy light we shall see light." It is called morning, first, because after the night of this life and world it will shine forth; second, on account of the beginning of blessedness, which will be completed in the resurrection of bodies, when this morning star will be changed as it were into the noonday sun, namely when the soul will diffuse its glory into the body. Both this sense, namely concerning Christ and the glory of the blessed soul, is held by Richard of St. Victor, Primasius, Aretas, in the cited passage of the Apocalypse. Third, Christ is called a star, because through a star the nativity of Christ was signified. For Christ, as a divine star, risen from the seed of Jacob, sent forth this corporeal star, and as it were scattered it from Himself, which would call the Magi to Him in Bethlehem. For that the star of the Magi is here regarded is evident both from the Hebrew text, which for "shall arise" has דָּרַךְ darach, that is, He went forth, and trod the way and went before, which properly befits that star going before the Magi; and because it is the common opinion of the Fathers that the three Magi were either descendants or successors of this Balaam, and were taught from his prophecy that a star would sometime arise which would indicate the nativity of some great King of the Jews; and hence the Magi, having seen the star, were immediately moved to inquire for this king signified by the star, and this is what the words of the Magi signify: "We have seen His star," as if they say: We have seen not some unknown star, but "His star," namely known, and predicted by Balaam, that it would be His star, namely of Christ, His sign. Thus teaches Origen, hom. 13, 15, 18 here; Epiphanius in the Epitome; Cyprian, serm. On the Star and the Magi; Basil, hom. On the Human Generation of Christ; Leo, serm. 4 On the Epiphany; Ambrose, lib. II in Luke, cap. On the Magi; Nyssenus, orat. On the Holy Nativity of Christ; Eusebius, book IX Demonstr. i; Prosper, part. II On Preaching, xii; Procopius and Rupertus here, St. Jerome, Chrysostom, Theophylactus, Euthymius, and others in Matthew ii. From whom Origen and some others think the three Magi were Chaldaeans, because Balaam their parent or predecessor was Chaldaean, or Mesopotamian. Many others think they were Arabs: for this prophecy concerning the star was uttered in Arabia by Balaam: hence his memory remained celebrated there, and also among the neighbors, for many centuries. And from this oracle of Balaam concerning this star, there seems to have flowed forth that widespread rumor once prevalent in the East concerning a king about to be born in Judaea, who would possess all things, which Suetonius mentions in the Life of Vespasian, Cicero in Book II of On Divination, Orosius, Hegesippus and others. Furthermore, from the Hebrew darach, that is, "there shall come forth a star out of Jacob," some probably hold the opinion that this star was first seen by the Magi existing in the East over Judaea and Bethlehem, and as it were hanging over it: for from this the Magi seem to have known that a king of the Jews had been born, and that he was to be sought in Bethlehem. Then this star departed from Judaea with swift motion into the East, to summon the Magi, and remained there until the Magi began their journey. For the Magi say, Matthew ii, 2: "We have seen his star in the East." Thus thinks Sebastian Barradius, Book IX of the Harmony of the Gospels, chapter ix. Procopius agrees in Numbers xxiv, 17, and Haymo, sermon 3 On the Epiphany, who teach that the star seen by the Magi stood perpendicularly over Judaea. Symbolically: "The star," says Cardinal Hugo, "has six rays, by which it illuminates the night, and Christ has six virtues, by which he illuminates every man." The first is humility; the second is meekness, Matthew chapter xi: "Learn of me, because I am meek, and humble of heart." The third is obedience, Philippians chapter ii: "Christ became obedient for us unto death, even to the death of the cross." The fourth is patience. The fifth is mercy, concerning which Job xxxi: "From my infancy mercy grew up with me, and it came out with me from my mother's womb." The sixth is charity, concerning which John chapter iii: "God so loved the world, as to give his only begotten Son," etc.
Note: For "there shall arise" כּוֹכָב cochab, that is, star, Rabbi Akiba and the Jews once read כּוֹזָב cosab, or cosba, that is, falsehood. For from this they wished to prove their impostor, named Bar cosba (as if you were to say, son of falsehood) to be the true Messiah; wherefore Bar cosba, having gathered a very great army, as a Messianic king, rebelled against the Romans. But the Emperor Hadrian besieged him in the city of Bitter, and when it was captured Bar cosba was slain, and a great slaughter of the Jews was made, as among others Galatinus relates, Book IV, chapter xxi. Note: Just as the birth of Christ was presaged by a star, so the births of illustrious Saints were shown to be presaged by lights. Hear the examples: Hortulana, the mother of St. Clare, near the time of childbirth, praying before a crucifix, heard a voice: "Fear not, woman, for you shall bring forth a light which will illuminate the world more brightly;" being instructed by this miracle, she ordered the newborn infant to be called Clare at baptism. Thus her Life relates. When St. Swibertus, Bishop of Werden, was born of a most noble mother and Countess Berta, an excessive brightness filled the entire royal chamber, and remained extended with undiminished rays, until he himself was brought forth into the light, as Marcellinus says in his Life. The mother of St. Willebrord, Bishop of Utrecht, saw in a dream at night as it were a new moon growing to fullness; observing it more carefully, it suddenly fell into his mouth, and when swallowed, his inner parts were suffused with its brightness. Upon waking, terrified by fear, she related the dream to a certain religious priest, who said to her: "The moon, which you saw grow from small to great, is a son whom you conceived that night, who will dispel the dark errors of darkness with the light of truth, and wherever he shall go accompanied by the splendor of heavenly light, he will show the full globe of his perfection, and by the gleaming brightness of his reputation and beauty of character, will draw the attention of many to himself." It came to pass after a circle of days, and the woman bore a son, whom she called Willebrord at baptism. Thus Alcuin, the teacher of Charlemagne, relates in the Life of St. Willebrord. The mother of St. Columban, the Abbot, being pregnant, saw in a dream at night a gleaming sun proceeding from her womb, shining with excessive brightness, and providing great light to the world. Truly this Saint shone in the Church like a sun, according to that saying of Deborah, Judges v: "But they that love thee, shall shine as the sun rising in his strength." Jonas, the Abbot, is witness in his Life. The mother of St. Dominic saw herself bearing in her womb a little dog, which carried in its mouth a burning torch, by which, having come forth from the womb, it illuminated and inflamed the whole world. Hence these illustrious Saints and Doctors will shine in heaven as stars for eternal eternities. Daniel xii. See the things said there.
AND THERE SHALL RISE A SCEPTRE OUT OF ISRAEL, — that is to say, Christ shall be born from Israel, who with a sceptre, or, as it is in Hebrew, with the sceptre of his kingdom, that is, with royal power, shall strike, in Hebrew pierce through, the leaders of Moab. For Christ, both by himself and through his Apostles, converted the Moabites, Syrians, Idumaeans and other peoples neighboring Judaea, and immediately subjected them to his faith. Note here: The Prophets say that Christ killed, struck, pierced through peoples, because he killed their customs and vices, and made them as new men, so that from the impious they became pious, from the unjust just, from the drunken sober, and from the incestuous chaste; and thus he killed, as it were, one and the same man, while he gave him life: for he killed Peter, for example, drunk, a fornicator, rapacious, while by his grace he made him sober, chaste, just, etc. See Can. 42. Secondly, the leaders of Moab mystically are the princes of the gentile nations who worship idols, who worship the demon. For Moab in Hebrew is the same as from the father, namely born through incest; such indeed are idolaters, who are born from their father the devil through infidelity, as it were through incest. Thus Abulensis. Again Rabanus, by the leaders of Moab, understands the demons themselves; for these are the leaders and fathers of the spiritual Moabites, that is, of the impious and idolaters. These Christ pierced through when he stripped off the dominion of his principalities and powers, and affixed and nailed them to his cross, triumphing over them in himself, as Paul says.
AND HE SHALL LAY WASTE ALL THE SONS OF SETH, — that is, all men. Thus the Chaldean; for all men after the flood were born from Noe, and consequently from Seth: for all the progeny of Cain perished in the flood. For Christ laid waste all men, killing their customs and vices, and subjugating them to himself, as I said a little before. Whence the Chaldean for "shall lay waste," translates, "shall rule over." Again, in judgment Christ shall lay waste the whole world and all the wicked. Note: For "shall lay waste" in Hebrew is קַרְקַר kirkar, which descends from קִיר kir, that is, wall, and is of kindred signification. First it signifies to unwalled, that is, to tear down walls, to lay waste, and, as the Septuagint translates, to pasture and to plunder. Secondly, it signifies to enclose with a wall, to capture, to imprison, so that the Hebrew kerker is the same as the Latin carcer: which signification fits here most excellently. For the sense is, as if to say, Christ shall enclose all men in his laws, his Church, his faith and grace, and thus shall imprison, as it were, impiety and the impious. Thus Oleaster.
24:18
18. AND EDOM SHALL BE A POSSESSION OF HIS. — Balaam here mentions Edom to be subjected to Christ, rather than other nations, both because he looks to and alludes to the people of Israel, to whom the Idumaeans were especially hostile, just as Esau their father was once most hostile to his pious brother Israel, or Jacob; and because he alludes to David, who was the father and type of Christ: for David subdued the Idumaeans. He says therefore: The Idumaeans, that is, enemies most hostile to Christ, shall be subjected to him, as if to say, Therefore much more shall all others be subjected to him. Tropologically, Edom is our flesh, which was taken from Adam, that is, from earth: this is subjected to Christ and to the spirit through the grace of Christ. AND THE INHERITANCE OF SEIR SHALL BE GIVEN TO THEIR ENEMIES. — Seir, that is, Idumaea. For Esau was called Seir, because he was hairy: he was also called Edom, because he was ruddy. Whence his region was called Seir, and Edom, or Idumaea. For the same thing is repeated in this Hebrew song in the latter hemistich, which was said in the former. AND ISRAEL SHALL DO MANFULLY. — "Israel," that is, David, and the other Israelites. Secondly, and rather, "Israel," that is, Christ and the Christians, as if to say, Christ, who is much stronger, and more prevailing with God, than Jacob the patriarch, from whom Israel is named; Christ, I say, with his sons the Apostles, and their followers, shall do manfully, and shall subdue the whole world to his faith and law. See the words of verse 17.
24:19
19. OUT OF JACOB SHALL HE COME THAT SHALL RULE, AND SHALL DESTROY THE REMNANTS OF THE CITY. — "Of the city," that is, of Rome, which by antonomasia is called the city and the metropolis, and which was the head of Gentilism, and of the Gentile enemies of Christ, as if to say, From Christ shall be born Constantine the Christian Emperor, and others like him, who converted to Christ, shall overturn the Gentilism of the Romans, and shall convert the remnants of the Gentiles, and thus shall make all Rome Christian, and shall subject it to Christ, and from thence the other provinces and cities of Rome, as the mistress and head of the world, shall follow, and shall eliminate Gentilism and the Gentiles, so that almost the whole world shall adore and worship Christ. Thus Abulensis. The same Abulensis notes that this is a prophecy concerning Christ, but with an allusion to David, and thus the deeds of David are touched upon here: wherefore some things are said here which more particularly befit David, such as: "He shall strike the leaders of Moab;" and: "Edom shall be a possession of his; and Israel shall do manfully." But other things more properly belong to Christ, such as: "A star shall rise out of Jacob, he shall destroy the remnants of the city," etc. See Can. 35.
24:20
20. And when he had seen Amalec. — Balaam was in the borders of Moab, on the highest mountain Phasga; from which he could easily see the neighboring region of the Amalecites, at least in a confused manner; and thus also Moses from the same mountain saw and surveyed the whole land of Chanaan, according to its parts, namely generally and in a confused manner, Deut. xxxiv, 1. Taking up a Parable (that is, a prophecy, as if to say, Prophesying), he says: THE BEGINNING OF THE GENTILES IS AMALEC, — that is to say, Amalec was the most noble of the gentiles, or the first of those gentiles which dwelt at that time near the promised land. Others say: "The beginning, they say, of the gentiles," namely those hostile to Israel, "was Amalec;" whence the Chaldean translator rendered it, the beginning of the wars of Israel was Amalec. For Amalec first met Israel coming out of Egypt armed, Exod. cap. xvii, and therefore "his latter end" shall "be destroyed," that is, as the Septuagint has it, his seed shall perish. For Saul destroyed the Amalecites, I Reg. xv.
24:21
21. He saw also the Cinean. — The Cineans are the descendants of Jethro, as I said cap. x, 29. Balaam therefore, just as from the highest mountain Phasga he saw Amalec, Moab and Edom, so also he saw the Cineans, because they themselves were in the camps of Israel, and at the same time he saw the lot which they were to have in Chanaan in the tribe of Juda. Whence he says: STRONG INDEED IS (and shall be) THY DWELLING, — because thou dwellest among the twelve tribes of Israel, already the strongest, and in Chanaan thou shalt dwell in the tribe of Juda, which is the strongest. BUT IF THOU SHALT PUT THY NEST IN A ROCK, — that is to say, Even if thy dwelling shall be the strongest, as has been said before. He alludes to the Hebrew קֵן ken, that is, nest, and to קֵינִי keni, that is, Cinean, as if to say, Thou art rightly called Cinean, because like birds thou shalt place thy ken, that is thy nest, namely thy dwelling, in the highest places, as it were in a rock; yet from thence Assur shall draw thee away. Tropologically Gregory, XXXI Moral. xxxiv: They build for themselves, he says, a nest of hope in difficult places and rocks, who with that eagle (St. Paul) say: "Our conversation is in heaven."
24:22
22. And thou shalt be chosen of the stock of Cin. — The Hebrew text, as the Massoretes have pointed it (for they pointed Cain instead of Cin), differs greatly here from our version. But that it should not be read Cain (for there was no previous mention of Cain; nor were the Cineans descended from Cain, but from Seth), but Cin, is evident from the Septuagint and all the ancients. Whence Vatablus also reads, not Cain, but Cin, and translates it, the Cinean shall indeed be burned, or shall be laid waste by grazing. Again our Interpreter, by the transposition of two kindred guttural letters, namely by reading chet for ain, that is, reading לְבָחֵר lebachur instead of לְבָעֵר lebaher, rightly translated, if Cin shall be chosen, that is, if Cin shall be chosen, as if to say, Even if the stock of Cin, or of Jethro, be set up by God before other Gentiles, and associated with the Israelites, both in the desert and in the promised land, yet it shall be taken by the Assyrians. Hence it is clear that Cin, from which the Cineans were named, was the name of a stock or family, from which the Cineans were descended. FOR ASSUR SHALL TAKE THEE. — For when Salmanasar transferred the 10 tribes of Israel into the land of the Medes, IV Reg. xvii, then with them he also transferred the Cineans, that is, the progeny of Heber the Cinean, who had withdrawn from the other Cineans, and dwelt in the lot of Nephthalim. For then the Nephthalites were transferred, and consequently the Cineans dwelling among them. Yet other Cineans, dwelling in Juda, remained: from them indeed were born the Rechabites, whom Jeremias praises, cap. xxxv.
24:23
23. ALAS, WHO SHALL BE ABLE TO LIVE? — that is to say, Alas, who shall desire to live, when such great slaughters of the Cineans and Amalecites, or rather of the Assyrians, Hebrews and Romans, of which the following speaks, shall be devoured? For these words are a new prophecy, whence they pertain to what follows, not to what precedes. Thus Abulensis.
24:24
24. THEY SHALL COME IN TRIREMES (TRIREME SHIPS) FROM ITALY, THEY SHALL OVERCOME THE ASSYRIANS, AND SHALL LAY WASTE THE HEBREWS, AND AT LENGTH THEY THEMSELVES SHALL ALSO PERISH. — For Italy, in Hebrew it is כִּתִּים kittim, or ketim, which properly signifies Cyprus. For Citium was a city of Cyprus, from which Zeno, the founder of the Stoics, was born: from Citium therefore the whole island of Cyprus seems to have been called Ketim. Hence Ketim signifies otherwise any islands whatsoever, and further all nations, both island-dwelling and overseas. Whence in Hebrew it is word for word, they shall come from the side of Ketim, namely they shall come from Italy, as the Septuagint, Our Vulgate, the Chaldean, Vatablus and others translate it. For Ketim, or Cyprus, and other islands lie between Judaea and Italy, so that Italy, with respect to Judaea, is on the side of Cyprus, or Ketim. Our Gaspar Sanchez in Isaiah cap. ii, num. 21, thinks that all the islands which pertain from Cyprus to the Western sea as far as Gades were assigned to Cethim the son of Javan, Gen. x, 4, and received their name from him, whether those islands pertain to the Libyan, or to the Italian, or to the Greek shore: and from these islands Italy, Macedonia and other regions adjacent to them are called Cethim, which conjecture is not without probability. The Chaldean expressly translates, ships shall come from the Romans. Although indeed Rome, in the time of Balaam, had not yet been founded (for it was founded under Achaz king of Judah, as Eusebius teaches in his Chronicle, or, as others say, under Joatham the father of Achaz), nevertheless Balaam foresaw by the prophetic spirit that Rome and the Romans would be founded, and that they would wage these wars. He predicts therefore here the very great power of the Romans, namely that they themselves would subdue the Assyrians, then the masters of all things, and consequently all other nations, and the Hebrews themselves. These indeed Pompey first subdued, then Caesar Augustus, who subjected Judaea to Herod the Ascalonite, and after him to Tetrarchs and Governors, as appears in Luke iii, 1, and finally the Hebrews were utterly destroyed by Titus and Vespasian, Romans: and finally, that the Romans themselves would perish, with the empire falling, under Alaric and Genseric kings of the Goths; but especially under the ten kings at the end of the world, who shall utterly overthrow and burn Rome; whom then Antichrist shall partly slay, partly subdue, as Daniel predicted cap. vii, 8 and 24, and St. John, Apoc. cap. xvii, vers. 12 and 16.
Machine translation from the Latin, not reviewed.
24:2
… by God for a particular mission does not of itself entail any divinization; it serves only to demonstrate a special impulse on God's part, as happened to Othniel (Judg. 3:10), Gideon (Judg. 6:34), Jephthah (Judg. 11:29), Samson (Judg. 13:25), Balaam (Num. 24:2), Saul (1 Sam. 10:6), etc.
24:3
Thus each prophecy of Balaam is a m. (Num. 23:7, 18; 24:3, 15), in a style rich with varied and picturesque images. …
24:7
… The name A. was perhaps a dynastic title, since there was already an "A. king of Amalek" in the time of Moses (Num. 24:7). Francesco Spadafora
24:14
… The expression bē-'aḥārith haj-jāmīm, in a prophetic context, simply expresses the future, "in the times to come" (Gen. 49:1; Num. 24:14 etc.). …
24:15
The other books of the Pentateuch and the historical books down to David have no messianic references, except for Num. 24:15-19 and Deut. 18:15-19; they narrate the fulfillment of the covenant of Sinai on the part of Yahweh (Exodus-Joshua), and the alternating, defective response on the part of Israel (Judges-I Samuel). …
24:16
MELCHISEDECH. - King of Salem, probably Jerusalem (cf. Ps. 76 [75], 5), and priest of God (called 'El-'elyon; cf. Num. 24, 16; Deut. 32, 8).
24:17
… Christian sources call him Bar Kōkēbhā or "son of the star," alluding to the messianic quality (Num. 24:17), which was also recognized in him by the famous Rabbi 'Aqībā' (v.). …
Isaias (HEB. JĒŠA-JĀH[Ā] "SALVATION [IS] YAHWEH", SEPTUAGINT 'HESAIAU)
… same prophet: "Surge illuminare Ierusalem, quia venit lumen tuum et gloria Domini super te orta est" (ibid. 60:1-6). Garrucci, on the other hand, proposed identifying the figure as the prophet Balaam, who foretold the star: "Orietur stella ex Iacob" (Num. 24:17). Wilpert maintained De Rossi's opinion and gave a color reproduction of the image that is very important because today the star is no longer recognizable (Pitture, pl. 22); the same …
… This Iranian expectation, united with the Jewish expectation of Balaam ("A star shall rise out of Jacob" Num. 24, 17) and with the appearance of a strange star, must have induced the m. to seek in Jerusalem the newborn King of the Jews.
… For centuries Israel had kept its eye fixed on the future Messiah; he was awaited clothed in royal power (Gen. 49:8 ff.; Num. 24:17 ff.). …
24:20
Amalecites (Heb. Amaleq; Vulgate [Septuagint] Amalec and Amalecites)
… Their remote antiquity is noted in Num. 24:20: "the first of the nations is Amalek"; I Kings 27:8: "they dwelt from ancient times (mē-'ōlām) from Shur as far as the land of Egypt." And while the Edomites were to be spared …
24:21
… (ibid. 4:17-21). Saul begged them to separate themselves from the Amalekites so as not to involve them in their extermination (1 Sam. 15:6). It appears that the Rechabites were descended from the K. (1 Chron. 2:55). According to Balaam's oracle (Num. 24:21-23) they suffered from the Assyrian invasions and took part in the Babylonian captivity.
24:24
… The Greeks gave the island the name of Κύπρος, which already appears in Homer, while the Phoenicians called it Kittim (= Citium), a name adopted by the Bible (Gen. 10, 4; Num. 24, 24 [and Dan. 11, 30]; Is. 23, 1. 12; Jer. 2, 10; Ez. 27, 6).
… priestly family, in the time of Jehoiakim (Neh. 13:20); one of the tribe of Gad (1 Chron. 5:13, 5-6); two of the tribe of Benjamin (1 Chron. 8:12, 22). The same name was given ('ebher "beyond") to the region on this side of the Euphrates, subject to Asshur: Num. 24:24 (wrongly in the Greek and the Vulgate = Hebraei).
Kittim (Kittijīm, in Jer. 2, 10)
In the manuscripts of 'Ajn Fešpah, the apocryphon known as the War of the Sons of Light against the Sons of Darkness designates the Seleucids and the Ptolemies as K. Under the influence of the Targum (Gen. 10:14; 1 Chron. 1:7), the Vulgate translates K. as "Italy" in the oracle of Balaam (Num. 24:24) and as "Romans" (Septuagint 'Ρομώος) in Dan. 11:30.
24:25
The soothsayer, having uttered his oracles, returned to his own land (Num. 24:25).
24:47
Midian and Midianites (Hebrew Midhjān; Septuagint Μαδιάμ)
Name of a region south of Palestine (Ex. 2:15) and of its inhabitants (Ex. 3:1; 4:19; 18:1; Num. 24:47), sometimes indicated by the patronymic "Midianites" (Gen. 37:38; Num. 25:17).
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.