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)
22:22
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)
22:28
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.
22:39
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.
22:29
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.
22:31
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.
22:11
san Basilio † 379 d.C. 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.
22:12
sant'Ireneo di Lione † 202 d.C. Fragments from the Lost Writings of Irenaeus, XXII 1
“Thou shall not go with them, neither shalt thou curse the people.”
22:17
sant'Ambrogio † 397 d.C. 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.
22:20
san Basilio † 379 d.C. 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.
22:22
sant'Ireneo di Lione † 202 d.C. 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.
sant'Ambrogio † 397 d.C. 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,
22:23
papa san Gregorio I Magno † 604 d.C. 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 (
22:28
sant'Ambrogio † 397 d.C. 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.
sant'Agostino d'Ippona † 430 d.C. 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.
22:1
1. PROFECTIQUE CASTRAMETATI SUNT IN CAMPESTRIBUS MOAB, — quae olim fuerant Moab, jam autem erant Sehon, et eo occiso erant filiorum Israel. Secundo, Moab, id est, quae conjuncta erant Moab; unde Septuaginta vertunt, ad Occidentem Moab, scilicet ex adverso Jericho, uti sequitur. Jam enim Jordani et Jericho, ipsique Chananaeas vicinissimi erant Hebraei.
22:2
Vers. 2 et 3. VIDENS AUTEM BALAC (rex Moab, ut patet vers. 4) QUOD PERTIMUISSENT EUM (Israelem) MOABITAE (sibi subditi), ET IMPETUM EJUS FERRE NON POSSENT. — Hebraice, quod angustiarentur a facie Israel.
22:4
4. DIXIT AD MAJORES NATU MADIAN. — Madianitae enim sunt vicini Moabitis: hosce ergo concitavit Balac rex Moab, ut secum resisterent Israelitis adventantibus; tam ergo Madianitae, quam Moabitae, pugnarunt contra Judaeos; sed soli Madianitae puniti et caesi sunt, cap. XXV, 17, et cap. XXXI, vers. 2, quia Deus nolebat tangi Moabitas et Ammonitas, propter justum Loth, cujus ipsi erant posteri, Deut. II, 9. ITA DELEBIT (hebraice, ita lambendo absumet) HIC POPULUS OMNES, etc., QUO MODO SOLET BOS HERBAS USQUE AD RADICES CARPERE, — q. d. Hebraei non subjugant sibi populos, uti solent facere aliae gentes, sed omnes occidunt et absumunt, uti bos herbas: ergo agite, o Madianitae, non tantum regioni vestrae, sed et vitae omnium vestrum consulite; agitur enim hic de pelle omnium. Inite ergo consilia, et mecum vires conjungite, ut Hebraeorum vires a nostris cervicibus avertamus. Origenes, hom. 11 in Exod., legit: «Quia sicut vitulus ablingit in campis herbam virentem, ita ablinget populus hic populum qui super terram est; per quod (ait) ut a majoribus accepimus, indicatur (mystice) populum Dei non tam manu et armis, quam voce et lingua pugnare, id est orationem ad Deum fundendo.»
22:5
5. MISIT ERGO NUNTIOS AD BALAAM FILIUM BEOR ARIOLUM. — Pro ariolum, Chaldaeus et Septuaginta retinent nomen Hebraeum quasi proprium loci, vertuntque, ad Pethoram Syriae. Ita enim omnes Hebraei illud accipiunt, Deuter. cap. XXIII, 4, in Hebraeo; utroque enim modo hoc nomen accipi potest, ait Eugubinus.
Quaeres, qualis propheta fuit Balaam, an Dei, an diaboli? Respondet Eugubinus fuisse prophetam Dei, aeque ac Sibyllas, et Mercurium Trismegistum apud Aegyptios; qui tametsi pleraque vera cecinerint, idololatrae tamen fuerunt, qualis fuit et Zoroastres apud Persas, et Orphaeus apud Graecos, apud Hyperboreos Abaris, et Zamolxis apud Getas: quanquam de his non ita constat, sicut de Mercurio et Sibyllis. Hae enim non Judaeae, sed Gentiles fuerunt, aeque ut Balaam, atque ob meritum virginitatis obtinuerunt a Deo donum prophetiae, uti docet S. Augustinus. Secundo, quia Balaam prophetaturus, hic quaesivit Deum, Deus illi occurrit, et per eum oracula dedit, ut patet cap. XXIII, 3. Tertio, quia Hebraei, teste Ruperto, et Auctore Commentariorum in Job. cap. XXXII, qui exstat inter opera S. Hieronymi (sed non est S. Hieronymi), tradunt Balaam fuisse amicum S. Job, qui in lib. Job vocatur Eliu, eumque fuisse virum sanctum et prophetam Dei, qui postea propter inobedientiam et desiderium munerum, dum Israeli maledicere cupit, divini, vel arioli vocabulo sit nuncupatus. Verum dico Balaam fuisse prophetam non Dei, sed diaboli. Hunc enim significat nomen ariolus, ut patet; unde Balaam fuisse magum, docent S. Cyrillus, Theodoretus, Augustinus, Ambrosius, Nyssenus, Procopius et Rabanus, quorum loca citabo cap. XXIII, 3. Secundo, quia Balaam quaesivit augurium, ut patet cap. XXIV, 1, et ad illud captandum septem aras exstruxit ipsi Baal, eique victimas immolavit, ut patet cap. XXII, vers. ult. et cap. XXIII, 1. Tertio, quia voluit ipse maledicere Israeli, et ad hoc captavit haec auguria et vaticinia diaboli; sed Deus pro diabolo ei occurrit, eumque invitum benedicere Israeli coegit. Fuit ergo ipse magus, et daemonis alloquium quaerebat, eumque consulere, et ab eo edoceri solebat. Quarto, Balaam non fuisse Eliu patet Job. XXXII, 2, ubi Septuaginta dicunt Eliu fuisse ex regione Ausitidis, id est, fuisse Idumaeum; Balaam vero fuit ex Mesopotamia, ut patet Deut. XXIII, 4. Denique Balaam fuisse hominem impium et perversum patet, non tantum ex mala ejus voluntate, qua maledicere voluit Hebraeis; sed etiam ex scandalo fornicationis et idololatriae Beelphegor, quod eis objecit: unde et juste ab eis occisus est, ut patebit cap. XXXI, vers. 8 et 16. QUI HABITABAT SUPER (juxta) FLUMEN, — Euphratem scilicet, ut vertit Chaldaeus, qui est fluvius Mesopotamiae, quique antonomastice in Scriptura dicitur flumen, tum ob sui magnitudinem, tum quia notissimus erat Hebraeis. Euphrates enim erat Hebraeis a Deo datus terminus terrae promissae, ut patet Josue I, 4. Nam Balaam fuit Mesopotamius, uti jam dixi: unde et cap. XXIII, 7, ipsemet ait se de Aram vocatum esse; Mesopotamia autem hebraice dicitur Aramnaharaim, id est Aram, sive Syria, quae inter duos fluvios, scilicet Euphratem et Tigrim, interjacet, iisque cingitur. Fuit ergo Balaam ex Mesopotamia vocatus a Balac in Moab, cumque inde ad suos cogitaret redire, migravit in Madian (invitatus forte a Madianitis, uti hic a Balac), ibique cum aliis Madianitis occisus est, eo quod cum iis se rursum opposuisset Hebraeis, ut patet cap. XXXI, 8. Ita Abulensis, Vatablus et alii; licet Andreas Masius in Josue XIII, 23, putet Balaam fuisse Madianitam origine, quae sententia non est improbabilis. SUPER FLUMEN TERRAE FILIORUM AMMON. — Puta super, id est juxta Euphratem; nam Euphrates Ammonitas praeterlabitur. Hebraice pro Ammon est ammo, id est populi sui: ita Septuaginta, Chaldaeus et recentiores. Sed hic sensus est inanis et tautologicus; quis enim nescit Balaam habitasse in populo suo? Melius ergo noster Interpres, ex aliis Hebraicis exemplaribus legit Ammon, vel per Ammo intellexit Ammon; littera enim nun in Ammon, non est radicalis, sed heemantica et assititia: unde et Genes. XIX, ult., Ammon non vocatur Ammon, sed ben ammi, in hebraeo. SEDENS (castra metans) CONTRA ME, — q. d. Israel jam imminet mihi et regno meo: maledic ei, itaque eum a me averte.
22:6
6. NOVI ENIM QUOD BENEDICTUS SIT, CUI BENEDIXERIS, ET MALEDICTUS, IN QUEM MALEDICTA CONGESSERIS. — q. d. Experientia didici imprecationes et divinationes tuas esse veras, et reipsa verificari, ut sicuti tu divinas, ita reipsa cuique accidat bonum vel malum. Sic enim et magi et sagae nostrae, saepe ope daemonis mala infligunt, eaque rursum dum volunt, removent, hominesque et animalia sanitati restituunt. Fingit enim more suo R. Salomon, dum ait Deum quotidie unam horam habere, qua irascitur malis, et hanc horam scivisse Balaam, ideoque eadem hora imprecari solitum alicui malo Dei maledictionem, quae mox illi obveniebat.
22:7
7. PERREXERUNTQUE SENIORES MOAB, ET MAJORES NATU MADIAN, HABENTES DIVINATIONIS PRETIUM. — Hebraice est, habentes divinationes; sed sicut peccatum saepe sumitur pro hostia expiatrice peccati, ita divinatio hic sumitur pro pretio divinationis, metonymice. Ita Chaldaeus et alii. Fuit ergo simoniacus tam Balaam vendendo, quam Balac emendo hanc maledictionem, saltem ex sua mente et conscientia; siquidem eam a Baal, quem Deum verum esse putabant, exspectabant.
Moraliter, disce hic quam mala sit philargyria, quae Balaam perdidit: «Pecuniae enim obediunt omnia.» Hinc Graeci finxerunt ab Apolline responsum Philippo regi Macedonum, «illum victoria potiturum, si pugnaret hastis argenteis,» hoc est, si pecunia hostes sollicitaret ad proditionem: unde idem rex pecuniae vim expertus, dixit «nullam arcem quantumvis munitam non expugnari posse, modo ad eam asinum auro onustum immittere posset.» Hinc illud Glabri: «Aureo pugillo ferreus murus frangitur.» Quare recte dixit Chilo apud Laertium, «aurum cotibus explorari, mentes hominum auro;» et S. Ambrosius, lib. De Bono mortis, cap. V: «Laqueus est in auro, viscus in argento.» Merito ergo viri sapientes et sancti fugerunt philargyriam. Phocio, cum ad eum Alexander centum talenta misisset, rogavit cur inter Athenienses ad se solum haec mitteret Alexander. Responderunt legati quod eum probum putaret; tum Phocio: «Sinat igitur me talem esse et videri;» remisitque totam pecuniam, rogans tantum ut captivos quosdam dimitteret, inquit Isidorus Pelusiota, libro II, epistola 146. S. Antonius, ait S. Athanasius, ingenti auri radiantis massa in itinere conspecta, illico quasi incendium fugeret, in montem se proripuit. Abbas Pambo, ait Palladius, Lausiac. X, trecentas auri libras a Melania datas repudiavit. B. Barlaam apud Damascenum, roganti Josaphat ut exiguum pecuniae in victum et vestitum acciperet, respondit: «Si pecuniarum possessio bona esset, sodalibus meis eas ante impertiissem; quoniam autem eam exitiosam esse scio, nec illos nec me talibus laqueis implicabo.» Putorem philargyriae corporaliter odoratus est S. Hilarion, teste S. Hieronymo in ejus Vita. Pecunia quoties offerebatur S. Vincentio per castella praedicanti, vetabat a sociis suis accipi. Vidit S. Franciscus ex crumena reperta in via prodire serpentem; tum ille: «Ecce pecunia servis Dei nihil est aliud quam diabolus et coluber venenosus;» nam si parum capias, plus et plus cupies: «Crescit enim amor nummi quantum ipsa pecunia crescit.» Sequere ergo monita Cassiani, lib. VII, cap. XXI, XXVIII, XXX: «Haec erit summa victoria, ut ne minuto quidem nummo conscientia monachi polluatur, ne scintillae hujus in nobis materiam, puta philargyriae igniculum foveamus.»
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8. MANETE HIC NOCTE, ET RESPONDEBO QUIDQUID MIHI DIXERIT DOMINUS. — Nocte ex more suo Balaam consulere volebat daemonem, sibi familiarem (invocando eum vel voce, vel per magica signa et per incantationes), illique praetexit hic mendaciter nomen Domini, quasi Deum consuleret, nec daemonem. Verum Deus pro daemone ei se obtulit, idque non ejus, sed Hebraeorum, quibus per eum benedicere volebat, gratia. Id magis patebit cap. seq., vers. 4, et cap. XXIV, 1. VENIT DEUS, — scilicet angelus, Dei personam gerens: venit, inquam, sive in corpore assumpto visibiliter, sive tantum per vocem humanam, sive in phantasia Balaam, per visionem cum eo colloquens.
22:12
12. NOLI IRE CUM EIS, NEQUE MALEDICAS POPULO (Hebraeis), QUIA BENEDICTUS EST. — Volebat Balaam, ut pecuniam a Balac obtineret, maledicere Hebraeis; unde Deus ei vetat ne ad eum vadat: Quia, inquit, populus hic Israel benedictus est, quia scilicet ego benedixi illi, et deinceps benedicam, id est benefaciam, dans ei omnia prospera, adeo ut vincat omnes suos hostes, et Chananaaam obtineat. Nota: Haec gesta et dicta Balaam, non ab homine, sed a Deo revelante didicit et scripsit Moses.
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18. NON POTERO IMMUTARE VERBUM DOMINI. — Balaam, licet impius et avarus, hactenus tamen Deum reveretur, quod non audeat Dei verbis et jussui resistere; timebat enim Dei iram et vindictam.
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20. VENIT ERGO DEUS AD BALAAM NOCTE, ET AIT EI, etc.: VADE CUM EIS. — Secundo et instantius vocabatur Balaam a Balac: unde Deus, qui primo vetuerat eum ire, ut retunderet ejus avaritiam et cupidinem maledicendi Hebraeis, hic eum jam retusum et repressum abire permittit, sed hac lege, ut non alia loquatur quam illa quae a Deo audiet; idque ad hoc, ut per Balaam celebraret se et populum suum Israel, utque Balac per Balaam, quasi suo ipsius gladio, jugularetur. Voluerat enim Balac per Balaam maledici et diris devoveri Israelem, dixeratque ei: «Novi quod benedictus sit, cui benedixeris, et maledictus, in quem maledicta congesseris.» Jam Deus hoc in caput ejus retorquet, dum facit Balaam vocatum et paratum ad maledicendum, benedicere Israeli, ut sibi persuadeat Balac certissime eum a Deo esse benedictum.
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22. ET IRATUS EST DEUS. — Licet enim concessisset Balaam abitum ad Balac, tamen vetuerat ei aliud facere aut dicere quam ipse juberet; Balaam autem, auri avidus, ibat ad Balac ea mente, ut malediceret Hebraeis, quod sciebat Deum nolle; audierat enim ab eo, vers. 12: «Neque maledicas populo, quia benedictus est.» Contrarium autem facere voluisse Balaam hic, patet ex objurgatione angeli, vers. 32: «Ego, ait, veni, ut adversarer tibi, quia perversa est via tua, mihique contraria» quia scilicet vadis ea mente et spe, ut meo populo, cujus ego sum custos et tutor, maledicas; hoc enim se facturum sperabat Balaam. Unde et II Petr. II, 15, dicitur «mercedem iniquitatis» (id est iniquae maledictionis) adamasse, correctorem vero habuisse subjugale animal.
STETITQUE ANGELUS DOMINI IN VIA CONTRA BALAAM. — Hebraice, in satan Balaam, ut scilicet se ostenderet esse adversarium Balaam. Angelus hic se ostendit, non Balaam, sed tantum asinae cui ipse insidebat. Sic beati in corpore glorioso, apparent cui volunt, et abscondunt se cui volunt.
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27. CUMQUE VIDISSET ASINA STANTEM ANGELUM, CONCIDIT SUB PEDIBUS SEDENTIS, — partim consternata, partim quia non videbat transitum, nec aliud effugium. Cernebat enim angelum, gladio exerto minitantem mortem, si pergeret; ei ergo cessit, quoad potuit, ut eo magis Balaam durities et caecitas per eam argueretur: unde et asina locuta est.
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28. APERUITQUE DOMINUS OS ASINAE, ET LOCUTA EST. — Movit angelus linguam asinae, ut loqueretur, sicut daemon moverat os serpentis, ut loqueretur Evae, et sicut angelus movit os hippocentauri et os satyri, ut loquerentur S. Antonio, eique in eremo viam ostenderent ad S. Paulum Eremitam, teste S. Hieronymo in Vita S. Pauli. Fiebat ergo haec locutio per organa asinae, sed ea impellente apposite ad vocem articulatam efformandam angelo, ac supplente per vicinum aerem, id quod organis asinae deerat.
Ubi nota primo: Proprie hic asina non fuit locuta. Loqui enim est conceptum suum voce exprimere; asina autem non poterat concipere, nec intelligere quid voces illae, ore suo prolatae, significarent. Hae ergo voces, non ab asinae anima aut mente, sed a movente extrinseco, puta ab angelo, in ore asinae formabantur; perinde ut ab homine, dum manu sua labia et dentes alterius hominis collidit, voces quaedam stridulae efformantur. Unde sequitur hanc locutionem non fuisse vitalem asinae, quia non vi animae, nec phantasiae ipsius, sed ab angelo producebatur: multo minus fuit vitalis ipsi angelo, sed in aere et ore asinae recipiebatur. Vitalis enim actio est quae elicitur ab anima, et in eadem recipitur. Nota secundo: Has tamen voces angelus non formabat in aere vicino, nec in ore asinae, sine asinae organis: sic enim non magis diceretur asina locuta quam domus in qua angelus loqueretur. Jam autem S. Scriptura et Patres, uti S. Augustinus, Origenes, Theodoretus, Ambrosius et alii dicunt asinam esse locutam, eamque corripuisse Balaam. Nota tertio: Sola tamen organa asinae, uti et aliorum brutorum (exceptis avibus quibusdam, ut psittaco), non sufficiunt ad formationem vocis humanae. Ad aliud enim requiritur os humanum, aut illi simile; illud enim solum habet vim et dispositionem organicam interiorem, qua colligitur aer ad formationem vocis, et qua fit debita percussio et collisio aeris ad palatum, labia, dentes, etc., ad emissionem talis vel talis vocis, quod est articulare vocem: hisce autem caret os asinae et aliorum brutorum; nam, ut alia taceam, os eorum, cum sit longum, et lateraliter apertum, non potest aerem ab intimis progredientem colligere, et in dentibus collidere et frangere, quia aer totus lateraliter per rictum effluit. Angelus ergo per aerem vicinum idipsum, uti et caetera quae organis asinae deerant, supplevit; tenuit enim aerem fortiter, ut resisteret, ne aer et vox ex ore asinae effluerent: atque alia ex parte, aerem in ore asinae ita collisit et allisit ad organa oris, ut articulatam vocem exprimeret. Ita Abulensis. Nota quarto: Idem fuit angelus, qui Balaam domi locutus fuerat, ut iret ad Balac, idem qui illi in via obstitit armatus, idem qui locutus est per os asinae; amplam enim sphaeram praesentiae et activitatis habent angeli. Nota quinto: Apparuit angelus cum fulgenti gladio, ut doceret Balaam, si maledicere vellet Hebraeis, a Deo benedictis, eum bellum contra Deum et angelos suscepturum. Ita S. Cyrillus, lib. VI De Adoratione. Nota sexto, angelum hunc fuisse Michaelem (qui praeses erat Synagogae Judaeorum, uti jam est Ecclesiae Christianorum), tradunt Procopius et alii apud Theodoretum, Quaest. XLII. Simile est quod legimus in Vita S. Galgani Senis excusa anno Domini 1572, et ex ea apud Philippum Ferrarium in Catalogo Sanctorum Italiae, ad diem quartum decembris; Galganus enim in agro Senensi natus regnante Frederico I Imperatore, sub anno Domini 1153, voluptuosam agens vitam, a Michaele archangelo bis in somnis monitus, ut mores in melius mutaret, Christique miles fieret, in montem Sepium venit, ubi tertio ab eodem angelo monetur, ut mundum deserens Deo vacet. A quo consilio mater et propinqui illum, uxorem et elegantem et divitem proponentes, omni studio avertere conati sunt: cum vero ab eis persuasus ad sponsam videndam equitaret, sic repente constitit equus, ut calcaribus ad progrediendum stimulatus locutus feratur, dixeritque se ab angelo progredi prohibitum; cujus etiam in saxo vestigia apud eum montem monstrantur. Quare viam mutans in eremum secedens, coelestem in orationibus, jejuniis omnique austeritate vitam egit, ac post annum coelesti voce ad aeternam requiem hisce verbis evocatus: «Satis est quod laborasti; metes nunc quod seminasti,» obdormivit in Domino anno aetatis 33, sub annum Domini 1181, ac miraculis vivus et mortuus claruit. Nota septimo: Usus est Deus voce asinae, tum quia congrue bruta mens per brutum docetur; tum, ut ait Nyssenus, lib. De Vita Mosis, sub finem, ut erudiretur et castigaretur vanitas auguris (Balaam), qui ruditum asinae et garritum avium, quasi omina quae futura significarent, observare solebat. Similia enim omina superstitiose observasse Gentiles docet Cyrillus Alexandrinus, lib. III Contra Julianum, ubi et addit: «Commemorabo Dondonaeam quercum, quam humana aiunt usam voce.» Tropologice S. Gregorius, III part. Pastor., Admon. 13, et ex eo Rabanus: «Asina retardata angelum videt, quam Balaam necdum videbat; quia plerumque caro tarda, per molestias flagello suo menti indicat Deum, quem ipsa carni praesidens non videbat.» Asina ergo, id est, caro flagellata, saepe Balaam, id est, menti caecae et depravatae, Deum revelat et ostendit. Rursum, idem Gregorius, XXVII Moral. cap. 1: «Sicut, ait, irrationale animal rationis verba edidit, nec tamen ad permutationem naturae rationalis accessit: ita saepe quilibet indignus sancta verba per prophetiae spiritum accipit; sed tamen ad promerendam sanctitatis gloriam non pertingit, ut et supra se loquendo emineat, et infra se vivendo torpescat.»
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29. UTINAM HABEREM GLADIUM, UT TE PERCUTEREM! — Vide hic Balaami et pravorum hominum arrogantiam et dementiam, qua suos monitores et salutis auctores insectantur verbis et verberibus. Ita Herodes suum monitorem Joannem Baptistam occidit. Ita Alexander Magnus Clitum fidissimum amicum et monitorem temulentus transfixit. Hic verum est illud Comici: «Obsequium amicos, veritas odium parit.» Ita «Cambysen, ut scribit Seneca, libro III De Ira, cap. XIV, vino deditum Praxaspes amicissimus monebat, ut parcius biberet, turpem esse dicens ebrietatem in rege, quem oculi omnium auresque sequerentur. Ad hoc rex: Ut scias, ait, quod nunquam excidam mihi, approbabo jam, et oculos post vinum in officio esse, et manus. Bibit deinde liberalius quam alias; et jam gravis ac vinolentus, objurgatoris sui filium procedere ultra limen jubet, allevataque super caput sinistra stare. Tunc intendit arcum, et ipsum cor adolescentis figit, rescissoque pectore, haerens in ipso corde spiculum ostendit; ac respiciens patrem, an satis certam haberet manum interrogavit.» Ita barbarus iste. Vere dixit Sapiens, Proverb. XV, 12: «Non amat pestilens eum qui se corripit, nec ad sapientes graditur;» et cap. XXIX, vers. 1: «Viro qui corripientem dura cervice contemnit, repentinus ei superveniet interitus.» Ita Cambyses paulo post vita et regno privatus est; ita et Balaam paulo post ab Hebraeis in pugna occisus est, cap. XXXI, vers. 8.
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30. DIC QUID SIMILE UNQUAM FECERIM TIBI. AT ILLE AIT: NUNQUAM. — Inde convincebatur Balaam, quod sine ratione percussisset asinam, neque illam ipsi illudere voluisse, sed compulsam fuisse ab angelo: unde mox angelus se revelans Balaam, clare ejus caecitatem aeque ac impietatem coarguit. Mira enim fuit caecitas et furor Balaam, quod audiens per miraculum asinam loquentem, non expaverit, non obstupuerit, nec miraculi causam et significationem investigarit; sed ira percitus minatur asinae mortem, putans, ex eo quod humana voce loquebatur, eam quasi rationis compotem, sibi voluisse illudere. Tradunt, imo fabulantur Thalmudici Deum decem res creasse die sexta mundi, ad solis occasum incipiente sabbato, scilicet primo, os terrae, quod devoravit Core, Dathan et Abiron, de quo dixi cap. XVI. Secundo, os putei, quod semper patebat Judaeis, vivente Maria sorore Mosis, et praecedebat Hebraeos, de quo cap. XX, vers. 1. Tertio, os asinae Balaam ad loquendum, de quo hic. Quartum fuit iris, sive arcus coelestis, de quo Gen. IX, 13. Quintum fuit aries, quem immolavit Abraham pro Isaac, Gen. XXII, 13. Sextum fuit virga Mosis, quae divisit mare Rubrum, Exodi XIV, 21. Septimum fuit manna. Octavum fuerunt primae tabulae legis, quas Deus et dedit, et Decalogo inscripsit. Nonum sunt ipsi daemones, apparentes hominibus. Decimum sunt forcipes; primas enim forcipes aiunt descendisse de coelo, nec potuisse aliter fieri, itaque resolvunt illam vulgi quaestionem, utrum prius fuerit malleus, an forcipes? Haec recenset, et fuse refellit Abulensis, Quaest. X: merae enim sunt fabulae.
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31. PROTINUS APERUIT DOMINUS OCULOS BALAAM, ET VIDIT ANGELUM, — q. d. Fecit Deus ut Balaam videret angelum, idque, quia sustulit vel acrasiam, qua eum percusserat, vel nebulam aliumve obicem, quem oculis ejus objecerat; aut quia angelus, qui speciem sui soli asinae prius immiserat, jam etiam eamdem oculis Balaam immisit, eamque terribilem et minacem cum fulgenti gladio.
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32. PERVERSA EST VIA TUA, MIHIQUE CONTRARIA, — scilicet, ob perversam intentionem qua proficisceris ad Balac, videlicet ut maledicas Hebraeis. Nota: Haec visio, et collocutio cum angelo contigit soli Balaam; praecesserant enim principes Balac, qui eum, uti vocarant, ita et deducebant; ac non longe post eos sequebatur ipse Balaam, qui proinde solus angelum vidit et allocutus est.
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33. ET NISI ASINA DECLINASSET DE VIA, DANS LOCUM CUM RESISTENTI (obsistenti mihi angelo), TE OCCIDISSEM, ET ILLA VIVERET. — Hebraice est, illam vivificassem. Unde colligunt Hebraei asinam hanc, mox ut locuta est, fuisse mortuam, idque ad honorem, non Balaam, sed humani generis, ne scilicet superstes maneret asina, quae ratione hominem aliquem convicerat. Verum hoc ex hisce verbis colligi nequit: tantum enim eis significat angelus se occisurum fuisse Balaam, non autem asinam, nisi ea declinasset. Vivificare enim Hebraeis saepe idem est quod in vita conservare, vel vitam non adimere sed indulgere. Significatur enim actus, non inchoatus, sed continuatus, q. d. Occidendo te, non occidissem asinam, sed illam in vita servassem; tui enim solius, uti fuit culpa, ita futura erat et poena.
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38. NUMQUID LOQUI POTERO ALIUD, NISI QUOD DEUS POSUERIT IN ORE MEO? — Quod scilicet Deus mihi revelarit et jusserit ut enuntiem. Praeoccupat Balaam, ut amoliatur a se indignationem Balac, si forte vaticinetur contra ejus votum et desiderium.
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39. VENERUNT IN URBEM, QUAE IN EXTREMIS REGNI EJUS FINIBUS ERAT. — Hebraice, venerunt in urbem Chusot, q. d. In urbem quae foris, vel extra regnum posita erat in confinibus. Secundo, Oleaster vertit, venerunt in urbem divisionum, id est, quae erat limes regni, dividens illud a vicinis. Tertio, Vatablus putat Chusot esse nomen proprium urbis.
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40. CUMQUE OCCIDISSET BALAC BOVES ET OVES, MISIT AD BALAAM, etc., MUNERA, — q. d. Instituit Balac, ob laetum adventum Balaam, festa, sacrificia et convivia, indeque munera et partes ad epulandum misit ipsi Balaam, suisque principibus, qui eum comitati fuerant; Gentiles enim in festis, triumphis rebusque laetis instituebant sacra convivia, in quibus primo victimas suis diis immolabant; deinde ex iis epulum solemne, et quasi sacrum instituebant, ac denique ad absentes amicos mittebant epuli hujus partem.
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41. MANE AUTEM FACTO DUXIT EUM AD EXCELSA BAAL, ET INTUITUS EST EXTREMAM PARTEM POPULI, — q. d. Mane Balac duxit Balaam ad excelsa, scilicet loca, puta ad montem continentem templum, vel sacellum, in quo colebatur Baal, idque ad hoc, ut scilicet ex hoc monte Balaam videns castra Israel, atque idolo Baal immolans, ab eo vires, spiritum, et quasi enthusiasmum acciperet, ad maledicendum Israeli. Hac enim de causa septem ibi aras erexit, in iisque immolavit Balaam, ut dicetur cap. seq., vers. 1. Ita Abulensis. Fuit hic mons Abarim, qui dividebat Moabitas a regno Sehon et Og, cujus una pars dicebatur Phasga, altera Nebo, in qua mortuus est Moses, ut patet Deut. XXXII, 49, et cap. XXXIV, vers. 1 et 5. Juxta hunc ergo montem posita erant castra Israel, in locis campestribus, quae proinde passim vocantur campestria Moab, atque ex hoc monte Balaam speculatus est castra Israel, iisque vaticinando, praeter mentem suam benedixit.
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… Morto (v.) jām ha-'arābhāh, « mare dell'A. » (Deut. 3, 17; 4, 49; Ios. 3, 16; 12, 3; II Reg. 14, 25; Volgata: « mare solitudinis »), 'arbhāth Jērīhā (Volgata: « campestria urbis Iericho »; Ios. 4, 13; 5, 10) e 'arbhāth Mō'āh (Volg.: « campestria Moab »; Num. 22, 1; 26, 3, 63; 31, 12; 33, 48 agg.).
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… depredarli, incessante fu l'invidia e l'odio degli A. verso Israele, che li ricambiava (Deut. 23, 3-6: « non ammetterli nemmeno dopo la decima generazione »). Avevano ostacolato Israele durante l'esodo (Deut. 23, 4 sg.) e Balaam veniva dalla loro terra (Num. 22, 5). Al tempo dei Giudici, dopo aver appoggiato l'invasione moabita e compiuto varie razzie in Giuda e Efraim, invasero il Galaad ma furono sgominati da Jefte (Iudc. 3, 13; 10, 7-11, …
… Bil'âm). - Mago, figlio di Beor, della città di Pethor sulla riva destra dell'Eufrate, in Mesopotamia (Num. 22,5,6; cf. Deut. 23,5), probabilmente da identificarsi con la Pitru dei monumenti assiri e la Pedru degli annali di Thutmosis III (ca. 1500).
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… Ma mentre l'indovino s'incammina, Dio, sdegnatosi, gli ostacola il proseguimento del viaggio, mediante il suo angelo (Num. 22, 18, 22). Per quale motivo? …
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Un esempio raro è quello del sarcofago rinvenuto in S. Sebastiano rappresentante la scena di B. con l'asina secondo il racconto in Num. 22, 21-35 (G. Wilpert e L. De Bruyne, Due sarcofagi recentemente scoperti a S. Sebastiano, in Riv. di archeol. crist., 16 [1939], pp. 253-69). La figura di B. rimane anche nell'arte medievale, …
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ARCHEOLOGIA CRISTIANA. - Il profeta B. venne rappresentato talvolta negli antichi monumenti cristiani sempre seguendo quanto è narrato a suo riguardo nel libro dei Num. 22, 22-35 e 24, 17. Dal punto di vista tipologico la scena più antica è quella che si riferisce alla profezia della stella e alla sua realizzazione, cioè la notissima scena del cimitero di Priscilla, …
… (8, 1), dal Targum dello Pseudo-Ionathan In Ex. 1, 15; 7, 11; Num. 22, 22 (li dice figli di Balaam).
Il termine (dal verbo šātan « avversare, perseguitare », specie accusando: Ps. [ebr.] 38, 21; 71, 13; 109, 4. 20. 29; Zach. 3, 1 [Settanta ἀντιχαῖσθαι], « ostacolare » il cammino: Num. 22, 22. 32; cf. l'astratto šītnōh « ostilità »
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… Nimrin, dove accamparono gli Israeliti prima di passare il Giordano e dove praticarono il culto licenzioso al Baal di Pō'ōr (v. REELPREGOR), che non è altro che Chamos, il dio nazionale dei Moabiti (cf. le stele di Mesa, di el-Balū'ah [ca. 1300 a. C.]; Num. 22, 26; Deut. 3, 29; Ios. 13, 20).
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… 11-24; 13, 6-23; Zach. 3, 1-6). Alla fine del « codice dell'alleanza », Jahweh promette il « suo a. » che condurrà Israele (Ex. 23, 20-23), l'« a. dell'alleanza » (Mal. 3, 1). Talora l'a. di Jahweh è chiaramente distinto da Jahweh (Ex. 33, 2-6; Num. 22, 31; II Sam. 24, 16). Dopo s. Ireneo (Adv. …
… Gli Angeli (v.), specialmente l'Angelo del Signore, nel Vecchio Testamento vi sono oggetto di profonda venerazione religiosa, sebbene generica (p. es., Ex. 23, 20-22; Num. 22, 31-35; Iov. 5, 13-16; cf. Col. 1, 8; 4, 14; Apoc. 19, 10) perché essi sono esseri gloriosi, servi e messaggeri di Dio, la sua corte celeste, sempre in sua presenza (cf. Mt. 18, 10). E sebbene …
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… disunisce» ispirando odio o invidia, significa generalmente «accusatore» (διάβολος, da διάβολος «accusare» [Lc. 16, 1], è l'«accusa», per lo più calunniosa [Platone, Apol., 18d-24a, 33a; Eutyphr., 3b], e può assumere il senso più largo di «aggressione» [Num. 22, 32]) e «calunniatore». …
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MADIAN E MADIANI TI (EBR. MIDHJĀN; SETTANTA MĀŠĪAV).
Accantonati negli 'Arbhāth Mā'ābh al nord-est del Mar Morto, divennero uno scandalo per Israele, che ne batté in guerra quattro principi vassalli di Sehon, re amorrita di Hesebon (Num. 22, 47; 25, 6-15;
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.