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
sant'Agostino d'Ippona † 430 d.C. 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
sant'Atanasio di Alessandria † 373 d.C. 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
sant'Atanasio di Alessandria † 373 d.C. 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
san Tascio Cecilio Cipriano † 258 d.C. 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,
san Gregorio Nazianzeno † 389 d.C. 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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san Cirillo di Gerusalemme † 386 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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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san Girolamo † 420 d.C. 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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san Giustino † 165 d.C. 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;’
sant'Ireneo di Lione † 202 d.C. 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.”
Origene † 254 d.C. 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.”
Origene † 254 d.C. 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,”
san Tascio Cecilio Cipriano † 258 d.C. 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.”
Eusebio di Cesarea † 339 d.C. 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
sant'Efrem il Siro † 373 d.C. 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,
papa san Leone I Magno † 461 d.C. 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. CUMQUE VIDISSET BALAAM QUOD PLACERET DOMINO, UT BENEDICERET ISRAELI. — Vidit, id est cognovit, id Balaam, ex interna illustratione Dei. Deus enim, antequam Balaam de more pergeret ad quaerendum augurium, praevenit eum, impellens ejus voluntatem, et illustrans ejus intellectum, ut clare videret qualis esset populus Israel, quamque Deo acceptus, et quam dignus benedictione: unde ipse non abiit ad sua auguria, sed extemplo populo benedixit. NEQUAQUAM ABIIT, UT ANTE PERREXERAT, UT AUGURIUM QUAERERET. — Septuaginta, εἰς συνάντησιν τοῖς οἰωνοῖς, id est in occursum avibus. Augurium enim est divinatio quae ex avium volatu, cantu aut pastu capitur, diciturque augurium, quasi avigerium, quia ex gestu avium sumebatur; inde tamen transfertur ad quamlibet divinationem, ut dixi Genes. xliv, 5. An ergo Balaam ex avibus, an ex victimarum extis, an vero a solo daemone familiari augurium, id est divinationem suam, quaerere solitus sit, non constat: id constat ipsum vere augurem et maleficum fuisse, uti ostendi cap. xxii, 5.
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2. IRRUENTE IN SE SPIRITU DEI. — «Spiritus Dei» hic est spiritus prophetiae, sive lumen supernaturale infusum intellectui Prophetae, ad intelligendum abscondita; quia enim illud lumen est tanquam aliquod vivens, hinc vocatur spiritus Dei, id est a Deo aspiratus. Spiritus enim a spirando et movendo dicitur: unde omne id quod habet vitam et motum, dicitur esse spiritus, vel habere spiritum; lumen ergo hoc non est aliud quam illustratio et revelatio menti Prophetae indita: haec autem illustratio est actus vitalis, ut patet.
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3. ASSUMPTA PARABOLA. — «Parabola,» id est, prophetia, q. d. Prophetans. Vide dicta cap. xxiii, vers. 7. AIT: DIXIT BALAAM: DIXIT HOMO, CUJUS OBTURATUS EST OCULUS, — id est, qui unum, vel utrumque oculum perdidit, inquit R. Salomon. Putat enim ipse Balaam fuisse luscum, vel caecum. Sed haec sunt ejus commenta. Secundo, alii per oculum accipiunt intellectum practicum. Licet enim Balaam, in prophetia, apertum haberet oculum intellectus speculativum, ad cernendum futura, clausum tamen habebat oculum practicum, qui eum dirigeret ad bene recteque agendum: erat enim homo impius. Unde Rabanus: «Balaam, inquit, obturatus est oculus, ad corrigendum errorem suum, et ad venerandum ipsius prophetiae auctorem; cum apertus ei esset oculus, ad perspicienda prophetiae sacramenta.» Sed hic sensus potius mysticus videtur, quam litteralis. Dico ergo, «cujus obturatus est oculus,» sensus est, q. d. Qui in somnis, quando clauduntur oculi, accepit a Deo propheticam visionem. Nam in somnis Deum locutum esse Balaam semel et secundo patet cap. xxii, vers. 8 et 20. Ita Rabanus et Abulensis qui, licet primo hanc expositionem refutare videatur, paulo post tamen eam probat, aliisque praefert. Posset secundo sic exponi, «cujus obturatus est oculus,» id est, qui raptus in exstasin, et alienus a sensibus, vidit visiones Dei. Recentiores contrarie vertunt, cujus aperti sunt oculi, sed perperam. Hebraice enim שְׁתֻם satam, per sin, aeque ac סָתַם satam per samech, significat obturare, non aperire, uti recte ostendit Oleaster.
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4. Qui cadit (scilicet in somnum, vel alienationem a sensibus), ET SIC APERIUNTUR OCULI EJUS, — scilicet mentis, per lumen propheticum. Idem enim dicit, sed aliis verbis, cum eo quod dixit vers. praeced. Ita Septuaginta et Philo. Secundo, Hebraei, et Hieronymus Prado in Ezech. i, 2: «Qui cadit,» inquiunt, id est, qui incidit in deliquium animi et corporis, ita ut corpus concidat et corruat, mox ut aperti sunt oculi ejus in visione. Tropologice S. Gregorius, hom. 9 in Ezech.: «Cadens, inquit, Balaam apertos oculos habuit, qui rectum quod diceret vidit, sed recte agere contempsit; cadens videlicet in perverso opere, et apertos habens oculos in sancta praedicatione.» Nam, ut ait S. Augustinus in Sent., Sent. 6: «Vera confessio est benedicentis, cum idem sonus est oris et cordis: bene autem loqui et male vivere, nihil aliud est, quam se sua voce damnare.»
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5 et 6. Quam pulchra tabernacula tua, Jacob, etc., ut valles nemorosae, ut horti juxta fluvios IRRIGUI, UT TABERNACULA QUAE FIXIT DOMINUS, QUASI CEDRI PROPE AQUAS. — Pro valles nemorosae, hebraice est כִּנְחָלִים נִטָּיוּ kinchalim nittaiu, id est, sicut valles expandentes, scilicet arborum suarum ramos. Unde Septuaginta vertunt, sicut valles obumbrantes. Potest secundo, verti cum Chaldaeo et Recentibus, sicut torrentes se expandentes, id est spatiose et ample defluentes. Nota: Tabernacula Israelis hic primo, comparantur valli nemorosae, quae scilicet multas habet arbores instar nemoris; sicut enim in illa magna est arborum, primo, viriditas et pulchritudo; secundo, convenientia; tertio, umbra: ita pariter haec tria erant in tabernaculis castrorum Israel. Secundo, comparantur hortis juxta fluvios irriguis: hi enim semper virent et fructum dant copiosum in tempore; talia erant tabernacula Israel aliorumque piorum. Unde de viro justo dicitur Psalm. i: «Et erit tanquam lignum, quod plantatum est secus decursus aquarum, quod fructum suum dabit in tempore suo, et folium ejus non defluet, et omnia quaecumque faciet prosperabuntur.» Tertio, comparantur tabernaculis quae fixit Dominus, quae scilicet solida et firma sunt, utpote a Deo erecta et stabilita: talia erant et castra Israel; ita ut nullus hostium ea concutere posset, quia Deus illa solide conservabat. Nota: Pro tabernaculis, verti potest cum Chaldaeo et Vatablo, cassia, vel arbores aromaticae, quas plantavit Dominus: hisce enim recte comparantur Israel et viri pii. Quarto, comparantur cedris juxta aquas; cedri enim, cum magnae et procerae sint, magna indigent irrigatione et alimento, ac proinde prope aquas maxime excrescunt: sic enim et Israel positus prope aquas et mare, id est prope Deum suum, qui infundebat ei abundanter manna, et omnia quibus indigebat, mire crescebat: et hoc est quod ipsemet Moses pro eis gloriatur, dicens Deut. iv, 7: «Nec est alia natio tam grandis, quae habeat deos appropinquantes sibi, sicut Deus noster adest cunctis obsecrationibus nostris.» Quocirca Paraphrastes Hierosolymitanus pressius ita vertit: «Quam bona sunt tabernacula in quibus oravit Jacob pater eorum, et tabernaculum foederis quod fecistis nomini meo, atque tabernacula per circuitum domus Israel. Sicut torrentes praevalent, sic quoque Israelitae praevalebunt hostibus suis. Sicut sunt horti plantati ad scaturigines aquarum, sic erunt civitates eorum proferentes, scilicet Scribas et Doctores legis. Et sicut est coelum quod expandit verbum Domini pro domicilio quietis suae, sic vivent et durabunt Israelitae in aeternum. Decori et celebres sunt tanquam cedri juxta aquas, quae extolluntur crescendo.» Anagogice, per haec tabernacula significata est pulchritudo Jerusalem coelestis. Ita S. Fulgentius Romam veniens, vidensque, Theodorico rege Gothorum concionante, Romanae curiae nobilitatem, decus, ordinem, ad suos dixit: «Fratres, quam speciosa potest esse Jerusalem coelestis, si sic fulget Roma terrestris? Et si in hoc saeculo datur tanti honoris dignitas diligentibus vanitatem, qualis honor, gloria et pax praestabitur Sanctis contemplantibus veritatem?» Ita refert Auctor Vitae ejus cap. xiii.
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7. FLUET AQUA DE SITULA EJUS. — Situlam vocat prosapiam et posteritatem Israel, q. d. Sicuti situla plena copiosam dat aquam, ita prosapia Israelis erit fecunda, multosque gignet filios: hunc genuinum et litteralem esse sensum patet ex hemistichio sequente, quod de more prius hoc explicat, cum ait: «Et semen illius erit in aquas multas.» Secundo, symbolice: «Fluet aqua de situla ejus,» q. d. Sicut aqua e puteo hausta per situlam, ex ea in alia vasa transfunditur: ita aqua sapientiae et divinae legis hausta per situlas, id est, per libros et Prophetas Israel, transfundetur et dispergetur in alias nationes. Simili sensu ait Isaias cap. ii: «De Sion exibit lex, et verbum Domini de Jerusalem.» Ita Lyranus et Cajetanus. Hinc tertio, allegorice Hebraei hic intelligunt Messiam, sive Christum, idque primo, quia Christus tanquam aqua profluxit de situla Israel, id est, de semine patriarcharum. Secundo, quia a Christo quasi e situla, aqua, id est doctrina salutifera, manavit: Christus enim eam, quasi aquam effudit, tam per se, quam per discipulos suos. Unde ait ipse Joannis vii, 37: «Si quis sitit, veniat ad me, et bibat: qui credit in me, sicut dicit Scriptura, flumina de ventre ejus fluent aquae vivae.» Ita Abulensis.
ET SEMEN ILLIUS ERIT IN AQUAS MULTAS. — Ecce hic situlam explicat, vocatque semen, quod «erit, ait, in aquas multas,» id est, in populos multos. Scriptura enim saepe per aquas significat populos, ut Isaiae xlviii, 1: «De aquis (id est, de posteritate) Juda existis;» et Jerem. xlvii, 2: «Ecce aquae (id est, Nabuchodonosor cum sua multitudine) ab Aquilone ascendunt;» et Apoc. xvii, 15: «Aquae quas vidisti, populi sunt,» q. d. Semen, id est posteritas, Israel propagabitur in multos populos, tum proprie et naturaliter per generationem, ut scilicet eorum posteri crescant in magnam multitudinem: unde Vatablus vertit, semen illius erit in aquis multis, q. d. Posteritas Israel fecunda erit, et semina ejus capient magnum incrementum, uti solent germina in locis irriguis. Tum politice per imperium: unde Septuaginta et Chaldaei vertunt, exibit homo de semine ejus, et dominabitur gentibus multis, ut hic designetur Saul, primus rex Israelis, de quo proxime sequitur. Jam sensus symbolicus et allegoricus hic, idem est cum eo quem dedi priore hemistichio: ita Abulensis.
TOLLETUR PROPTER AGAG REX EJUS. — Recte vertit Interpres; in Hebraeo enim ad verbum est, tollet propter Agag regnum ejus; nam Hebraeum רוּם rum non tantum exultare, sed etiam tollere et separare significat; unde תְּרוּמָה theruma vocatur separatio. Jam sensus est, q. d. Saul, primus rex Israelis, propter Agag regem Amalec a se servatum (quia scilicet ei capto pepercit, contra jussum Domini), tolletur, ne sit regni haeres, ideoque auferetur regnum illius, ne ad stirpem ejus devolvatur, sed transferatur ad Davidem ejusque stirpem. Vide Historiam I Reg. xv. Ita Rabanus et Beda hic, et S. Hieronymus in cap. xxxviii Ezech. Possunt secundo, Hebraea cum Chaldaeo et Vatablo sic verti, exaltabitur magis quam Agag rex ejus, et elevabitur regnum illius; et hoc verum est, nam Saul praevaluit Agag, eumque bello cepit. Septuaginta vertunt, et exaltabitur Gog (ita enim legendum est, non Psoch, uti habent Regia. Gog enim legit Rabanus et Cyprianus, lib. I Testimon. ad Quirinum, testim. 10) regnum ejus. Gog, id est, super tectum, ait Rabanus. Gog enim hebraice tectum significat, q. d. ut legit Ambrosius in Psal. xxxvii: «Attolletur regnum ejus in altum.» Verum Gog hic proprie sumitur, non appellative: hinc Eusebius, lib. IX Demonstr. Evang. iii, per Gog accipit Imperatorem Romanum, q. d. Ejus regnum extolletur, tempore Christi. Sed Balaam hic prophetat de regno, non Romanorum, sed Judaeorum. Quare melius vertunt Symmachus et Theodotion apud Procopium, exaltabitur supra Gog regnum ejus, scilicet Christi regis, ex Israel nascituri; et hoc videntur voluisse Septuaginta. Vertunt enim, exibit homo ex semine ejus, et dominabitur gentibus multis, et exaltabitur supra (nam τό supra habent Hebraea, et sic videntur vertisse Septuaginta) Gog regnum ejus, quasi Balaam hic prophetet victoriam Christi contra Antichristum, ejusque duces Gog et Magog de quibus Ezech. xl. Verum vera lectio est Agag, non Gog, ut patet ex Hebraeo et Chaldaeo et Nostro: quare primus sensus genuinus est. Denique Paraphrastes Hierosolymitanus haec de Christo ad litteram accipit: itaque vertit: «Consurget rex eorum inter filios eorum, et redemptor eorum ex ipsis. Inter eos quoque erit, et congregabit eos, nempe captivitates eorum ex provinciis inimicorum suorum: atque filii eorum dominabuntur populis. Fortior erit Saule, qui pepercit Agag regi Amalecitarum; et multiplicabitur regnum regis Messiae.» Verum haec paraphrasis non est litteralis.
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8. Cujus fortitudo similis est rhinocerotis. — Vide dicta cap. xxiii, vers. 22. DEVORABUNT (scilicet Israelitae) GENTES, (quae sunt) HOSTES ILLIUS, — scilicet Israelis, eas scilicet interimendo et consumendo. Unde clare vertit Chaldaeus, devorabit domus Israel superbias populorum inimicorum suorum, et praeda regum eorum delectabuntur, et terram eorum possidebunt. Nota: Scriptura cum loquitur de gente aliqua, vel populo, jam in singulari, mox in plurali de eo loquitur. Unde pro devorabunt, hic in Hebraeo est devorabit, scilicet Israel, hostes suos. OSSAQUE EORUM CONFRINGENT, — Hebraice, ossa eorum exossabunt; Vatablus, ossa eorum arrodent, scilicet Israelitae; Septuaginta vertunt, pinguia eorum emedullabunt.
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9. ACCUBANS DORMIVIT UT LEO. — Est haec prophetia, ut patet; ergo praeteritum accipiendum est pro futuro: dormivit, id est dormiet, hoc est, secure quiescet Israel in terra promissionis, gentibusque vicinis erit terribilis, et fortis tanquam leo, ac ferox et pugnax tanquam leaena raptis catulis, ita ut nemo eum invadere audeat. Talis fuit Israel, maxime tempore Davidis et Salomonis. QUI BENEDIXERIT TIBI, ERIT ET IPSE BENEDICTUS, — q. d. Qui tibi fausta imprecabitur, fausta imprecabuntur eidem: rursum, qui tibi benefecerit, benefiet eidem. E contrario, qui tibi malefecerit, vel mala precatus fuerit, eidem malefiet, et mala imprecabuntur homines; Deo ita dirigente et praemiante tuos amicos, et puniente tuos inimicos.
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13. NON POTERO PRAETERIRE (non potero transgredi) sermonem Domini.
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14. VERUMTAMEN DABO TIBI CONSILIUM, QUID POPULUS TUUS POPULO HUIC FACIAT EXTREMO TEMPORE. — Videbat Balaam quod coram Balac rege corriperetur spiritu Domini, et non posset maledicere populo Israel; cogitabat ergo si ab eo discederet, pergens ad populum suum, quod a spiritu Dei desereretur, itaque Balac regi consilium malum de perdendis Hebraeis daret, ac consequenter auro ab eo promisso potiretur; ubi mira ejus impietas, et caeca avaritia clare se prodit. Quid non mortalia pectora cogis / Auri sacra fames? auro venalia jura, / Auro venalia sacra. Quanto celsior et sanctior fuit Liberius Pontifex, qui a Constantio Imperatore in exilium missus magnam auri summam ab eo pro commeatu submissam recusavit, dicens: «Tu ecclesias orbis terrae expilasti, et jam mihi ut damnato et egenti offers eleemosynam! abi primum, et Christianus ipse fias.» Ita Theodoretus, lib. I Histor. cap. xvi. Et Eusichius eremita in finibus Biturigum, qui Childeberto regi 50 aureos offerenti dixit: «Dato eos pauperibus, ego iis non indigeo,» ut refert Gregorius Turonensis, lib. De Gloria Confess. xxviii. Et Hormisda nobilis Persa, qui ob Christi fidem nobilitate et opibus exutus, audiensque a rege: Nunc demum filium fabri negato; vili indusio, quo jussu regis amictus erat, dilacerato, et ad regem projecto, dixit: «Si me hujus causa pietatem deserturum putas, habeas tibi donum cum impietate.» Ita Theodoretus, lib. V, cap. xxxviii. QUID POPULUS TUUS POPULO HUIC FACIAT. — Contrarie plane ex Hebraeo vertunt Septuaginta, Chaldaeus et recentiores, videlicet, consulam tibi, quid populus hic faciet populo tuo, in novissimis diebus. Quod Rabanus explicat sic, q. d. Consilium dabo tibi, id est, consilium et decretum divinum, quod in novissimis diebus implendum est, enuntiabo tibi, ut scias, quid populus hic faciet populo tuo, quod consilium exprimitur vers. 17, cum dicitur: «Consurget virga de Israel, et percutiet duces Moab.» Verum, quia hanc divinationem non edidit Balaam pergens ad populum suum, sed commorans adhuc cum Balac; et quia Hebraeum יָעַץ iaats proprie significat consulere, non autem divinare, vel praedicere: hinc melius noster Interpres vertit Hebraea, quae sic ad verbum reddas, consilium dabo tibi (nam licet ri tibi non legant Biblia Romana, nec alia Latina passim, tamen illud subintelligunt) quid faciet populo huic populus tuus: articulus enim lamed, qui voci עַמְּךָ ammecha praeponitur, non semper dativi, sed subinde etiam nominativi est index, uti patet ex lexicis Hebraeorum. Sensus ergo est, q. d. Video me per auguria et divinationes Israelitis nocere non posse; discedens ergo dabo tibi, o Balac, consilium, quo per mulieres Israelitae ad cultum Beelphegor pelliciantur, itaque perdantur. Hoc enim consilium suggessisse Balaam, patet capite xxxi, vers. 16, et Apocal. ii, 14, idque diserte tradit Josephus, lib. IV Antiq. cap. vi; idque prospere ei successisse, patebit cap. seq. Ita Theodoretus, Quaest. xlv, S. Augustinus, Quaest. lx, et alii. Nam, ut pulchre docet S. Ambrosius, lib. VI, epist. 37, et Nyssenus, lib. De Vita Mosis, sub finem, et Prosper, parte II De Praedic. capite xii, Philo et Abulensis, volebat Balaam regii favoris, aurique Balac avidus, Israelitas divino praesidio, aliisque bonis, quae de eis vaticinatus erat, orbare; ad hoc optima ei ratio visa est, si Israelitae pertraherentur ad luxuriam: itaque Deum, qui castitatis est amator, ut rhinoceros (inquit Rupertus), offenderent, indeque a cultu Dei abducerentur ad idololatriam, itaque Moses eis irasceretur, in eosque excandesceret, et vindex insurgeret: ut vero ad idololatriam eos provocaret, suasit ut mulieres pulcherrimae Moabitides et Madianitides collocarentur, tanquam cibos venditurae, aut negotiaturae, juxta castra Israel, cum idolis suis et cibis idolo consecratis, quae Israelitas primo sui specie, amore et complexu irretirent; deinde ad idolum sui Beelphegor, sive Priapi, obscenissimum colendum pellicerent, idque suggessit suasitque fieri Balaam toto itinere, scilicet a Phasga usque ad Galgalam, sive ad introitum Chananeae. Sed semel tantum id factum, deinceps vero impeditum esse, per acrem Dei vindictam, patebit cap. sequenti: idque docet Micheas cap. vi, vers. 5. Disce hic quam gravis et periculosa sit mulierum tentatio; ita Salomon a mulieribus deductus est ad idola: «Vinum» enim «et mulieres faciunt apostatare sapientes.» De simili mulierum tentatione, sed quae disparem habuit exitum, pulchrum exemplum narrat Damascenus, lib. De Barlaam et Josaphat, cap. xxx.
EXTREMO TEMPORE, — id est sequentibus diebus postquam a te discessero; nam Hebraeum אַחֲרִית acharit, id est, extremum vel novissimum, in Scriptura saepe non dicitur respectu temporis, quod sequi posset, quasi novissimum tempus sit, post quod nullum aliud sequitur; sed dicitur respectu ejus quod praecessit; estque id, quod sequitur post aliud, etiamsi post ipsum adhuc alia sequantur; extremum ergo, vel novissimum idem est, quod sequens, aut posterius. Id patet, tum ex ipsa Hebraea radice אַחַר achar, id est, posterior fuit, remoratus est, tum etiam ex exemplis. Sic enim Gen. xxxiii, 2, in Hebraeo, dicitur Jacob, Liam et filios ejus posuisse novissimos: cum tamen post Liam sequeretur Rachel cum filio Joseph. Sic passim Prophetae tempus Messiae vocant novissimum, quia posterius est. Similia sunt Gen. xlix, 1, Isaiae ix, 1: unde recte hic cum Oleastro vertas, in posteris diebus. Vide Riberam, Michaeae iv, 5.
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16. SUMPTA IGITUR PARABOLA (prophetia) RURSUM AIT. — Nota τό igitur, q. d. Cum jam Balaam cogitaret abitum, antequam discederet, haerens adhuc cum Balac, non potuit non benedicere Israelitis; igitur quasi valedicens, rursum et ultimo benedixit eis. 17. DIXIT HOMO CUJUS OBTURATUS EST OCULUS, — per somnum, vel exstasin. Vide dicta vers. 2.
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VIDEBO EUM (Israelem), SED NON MODO, — scilicet videbo eum in die judicii, quando cum eo resurgam in valle Josaphat, inquit Abulensis. Secundo, et aptius ad sequentia: «Videbo eum,» non oculis meis, sed oculis posterorum et successorum meorum. Videbunt enim illi Israelem, mire decoratum nativitate Messiae, ex iis nascituri. De ea enim subdit: «Orietur stella ex Jacob.» Nam solet Deus et Prophetae quaedam praedicere et promittere, quae non in eo cui promittuntur, sed in posteris ejus implenda sunt: ita S. Chrysostomus, hom. 8 in Matth., et Euthymius in Matth. i. Sic terra Chanaan promittitur Abrahae, id est, posteris ejus, Genes. xv, 7. Sic Jacob, Gen. xlix, filiis benedicens promittit ea quae posteris eorum obventura sunt. Sic dicitur Aggaei ii, 24: «Assumam te, Zorobabel,» scilicet in Christo; hoc est assumam Christum, qui ex te, o Zorobabel, nascetur. Similia sunt Gen. xii, 3, Gen. xxvii, 29. ORIETUR STELLA EX JACOB. — Aliqui per stellam et virgam accipiunt Davidem, et sunt quaedam quae Davidi conveniant. David enim quasi stella effulsit sapientia, pietate, fortitudine bellica et gloria regni, ita ut nemo eum tam sublimem tangere auderet, sicut nemo potest stellas contingere. Adhaec David subegit Moab et Idumaeos, II Reg. viii, quod de stella hic dicitur. Verum praecipuus sensus ad litteram est de Christo; unde clarissime vertit Chaldaeus, consurget rex de domo Jacob, ungetur Christus de domo Israel, et occidet principes Moab, et dominabitur omnium filiorum hominum. Christus ergo hic vocatur, uti virga, ita et stella, primo, quia ipsa est lux mundi; secundo, ob claritatem et gloriam, tum vitae coelestis, tum resurrectionis et beatitudinis: qua de causa Christus vocatur stella splendida et matutina, Apoc. xxii, 16, Apoc. ii, 28. Vide ibi dicta.
Ubi nota: Dicitur Christus stella matutina, id est lucifer, primo, quia in hac vita dispulit tenebras infidelitatis, et in futura dispellet tenebras mortalitatis. Secundo, quia uti lucifer nocti finem, diei initium praebet: ita Christus peccato et ignorantiae finem, fidei et saluti initium attulit. Tertio, est matutina, quia «dum in seipso resurrectionis exemplum nobis praebuit, quae lux sequatur indicavit,» ait S. Gregorius, XXIX Moral. xxx, in illa verba Job. xxxviii: «Numquid produces luciferum in tempore suo?» Et Beda: «Christus, inquit, est stella matutina, quia transacta nocte saeculi, lucem vitae sanctis promittit et pandit aeternae.» Et Rupertus: «Pro labore quo Episcopus in hac vita, quasi nocte, laboravit pervigil in animarum sibi commissarum custodia, manifestabo ei meipsum, qui sum stella splendida et matutina.» Et Haymo: «Christus, inquit, est stella matutina, id est lucifer, quia in resurrectione pulsis mortalitatis tenebris, quasi lucifer apparebit, et perfectum aeternitatis diem demonstrabit.» Ita quoque Pererius, Viegas et Ribera. Rursum plenius et clarius, stella matutina est lumen gloriae et clara visio Dei, quam anima victrix per Christi gratiam adipiscitur post mortem. Haec dicitur stella propter claritatem contemplationis. «Domine, inquit Psaltes, in lumine tuo videbimus lumen.» Dicitur matutina, primo, quia post noctem hujus vitae et saeculi illucescet; secundo, propter inchoationem beatitudinis, quae complebitur in resurrectione corporum, quando stella haec matutina mutabitur quasi in solem meridianum, cum scilicet anima gloriam suam diffundet in corpus. Utrumque hunc sensum, scilicet de Christo, et gloria animae beatae, habet Richardus Victorinus, Primasius, Aretas, in locum citatum Apocalypseos. Tertio, Christus vocatur stella, quia per stellam Christi nativitas significata est. Christus enim quasi stella divina, orta ex semine Jacob, corpoream istam stellam emisit, et quasi a se sparsit, quae Magos ad se in Bethlehem evocaret. Nam ad stellam Magorum hic respici patet tum ex Hebraeo textu, qui pro orietur habet דָּרַךְ darach, id est incessit, et viam calcavit ac praeivit, quod proprie stellae illi Magis praeeunti convenit; tum quia communis Patrum sententia est, tres Magos, vel posteros, vel successores fuisse hujus Balaam, et ex hoc ejus vaticinio edoctos fuisse orituram aliquando stellam, quae nativitatem magni cujusdam Regis Judaeorum indicaret; atque inde Magos, visa stella, statim permotos fuisse, ad regem hunc per stellam significatum inquirendum, idque verba Magorum significant: «Vidimus stellam ejus,» quasi dicant: Vidimus non stellam aliquam incognitam, sed «stellam ejus,» notam scilicet, et a Balaam praedictam, quod scilicet foret stella ejus, scilicet Christi index. Ita docet Origenes, hom. 13, 15, 18 hic; Epiphanius in Epitome; Cyprianus, serm. De Stella et Magis; Basilius, hom. De Humana Christi generatione; Leo, serm. 4 De Epiphania; Ambrosius, lib. II in Luc. cap. De Magis; Nyssenus, orat. De sancta Christi Nativitate; Eusebius, libro IX Demonstr. i; Prosper, part. II De Praedic. xii; Procopius et Rupertus hic, S. Hieronymus, Chrysostomus, Theophylactus, Euthymius, et alii in Matthaei ii. Ex quibus Origenes et aliqui alii censent tres Magos fuisse Chaldaeos, eo quod Balaam eorum parens, vel antecessor, fuerit Chaldaeus, sive Mesopotamius. Alii plures censent eos fuisse Arabes: haec enim prophetia de stella, in Arabia edita est a Balaam: unde ejus memoria ibidem, uti et apud vicinos, celebris permansit per multa saecula. Atque ex hoc oraculo Balaam de stella hac, videtur manasse pervulgata illa olim in Oriente fama de nascituro in Judaea rege, qui rebus omnibus potiretur, cujus meminit Suetonius in Vita Vespasiani, Cicero, lib. II De Divinatione, Orosius, Hegesippus et alii. Insuper ex Hebraeo darach, id est, incessit stella ex Jacob, nonnulli probabiliter opinantur stellam hanc primo Magis in Oriente existentibus visam esse super Judaeam et Bethlehem, illique quasi incumbere: inde enim videntur Magi cognovisse regem Judaeae esse natum, illumque in Bethlehem esse requirendum. Deinde stellam hanc ex Judaea celeri motu evolasse in Orientem, ad evocandos Magos, ibique eatenus quievisse, donec Magi iter ingrederentur. Magi enim dicunt, Matth. ii, 2: «Vidimus stellam ejus in Oriente.» Ita sentit Sebastianus Barradius, lib. IX Harm. Evangel. cap. ix. Accedit Procopius in Num. xxiv, 17, et Haymo, serm. 3 De Epiphania, qui docent stellam a Magis visam perpendiculariter insistere Judaeae. Symbolice: «Stella, inquit Hugo Cardinalis, habet sex radios, quibus illuminat noctem, et Christus habet sex virtutes, quibus illuminat omnem hominem.» Prima est humilitas; secunda est mansuetudo, Matth. cap. xi: «Discite a me, quia mitis sum, et humilis corde.» Tertia, est obedientia, Philip. cap. ii: «Christus factus est pro nobis obediens usque ad mortem, mortem autem crucis.» Quarta est patientia. Quinta est misericordia, de qua Job xxxi: «Ab infantia crevit mecum miseratio, et de utero matris meae egressa est mecum.» Sexta est charitas, de qua Joan. cap. iii: «Sic Deus dilexit mundum, ut Filium suum unigenitum daret,» etc.
Nota: Pro orietur כּוֹכָב cochab, id est stella, R. Akiba et Judaei olim legerunt, orietur כּוֹזָב cosab, vel cosba, id est mendacium. Hinc enim probare voluerunt impostorem suum, nomine Bar cosba (quasi dicas, filium mendacii) esse verum Messiam; quare Bar cosba congregato maximo exercitu, quasi rex Messias, contra Romanos rebellavit. Verum Adrianus Imperator eum obsedit in civitate Bitter, eaque capta trucidatus est Bar cosba, magnaque Judaeorum strages est edita, uti inter alios narrat Galatinus, lib. IV, cap. xxi. Nota: Sicut Christi praesagium fuit stella, ita Sanctorum illustrium ortum praesagia lumina demonstrarunt. Audi exempla: Hortulana, S. Clarae mater, partui vicina orans coram crucifixo, audivit vocem: «Ne paveas, mulier, quia lumen paries quod mundum clarius illustrabit;» quo edocta miraculo, natam infantulam in baptismo Claram vocari jussit. Ita habet ejus Vita. Cum S. Swibertus Werdensis Episcopus nasceretur e clarissima genitrice et Comitissa Berta, totam regalem cameram fulgor nimius replevit, mansitque irreverberatis radiis protensus, donec ipse in lucem editus est, inquit Marcellinus in ejus Vita. Mater S. Willebrordi Episcopi Trajectensis noctu in somnis vidit quasi novam lunam crescentem ad plenitudinem; quam diligentius intuens, repentino lapsu ruit in os ejus, qua devorata, ejus intima splendore perfusa sunt. Evigilans vero timore perterrita, cuidam religioso presbytero retulit somnium, qui ei dixit: «Luna, quam ex modica vidisti in magnam crevisse, filius est quem ea nocte concepisti, qui luce veritatis caliginosos tenebrarum errores discutiet, et quocumque perrexerit comitante superni luminis splendore, plenum suae perfectionis ostendet globum, corusccanteque rumoris ejus candore et morum pulchritudine, multorum in se alliciet aspectum.» Factum est post dierum circulum, et mulier peperit filium, quem in baptismo vocavit Willebrordus. Ita refert Albinus Flaccus praeceptor Caroli Magni in Vita S. Willebrordi. Mater S. Columbani Abbatis gravida, noctu in somnis vidit e sinu suo rutilantem solem, nimioque fulgore micantem procedere, et mundo ingens lumen praebere. Nimirum Sanctus hic in Ecclesia quasi sol splenduit, juxta illud Deborae, Judic. v: «Qui autem diligunt te, sicut sol in ortu suo splendet, ita rutilent.» Testis est Jonas Abbas in ejus Vita. Mater S. Dominici vidit se utero gestare catulum, qui ore gestabat faculam ardentem, qua utero egressus totum mundum illuminabat et inflammabat. Hinc Sancti illustres et Doctores fulgebunt in coelo ut stellae in perpetuas aeternitates. Daniel. xii. Vide ibi dicta.
ET CONSURGET VIRGA DE ISRAEL, — q. d. Christus nascetur ex Israel, qui virga, vel, ut hebraice est, sceptro regni sui, id est potestate regia, percutiet, hebraice transfiget, duces Moab. Christus enim per se, et per Apostolos convertit, suaeque fidei statim subegit Moabitas, Syros, Idumaeos aliasque gentes Judaeae vicinas. Ubi nota: Prophetae dicunt Christum occidisse, percussisse, transfixisse gentes, quia eorum mores et vitia occidit, fecitque quasi novos homines, ut ex impiis pii, ex injustis justi, ex ebriis sobrii, et ex incestis casti efficerentur; itaque quasi unum eumdemque hominem occidit, dum eum vivificavit: occidit enim Petrum, v. g. ebrium, fornicatorem, rapacem, dum eum sua gratia fecit sobrium, castum, justum, etc. Vide Can. 42. Secundo, duces Moab mystice sunt principes gentium idololatrarum, quae colunt daemonem. Nam Moab hebraice idem est quod ex patre, scilicet per incestum natus; tales autem sunt idololatrae, qui ex patre diabolo per infidelitatem, quasi per incestum, nati sunt. Ita Abulensis. Rursum Rabanus, per duces Moab, accipit ipsos daemones; hi enim sunt duces et patres Moabitarum spiritualium, id est impiorum et idololatrarum. Hosce transfixit Christus cum exuit dominatu suo principatus et potestates eorum, illosque affixit et confixit cruci suae, triumphans illos in semetipso, ut ait Paulus.
VASTABITQUE OMNES FILIOS SETH, — id est omnes homines. Ita Chaldaeus; omnes enim homines post diluvium prognati sunt ex Noe, ac consequenter ex Seth: nam omnis Caini progenies diluvio interiit. Christus enim omnes homines vastavit, necando eorum mores et vitia, eosque sibi subjugando, ut paulo ante dixi. Unde Chaldaeus pro vastabit, vertit, dominabitur. Rursum, in judicio vastabit Christus totum mundum omnesque improbos. Nota: Pro vastabit hebraice est קַרְקַר kirkar, quod a קִיר kir, id est paries, descendit, estque confrariae significationis. Primo enim significat expariertare, id est parietes diruere, vastare, et, ut Septuaginta vertunt, depasci et depraedari. Secundo, significat pariete concludere, captivare, incarcerare, ut Hebraeum kerker sit idem quod Latinum carcer: quae significatio hic optime quadrat. Sensus enim est, q. d. Christus omnes homines concludet suis legibus, sua Ecclesia, sua fide et gratia, itaque impietatem et impios quasi incarcerabit. Ita Oleaster.
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18. ET ERIT IDUMAEA POSSESSIO EJUS. — Meminit Balaam hic Idumaeae Christo subjiciendae, potius quam aliarum gentium, tum quia respicit et alludit ad populum Israeliticum, cui Idumaei maxime fuerunt infesti, uti Esau parens eorum fratri pio Israeli, sive Jacobo, quondam infensissimus fuit; tum quia alludit ad Davidem, qui fuit parens et typus Christi: David enim subegit Idumaeos. Dicit ergo: Idumaei, id est hostes Christo maxime infesti, subjicientur ei, q. d. Ergo multo magis ceteri omnes subdentur ei. Tropologice, Edom est caro nostra, quae ex Adama, id est terra, sumpta est: haec Christo et spiritui per gratiam Christi subjugatur. HEREDITAS SEIR CEDET INIMICIS SUIS. — Seir, id est Idumaea. Esau enim dictus est Seir, quia pilosus: dictus est et Edom, quia rufus. Unde ejus regio dicta est Seir, et Edom, sive Idumaea. Idem enim in carmine hoc Hebraeo repetitur posteriori hemistichio, quod dictum est priore. ISRAEL VERO FORTITER AGET. — «ISRAEL,» id est David, ceterique Israelitae. Secundo, et potius, «Israel,» id est Christus et Christiani, q. d. Christus, qui multo fortior est, et magis praevalens Deo, quam Jacob patriarcha, qui inde Israel est dictus; Christus, inquam, cum suis filiis Apostolis, eorumque asseclis fortiter aget, subigetque suae fidei et legi totum orbem. Vide dicta vers. 17.
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19. DE JACOB ERIT QUI DOMINETUR, ET PERDAT RELIQUIAS CIVITATIS. — «Civitatis,» id est Romae, quae antonomastice civitas et urbs dicitur, quaeque caput fuit Gentilismi, et Gentilium hostium Christi, q. d. Ex Christo nascetur Constantinus Imperator Christianus, aliique similes, qui conversi ad Christum, gentilismum Romanorum evertent, et reliquias Gentilium convertent, itaque Romam totam facient Christianam, eamque Christo subjugabunt, indeque reliquae provinciae et civitates Romam quasi orbis dominam et caput suum sequentur, atque gentilismum et Gentiles eliminabunt, ut totus pene orbis Christum adoret et colat. Ita Abulensis. Notat idem Abulensis hic esse prophetiam de Christo, sed cum allusione ad Davidem, itaque Davidis gesta hic perstringi: quare quaedam hic dici, quae magis particulatim Davidi conveniunt, uti sunt: «Percutiet duces Moab;» et: «Erit Idumaea possessio ejus; Israel vero fortiter aget.» Alia vero magis proprie competunt Christo, uti sunt: «Orietur stella ex Jacob, perdet reliquias civitatis,» etc. Vide Can. 35.
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20. Cumque vidisset Amalec. — Erat Balaam in finibus Moab, in altissimo monte Phasga; unde facile vicinam regionem Amalecitarum videre poterat, saltem in confuso; unde et Moses ex eodem monte vidit et speculatus est totam terram Chanaan, secundum partes suas, scilicet generatim et in confuso, Deut. xxxiv, 1. Assumens Parabolam (id est prophetiam, q. d. Prophetans), AIT: PRINCIPIUM GENTIUM AMALEC, — q. d. Nobilissima gentium, aut prima gentium illarum, quae habitabant illo tempore juxta terram promissam, fuit Amalec. Alii: «Principium, inquiunt, gentium,» scilicet hostilium Israeli, fuit «Amalec;» unde Chaldaeus vertit, principium bellorum Israel fuit Amalec. Nam primus Amalec Israeli ex Aegypto venienti armatus occurrit, Exod. cap. xvii, ideoque «extrema» ejus «perdentur,» id est, ut Septuaginta, semen ejus peribit. Saul enim Amalecitas delevit, I Reg. xv.
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21. Vidit quoque Cinaeum. — Cinaei sunt posteri Jethro, ut dixi cap. x, 29. Balaam ergo, sicut ex altissimo monte Phasga vidit Amalec, Moab et Edom, ita vidit et Cinaeos, quia ipsi erant in castris Israel, simulque vidit sortem, quam in Chanaan habituri erant in tribu Juda. Unde ait: ROBUSTUM QUIDEM EST (et erit) HABITACULUM TUUM, — quia inter duodecim tribus Israel fortissimas jam degis, et in Chanaan in tribu Juda, quae fortissima est, habitabis. SED SI IN PETRA POSUERIS NIDUM TUUM, — q. d. Etiamsi habitaculum tuum sit futurum fortissimum, uti praecessit. Alludit ad Hebraeum קֵן ken, id est nidus, et ad קֵינִי keni, id est Cinaeus, q. d. Recte vocaris Cinaeus, quia instar avium altissime, quasi in petra, pones ken, id est nidum, puta habitaculum tuum; inde tamen te detrahet Assur. Tropologice Gregorius, XXXI Moral. xxxiv: Nidum spei, inquit, sibi in arduis et petris construunt, qui cum illa aquila (S. Paulo) dicunt: «Nostra conversatio in coelis est.»
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22. Et fueris electus de stirpe Cin. — Hebraea, prout illis puncta subjecerunt Massoretae (ipsi enim pro Cin, punctarunt Cain), multum hic a nostra versione dissonant. Verum non esse legendum Cain (de Cain enim nulla praecessit mentio; nec Cinaei ex Cain, sed ex Seth oriundi erant), sed Cin, patet ex Septuaginta et veteribus omnibus. Unde et Vatablus legit, non Cain, sed Cin, vertitque, etenim Cinaeus comburetur, vel depascendo vastabitur. Rursum noster Interpres per commutationem duarum litterarum gutturalium affinium, scilicet legendo chet pro ain, puta pro לְבָעֵר lebaher, legendo לְבָחֵר lebachur, recte vertit, si fuerit in electum Cin, id est si fuerit electus Cin, q. d. Etsi stirps Cin, sive Jethro a Deo erecta sit prae aliis Gentibus, et associata Israelitis, tam in deserto, quam in terra promissa, tamen capietur ab Assyriis. Hinc patet Cin, unde dicti sunt Cinaei, fuisse nomen stirpis vel familiae, ex qua prognati sunt Cinaei. ASSUR ENIM CAPIET TE. — Cum enim Salmanasar transtulit 10 tribus Israel in terram Medorum, IV Reg. xvii, tunc cum eis eodem transtulit Cinaeos, id est progeniem Heber Cinaei, qui recesserat ab aliis Cinaeis, et habitabat in sorte Nephthalim. Tunc enim Nephthalitae translati sunt, ac consequenter Cinaei inter eos commorantes. Alii tamen Cinaei, in Juda habitantes, remanserunt: ex illis enim orti sunt Rechabitae, quos laudat Jeremias, cap. xxxv.
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23. HEU, QUIS VICTURUS EST? — q. d. Heu, quis desiderabit vivere, cum tantae strages Cinaeorum et Amalecitarum, vel potius Assyriorum, Hebraeorum et Romanorum, de quibus sequitur, edentur? Haec enim verba sunt nova prophetia, unde ad sequentia pertinent, non ad praecedentia. Ita Abulensis.
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24. VENIENT IN TRIERIBUS (triremibus) DE ITALIA, SUPERABUNT ASSYRIOS, VASTABUNTQUE HEBRAEOS, ET AD EXTREMUM ETIAM IPSI PERIBUNT. — Pro Italia, hebraice est כִּתִּים cittim, vel cetim, quod proprie Cyprum significat. Citium enim fuit urbs Cypri, ex qua ortus est Zeno Stoicorum parens: a Citio ergo tota insula Cyprus dicta videtur Cetim. Inde Cetim significat alias quaslibet insulas, atque ulterius omnes gentes, tam insulanas, quam transmarinas. Unde hebraice ad verbum est, venient ex latere Cetim, puta venient ex Italia, uti vertunt Septuaginta, Noster, Chaldaeus, Vatablus et alii. Cetim enim, sive Cyprus, et aliae insulae interjacent inter Judaeam et Italiam, ita ut Italia, respectu Judaeae, sit a latere Cypri, sive Cetim. Noster Gaspar Sanchez in Isaiae cap. ii, num. 21, putat insulas omnes, quae a Cypro ad Occidentale mare pertinent ad Gades usque, adscriptas fuisse Cethim filio Javan, Gen. x, 4, et ab eo nomen accepisse, sive insulae illae ad Libycum, sive ad Italicum, sive ad Graecum littus pertineant: et ab his insulis Italiam, Macedoniam aliasque regiones illis adjacentes vocari Cethim, quae conjectura non caret probabilitate. Chaldaeus diserte vertit, venient naves a Romanis. Licet enim Roma, tempore Balaam, necdum esset condita (condita est enim sub Achaz rege Juda, ut docet Eusebius in Chronico, vel, ut alii, sub Joatham patre Achaz), tamen Romam et Romanos conditum iri, eosque haec bella gesturos, spiritu prophetico praevidebat Balaam. Praedicit ergo hic amplissimam Romanorum potentiam, quod scilicet ipsi subjugaturi sint Assyrios, tunc rerum dominos, et consequenter omnes alias gentes, ipsosque etiam Hebraeos. Hos enim subjugavit prius Pompeius, mox Caesar Augustus, qui Judaeam subjecit Herodi Ascalonitae, et post eum Tetrarchis et Praesidibus, ut patet Luca iii, 1, ac tandem Hebraeos plane deleverunt Titus et Vespasianus, Romani: ac demum, quod ipsimet Romani perituri sint, ruente imperio, sub Alarico et Genserico regibus Gothorum; sed maxime sub decem regibus in fine mundi, qui Romam plane evertent et comburent; quos deinde partim occidet, partim subjugabit Antichristus, uti praedixit Daniel cap. vii, 8 et 24, et S. Joannes, Apoc. cap. xvii, vers. 12 et 16.
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… una particolare missione, non importa di per sè nessuna divinizzazione; serve soltanto a dimostrare uno speciale impulso da parte di Dio, come avvenne ad Otoniel (Iud. 3, 10), Gedeone (Iud. 6, 34), Jefte (Iud. 11, 29), Sansone (Iud. 13, 25), Balaam (Num. 24, 2), Saul (I Sam. 10, 6) ecc.
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… Il nome A. forse era titolo dinastico, poiché vi era già un « A. re di Amalec » al tempo di Mosè (Num. 24, 7). Francesco Spadafora
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… L'espressione bē-'aḥārith haj-jāmīm, in contesto profetico, esprime semplicemente il futuro, «nei tempi avvenire» (Gen. 49,1; Num. 24, 14 ecc.). …
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Gli altri libri del Pentateuco e i libri storici fino a David non hanno riferimenti messianici, se si eccettui Num. 24, 15-19 e Deut. 18, 15-19; narrano la realizzazione del patto del Sinai da parte di Jahweh (Esodo-Giosuè), e l'alterna, difettosa rispondenza da parte d'Israele (Giudici-I Samuele). …
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MELCHISEDEC. - Re di Salem, probabilmente Gerusalemme (cf. Ps. 76 [75], 5), e sacerdote di Dio (chiamato 'El-'eljôn; cf. Num. 24, 16; Deut. 32, 8).
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… Le fonti cristiane lo chiamano Bar Kōkēbhā o « figlio della stella », alludendo alla qualità messianica (Num. 24, 17), riconosciutagli anche dal famoso Rabbi 'Aqībā' (v.). …
ISAIA (EBR. JĒŠA-JĀH[Ā] «SALUTE [È] JAHWEH», SETTANTA 'HOZĪZ)
… : « Surge illuminare Ierusalem, quia venit lumen tuum et gloria Domini super te orta est » (ibid. 60, 1-6). Il Garrucci invece propose di identificare il personaggio per il profeta Balaam, il quale preannunciò la stella : « Orietur stella ex Iacob » (Num. 24, 17). Il Wilpert mantenne l'opinione del De Rossi e dette dell'immagine una riproduzione a colori molto importante perché oggi la stella non è più riconoscibile (Pitture, tav. 22); lo …
… Quest'attesa iranica, unita a quella giudaica di Balaam («Sorgerà una stella da Giacobbe» Num. 24, 17) ed all'apparizione di una strana stella, deve avere indotto i m. a cercare a Gerusalemme il neonato Re dei Giudei.
da secoli l'occhio fisso sul Messia futuro; lo si attendeva rivestito di regio potere (Gen. 49, 8 sgg.; Num. 24, 17 sg.). …
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AMALECITI (EBR. AMALEQ; VOLGATA [COI SETTANTA] AMALEC E AMALECITES)
delle tribù idumee; ma non è l'antenato degli A., poiché questi esistevano prima. È rilevata la loro remota antichità in Num. 24, 20: « principio delle genti è Amaleq »; I Reg. 27, 8: « abitavano da tempi antichissimi (mē-'ōlām) da Sur sino al paese d'Egitto ». E mentre gli Idumei dovevano essere risparmiati …
24:21
… Gisele, moglie del cineo Haber, uccise Sisara (ibid. 4, 17-21). Saul li pregò di separarsi dagli Amaleciti per non coinvolgerli nel loro sterminio (I Sam. 15, 6). Pare che dai C. discendessero i Rechabiti (I Par. 2, 55). Secondo l'oracolo di Balaam (Num. 24, 21-23) ebbero a soffrire dalle invasioni assire e parteciparono alla cattività di Babilonia.
24:24
… I Greci dettero all'isola il nome di Κύπρος, che appare già in Omero, mentre i Fenici la chiamarono Kittim (= Citium), nome adottato dalla Bibbia (Gen. 10, 4; Num. 24, 24 [e Dan. 11, 30]; Is. 23, 1. 12; Ier. 2, 10; Ez. 27, 6).
… una famiglia sacerdotale, al tempo di Ioskim (Neh. 13, 20); uno della tribù di Gad (I Par. 5, 13. 5-6); due della tribù di Beniamin (I Par. 8, 12. 22). Lo stesso nome fu dato ('ebher « al di là ») alla regione al di qua dell'Eufrate, soggetta ad Assur: Num. 24, 24 (a torto greco e Volgata = Hebraei).
KITTĪM (KITTIJĪM, IN IER. 2, 10)
Nei manoscritti di 'Ajn Fešpah, l'apocrifo detto Guerra dei figli della luce contro i figli delle tenebre indica i Seleucidi e i Tolomei come K. Subendo l'influsso del Targum (Gen. 10, 14; I Par. 1, 7), la Volgata traduce K. per « Italia » nell'oracolo di Balaam (Num. 24, 24) e per « Romani » (Settanta 'Ρομώος) in Dan. 11, 30.
24:25
L'indovino, pronunciati i suoi oracoli, ritornò nella sua terra (Num. 24, 25).
24:47
MADIAN E MADIANI TI (EBR. MIDHJĀN; SETTANTA MĀŠĪAV).
Nome di una regione a sud della Palestina (Ex. 2, 15) e dei suoi abitanti (Ex. 3, 1; 4, 19; 18, 1; Num. 24, 47), talvolta indicati con il patronimico « Madianiti » (Gen. 37, 38; Num. 25, 17).
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.