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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have Balak and Balaam busy at work to do Israel a mischief, and, for ought that appears, neither Moses nor the elders of Israel know any thing of the matter, nor are in a capacity to break the snare; but God, who keeps Israel, and neither slumbers nor sleeps, baffles the attempt, without any intercession or contrivance of theirs. Here is, I. The first attempt to curse Israel. 1. The preparation made for it by sacrifice, ver. 1-3. 2. The contrary instruction God gave Balaam, ver. 4, 5. 3. The blessing Balaam was compelled to pronounce upon Israel, instead of a curse, ver. 7-10. 4. The great disappointment of Balak, ver. 11, 12. II. The second attempt, in the same manner made, and in the same manner frustrated, ver. 13-26. III. Preparations made for a third attempt (ver. 27-30), the issue of which we have in the next chapter.
Adam Clarke: Commentary on the Bible - 1831
Being arrived at the high places of Baal, (Num 22:41), Balaam orders Balak to build seven altars, and prepare oxen and rams for sacrifice, Num 23:1, Num 23:2. Balaam inquires of the Lord, receives an answer, with which he returns to Balak, Num 23:3-10. Balak, finding that this was a prediction of the prosperity of the Israelites, is greatly troubled, Num 23:11. Balaam excuses himself, Num 23:12. He brings him to another place, where he might see only a part of Israel, and repeats his sacrifices, Num 23:13, Num 23:14. Balaam again consults the Lord, Num 23:15-17. Returns with his answer, and again predicts the glory of Israel, Num 23:18-24. Balak is angry, Num 23:25; and Balaam again excuses himself. Balak proposes another trial, takes him to another place, and repeats the same sacrifices, Num 23:26-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Num 23:1, Balak's sacrifices; Num 23:7, Balaam's parables; Num 23:13, Balak's sacrifices; Num 23:18, Balaam's parables; Num 23:25, Balak's sacrifices.
John Gill
INTRODUCTION TO NUMBERS 23
This chapter gives an account of the sacrifices offered by Balak and Balaam, and how God met Balsam, and put a word into his mouth, which he delivered in the presence of the king of Moab and his princes, Num 23:1, the substance of which are, the separate state and condition of Israel from other nations, their number, and the happiness of the righteous at death, Num 23:8, which made Balak uneasy, since instead of cursing he blessed Israel, and therefore he had him to another place to take a view of the people, Num 23:11 where having offered sacrifices, another word was put into the mouth of Balaam, and which he also delivered before the king and his nobles, Num 23:14, in which were expressed the unchangeableness of God, the irreversibleness of the blessing of Israel, the strength, safety, happiness, and glory of that people, Num 23:19 which made Balak more uneasy still; but willing to try him a third time, he carried him to another place, and there built altars, and offered sacrifices, the consequence of which is related in the next chapter, Num 23:25.
23:123:1: Եւ ասէ Բաղաամ ցԲաղակ. Շինեա՛ ինձ աստ եւթն բագին, եւ պատրաստեա՛ դու ինձ աստ՝ եւթն զուարակ եւ եւթն խոյ։
1 Բաղաամն ասաց Բաղակին. «Այստեղ ինձ համար եօթը բագին կառուցի՛ր եւ այստեղ ինձ համար եօթը զուարակ ու եօթը խոյ պատրաստի՛ր»:
23 Եւ Բաղաամ ըսաւ Բաղակին. «Հոս ինծի եօթը սեղան շինէ ու եօթը զուարակ եւ եօթը խոյ պատրաստէ»։
Եւ ասէ Բաղաամ ցԲաղակ. Շինեա ինձ աստ եւթն բագին, եւ պատրաստեա ինձ աստ եւթն զուարակ եւ եւթն խոյ:

23:1: Եւ ասէ Բաղաամ ցԲաղակ. Շինեա՛ ինձ աստ եւթն բագին, եւ պատրաստեա՛ դու ինձ աստ՝ եւթն զուարակ եւ եւթն խոյ։
1 Բաղաամն ասաց Բաղակին. «Այստեղ ինձ համար եօթը բագին կառուցի՛ր եւ այստեղ ինձ համար եօթը զուարակ ու եօթը խոյ պատրաստի՛ր»:
23 Եւ Բաղաամ ըսաւ Բաղակին. «Հոս ինծի եօթը սեղան շինէ ու եօթը զուարակ եւ եօթը խոյ պատրաստէ»։
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23:11: И сказал Валаам Валаку: построй мне здесь семь жертвенников и приготовь мне семь тельцов и семь овнов.
23:1 καὶ και and; even εἶπεν επω say; speak Βαλααμ βαλααμ Balaam; Valaam τῷ ο the Βαλακ βαλακ Balak; Valak οἰκοδόμησόν οικοδομεω build μοι μοι me ἐνταῦθα ενταυθα seven βωμοὺς βωμος pedestal καὶ και and; even ἑτοίμασόν ετοιμαζω prepare μοι μοι me ἐνταῦθα ενταυθα seven μόσχους μοσχος calf καὶ και and; even ἑπτὰ επτα seven κριούς κριος ram
23:1 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet] אֶל־ ʔel- אֶל to בָּלָ֔ק bālˈāq בָּלָק Balak בְּנֵה־ bᵊnē- בנה build לִ֥י lˌî לְ to בָ vā בְּ in זֶ֖ה zˌeh זֶה this שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven מִזְבְּחֹ֑ת mizbᵊḥˈōṯ מִזְבֵּחַ altar וְ wᵊ וְ and הָכֵ֥ן hāḵˌēn כון be firm לִי֙ lˌî לְ to בָּ bā בְּ in זֶ֔ה zˈeh זֶה this שִׁבְעָ֥ה šivʕˌā שֶׁבַע seven פָרִ֖ים fārˌîm פַּר young bull וְ wᵊ וְ and שִׁבְעָ֥ה šivʕˌā שֶׁבַע seven אֵילִֽים׃ ʔêlˈîm אַיִל ram, despot
23:1. dixitque Balaam ad Balac aedifica mihi hic septem aras et para totidem vitulos eiusdemque numeri arietesAnd Balaam said to Balac: Build me here seven altars, and prepare as many calves, and the same number of rams.
1. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.
And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams:

1: И сказал Валаам Валаку: построй мне здесь семь жертвенников и приготовь мне семь тельцов и семь овнов.
23:1
καὶ και and; even
εἶπεν επω say; speak
Βαλααμ βαλααμ Balaam; Valaam
τῷ ο the
Βαλακ βαλακ Balak; Valak
οἰκοδόμησόν οικοδομεω build
μοι μοι me
ἐνταῦθα ενταυθα seven
βωμοὺς βωμος pedestal
καὶ και and; even
ἑτοίμασόν ετοιμαζω prepare
μοι μοι me
ἐνταῦθα ενταυθα seven
μόσχους μοσχος calf
καὶ και and; even
ἑπτὰ επτα seven
κριούς κριος ram
23:1
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet]
אֶל־ ʔel- אֶל to
בָּלָ֔ק bālˈāq בָּלָק Balak
בְּנֵה־ bᵊnē- בנה build
לִ֥י lˌî לְ to
בָ בְּ in
זֶ֖ה zˌeh זֶה this
שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven
מִזְבְּחֹ֑ת mizbᵊḥˈōṯ מִזְבֵּחַ altar
וְ wᵊ וְ and
הָכֵ֥ן hāḵˌēn כון be firm
לִי֙ lˌî לְ to
בָּ בְּ in
זֶ֔ה zˈeh זֶה this
שִׁבְעָ֥ה šivʕˌā שֶׁבַע seven
פָרִ֖ים fārˌîm פַּר young bull
וְ wᵊ וְ and
שִׁבְעָ֥ה šivʕˌā שֶׁבַע seven
אֵילִֽים׃ ʔêlˈîm אַיִל ram, despot
23:1. dixitque Balaam ad Balac aedifica mihi hic septem aras et para totidem vitulos eiusdemque numeri arietes
And Balaam said to Balac: Build me here seven altars, and prepare as many calves, and the same number of rams.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Для принесения жертвы вездесущему Богу. Число семь считалось священным у многих народов Востока.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Balaam Constrained to Bless Israel; The Blessing Pronounced on Israel.B. C. 1452.
1 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams. 2 And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram. 3 And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the LORD will come to meet me: and whatsoever he showeth me I will tell thee. And he went to an high place. 4 And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram. 5 And the LORD put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak. 6 And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab. 7 And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel. 8 How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied? 9 For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations. 10 Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his! 11 And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether. 12 And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth?
Here is, I. Great preparation made for the cursing of Israel. That which was aimed at was to engage the God of Israel to forsake them, and either to be on Moab's side or to stand neuter. O the sottishness of superstition, to imagine that God will be at men's beck! Balaam and Balak think to bribe him with altars and sacrifices, offered without any warrant or institution of his: as if he would eat the flesh of bulls or drink the blood of goats. Ridiculous nonsense, to think that these would please God, and gain his favour, when there could be in them no exercise either of faith or obedience! Yet, it should seem, they offered these sacrifices to the God of heaven the supreme Numen--Divinity, and not to any of their local deities. But the multiplying of altars was an instance of their degeneracy from the religion of their ancestors, and their apostasy to idolatry; for those that multiplied altars multiplied gods. Ephraim made many altars to sin, Hos. viii. 11. Thus they liked not to retain God in their knowledge, but became vain in their imaginations; and yet presumptuously expected hereby to gain God over to them from Israel, who had his sanctuary among them, and his anointed altar. Observe here, 1. How very imperious Balaam was, proud to have the command of a king and to give law to princes. Such is the spirit of that wicked one who exalts himself above all that is called God, or that is worshipped. With what authority does Balaam give orders! Build me here (in the place I have pitched upon) seven altars, of stone or turf. Thus he covers his malice against Israel with a show of devotion, but his sacrifice was an abomination, being brought with such a wicked mind, Prov. xxi. 27. That which he aimed at was not to honour God with the sacrifices of righteousness, but to enrich himself with the wages of unrighteousness. 2. How very obsequious Balak was. The altars were presently built, and the sacrifices prepared, the best of the sort, seven bullocks and seven rams. Balak makes no objection to the charge, nor does he snuff at it, or think it either a weariness or a disparagement to stand by his burnt-offering as Balaam ordered him.
II. The turning of the curse into a blessing, by the overruling power of God, in love to Israel, which is the account Moses gives of it, Deut. xxiii. 5.
1. God puts the blessing into the mouth of Balaam. While the sacrifices were burning, Balaam retired; he went solitary, into some dark grove on the top of the high place, v. 3, marg. Thus much he knew, that solitude gives a good opportunity for communion with God; those that would meet with him must retire from the world, and the business and conversation of it, and love to be private, reckoning themselves never less alone than when alone, because the Father is with them. Enter therefore into thy closet, and shut the door, and be assured that God will meet thee if thou seek him in the due order. But Balaam retired with a peradventure only, having some thoughts that God might meet him; but being conscious to himself of guilt, and knowing that God had lately met him in anger, he had reason to speak doubtfully: Peradventure the Lord will come to meet me, v. 3. But let not such a man think that he shall receive any favour from God. Nay, it should seem, though he pretended to go and meet with God, he really designed to use enchantments; see ch. xxiv. 1. But, whatever he intended. God designed to serve his own glory by him, and therefore met Balaam, v. 4. What communion has light with darkness? No friendly communion, we may be sure. Balaam's way was still perverse, and God was still an adversary to him; but, Balak having chosen him for his oracle, God would constrain him to utter such a confession, to the honour of god and Israel, as should render those for ever inexcusable who should appear in arms against them. When Balaam was aware that God met him, probably by an angel, he boasted of his performances: I have prepared seven altars, and offered upon every altar a bullock and a ram. How had he done it? It cost him nothing; it was done at Balak's expense; yet, (1.) He boasts of it, as if he had done some mighty thing. The acts of devotion which are done in hypocrisy are commonly reflected upon with pride and vain glory. Thus the Pharisee went up to the temple to boast of his religion, Luke xviii. 11, 12. (2.) He insists upon it as a reason why God should gratify him in his desire to curse Israel, as if now he had made God his debtor, and might draw upon him for what he pleased. He thinks God is so much beholden to him for these sacrifices that the least he can do in recompense for them is to sacrifice his Israel to the malice of the king of Moab. Note, It is a common cheat that wicked people put upon themselves, to think that by the shows of piety they may prevail with God to countenance them, and connive at them, in their greatest immoralities, especially in persecution, Isa. lxvi. 5. However, thought the sacrifice was an abomination, God took the occasion of Balaam's expectation to put a word into his mouth (v. 5); for the answer of the tongue if from the Lord, and thus he would show how much those are mistaken who say, With our tongue we will prevail, our lips are our own, Ps. xii. 4. He that made man's mouth knows how to manage it, and to serve his own purposes by it. This speaks terror to daring sinners, that set their mouth against the heavens. God can make their own tongues to fall upon them, Ps. lxiv. 8. And it speaks comfort to God's witnesses, whom at any time he calls out to appear for him; if God put a word into the mouth of Balaam, who would have defied God and Israel, surely he will not be wanting to those who desire to glorify God and edify his people by their testimony, but it shall be given them in that same hour what they should speak.
2. Balaam pronounces the blessing in the ears of Balak. He found him standing by his burnt-sacrifice (v. 6), closely attending it, and earnestly expecting the success. Those that wold have an answer of peace from God must abide by the sacrifice, and attend on the Lord without distraction, not weary in well doing. Balaam, having fixed himself in the place appointed for his denouncing curses against Israel, which perhaps he had drawn up in form ready to deliver, takes up his parable, and it proves a blessing, v. 7. He pronounces Israel safe and happy, and so blesses them.
(1.) He pronounces them safe, and out of the reach of his envenomed darts. [1.] He owns that the design was to curse them, that Balak sent for him out of his own country, and that he came, with that intent, v. 7. The message sent to him was, Come, curse me Jacob, and come, defy Israel. Balak intended to make war upon them, and he would have Balaam to bless his arms, and to prophesy and pray for the ruin of Israel. [2.] He owns the design defeated, and his own inability to accomplish it. He could not so much as give them an ill word or an ill wish: How shall I curse those whom God has not cursed? v. 8. Not that therefore he would not do it, but therefore he could not do it. This is a fair confession, First, Of the weakness and impotency of his own magic skill, for which others valued him so much, and doubtless he valued himself no less. He was the most celebrated man of that profession, and yet owns himself baffled. God had warned the Israelites not to use divination (Lev. xix. 31), and this providence gave them a reason for that law, by showing them the weakness and folly of it. As they had seen the magicians of Egypt befooled, so, here, the great conjurer of the east. See Isa. xlvii. 12-14. Secondly, It is a confession of the sovereignty and dominion of the divine power. He owns that he could do no more than God would suffer him to do, for God could overrule all his purposes, and turn his counsels headlong. Thirdly, It is a confession of the inviolable security of the people of God. Note, 1. God's Israel are owned and blessed of him. He has not cursed them, for they are delivered from the curse of the law; he has not defied them, nor rejected or abandoned them, though mean and vile. 2. Those that have the good-will of Heaven have the ill-will of hell; the serpent and this seed have an enmity to them. 3. Though the enemies of God's people may prevail far against them, yet they cannot curse them; that is, they cannot do them any real mischief, much less a ruining mischief, for they cannot separate them from the love of God, Rom. viii. 39.
(2.) He pronounces them happy in three things:--
[1.] Happy in their peculiarity, and distinction from the rest of the nations: From the top of the rock I see him, v. 9. And it seems to have been a great surprise to him that whereas, it is probable, they were represented to him as a rude and disorderly rabble, that infested the countries round about in rambling parties, he was them a regular incorporated camp, in which appeared all the marks of discipline and good order; he saw them a people dwelling alone, and foresaw they would continue so, and their singularity would be their unspeakable honour. Persons of quality we call person of distinction; this was Israel's praise, though their enemies turned it to their reproach, that they differed from all the neighbouring nations, not only in their religion and sacred rites, but in their diet, and dress, and common usages, as a people called out of the world, and not to be conformed to it. They never lost their reputation till they mingled among the heathen, Ps. cvi. 35. Note, It is the duty and honour of those that are dedicated to God to be separated from the world, and not to walk according to the course and custom of it. Those who make conscience of peculiar duties may take the comfort of peculiar privileges, which it is probable Balaam has an eye to here. God's Israel shall not stand upon a level with other nations, but be dignified above them all, as a people near to God, and set apart for him.
[2.] Happy in their numbers, not so few and despicable as they were represented to him, but an innumerable company, which made them both honourable and formidable (v. 10): Who can count the dust of Jacob? The number of the people was the thing that Balak was vexed at (ch. xxii. 3): Moab was afraid of them, because they were many; and God does here by Balaam promote that fear and vexation, foretelling their further increase. Balak would have him see the utmost part of the people (ch. xxii. 41), hoping the more he saw of them the more he would be exasperated against them, and throw about his curses with the more keenness and rage; but it proved quite contrary: instead of being angry at their numbers, he admired them. The better acquainted we are with God's people the better opinion we have of them. He takes notice of the number, First, Of the dust of Jacob; that is, the people of Jacob, concerning whom it was foretold that they should be as the dust for number, Gen. xxviii. 14. Thus he owns the fulfilling of the promise made to the fathers, and expects that it should be yet further accomplished. Perhaps it was part of David's fault in numbering the people that he offered to count the dust of Jacob, which God had said should be innumerable. Secondly, Of the fourth part of Israel, alluding to the form of their camp, which was cast into four squadrons, under four standards. Note, God's Israel are a very great body, his spiritual Israel are so, and they will appear to be so when they shall all be gathered together unto him in the great day, Rev. vii. 9.
[3.] Happy in their end: Let me die the death of the righteous Israelites, that are in covenant with God, and let my last end, or future state, be like theirs, or my recompence, namely, in the other world. Here, First, It is taken for granted that death is the end of all men; the righteous themselves must die: and it is good for us to think of this with application, as Balaam himself does here, speaking of his own death. Secondly, he goes upon the supposition of the soul's immortality, and a different state on the other side death, to which this is a noble testimony, and an evidence of its being anciently known and believed. For how could the death of the righteous be more desirable than the death of the wicked upon any other account than as it involved happiness in another world, since in the manner and circumstances of dying we see all things come alike to all? Thirdly, He pronounces the righteous truly blessed, not only while they live, but when they die, which makes their death not only more desirable than the death of others, but even more desirable than life itself; for in that sense his wish may be taken. Not only, "When I do die, let me die the death of the righteous;" but, "I could even now be willing to die, on condition that I might die the death of the righteous, and reach my end this moment, provided it might be like his." Very near the place where Balaam now was, on one of the mountains of Moab, not long after this, Moses died, and to that perhaps God, who put this word into his mouth, designed it should have a reference, that by it Moses might be encouraged to go up and die such a death as Balaam himself wished to die. Fourthly, He shows his opinion of religion to be better than his resolution; there are many who desire to die the death of the righteous, but do not endeavour to live the life of the righteous. Gladly would they have their end like theirs, but not their way. They would be saints in heaven, but not saints on earth. This is the desire of the slothful, which kills him, because his hands refuse to labour. This of Balaam's is only a wish, not a prayer, and it is a vain wish, being only a wish for the end, without any care for the means. Thus far this blessing goes, even to death, and beyond it, as far as the last end. Now,
III. We are told, 1. How Balak fretted at it, v. 11. He pretended to honour the Lord with his sacrifices, and to wait for the answer God would send him; and yet, when it did not prove according to his mind, he forgot God, and flew into a great passion against Balaam, as if it had been purely his doing: "What hast thou done unto me! How hast thou disappointed me!" Sometimes God makes the enemies of his church a vexation one to another, while he that sits in heaven laughs at them, and the efforts of their impotent malice. 2. How Balaam was forced to acquiesce in it. He submits because he cannot help it, and yet humours the thing with no small address, as if he had been peculiarly conscientious, answering Balak with the gravity of a prophet: Must I not take heed to speak that which the Lord has put in my mouth? v. 12. Thus a confession of God's overruling power is extorted from a wicked prophet, to the further confusion of a wicked prince.
Adam Clarke: Commentary on the Bible - 1831
23:1: Build me here seven altars, etc. - The oxen and the rams were such as the Mosaic law had ordered to be offered to God in sacrifice; the building of seven altars was not commanded. Some think that these seven altars were built to the seven planets: this is most gratuitously said; of it there is no proof whatever; it is mere trifling, even with conjecture. As seven was a number of perfection, Balaam chose it on this occasion, because he intended to offer a grand sacrifice, and to offer a bullock and a ram upon each of the altars; the whole to be made a burnt-offering at the same time. And as he intended to offer seven bullocks and seven rams at the same time, it could not be conveniently done on one altar, therefore he ordered seven to be built. We need go no farther to find out his reasons.
Albert Barnes: Notes on the Bible - 1834
23:1: Balaam, after the general custom of the pagan, prefaced his divinations by sacrifice. In the number of the altars regard was probably had to the number of the then known planets. Yet Balaam evidently intended his sacrifice as an offering to the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:1: Build me: Num 23:29; Eze 33:31; Jde 1:11
seven altars: Exo 20:24, Exo 27:1-8; Sa1 15:22; Kg2 18:22; Psa 50:8, Psa 50:9; Pro 15:8; Isa 1:11-15; Mat 23:14
seven oxen: Num 29:32; Ch1 15:26; Ch2 29:21; Job 42:8; Eze 45:23
Carl Friedrich Keil and Franz Delitzsch
23:1
Balaam's First Words. - Num 23:1-3. Preparations for the first act, which was performed at Bamoth-baal. At Balaam's command Balak built seven altars, and then selected seven bullocks and seven rams, which they immediately sacrificed, namely, one bullock and one ram upon each altar. The nations of antiquity generally accompanied all their more important undertakings with sacrifices, to make sure of the protection and help of the gods; but this was especially the case with their ceremonies of adjuration. According to Diod. Sic. ii. 29, the Chaldeans sought to avert calamity and secure prosperity by sacrifices and adjurations. The same thing is also related of other nations (see Hengstenberg, Balaam, p. 392). Accordingly, Balaam also did everything that appeared necessary, according to his own religious notions, to ensure the success of Balak's undertaking, and bring about the desired result. The erection of seven altars, and the sacrifice of seven animals of each kind, are to be explained from the sacredness acquired by this number, through the creation of the world in seven days, as being the stamp of work that was well-pleasing to God. The sacrifices were burnt-offerings, and were offered by themselves to Jehovah, whom Balaam acknowledged as his God.
John Gill
23:1 And Balaam said unto Balak,.... When upon one of the high places of Baal, and after having taken a view of the people of Israel as they lay encamped:
build me here seven altars; this was purely Heathenish; for not only the Israelites after the law of Moses had but one altar, but the patriarchs before that never built but one altar at a time. Some have thought regard is had to the seven planets worshipped by Heathens; though no doubt Balaam pretended to sacrifice to Jehovah the true God, in order to gain him over to him to agree to it to curse Israel, and persuaded Balak, though an idolater, to join with him; and, the more easily to bring him to it, mixes Heathen rites and customs in sacrifice to him:
and prepare me here seven oxen, and seven rams; which were creatures offered in sacrifice according to the law of Moses, and before that was given, and by persons who were not under it; and even by seven of each sort, and that by the express command of God, Job 42:8. It may be observed, that both in this, and the preceding clause, the word here is carefully expressed, namely, in one of the high places; there the altars were erected, and thither the oxen were brought to be sacrificed; so that both the place, and the number of the altars, savoured of Heathenish worship, in which he complied to induce the king to sacrifice to Jehovah.
John Wesley
23:1 Build seven altars - To the true God, otherwise he would not have mentioned it to God, as an argument why he should grant his requests, as he doth, Num 23:4. And though Balak was averse from God and his worship, yet he would be easily overruled by Balaam, who doubtless told him that it was in vain to make an address to any other than the God of Israel, who alone was able either to bless or curse them as he pleased. Seven - This being the solemn and usual number in sacrifices.
Robert Jamieson, A. R. Fausset and David Brown
23:1 BALAK'S SACRIFICES. (Num. 23:1-30)
Balaam said unto Balak, Build me here seven altars--Balak, being a heathen, would naturally suppose these altars were erected in honor of Baal, the patron deity of his country. It is evident, from Num 23:4 that they were prepared for the worship of the true God; although in choosing the high places of Baal as their site and rearing a number of altars (4Kings 18:22; Is 17:8; Jer 11:13; Hos 8:11; Hos 10:1), instead of one only, as God had appointed, Balaam blended his own superstitions with the divine worship. The heathen, both in ancient and modern times, attached a mysterious virtue to the number seven; and Balaam, in ordering the preparation of so many altars, designed to mystify and delude the king.
23:223:2: Եւ արար Բաղակ որպէս եւ ասաց նմա Բաղաամ. եւ եհա՛ն զուարակ եւ խոյ ՚ի բագինն։
2 Բաղակն արեց այնպէս, ինչպէս իրեն ասել էր Բաղաամը. նա մէկական զուարակ ու խոյ ողջակէզ արեց ամէն մի բագինի վրայ:
2 Բաղակ Բաղաամին ըսածին պէս ըրաւ։ Բաղակ ու Բաղաամ ամէն մէկ սեղանի վրայ մէկ–մէկ զուարակ ու մէկ–մէկ խոյ զոհեցին։
Եւ արար Բաղակ որպէս եւ ասաց նմա Բաղաամ, եւ եհան[359] զուարակ եւ խոյ ի բագին:

23:2: Եւ արար Բաղակ որպէս եւ ասաց նմա Բաղաամ. եւ եհա՛ն զուարակ եւ խոյ ՚ի բագինն։
2 Բաղակն արեց այնպէս, ինչպէս իրեն ասել էր Բաղաամը. նա մէկական զուարակ ու խոյ ողջակէզ արեց ամէն մի բագինի վրայ:
2 Բաղակ Բաղաամին ըսածին պէս ըրաւ։ Բաղակ ու Բաղաամ ամէն մէկ սեղանի վրայ մէկ–մէկ զուարակ ու մէկ–մէկ խոյ զոհեցին։
zohrab-1805▾ eastern-1994▾ western am▾
23:22: Валак сделал так, как говорил Валаам, и вознесли Валак и Валаам по тельцу и по овну на каждом жертвеннике.
23:2 καὶ και and; even ἐποίησεν ποιεω do; make Βαλακ βαλακ Balak; Valak ὃν ος who; what τρόπον τροπος manner; by means εἶπεν επω say; speak αὐτῷ αυτος he; him Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up μόσχον μοσχος calf καὶ και and; even κριὸν κριος in; on τὸν ο the βωμόν βωμος pedestal
23:2 וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make בָּלָ֔ק bālˈāq בָּלָק Balak כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak בִּלְעָ֑ם bilʕˈām בִּלְעָם [prophet] וַ wa וְ and יַּ֨עַל yyˌaʕal עלה ascend בָּלָ֧ק bālˈāq בָּלָק Balak וּ û וְ and בִלְעָ֛ם vilʕˈām בִּלְעָם [prophet] פָּ֥ר pˌār פַּר young bull וָ wā וְ and אַ֖יִל ʔˌayil אַיִל ram, despot בַּ ba בְּ in † הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
23:2. cumque fecisset iuxta sermonem Balaam inposuerunt simul vitulum et arietem super aramAnd when he had done according to the word of Balaam, they laid together a calf and a ram upon every altar.
2. And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram.
And Balak did as Balaam had spoken; and Balak and Balaam offered on [every] altar a bullock and a ram:

2: Валак сделал так, как говорил Валаам, и вознесли Валак и Валаам по тельцу и по овну на каждом жертвеннике.
23:2
καὶ και and; even
ἐποίησεν ποιεω do; make
Βαλακ βαλακ Balak; Valak
ὃν ος who; what
τρόπον τροπος manner; by means
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
ἀνήνεγκεν αναφερω bring up; carry up
μόσχον μοσχος calf
καὶ και and; even
κριὸν κριος in; on
τὸν ο the
βωμόν βωμος pedestal
23:2
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
בָּלָ֔ק bālˈāq בָּלָק Balak
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
בִּלְעָ֑ם bilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יַּ֨עַל yyˌaʕal עלה ascend
בָּלָ֧ק bālˈāq בָּלָק Balak
וּ û וְ and
בִלְעָ֛ם vilʕˈām בִּלְעָם [prophet]
פָּ֥ר pˌār פַּר young bull
וָ וְ and
אַ֖יִל ʔˌayil אַיִל ram, despot
בַּ ba בְּ in
הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
23:2. cumque fecisset iuxta sermonem Balaam inposuerunt simul vitulum et arietem super aram
And when he had done according to the word of Balaam, they laid together a calf and a ram upon every altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:2: offered: Num 23:14, Num 23:30
Geneva 1599
23:2 And Balak did as Balaam had spoken; and (a) Balak and Balaam offered on [every] altar a bullock and a ram.
(a) For among the Gentiles the kings often used to sacrifice, as did the priests.
John Gill
23:2 And Balak did as Balaam had spoken,.... Ordered seven altars to be built, and prepared seven bullocks and rams for sacrifice:
and Balak and Balsam offered on every altar a bullock and a ram; both seem to be concerned in offering the sacrifices; Balak, though a king, it being usual for kings to be priests also, as Melchizedek was, and Balaam as a prophet; and these sacrifices were offered to the true God, as seems clear from Num 23:4 and to which Balak, at the direction of Balaam, agreed, in order to gain the Lord on his side, that he might prevail over the people of Israel.
23:323:3: Եւ ասէ Բաղաամ ցԲաղակ. Կա՛ց ՚ի վերայ զոհիդ քո, եւ ես երթայց՝ թերեւս յայտնեսցի՛ ինձ Աստուած ընդ առա՛ջ ելեալ. եւ բան զոր ցուցցէ ինձ՝ պատմեցի՛ց քեզ։ Եւ եկաց Բաղակ ՚ի վերայ զոհին իւրոյ։ Եւ գնաց Բաղաամ հարցանել զԱստուած։
3 Բաղաամն ասաց Բաղակին. «Դու կանգնի՛ր քո զոհի մօտ, իսկ ես գնամ. գուցէ Աստուած ընդառաջ գալով՝ երեւայ ինձ: Այն, ինչ նա ցոյց կը տայ ինձ, կը հաղորդեմ քեզ»: Բաղակը կանգնեց իր մատուցած զոհի մօտ: Բաղաամը գնաց Աստծուն հարցում անելու:
3 Եւ Բաղաամ ըսաւ Բաղակին. «Դուն քու ողջակէզիդ քով կեցի՛ր ու ես երթամ, թերեւս Տէրը իմ դէմս ելլէ եւ ինչ որ ինծի ցուցնէ՝ քեզի ըսեմ»։ Ու բարձր* տեղ մը ելաւ։
Եւ ասէ Բաղաամ ցԲաղակ. Կաց ի վերայ զոհիդ քո, եւ ես երթայց, թերեւս յայտնեսցի ինձ [360]Աստուած ընդ առաջ ելեալ. եւ բան զոր ցուցցէ ինձ` պատմեցից քեզ: [361]Եւ եկաց Բաղակ ի վերայ զոհին իւրոյ. եւ գնաց Բաղաամ հարցանել զԱստուած.`` եւ երթայր [362]ուղղորդ:

23:3: Եւ ասէ Բաղաամ ցԲաղակ. Կա՛ց ՚ի վերայ զոհիդ քո, եւ ես երթայց՝ թերեւս յայտնեսցի՛ ինձ Աստուած ընդ առա՛ջ ելեալ. եւ բան զոր ցուցցէ ինձ՝ պատմեցի՛ց քեզ։ Եւ եկաց Բաղակ ՚ի վերայ զոհին իւրոյ։ Եւ գնաց Բաղաամ հարցանել զԱստուած։
3 Բաղաամն ասաց Բաղակին. «Դու կանգնի՛ր քո զոհի մօտ, իսկ ես գնամ. գուցէ Աստուած ընդառաջ գալով՝ երեւայ ինձ: Այն, ինչ նա ցոյց կը տայ ինձ, կը հաղորդեմ քեզ»: Բաղակը կանգնեց իր մատուցած զոհի մօտ: Բաղաամը գնաց Աստծուն հարցում անելու:
3 Եւ Բաղաամ ըսաւ Բաղակին. «Դուն քու ողջակէզիդ քով կեցի՛ր ու ես երթամ, թերեւս Տէրը իմ դէմս ելլէ եւ ինչ որ ինծի ցուցնէ՝ քեզի ըսեմ»։ Ու բարձր* տեղ մը ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
23:33: И сказал Валаам Валаку: постой у всесожжения твоего, а я пойду; может быть, Господь выйдет мне навстречу, и что Он откроет мне, я объявлю тебе. И пошел на возвышенное место.
23:3 καὶ και and; even εἶπεν επω say; speak Βαλααμ βαλααμ Balaam; Valaam πρὸς προς to; toward Βαλακ βαλακ Balak; Valak παράστηθι παριστημι stand by; present ἐπὶ επι in; on τῆς ο the θυσίας θυσια immolation; sacrifice σου σου of you; your καὶ και and; even πορεύσομαι πορευομαι travel; go εἴ ει if; whether μοι μοι me φανεῖται φαινω shine; appear ὁ ο the θεὸς θεος God ἐν εν in συναντήσει συναντησις meeting καὶ και and; even ῥῆμα ρημα statement; phrase ὃ ος who; what ἐάν εαν and if; unless μοι μοι me δείξῃ δεικνυω show ἀναγγελῶ αναγγελλω announce σοι σοι you καὶ και and; even παρέστη παριστημι stand by; present Βαλακ βαλακ Balak; Valak ἐπὶ επι in; on τῆς ο the θυσίας θυσια immolation; sacrifice αὐτοῦ αυτος he; him καὶ και and; even Βαλααμ βαλααμ Balaam; Valaam ἐπορεύθη πορευομαι travel; go ἐπερωτῆσαι επερωταω interrogate; inquire of τὸν ο the θεὸν θεος God καὶ και and; even ἐπορεύθη πορευομαι travel; go εὐθεῖαν ευθυς straight; directly
23:3 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say בִּלְעָ֜ם bilʕˈām בִּלְעָם [prophet] לְ lᵊ לְ to בָלָ֗ק vālˈāq בָּלָק Balak הִתְיַצֵּב֮ hiṯyaṣṣēv יצב stand עַל־ ʕal- עַל upon עֹלָתֶךָ֒ ʕōlāṯeḵˌā עֹלָה burnt-offering וְ wᵊ וְ and אֵֽלְכָ֗ה ʔˈēlᵊḵˈā הלך walk אוּלַ֞י ʔûlˈay אוּלַי perhaps יִקָּרֵ֤ה yiqqārˈē קרה meet יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לִ li לְ to קְרָאתִ֔י qᵊrāṯˈî קרא encounter וּ û וְ and דְבַ֥ר ḏᵊvˌar דָּבָר word מַה־ mah- מָה what יַּרְאֵ֖נִי yyarʔˌēnî ראה see וְ wᵊ וְ and הִגַּ֣דְתִּי higgˈaḏtî נגד report לָ֑ךְ lˈāḵ לְ to וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk שֶֽׁפִי׃ šˈefî שְׁפִי track
23:3. dixitque Balaam ad Balac sta paulisper iuxta holocaustum tuum donec vadam si forte occurrat mihi Dominus et quodcumque imperaverit loquar tibiAnd Balaam said to Balac: Stand a while by thy burnt offering, until I go, to see if perhaps the Lord will meet me, and whatsoever he shall command, I will speak to thee.
3. And Balaam said unto Balak, Stand by thy burnt offering, and I will go; peradventure the LORD will come to meet me: and whatsoever he sheweth me I will tell thee. And he went to a bare height.
And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the LORD will come to meet me: and whatsoever he sheweth me I will tell thee. And he went to an high place:

3: И сказал Валаам Валаку: постой у всесожжения твоего, а я пойду; может быть, Господь выйдет мне навстречу, и что Он откроет мне, я объявлю тебе. И пошел на возвышенное место.
23:3
καὶ και and; even
εἶπεν επω say; speak
Βαλααμ βαλααμ Balaam; Valaam
πρὸς προς to; toward
Βαλακ βαλακ Balak; Valak
παράστηθι παριστημι stand by; present
ἐπὶ επι in; on
τῆς ο the
θυσίας θυσια immolation; sacrifice
σου σου of you; your
καὶ και and; even
πορεύσομαι πορευομαι travel; go
εἴ ει if; whether
μοι μοι me
φανεῖται φαινω shine; appear
ο the
θεὸς θεος God
ἐν εν in
συναντήσει συναντησις meeting
καὶ και and; even
ῥῆμα ρημα statement; phrase
ος who; what
ἐάν εαν and if; unless
μοι μοι me
δείξῃ δεικνυω show
ἀναγγελῶ αναγγελλω announce
σοι σοι you
καὶ και and; even
παρέστη παριστημι stand by; present
Βαλακ βαλακ Balak; Valak
ἐπὶ επι in; on
τῆς ο the
θυσίας θυσια immolation; sacrifice
αὐτοῦ αυτος he; him
καὶ και and; even
Βαλααμ βαλααμ Balaam; Valaam
ἐπορεύθη πορευομαι travel; go
ἐπερωτῆσαι επερωταω interrogate; inquire of
τὸν ο the
θεὸν θεος God
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
εὐθεῖαν ευθυς straight; directly
23:3
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
בִּלְעָ֜ם bilʕˈām בִּלְעָם [prophet]
לְ lᵊ לְ to
בָלָ֗ק vālˈāq בָּלָק Balak
הִתְיַצֵּב֮ hiṯyaṣṣēv יצב stand
עַל־ ʕal- עַל upon
עֹלָתֶךָ֒ ʕōlāṯeḵˌā עֹלָה burnt-offering
וְ wᵊ וְ and
אֵֽלְכָ֗ה ʔˈēlᵊḵˈā הלך walk
אוּלַ֞י ʔûlˈay אוּלַי perhaps
יִקָּרֵ֤ה yiqqārˈē קרה meet
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לִ li לְ to
קְרָאתִ֔י qᵊrāṯˈî קרא encounter
וּ û וְ and
דְבַ֥ר ḏᵊvˌar דָּבָר word
מַה־ mah- מָה what
יַּרְאֵ֖נִי yyarʔˌēnî ראה see
וְ wᵊ וְ and
הִגַּ֣דְתִּי higgˈaḏtî נגד report
לָ֑ךְ lˈāḵ לְ to
וַ wa וְ and
יֵּ֖לֶךְ yyˌēleḵ הלך walk
שֶֽׁפִי׃ šˈefî שְׁפִי track
23:3. dixitque Balaam ad Balac sta paulisper iuxta holocaustum tuum donec vadam si forte occurrat mihi Dominus et quodcumque imperaverit loquar tibi
And Balaam said to Balac: Stand a while by thy burnt offering, until I go, to see if perhaps the Lord will meet me, and whatsoever he shall command, I will speak to thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:3: Stand by thy burnt-offering - We have already seen that blessing and cursing in this way were considered as religious rites, and therefore must be always preceded by sacrifice. See this exemplified in the case of Isaac, before he blessed Jacob and Esau, Genesis 27 (note), and the notes there. The venison that was brought to Isaac, of which he did eat, was properly the preparatory sacrifice.
Albert Barnes: Notes on the Bible - 1834
23:3: Balaam apparently expected to mark some phenomenon in the sky or in nature, which he would be able, according to the rules of his art, to interpret as a portent. It was for such "auguries" (not as the King James Version "enchantments" Num 23:23) that he now departed to watch; contrast Num 24:1.
An high place - Or, "A bare place on the hill," as opposed to the high place with its grove of trees.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:3: Stand: Num 23:15
burnt: Gen 8:20, Gen 22:2, Gen 22:7, Gen 22:8, Gen 22:13; Exo 18:12; Lev 1:1
peradventure: Num 23:15, Num 22:8, Num 22:9, Num 22:31-35, Num 24:1
went to an high place: or, went solitary
Carl Friedrich Keil and Franz Delitzsch
23:3
After the offering of the sacrifices, Balaam directed the king to stand by his burnt-offering, i.e., by the sacrifices that had been offered for him upon the seven altars, that he might go out for auguries. The meaning of the words, "I will go, peradventure Jehovah will come to meet me," is apparent from Num 24:1 : and "he went no more to meet with the auguries" (נחשׁים, see at Lev 19:26). Balaam went out to look for a manifestation of Jehovah in the significant phenomena of nature. The word which Jehovah should show to him, he would report to Balak. We have here what is just as characteristic in relation to Balaam's religious stand-point, as it is significant in its bearing upon the genuine historical character of the narrative, namely, an admixture of the religious ideas of both the Israelites and the heathen, inasmuch as Balaam hoped to receive or discover, in the phenomena of nature, a revelation from Jehovah. Because heathenism had no "sure word of prophecy," it sought to discover the will and counsel of God, which are displayed in the events of human history, through various signs that were discernible in natural phenomena, or, as Chryssipus the Stoic expresses it in Cicero de divin. ii. 63, "Signa quae a Diis hominibus portendantur."
(Note: See the remarks of Ngelsbach and Hartung on the nature of the heathen auspices, in Hengstenberg's Balaam and his Prophecies (pp. 396-7). Hartung observes, for example: "As the gods did not live outside the world, or separated from it, but the things of time and space were filled with their essence, it followed, as a matter of course, that the signs of their presence were sought and seen in all the visible and audible occurrences of nature, whether animate or inanimate. Hence all the phenomena which affected the senses, either in the elements or in the various creatures, whether sounds or movements, natural productions or events, of a mechanical or physical, or voluntary or involuntary kind, might serve as the media of revelation." And again (p. 397): "The sign in itself is useless, if it be not observed. It was therefore necessary that man and God should come to meet one another, and that the sign should not merely be given, but should also be received.")
To look for a word of Jehovah in this way, Balaam betook himself to a "bald height." This is the only meaning of שׁפי, from שׁפה, to rub, to scrape, to make bare, which is supported by the usage of the language; it is also in perfect harmony with the context, as the heathen augurs were always accustomed to select elevated places for their auspices, with an extensive prospect, especially the towering and barren summits of mountains that were rarely visited by men (see Hengstenberg, ut sup.). Ewald, however, proposes the meaning "alone," or "to spy," for which there is not the slightest grammatical foundation.
John Gill
23:3 And Balaam said unto Balak, stand by thy burnt offering,.... By which it appears that the sacrifices offered were of this sort, and there might be one, which was more peculiarly the burnt offering of Balak; though he might be more or less with Balaam concerned in them all; at which he was directed to stand while it was burning, presenting that and himself to the Lord, that he would have respect to both:
and I will go; depart from thence, at some little distance, unto some private place:
peradventure the Lord will come to meet me; upon the offering of these sacrifices to him, though he could not be certain of it, he having lately shown some displeasure and resentment unto him; and this was also in the daytime, when it was in the night he usually came unto him:
and whatsoever he showeth me I will tell thee; the whole of it, truly as it is, whether agreeable or not:
and he went to an high place; but he was in one already, and therefore if this is the sense of the word, he must go to another, into a grove in one of the high places, where he might be retired, and so fit for a divine converse; and the Targum of Onkelos renders it alone: but rather the sense is, that he went into a plain, as De Dieu has shown from the use of the word in the Syriac language; he was upon a high place, and he went down from thence into the plain, perhaps into a cave at the bottom of the hill, a retired place, where he hoped the Lord would meet him, as he did.
John Wesley
23:3 Stand by thy burnt - offering - As in God's presence, as one that offers thyself as well as thy sacrifices to obtain his favour. I will go - To some solitary and convenient place, where I may prevail with God to appear to me. Sheweth me - Reveals to me, either by word or sign. An high place - Or, into the plain, as that word properly signifies.
Robert Jamieson, A. R. Fausset and David Brown
23:3 Stand by thy burnt offering--as one in expectation of an important favor.
peradventure the Lord will come to meet me: and whatsoever he showeth me--that is, makes known to me by word or sign.
he went to an high place--apart by himself, where he might practise rites and ceremonies, with a view to obtain a response of the oracle.
23:423:4: Եւ երթայր ուղղորդ. եւ երեւեցաւ Աստուած Բաղաամու. եւ ասէ Բաղաամ. Եւթն բագին պատրաստեցի, եւ հանի զուարակ եւ խոյ ՚ի բագին մի[1423]։ [1423] Ոմանք. Եւ ասէ ցնա Բաղաամ։
4 Նա ուղիղ առաջ էր գնում: Աստուած երեւաց Բաղաամին, եւ Բաղաամն ասաց նրան. «Եօթը բագին պատրաստեցի եւ ամէն մի բագինի վրայ մէկական զուարակ ու խոյ ողջակիզեցի»:
4 Եւ Աստուած Բաղաամին հանդիպեցաւ ու Բաղաամ ըսաւ անոր. «Եօթը սեղան պատրաստեցի ու ամէն մէկ սեղանի վրայ մէկ–մէկ զուարակ ու մէկ–մէկ խոյ զոհեցի»։
Եւ երեւեցաւ Աստուած Բաղաամու. եւ ասէ ցնա Բաղաամ. Եւթն բագին պատրաստեցի, եւ հանի զուարակ եւ խոյ ի բագին մի:

23:4: Եւ երթայր ուղղորդ. եւ երեւեցաւ Աստուած Բաղաամու. եւ ասէ Բաղաամ. Եւթն բագին պատրաստեցի, եւ հանի զուարակ եւ խոյ ՚ի բագին մի[1423]։
[1423] Ոմանք. Եւ ասէ ցնա Բաղաամ։
4 Նա ուղիղ առաջ էր գնում: Աստուած երեւաց Բաղաամին, եւ Բաղաամն ասաց նրան. «Եօթը բագին պատրաստեցի եւ ամէն մի բագինի վրայ մէկական զուարակ ու խոյ ողջակիզեցի»:
4 Եւ Աստուած Բաղաամին հանդիպեցաւ ու Բաղաամ ըսաւ անոր. «Եօթը սեղան պատրաստեցի ու ամէն մէկ սեղանի վրայ մէկ–մէկ զուարակ ու մէկ–մէկ խոյ զոհեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
23:44: И встретился Бог с Валаамом, и сказал ему [Валаам]: семь жертвенников устроил я и вознес по тельцу и по овну на каждом жертвеннике.
23:4 καὶ και and; even ἐφάνη φαινω shine; appear ὁ ο the θεὸς θεος God τῷ ο the Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Βαλααμ βαλααμ Balaam; Valaam τοὺς ο the ἑπτὰ επτα seven βωμοὺς βωμος pedestal ἡτοίμασα ετοιμαζω prepare καὶ και and; even ἀνεβίβασα αναβιβαζω pull up; mount μόσχον μοσχος calf καὶ και and; even κριὸν κριος in; on τὸν ο the βωμόν βωμος pedestal
23:4 וַ wa וְ and יִּקָּ֥ר yyiqqˌār קרה meet אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to בִּלְעָ֑ם bilʕˈām בִּלְעָם [prophet] וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to אֶת־ ʔeṯ- אֵת [object marker] שִׁבְעַ֤ת šivʕˈaṯ שֶׁבַע seven הַֽ hˈa הַ the מִּזְבְּחֹת֙ mmizbᵊḥˌōṯ מִזְבֵּחַ altar עָרַ֔כְתִּי ʕārˈaḵtî ערך arrange וָ wā וְ and אַ֛עַל ʔˈaʕal עלה ascend פָּ֥ר pˌār פַּר young bull וָ wā וְ and אַ֖יִל ʔˌayil אַיִל ram, despot בַּ ba בְּ in † הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
23:4. cumque abisset velociter occurrit ei Deus locutusque ad eum Balaam septem inquit aras erexi et inposui vitulum et arietem desuperAnd when he was gone with speed, God met him. And Balaam speaking to him, said: I have erected seven altars, and have laid on everyone a calf and a ram.
4. And God met Balaam: and he said unto him, I have prepared the seven altars, and I have offered up a bullock and a ram on every altar.
And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon [every] altar a bullock and a ram:

4: И встретился Бог с Валаамом, и сказал ему [Валаам]: семь жертвенников устроил я и вознес по тельцу и по овну на каждом жертвеннике.
23:4
καὶ και and; even
ἐφάνη φαινω shine; appear
ο the
θεὸς θεος God
τῷ ο the
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
Βαλααμ βαλααμ Balaam; Valaam
τοὺς ο the
ἑπτὰ επτα seven
βωμοὺς βωμος pedestal
ἡτοίμασα ετοιμαζω prepare
καὶ και and; even
ἀνεβίβασα αναβιβαζω pull up; mount
μόσχον μοσχος calf
καὶ και and; even
κριὸν κριος in; on
τὸν ο the
βωμόν βωμος pedestal
23:4
וַ wa וְ and
יִּקָּ֥ר yyiqqˌār קרה meet
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
בִּלְעָ֑ם bilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
שִׁבְעַ֤ת šivʕˈaṯ שֶׁבַע seven
הַֽ hˈa הַ the
מִּזְבְּחֹת֙ mmizbᵊḥˌōṯ מִזְבֵּחַ altar
עָרַ֔כְתִּי ʕārˈaḵtî ערך arrange
וָ וְ and
אַ֛עַל ʔˈaʕal עלה ascend
פָּ֥ר pˌār פַּר young bull
וָ וְ and
אַ֖יִל ʔˌayil אַיִל ram, despot
בַּ ba בְּ in
הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
23:4. cumque abisset velociter occurrit ei Deus locutusque ad eum Balaam septem inquit aras erexi et inposui vitulum et arietem desuper
And when he was gone with speed, God met him. And Balaam speaking to him, said: I have erected seven altars, and have laid on everyone a calf and a ram.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:4: God met Balaam - God served His own purposes through the arts of Balaam, and manifested His will through the agencies employed to seek it, dealing thus with Balaam in an exceptional manner. To God's own people auguries were forbidden Lev 19:26.
I have prepared seven altars - And therefore Balaam expected that God on His part would do what was desired by the donor; compare Num 22:15 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:4: God: Num 23:16, Num 22:9, Num 22:20
I have prepared: Num 23:1; Isa 58:3, Isa 58:4; Mat 20:12; Luk 18:12; Joh 16:2; Rom 3:27; Eph 2:9
Carl Friedrich Keil and Franz Delitzsch
23:4
"And God came to meet Balaam," who thought it necessary, as a true hariolus, to call the attention of God to the altars which had been built for Him, and the sacrifices that had been offered upon them. And God made known His will to him, though not in a natural sign of doubtful signification. He put a very distinct and unmistakeable word into his mouth, and commanded him to make it known to the king.
Geneva 1599
23:4 And God (b) met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon [every] altar a bullock and a ram.
(b) Appeared to him.
John Gill
23:4 And God met Balaam,.... Not in a kind and gracious manner; not out of any respect to him and his offerings; not to indulge him with any spiritual communion with him; nor to communicate his mind and will to him as a friend of his; not to gratify his desires, and grant the request of the king of Moab, or to smile upon and succeed the scheme that they had concerted; but for the sake of his people Israel, to counterwork the designs of their enemies; to blast and confound them, and turn their curses into blessings; and particularly to oblige Balaam to bless the people he was so desirous of cursing for the sake of gain:
and he said unto him; in a bragging boasting way, in order to gain his favour, and carry his point:
I have prepared seven altars, and I have offered upon every altar a bullock and a ram: that is, to him the Lord; for had they been offered to Baal, he could never have had the nerve to have spoken of them to God; and which he could never have proposed as a reason why he should be regarded by him, or expect on account of them any favour from him: and indeed these altars and sacrifices were not at his expense, though they were prepared and offered at a motion of his; nor were they offered in a right manner, nor with a right end, nor from a right principle, and were far from being acceptable unto God, yea, were abominable unto him; see Prov 21:27.
Robert Jamieson, A. R. Fausset and David Brown
23:4 God met Balaam--not in compliance with his incantations, but to frustrate his wicked designs and compel him, contrary to his desires and interests, to pronounce the following benediction [Num 23:8-10].
23:523:5: Եւ արկ Աստուած բա՛ն ՚ի բերան Բաղաամու, եւ ասէ. Դարձի՛ր առ Բաղակ, եւ ա՛յսպէս խօսեսցիս։
5 Աստուած Բաղաամի բերանը դրեց այս խօսքերը. «Վերադարձի՛ր Բաղակի մօտ եւ յայտնի՛ր նրան այն, ինչ ասացի»:
5 Եւ Տէրը Բաղաամին բերանը խօսք դրաւ ու ըսաւ. «Դարձի՛ր Բաղակին եւ այսպէս խօսէ»։
Եւ արկ [363]Աստուած բան ի բերան Բաղաամու եւ ասէ. Դարձիր առ Բաղակ, եւ այսպէս խօսեսցիս:

23:5: Եւ արկ Աստուած բա՛ն ՚ի բերան Բաղաամու, եւ ասէ. Դարձի՛ր առ Բաղակ, եւ ա՛յսպէս խօսեսցիս։
5 Աստուած Բաղաամի բերանը դրեց այս խօսքերը. «Վերադարձի՛ր Բաղակի մօտ եւ յայտնի՛ր նրան այն, ինչ ասացի»:
5 Եւ Տէրը Բաղաամին բերանը խօսք դրաւ ու ըսաւ. «Դարձի՛ր Բաղակին եւ այսպէս խօսէ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:55: И вложил Господь слово в уста Валаамовы и сказал: возвратись к Валаку и так говори.
23:5 καὶ και and; even ἐνέβαλεν εμβαλλω inject; cast in ὁ ο the θεὸς θεος God ῥῆμα ρημα statement; phrase εἰς εις into; for τὸ ο the στόμα στομα mouth; edge Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even εἶπεν επω say; speak ἐπιστραφεὶς επιστρεφω turn around; return πρὸς προς to; toward Βαλακ βαλακ Balak; Valak οὕτως ουτως so; this way λαλήσεις λαλεω talk; speak
23:5 וַ wa וְ and יָּ֧שֶׂם yyˈāśem שׂים put יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH דָּבָ֖ר dāvˌār דָּבָר word בְּ bᵊ בְּ in פִ֣י fˈî פֶּה mouth בִלְעָ֑ם vilʕˈām בִּלְעָם [prophet] וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say שׁ֥וּב šˌûv שׁוב return אֶל־ ʔel- אֶל to בָּלָ֖ק bālˌāq בָּלָק Balak וְ wᵊ וְ and כֹ֥ה ḵˌō כֹּה thus תְדַבֵּֽר׃ ṯᵊḏabbˈēr דבר speak
23:5. Dominus autem posuit verbum in ore eius et ait revertere ad Balac et haec loquerisAnd the Lord put the word in his mouth, and said: Return to Balac, and thus shalt thou speak.
5. And the LORD put a word in Balaam’s mouth, and said, Return unto Balak, and thus thou shalt speak.
And the LORD put a word in Balaam' s mouth, and said, Return unto Balak, and thus thou shalt speak:

5: И вложил Господь слово в уста Валаамовы и сказал: возвратись к Валаку и так говори.
23:5
καὶ και and; even
ἐνέβαλεν εμβαλλω inject; cast in
ο the
θεὸς θεος God
ῥῆμα ρημα statement; phrase
εἰς εις into; for
τὸ ο the
στόμα στομα mouth; edge
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
εἶπεν επω say; speak
ἐπιστραφεὶς επιστρεφω turn around; return
πρὸς προς to; toward
Βαλακ βαλακ Balak; Valak
οὕτως ουτως so; this way
λαλήσεις λαλεω talk; speak
23:5
וַ wa וְ and
יָּ֧שֶׂם yyˈāśem שׂים put
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
דָּבָ֖ר dāvˌār דָּבָר word
בְּ bᵊ בְּ in
פִ֣י fˈî פֶּה mouth
בִלְעָ֑ם vilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
שׁ֥וּב šˌûv שׁוב return
אֶל־ ʔel- אֶל to
בָּלָ֖ק bālˌāq בָּלָק Balak
וְ wᵊ וְ and
כֹ֥ה ḵˌō כֹּה thus
תְדַבֵּֽר׃ ṯᵊḏabbˈēr דבר speak
23:5. Dominus autem posuit verbum in ore eius et ait revertere ad Balac et haec loqueris
And the Lord put the word in his mouth, and said: Return to Balac, and thus shalt thou speak.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:5: Num 23:16, Num 22:35; Deu 18:18; Pro 16:1, Pro 16:9; Isa 51:16, Isa 59:21; Jer 1:9; Luk 12:12; Joh 11:51
Geneva 1599
23:5 And the LORD (c) put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak.
(c) Taught him what to say.
John Gill
23:5 And the Lord put a word in Balaam's mouth.... Not grace into his heart, nor the fear of God within him, but suggested to him what to say; impressed it strongly on him, that he could not forget it, and with such power and weight, that he was obliged to deliver it:
and said, return unto Balak, and thus shalt thou speak; that is, unto him, and what is expressed in Num 22:7.
23:623:6: Եւ դարձաւ առ նա. եւ նա կա՛յր ՚ի վերայ ողջակիզացն իւրոց. եւ ամենայն իշխանքն Մովաբացւոց ընդ նմա։
6 Բաղաամը վերադարձաւ Բաղակի մօտ, որը կանգնած էր իր ողջակէզների մօտ: Այնտեղ էին նաեւ մովաբացի բոլոր իշխանները:
6 Եւ ան դարձաւ անոր ու ահա անիկա իր ողջակէզին քով կեցեր էր, ինք ու Մովաբի բոլոր իշխանները։
Եւ դարձաւ առ նա. եւ նա կայր ի վերայ [364]ողջակիզացն իւրոց``, եւ ամենայն իշխանքն Մովաբացւոց ընդ նմա:

23:6: Եւ դարձաւ առ նա. եւ նա կա՛յր ՚ի վերայ ողջակիզացն իւրոց. եւ ամենայն իշխանքն Մովաբացւոց ընդ նմա։
6 Բաղաամը վերադարձաւ Բաղակի մօտ, որը կանգնած էր իր ողջակէզների մօտ: Այնտեղ էին նաեւ մովաբացի բոլոր իշխանները:
6 Եւ ան դարձաւ անոր ու ահա անիկա իր ողջակէզին քով կեցեր էր, ինք ու Մովաբի բոլոր իշխանները։
zohrab-1805▾ eastern-1994▾ western am▾
23:66: И возвратился к нему, и вот, он стоит у всесожжения своего, он и все князья Моавитские.
23:6 καὶ και and; even ἀπεστράφη αποστρεφω turn away; alienate πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even ὅδε οδε further; this ἐφειστήκει εφιστημι stand over / by; get attention ἐπὶ επι in; on τῶν ο the ὁλοκαυτωμάτων ολοκαυτωμα whole offering αὐτοῦ αυτος he; him καὶ και and; even πάντες πας all; every οἱ ο the ἄρχοντες αρχων ruling; ruler Μωαβ μωαβ with; amid αὐτοῦ αυτος he; him
23:6 וַ wa וְ and יָּ֣שָׁב yyˈāšov שׁוב return אֵלָ֔יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold נִצָּ֖ב niṣṣˌāv נצב stand עַל־ ʕal- עַל upon עֹלָתֹ֑ו ʕōlāṯˈô עֹלָה burnt-offering ה֖וּא hˌû הוּא he וְ wᵊ וְ and כָל־ ḵol- כֹּל whole שָׂרֵ֥י śārˌê שַׂר chief מֹואָֽב׃ môʔˈāv מֹואָב Moab
23:6. reversus invenit stantem Balac iuxta holocaustum suum et omnes principes MoabitarumReturning he found Balac standing by his burnt offering, with all the princes of the Moabites:
6. And he returned unto him, and, lo, he stood by his burnt offering, he, and all the princes of Moab.
And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab:

6: И возвратился к нему, и вот, он стоит у всесожжения своего, он и все князья Моавитские.
23:6
καὶ και and; even
ἀπεστράφη αποστρεφω turn away; alienate
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
ὅδε οδε further; this
ἐφειστήκει εφιστημι stand over / by; get attention
ἐπὶ επι in; on
τῶν ο the
ὁλοκαυτωμάτων ολοκαυτωμα whole offering
αὐτοῦ αυτος he; him
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἄρχοντες αρχων ruling; ruler
Μωαβ μωαβ with; amid
αὐτοῦ αυτος he; him
23:6
וַ wa וְ and
יָּ֣שָׁב yyˈāšov שׁוב return
אֵלָ֔יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
נִצָּ֖ב niṣṣˌāv נצב stand
עַל־ ʕal- עַל upon
עֹלָתֹ֑ו ʕōlāṯˈô עֹלָה burnt-offering
ה֖וּא hˌû הוּא he
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
שָׂרֵ֥י śārˌê שַׂר chief
מֹואָֽב׃ môʔˈāv מֹואָב Moab
23:6. reversus invenit stantem Balac iuxta holocaustum suum et omnes principes Moabitarum
Returning he found Balac standing by his burnt offering, with all the princes of the Moabites:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:6: Num 23:3
John Gill
23:6 And he returned unto him,.... Immediately, as soon as he was told what to say:
and, lo, he stood by his burnt sacrifice; continued in his devotions, hoping for success, and waiting for Balaam's return:
he and all the princes of Moab; not only those that were sent to Balaam, but perhaps all the princes of the kingdom who were got together on this occasion, and by reason of the imminent danger they apprehended the nation was in on account of Israel.
23:723:7: Եւ եղեւ Հոգի Աստուծոյ ՚ի վերայ նորա, եւ ամբարձեալ զառակս իւր՝ ասէ. ՚Ի Միջագետա՛ց կոչեաց զիս Բաղակ արքայ Մովաբացւոց, ՚ի լերանցն արեւելից, եւ ասէ. Եկ նզովեա՛ դու ինձ զՅակոբ. եւ ե՛կ անէ՛ծ ինձ զԻսրայէլ[1424]։ [1424] Յօրինակին պակասէր. Կոչեաց զիս Բաղակ։
7 Աստծու հոգին իջաւ Բաղաամի վրայ, եւ նա առակի ձեւով ասաց. «Մովաբացիների Բաղակ արքան ինձ կանչեց Միջագետքից՝ Արեւելքի լեռներից, եւ ասաց. “ Արի նզովի՛ր Յակոբին ինձ համար, նզովի՛ր նաեւ Իսրայէլին ինձ համար”»:
7 Եւ իր առակը սկսաւ ու ըսաւ.«Մովաբի թագաւորը Բաղակ զիս Արամէն՝ Արեւելեան լեռներէն բերաւ՝ ըսելով.‘Եկո՛ւր, Յակոբը անիծէ՛,Եկո՛ւր, Իսրայէլը նզովէ’։
Եւ [365]եղեւ Հոգի Աստուծոյ ի վերայ նորա եւ`` ամբարձեալ զառակս իւր ասէ. Ի Միջագետաց կոչեաց զիս Բաղակ արքայ Մովաբացւոց, ի լերանցն արեւելից, եւ ասէ. Եկ նզովեա դու ինձ զՅակոբ, եւ եկ անէծ ինձ զԻսրայէլ:

23:7: Եւ եղեւ Հոգի Աստուծոյ ՚ի վերայ նորա, եւ ամբարձեալ զառակս իւր՝ ասէ. ՚Ի Միջագետա՛ց կոչեաց զիս Բաղակ արքայ Մովաբացւոց, ՚ի լերանցն արեւելից, եւ ասէ. Եկ նզովեա՛ դու ինձ զՅակոբ. եւ ե՛կ անէ՛ծ ինձ զԻսրայէլ[1424]։
[1424] Յօրինակին պակասէր. Կոչեաց զիս Բաղակ։
7 Աստծու հոգին իջաւ Բաղաամի վրայ, եւ նա առակի ձեւով ասաց. «Մովաբացիների Բաղակ արքան ինձ կանչեց Միջագետքից՝ Արեւելքի լեռներից, եւ ասաց. “ Արի նզովի՛ր Յակոբին ինձ համար, նզովի՛ր նաեւ Իսրայէլին ինձ համար”»:
7 Եւ իր առակը սկսաւ ու ըսաւ.«Մովաբի թագաւորը Բաղակ զիս Արամէն՝ Արեւելեան լեռներէն բերաւ՝ ըսելով.‘Եկո՛ւր, Յակոբը անիծէ՛,Եկո՛ւր, Իսրայէլը նզովէ’։
zohrab-1805▾ eastern-1994▾ western am▾
23:77: И произнес притчу свою и сказал: из Месопотамии привел меня Валак, царь Моава, от гор восточных: приди, прокляни мне Иакова, приди, изреки зло на Израиля!
23:7 καὶ και and; even ἐγενήθη γινομαι happen; become πνεῦμα πνευμα spirit; wind θεοῦ θεος God ἐπ᾿ επι in; on αὐτῷ αυτος he; him καὶ και and; even ἀναλαβὼν αναλαμβανω take up; take along τὴν ο the παραβολὴν παραβολη parable αὐτοῦ αυτος he; him εἶπεν επω say; speak ἐκ εκ from; out of Μεσοποταμίας μεσοποταμια Mesopotamia μετεπέμψατό μεταπεμπω fetch με με me Βαλακ βαλακ Balak; Valak βασιλεὺς βασιλευς monarch; king Μωαβ μωαβ from; out of ὀρέων ορος mountain; mount ἀπ᾿ απο from; away ἀνατολῶν ανατολη springing up; east λέγων λεγω tell; declare δεῦρο δευρο come on; this point ἄρασαί αραομαι me τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even δεῦρο δευρο come on; this point ἐπικατάρασαί επικαταραομαι me τὸν ο the Ισραηλ ισραηλ.1 Israel
23:7 וַ wa וְ and יִּשָּׂ֥א yyiśśˌā נשׂא lift מְשָׁלֹ֖ו mᵊšālˌô מָשָׁל proverb וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say מִן־ min- מִן from אֲ֠רָם ʔᵃrˌām אֲרָם Aram יַנְחֵ֨נִי yanḥˌēnî נחה lead בָלָ֤ק vālˈāq בָּלָק Balak מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מֹואָב֙ môʔˌāv מֹואָב Moab מֵֽ mˈē מִן from הַרְרֵי־ harrê- הַר mountain קֶ֔דֶם qˈeḏem קֶדֶם front לְכָה֙ lᵊḵˌā הלך walk אָֽרָה־ ʔˈārā- ארר curse לִּ֣י llˈî לְ to יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and לְכָ֖ה lᵊḵˌā הלך walk זֹעֲמָ֥ה zōʕᵃmˌā זעם curse יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
23:7. adsumptaque parabola sua dixit de Aram adduxit me Balac rex Moabitarum de montibus orientis veni inquit et maledic Iacob propera et detestare IsrahelAnd taking up his parable, he said: Balac king of the Moabites hath brought me from Aram, from the mountains of the east: Come, said he, and curse Jacob: make haste and detest Israel.
7. And he took up his parable, and said, From Aram hath Balak brought me, The king of Moab from the mountains of the East: Come, curse me Jacob, And come, defy Israel.
And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, [saying], Come, curse me Jacob, and come, defy Israel:

7: И произнес притчу свою и сказал: из Месопотамии привел меня Валак, царь Моава, от гор восточных: приди, прокляни мне Иакова, приди, изреки зло на Израиля!
23:7
καὶ και and; even
ἐγενήθη γινομαι happen; become
πνεῦμα πνευμα spirit; wind
θεοῦ θεος God
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
καὶ και and; even
ἀναλαβὼν αναλαμβανω take up; take along
τὴν ο the
παραβολὴν παραβολη parable
αὐτοῦ αυτος he; him
εἶπεν επω say; speak
ἐκ εκ from; out of
Μεσοποταμίας μεσοποταμια Mesopotamia
μετεπέμψατό μεταπεμπω fetch
με με me
Βαλακ βαλακ Balak; Valak
βασιλεὺς βασιλευς monarch; king
Μωαβ μωαβ from; out of
ὀρέων ορος mountain; mount
ἀπ᾿ απο from; away
ἀνατολῶν ανατολη springing up; east
λέγων λεγω tell; declare
δεῦρο δευρο come on; this point
ἄρασαί αραομαι me
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
δεῦρο δευρο come on; this point
ἐπικατάρασαί επικαταραομαι me
τὸν ο the
Ισραηλ ισραηλ.1 Israel
23:7
וַ wa וְ and
יִּשָּׂ֥א yyiśśˌā נשׂא lift
מְשָׁלֹ֖ו mᵊšālˌô מָשָׁל proverb
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
מִן־ min- מִן from
אֲ֠רָם ʔᵃrˌām אֲרָם Aram
יַנְחֵ֨נִי yanḥˌēnî נחה lead
בָלָ֤ק vālˈāq בָּלָק Balak
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מֹואָב֙ môʔˌāv מֹואָב Moab
מֵֽ mˈē מִן from
הַרְרֵי־ harrê- הַר mountain
קֶ֔דֶם qˈeḏem קֶדֶם front
לְכָה֙ lᵊḵˌā הלך walk
אָֽרָה־ ʔˈārā- ארר curse
לִּ֣י llˈî לְ to
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וּ û וְ and
לְכָ֖ה lᵊḵˌā הלך walk
זֹעֲמָ֥ה zōʕᵃmˌā זעם curse
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
23:7. adsumptaque parabola sua dixit de Aram adduxit me Balac rex Moabitarum de montibus orientis veni inquit et maledic Iacob propera et detestare Israhel
And taking up his parable, he said: Balac king of the Moabites hath brought me from Aram, from the mountains of the east: Come, said he, and curse Jacob: make haste and detest Israel.
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Adam Clarke: Commentary on the Bible - 1831
23:7: And he took up his parable - משלו meshalo, see on Num 21:27 (note). All these oracular speeches of Balaam are in hemistich metre in the original. They are highly dignified, and may be considered as immediate poetic productions of the Spirit of God; for it is expressly said, Num 23:5, that God put the word in Balaam's mouth, and that the Spirit of God came upon him, Num 24:2.
Albert Barnes: Notes on the Bible - 1834
23:7: Aram - Or, "highland." This term denotes the whole elevated region, from the northeastern frontier of Palestine to the Euphrates and the Tigris. The country between these streams was especially designated "Aram-naharaim," or "Aram of the two rivers:" the Greeks called it Mesopotamia; and here, according to Deu 23:4, was Balaam's home. Compare Num 22:5 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:7: he took: Num 23:18, Num 24:3, Num 24:15, Num 24:23; Job 27:1, Job 29:1; Psa 78:2; Eze 17:2, Eze 20:49; Mic 2:4; Hab 2:6; Mat 13:33, Mat 13:35; Mar 12:12
parable: The word mashal, which as a verb is to rule, have authority, and also to compare, as a noun signifies whatever is expressed in parabolic or figurative language. All these oracular speeches of Balaam are in hemistich metre in the original. They are highly dignified and sublime; and may be considered as immediate poetic productions of the Spirit of God (Num 24:2).
Aram: Num 22:5; Gen 10:22, Gen 28:2, Gen 28:7; Deu 23:4
Come: Num 22:6, Num 22:11, Num 22:17; Pro 26:2
defy Israel: Sa1 17:10, Sa1 17:25, Sa1 17:26, Sa1 17:36, Sa1 17:45; Sa2 21:21, Sa2 23:9
Carl Friedrich Keil and Franz Delitzsch
23:7
Balaam's first saying. - Having come back to the burnt-offering, Balaam commenced his utterance before the king and the assembled princes. משׁל, lit., a simile, then a proverb, because the latter consists of comparisons and figures, and lastly a sentence or saying. The application of this term to the announcements made by Balaam (Num 23:7, Num 23:18, Num 24:3, Num 24:15, Num 24:20), whereas it is never used of the prophecies of the true prophets of Jehovah, but only of certain songs and similes inserted in them (cf. Is 14:4; Ezek 17:2; Ezek 24:3; Mic 2:4), is to be accounted for not merely from the poetic form of Balaam's utterances, the predominance of poetical imagery, the sustained parallelism, the construction of the whole discourse in brief pointed sentences, and other peculiarities of poetic language (e.g., בּנו, Num 24:3, Num 24:15), but it points at the same time to the difference which actually exists between these utterances and the predictions of the true prophets. The latter are orations addressed to the congregation, which deduce from the general and peculiar relation of Israel to the Lord and to His law, the conduct of the Lord towards His people either in their own or in future times, proclaiming judgment upon the ungodly and salvation to the righteous. "Balaam's mental eye," on the contrary, as Hengstenberg correctly observes, "was simply fixed upon what he saw; and this he reproduced without any regard to the impression that it was intended to make upon those who heard it." But the very first utterance was of such a character as to deprive Balak of all hope that his wishes would be fulfilled.
Num 23:7
"Balak, the king of Moab, fetches me from Aram, from the mountains of the East," i.e., of Mesopotamia, which was described, as far back as Gen 29:1, as the land of the sons of the East (cf. Num 22:5). Balaam mentions the mountains of his home in contradistinction to the mountains of the land of the Moabites upon which he was then standing. "Come, curse me Jacob, and come threaten Israel." Balak had sent for him for this purpose (see Num 22:11, Num 22:17). זעמה, for זעמה, imperative (see Ewald, 228, b.). זעם, to be angry, here to give utterance to the wrath of God, synonymous with נקב or קבב, to curse. Jacob: a poetical name for the nation, equivalent to Israel.
Num 23:8-10
"How shall I curse whom God does not curse, and how threaten whom Jehovah does not threaten?" Balak imagined, like all the heathen, that Balaam, as a goetes and magician, could distribute blessings and curses according to his own will, and put such constraint upon his God as to make Him subservient to his own will (see at Num 22:6). The seer opposes this delusion: The God of Israel does not curse His people, and therefore His servant cannot curse them. The following verses (Num 23:9 and Num 23:10) give the reason why: "For from the top of the rocks I see him, and from the hills I behold him. Lo, it is a people that dwelleth apart, and is not numbered among the heathen. Who determines the dust of Jacob, and in number the fourth part of Israel? Let my soul die the death of the righteous, and my end be like his?" There were two reasons which rendered it impossible for Balaam to curse Israel: (1) Because they were a people both outwardly and inwardly different from other nations, and (2) because they were a people richly blessed and highly favoured by God. From the top of the mountains Balaam looked down upon the people of Israel. The outward and earthly height upon which he stood was the substratum of the spiritual height upon which the Spirit of God had placed him, and had so enlightened his mental sight, that he was able to discern all the peculiarities and the true nature of Israel. In this respect the first thing that met his view was the fact that this people dwelt alone. Dwelling alone does not denote a quiet and safe retirement, as many commentators have inferred from Deut 33:28; Jer 49:31, and Mic 7:14; but, according to the parallel clause, "it is not reckoned among the nations," it expresses the separation of Israel from the rest of the nations. This separation was manifested outwardly to the seer's eye in the fact that "the host of Israel dwelt by itself in a separate encampment upon the plain. In this his spirit discerned the inward and essential separation of Israel from all the heathen" (Baumgarten). This outward "dwelling alone" was a symbol of their inward separation from the heathen world, by virtue of which Israel was not only saved from the fate of the heathen world, but could not be overcome by the heathen; of course only so long as they themselves should inwardly maintain this separation from the heathen, and faithfully continue in covenant with the Lord their God, who had separated them from among the nations to be His own possession. As soon as Israel lost itself in heathen ways, it also lost its own external independence. This rule applies to the Israel of the New Testament as well as the Israel of the Old, to the congregation or Church of God of all ages. יתחשּׁב לע, "it does not reckon itself among the heathen nations," i.e., it does not share the lot of the other nations, because it has a different God and protector from the heathen (cf. Deut 4:8; Deut 33:29). The truth of this has been so marvellously realized in the history of the Israelites, notwithstanding their falling short of the idea of their divine calling, "that whereas all the mightier kingdoms of the ancient world, Egypt, Assyria, Babel, etc., have perished without a trace, Israel, after being rescued from so many dangers which threatened utter destruction under the Old Testament, still flourishes in the Church of the New Testament, and continues also to exist in that part which, though rejected now, is destined one day to be restored" (Hengstenberg).
In this state of separation from the other nations, Israel rejoiced in the blessing of its God, which was already visible in the innumerable multitude into which it had grown. "Who has ever determined the dust of Jacob?" As the dust cannot be numbered, so is the multitude of Israel innumerable. These words point back to the promise in Gen 13:16, and applied quite as much to the existing state as to the future of Israel. The beginning of the miraculous fulfilment of the promise given to the patriarchs of an innumerable posterity, was already before their eyes (cf. Deut 10:22). Even now the fourth part of Israel is not to be reckoned. Balaam speaks of the fourth part with reference to the division of the nation into four camps (ch. 2), of which he could see only one from his point of view (Num 22:41), and therefore only the fourth part of the nation. מספּר is an accusative of definition, and the subject and verb are to be repeated from the first clause; so that there is no necessity to alter מספּר into ספר מי. - But Israel was not only visibly blessed by God with an innumerable increase; it was also inwardly exalted into a people of ישׁרים, righteous or honourable men. The predicate ישׁרים is applied to Israel on account of its divine calling, because it had a God who was just and right, a God of truth and without iniquity (Deut 32:4), or because the God of Israel was holy, and sanctified His people (Lev 20:7-8; Ex 31:13) and made them into a Jeshurun (Deut 32:15; Deut 33:5, Deut 33:26). Righteousness, probity, is the idea and destination of this people, which has never entirely lost it, though it has never fully realized it. Even in times of general apostasy from the Lord, there was always an ἐκλογή in the nation, of which probity and righteousness could truly be predicated (cf. 3Kings 19:18). The righteousness of the Israelites was "a product of the institutions which God had established among them, of the revelation of His holy will which He had given them in His law, of the forgiveness of sins which He had linked on to the offering of sacrifices, and of the communication of His Spirit, which was ever living and at work in His Church, and in it alone" (Hengstenberg). Such a people Balaam could not curse; he could only wish that the end of his own life might resemble the end of these righteous men. Death is introduced here as the end and completion of life. "Balaam desires for himself the entire, full, indestructible, and inalienable blessedness of the Israelite, of which death is both the close and completion, and also the seal and attestation" (Kurtz). This desire did not involve the certain hope of a blessed life beyond the grave, which the Israelites themselves did not then possess; it simply expressed the thought that the death of a pious Israelite was a desirable good. And this it was, whether viewed in the light of the past, the present, or the future. In the hour of death the pious Israelite could look back with blessed satisfaction to a long life, rich "in traces of the beneficent, forgiving, delivering, and saving grace of God;" he could comfort himself with the delightful hope of living on in his children and his children's children, and in them of participating in the future fulfilment of the divine promises of grace; and lastly, when dying in possession of the love and grace of God, he could depart hence with the joyful confidence of being gathered to his fathers in Sheol (Gen 25:8).
Geneva 1599
23:7 And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, [saying], Come, curse me Jacob, and come, (d) defy Israel.
(d) Cause everyone to hate and detest them.
John Gill
23:7 And he took up his parable, and said,.... Pronounced the word, the prophetic word, which God had put into his mouth; so the Targums of Jonathan and Jerusalem call it, the parable of his prophecy; so called, because, in prophecies, often figurative and enigmatical expressions are used, and also sententious and weighty ones, either of which are sometimes called parables; see Ps 78:2,
Balak the king of Moab hath brought me from Aram; or Syria, that is, from Mesopotamia, as the Septuagint translate it; and so the Targum of Jonathan, from Aram or Syria, which is by Euphrates:
out of the mountains of the east: it being the mountainous part of Mesopotamia or Chaldea, where Balaam dwelt, which lay to the east of the land of Moab:
saying, come, curse me Jacob, and come, defy Israel; he owns that this was Balak's view in sending for him; nor does he deny that be himself came with such an intention, could he be able to execute it; even curse the people of Israel, with the utmost abhorrence and detestation of them, and in the most furious and wrathful manner, as the last word used signifies.
John Wesley
23:7 His parable - That is, his oracular and prophetical speech; which he calls a parable, because of the weightiness of the matter, and the liveliness of the expressions which is usual in parables. Jacob - The posterity of Jacob.
Robert Jamieson, A. R. Fausset and David Brown
23:7 took up his parable--that is, spoke under the influence of inspiration, and in the highly poetical, figurative, and oracular style of a prophet.
brought me from Aram--This word joined with "the mountains of the East," denotes the upper portion of Mesopotamia, lying on the east of Moab. The East enjoyed an infamous notoriety for magicians and soothsayers (Is 2:6).
23:823:8: Զի՞նչ նզովեցից՝ զոր ո՛չ նզովէ Տէր. կամ զի՞նչ անիծեցից՝ զոր ո՛չ անիծանէ Տէր.
8 Բայց ես ինչպէ՞ս նզովեմ նրան, որին Տէրը չի նզովում, կամ ի՞նչն անիծեմ, որ Աստուած չի անիծում:
8 Աստուծոյ չանիծածը ի՞նչպէս անիծեմ, Կամ Տէրոջը չնզովածը ի՞նչպէս նզովեմ.
Զի՞նչ նզովեցից` զոր ոչ նզովէ Աստուած, կամ զի՞նչ անիծից` զոր ոչ անիծանէ Տէր:

23:8: Զի՞նչ նզովեցից՝ զոր ո՛չ նզովէ Տէր. կամ զի՞նչ անիծեցից՝ զոր ո՛չ անիծանէ Տէր.
8 Բայց ես ինչպէ՞ս նզովեմ նրան, որին Տէրը չի նզովում, կամ ի՞նչն անիծեմ, որ Աստուած չի անիծում:
8 Աստուծոյ չանիծածը ի՞նչպէս անիծեմ, Կամ Տէրոջը չնզովածը ի՞նչպէս նզովեմ.
zohrab-1805▾ eastern-1994▾ western am▾
23:88: Как прокляну я? Бог не проклинает его. Как изреку зло? Господь не изрекает [на него] зла.
23:8 τί τις.1 who?; what? ἀράσωμαι αραομαι who; what μὴ μη not καταρᾶται καταραομαι curse κύριος κυριος lord; master ἢ η or; than τί τις.1 who?; what? καταράσωμαι καταραομαι curse ὃν ος who; what μὴ μη not καταρᾶται καταραομαι curse ὁ ο the θεός θεος God
23:8 מָ֣ה mˈā מָה what אֶקֹּ֔ב ʔeqqˈōv קבב curse לֹ֥א lˌō לֹא not קַבֹּ֖ה qabbˌō קבב curse אֵ֑ל ʔˈēl אֵל god וּ û וְ and מָ֣ה mˈā מָה what אֶזְעֹ֔ם ʔezʕˈōm זעם curse לֹ֥א lˌō לֹא not זָעַ֖ם zāʕˌam זעם curse יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:8. quomodo maledicam cui non maledixit Deus qua ratione detester quem Dominus non detestaturHow shall I curse him, whom God hath not cursed? By what means should I detest him, whom the Lord detesteth not?
8. How shall I curse, whom God hath not cursed? And how shall I defy, whom the LORD hath not defied?
How shall I curse, whom God hath not cursed? or how shall I defy, [whom] the LORD hath not defied:

8: Как прокляну я? Бог не проклинает его. Как изреку зло? Господь не изрекает [на него] зла.
23:8
τί τις.1 who?; what?
ἀράσωμαι αραομαι who; what
μὴ μη not
καταρᾶται καταραομαι curse
κύριος κυριος lord; master
η or; than
τί τις.1 who?; what?
καταράσωμαι καταραομαι curse
ὃν ος who; what
μὴ μη not
καταρᾶται καταραομαι curse
ο the
θεός θεος God
23:8
מָ֣ה mˈā מָה what
אֶקֹּ֔ב ʔeqqˈōv קבב curse
לֹ֥א lˌō לֹא not
קַבֹּ֖ה qabbˌō קבב curse
אֵ֑ל ʔˈēl אֵל god
וּ û וְ and
מָ֣ה mˈā מָה what
אֶזְעֹ֔ם ʔezʕˈōm זעם curse
לֹ֥א lˌō לֹא not
זָעַ֖ם zāʕˌam זעם curse
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:8. quomodo maledicam cui non maledixit Deus qua ratione detester quem Dominus non detestatur
How shall I curse him, whom God hath not cursed? By what means should I detest him, whom the Lord detesteth not?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:8: How shall I curse, whom God hath not cursed? - It was granted on all hands that no incantations nor imprecations could avail, unless God concurred and ratified them. From God's communication to Balaam he saw that God was determined to bless and defend Israel, and therefore all endeavors to injure them must be in vain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:8: Num 23:20, Num 23:23; Isa 44:25, Isa 47:12, Isa 47:13
John Gill
23:8 How shall I curse whom God hath not cursed?.... The sense is, that it was impossible for him to curse those that God did not curse himself, or would not have cursed by others; not but that he had a good will to it, to get Balak's money and honour, but he knew not how to accomplish it; yea, he saw it was in vain to attempt it, it was a thing that could not possibly be done: God does not, nor will he curse his spiritual Israel; they are blessed by him in Christ, and they shall be blessed; nor is it in the power of their enemies to curse them, or do them any harm: the Targums of Jonathan and Jerusalem, instead of God and the Lord in this and the following clause, use the phase,"the Word of the Lord;''the essential Word, the Son of God, who is so far from cursing his people, that he has delivered them from the curses of the law, being made a curse for them, that the blessings of the everlasting covenant of grace might come upon them; and they are blessed of God in him, and for his sake, with all spiritual blessings:
or how shall I defy whom the Lord hath not defied? which is the same thing in other words, only this last word is expressive of more contempt and indignation.
Robert Jamieson, A. R. Fausset and David Brown
23:8 How shall I curse, whom God hath not cursed?--A divine blessing has been pronounced over the posterity of Jacob; and therefore, whatever prodigies can be achieved by my charms, all magical skill, all human power, is utterly impotent to counteract the decree of God.
23:923:9: զի ՚ի լերա՛նց տեսի զնա, եւ ՚ի բլրոց յառաջագոյն հայեցայ ՚ի նա. եւ ահա ժողովուրդ բնակեսցէ առանձինն, եւ ընդ ազգս մի՛ համարեսցի[1425]։ [1425] Ոմանք. Զի ՚ի լերանց տեսից զնա... հայեցայց ՚ի նա։
9 Լեռներից եմ տեսնում նրան, բլուրների բարձունքից եմ նայում նրան: Ահա կայ մի ժողովուրդ, որ առանձին պիտի բնակուի, ազգերի մէջ չպիտի դասուի:
9 Վասն զի ապառաժներուն գլխէն կը տեսնեմ զանիկա Եւ բլուրներէն կը նայիմ անոր. Ահա այս ժողովուրդը առանձինն պիտի բնակի Ու ազգերուն հետ պիտի չսեպուի։
զի ի լերանց տեսի զնա, եւ ի բլրոց [366]յառաջագոյն հայեցայ ի նա. եւ ահա ժողովուրդ բնակեսցէ առանձինն, եւ ընդ ազգս մի՛ համարեսցի:

23:9: զի ՚ի լերա՛նց տեսի զնա, եւ ՚ի բլրոց յառաջագոյն հայեցայ ՚ի նա. եւ ահա ժողովուրդ բնակեսցէ առանձինն, եւ ընդ ազգս մի՛ համարեսցի[1425]։
[1425] Ոմանք. Զի ՚ի լերանց տեսից զնա... հայեցայց ՚ի նա։
9 Լեռներից եմ տեսնում նրան, բլուրների բարձունքից եմ նայում նրան: Ահա կայ մի ժողովուրդ, որ առանձին պիտի բնակուի, ազգերի մէջ չպիտի դասուի:
9 Վասն զի ապառաժներուն գլխէն կը տեսնեմ զանիկա Եւ բլուրներէն կը նայիմ անոր. Ահա այս ժողովուրդը առանձինն պիտի բնակի Ու ազգերուն հետ պիտի չսեպուի։
zohrab-1805▾ eastern-1994▾ western am▾
23:99: С вершины скал вижу я его, и с холмов смотрю на него: вот, народ живет отдельно и между народами не числится.
23:9 ὅτι οτι since; that ἀπὸ απο from; away κορυφῆς κορυφη mountain; mount ὄψομαι οραω view; see αὐτὸν αυτος he; him καὶ και and; even ἀπὸ απο from; away βουνῶν βουνος mound προσνοήσω προσνοεω he; him ἰδοὺ ιδου see!; here I am λαὸς λαος populace; population μόνος μονος only; alone κατοικήσει κατοικεω settle καὶ και and; even ἐν εν in ἔθνεσιν εθνος nation; caste οὐ ου not συλλογισθήσεται συλλογιζομαι take account together; infer
23:9 כִּֽי־ kˈî- כִּי that מֵ mē מִן from רֹ֤אשׁ rˈōš רֹאשׁ head צֻרִים֙ ṣurîm צוּר rock אֶרְאֶ֔נּוּ ʔerʔˈennû ראה see וּ û וְ and מִ mi מִן from גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill אֲשׁוּרֶ֑נּוּ ʔᵃšûrˈennû שׁור regard הֶן־ hen- הֵן behold עָם֙ ʕˌām עַם people לְ lᵊ לְ to בָדָ֣ד vāḏˈāḏ בָּדָד alone יִשְׁכֹּ֔ן yiškˈōn שׁכן dwell וּ û וְ and בַ va בְּ in † הַ the גֹּויִ֖ם ggôyˌim גֹּוי people לֹ֥א lˌō לֹא not יִתְחַשָּֽׁב׃ yiṯḥaššˈāv חשׁב account
23:9. de summis silicibus videbo eum et de collibus considerabo illum populus solus habitabit et inter gentes non reputabiturI shall see him from the tops of the rocks, and shall consider him from the hills. This people shall dwell alone, and shall not be reckoned among the nations.
9. For from the top of the rocks I see him, And from the hills I behold him: Lo, it is a people that dwell alone, And shall not be reckoned among the nations.
For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations:

9: С вершины скал вижу я его, и с холмов смотрю на него: вот, народ живет отдельно и между народами не числится.
23:9
ὅτι οτι since; that
ἀπὸ απο from; away
κορυφῆς κορυφη mountain; mount
ὄψομαι οραω view; see
αὐτὸν αυτος he; him
καὶ και and; even
ἀπὸ απο from; away
βουνῶν βουνος mound
προσνοήσω προσνοεω he; him
ἰδοὺ ιδου see!; here I am
λαὸς λαος populace; population
μόνος μονος only; alone
κατοικήσει κατοικεω settle
καὶ και and; even
ἐν εν in
ἔθνεσιν εθνος nation; caste
οὐ ου not
συλλογισθήσεται συλλογιζομαι take account together; infer
23:9
כִּֽי־ kˈî- כִּי that
מֵ מִן from
רֹ֤אשׁ rˈōš רֹאשׁ head
צֻרִים֙ ṣurîm צוּר rock
אֶרְאֶ֔נּוּ ʔerʔˈennû ראה see
וּ û וְ and
מִ mi מִן from
גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill
אֲשׁוּרֶ֑נּוּ ʔᵃšûrˈennû שׁור regard
הֶן־ hen- הֵן behold
עָם֙ ʕˌām עַם people
לְ lᵊ לְ to
בָדָ֣ד vāḏˈāḏ בָּדָד alone
יִשְׁכֹּ֔ן yiškˈōn שׁכן dwell
וּ û וְ and
בַ va בְּ in
הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
לֹ֥א lˌō לֹא not
יִתְחַשָּֽׁב׃ yiṯḥaššˈāv חשׁב account
23:9. de summis silicibus videbo eum et de collibus considerabo illum populus solus habitabit et inter gentes non reputabitur
I shall see him from the tops of the rocks, and shall consider him from the hills. This people shall dwell alone, and shall not be reckoned among the nations.
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Adam Clarke: Commentary on the Bible - 1831
23:9: From the top of the rocks I see him - That is, from the high places of Baal where he went, Num 22:41, that he might the more advantageously see the whole camp of Israel.
The people shall dwell alone - They shall ever be preserved as a distinct nation. This prophecy has been literally fulfilled through a period of 3300 years to the present day. This is truly astonishing.
Albert Barnes: Notes on the Bible - 1834
23:9: For from the top of the rocks ... - The "for" indicates the constraint under which Balaam felt himself. He had been met by God in his own way; from the cliff he had watched for the expected augury; and by the light of this he here interprets, according to the rules of his art, the destiny of Israel.
Dwell alone - i. e., apart from others, undisturbed by their tumults, and therefore in safety and just security. Compare the same idea in marginal reference; Jer 49:31; and Mic 7:14. This tranquility was realized by the Israelites so long as they clave to God as their shelter and protection. But the inward "dwelling alone" was the indispensable condition of the outward "dwelling alone," and so soon as the influence of the pagan world affected Israel internally, the external power of paganism pRev_ailed also. Balaam himself, when he eventually counseled tempting the people into sin, acted upon the knowledge that God's blessing and Israel's prosperity depended essentially on faithfulness to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:9: the people: They shall ever be a distinct nation. This prophecy has been literally fulfilled, through a period of 3, 300 years, to the present day.
dwell alone: Exo 19:5, Exo 19:6, Exo 33:16; Deu 33:28; Est 3:8; Co2 6:17; Tit 2:14; Pe1 2:9
shall not: Deu 32:8; Ezr 9:2; Jer 46:28; Amo 9:9; Rom 15:8-10; Eph 2:12-14
Geneva 1599
23:9 For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the (e) nations.
(e) But shall have religion and laws apart.
John Gill
23:9 For from the top of the rocks I see him, and from the hills I behold him,.... That is, Israel in their camps; Balaam being at this time on the top of a rock, or on an high hill, from whence he had a view of Israel, encamped in the plains of Moab below him:
lo, the people shall dwell alone; this certainly respects their dwelling in the land of Canaan, where they dwelt a separate people from all others, distinguished by their language, religion, laws, customs, and manner of living, being different both in their clothing, and in their food, from other people; nor had they dealings, nor did they company with those of other nations; see Esther 3:8 "or shall dwell safely" (z), or securely, not so much because of the situation of their country, but because of the protection of the Almighty; see Deut 33:28.
and shall not be reckoned among the nations; as belonging to them, shall not be made of any account by them, but be despised and reproached for their religion chiefly; nor reckon themselves of them, nor mix with them; so the Targum of Jerusalem,"they shall not be mixed;''or, as Jonathan,"they shall not be led in the laws of the people;''and though they are now scattered among the people and nations of the world, yet they are not mixed with them, nor reckoned to be a part of them; nor do they reckon themselves to be of them, but are a separate distinct people from them. Thus Israel, or the people of God in a spiritual sense, dwell alone; not solitarily, or without company, in every sense, for they have the company of Father, Son, and Spirit, of angels and saints; but they dwell in God, in Christ, in the house of God, and with one another, separately and distinctly from the world: they are a separate people in the love of God; in the choice of them in Christ; in the covenant of grace made with them in him; in redemption by him; in his intercession for them; in effectual calling; as they will be in the resurrection morn, and in heaven to all eternity: and they shall dwell safely, God being around them; Christ the rock and fortress of them; the Spirit in them being greater than he that is in the world; angels their guardians, and they in a strong city, whose walls and bulwarks are salvation: nor are they reckoned among the nations; they are chosen, redeemed, and called out of them, and are not accounted of by them any other than the refuse and offscouring of all things; nor do they reckon themselves to be of the world, but as pilgrims and strangers in it. Baal Hatturim refers this prophecy to the days of the Messiah; see Jer 23:5.
(z) "confidenter", Pagninus; "securus", Vatablus.
John Wesley
23:9 The rocks - Upon which I now stand. I see him - I see the people, according to thy desire, Num 22:41, but cannot improve that sight to the end for which thou didst design it, to curse them. The people shall dwell alone - This people are of a distinct kind from others, God's peculiar people, separated from all other nations, as in religion and laws, so also in divine protection; and therefore enchantments cannot have that power against them which they have against other persons and people.
Robert Jamieson, A. R. Fausset and David Brown
23:9 from the top--literally, "a bare place" on the rocks, to which Balak had taken him, for it was deemed necessary to see the people who were to be devoted to destruction. But that commanding prospect could contribute nothing to the accomplishment of the king's object, for the destiny of Israel was to be a distinct, peculiar people, separated from the rest of the nations in government, religion, customs, and divine protection (Deut 33:28). So that although I might be able to gratify your wishes against other people, I can do nothing against them (Ex 19:5; Lev 20:24).
23:1023:10: Ո՜ ճշգրտեաց զզաւակն Յակոբայ, եւ ո՛ համարեսցի զգունդսն Իսրայէլի. մեռցի՛ անձն իմ ընդ անձինս արդարոցն, եւ եղիցի զաւա՛կ իմ իբրեւ զզաւակ նոցա։
10 Ո՞վ է ճշտել Յակոբի սերնդի թիւը, ո՞վ է հաշուել Իսրայէլի ցեղերը: Երա՜նի թէ ես մեռնէի այդ արդար մարդկանց հետ, եւ իմ յետնորդները լինէին նրա յետնորդների նման»:
10 Յակոբին փոշին ո՞վ կրնայ համրել Եւ Իսրայէլին քառորդը ո՞վ կրնայ հաշուել։Թող իմ անձս արդարներուն մահովը մեռնի Ու իմ վախճանս անոնց վախճանին պէս ըլլայ»։
[367]Ո՞ ճշգրտեաց զզաւակն`` Յակոբայ, եւ ո՞ համարեսցի [368]զգունդսն Իսրայելի. մեռցի անձն իմ [369]ընդ անձինս արդարոցն, եւ եղիցի զաւակ իմ իբրեւ զզաւակ նոցա:

23:10: Ո՜ ճշգրտեաց զզաւակն Յակոբայ, եւ ո՛ համարեսցի զգունդսն Իսրայէլի. մեռցի՛ անձն իմ ընդ անձինս արդարոցն, եւ եղիցի զաւա՛կ իմ իբրեւ զզաւակ նոցա։
10 Ո՞վ է ճշտել Յակոբի սերնդի թիւը, ո՞վ է հաշուել Իսրայէլի ցեղերը: Երա՜նի թէ ես մեռնէի այդ արդար մարդկանց հետ, եւ իմ յետնորդները լինէին նրա յետնորդների նման»:
10 Յակոբին փոշին ո՞վ կրնայ համրել Եւ Իսրայէլին քառորդը ո՞վ կրնայ հաշուել։Թող իմ անձս արդարներուն մահովը մեռնի Ու իմ վախճանս անոնց վախճանին պէս ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1010: Кто исчислит песок Иакова и число четвертой части Израиля? Да умрет душа моя смертью праведников, и да будет кончина моя, как их!
23:10 τίς τις.1 who?; what? ἐξηκριβάσατο εξακριβαζω the σπέρμα σπερμα seed Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even τίς τις.1 who?; what? ἐξαριθμήσεται εξαριθμεω public Ισραηλ ισραηλ.1 Israel ἀποθάνοι αποθνησκω die ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐν εν in ψυχαῖς ψυχη soul δικαίων δικαιος right; just καὶ και and; even γένοιτο γινομαι happen; become τὸ ο the σπέρμα σπερμα seed μου μου of me; mine ὡς ως.1 as; how τὸ ο the σπέρμα σπερμα seed τούτων ουτος this; he
23:10 מִ֤י mˈî מִי who מָנָה֙ mānˌā מנה count עֲפַ֣ר ʕᵃfˈar עָפָר dust יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and מִסְפָּ֖ר mispˌār מִסְפָּר number אֶת־ ʔeṯ- אֵת [object marker] רֹ֣בַע rˈōvaʕ רֹבַע dust יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel תָּמֹ֤ת tāmˈōṯ מות die נַפְשִׁי֙ nafšˌî נֶפֶשׁ soul מֹ֣ות mˈôṯ מָוֶת death יְשָׁרִ֔ים yᵊšārˈîm יָשָׁר right וּ û וְ and תְהִ֥י ṯᵊhˌî היה be אַחֲרִיתִ֖י ʔaḥᵃrîṯˌî אַחֲרִית end כָּמֹֽהוּ׃ kāmˈōhû כְּמֹו like
23:10. quis dinumerare possit pulverem Iacob et nosse numerum stirpis Israhel moriatur anima mea morte iustorum et fiant novissima mea horum similiaWho can count the dust of Jacob, and know the number of the stock of Israel? Let my soul die the death of the just, and my last end be like to them.
10. Who can count the dust of Jacob, Or number the fourth part of Israel? Let me die the death of the righteous, And let my last end be like his!
Who can count the dust of Jacob, and the number of the fourth [part] of Israel? Let me die the death of the righteous, and let my last end be like his:

10: Кто исчислит песок Иакова и число четвертой части Израиля? Да умрет душа моя смертью праведников, и да будет кончина моя, как их!
23:10
τίς τις.1 who?; what?
ἐξηκριβάσατο εξακριβαζω the
σπέρμα σπερμα seed
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
τίς τις.1 who?; what?
ἐξαριθμήσεται εξαριθμεω public
Ισραηλ ισραηλ.1 Israel
ἀποθάνοι αποθνησκω die
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἐν εν in
ψυχαῖς ψυχη soul
δικαίων δικαιος right; just
καὶ και and; even
γένοιτο γινομαι happen; become
τὸ ο the
σπέρμα σπερμα seed
μου μου of me; mine
ὡς ως.1 as; how
τὸ ο the
σπέρμα σπερμα seed
τούτων ουτος this; he
23:10
מִ֤י mˈî מִי who
מָנָה֙ mānˌā מנה count
עֲפַ֣ר ʕᵃfˈar עָפָר dust
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וּ û וְ and
מִסְפָּ֖ר mispˌār מִסְפָּר number
אֶת־ ʔeṯ- אֵת [object marker]
רֹ֣בַע rˈōvaʕ רֹבַע dust
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
תָּמֹ֤ת tāmˈōṯ מות die
נַפְשִׁי֙ nafšˌî נֶפֶשׁ soul
מֹ֣ות mˈôṯ מָוֶת death
יְשָׁרִ֔ים yᵊšārˈîm יָשָׁר right
וּ û וְ and
תְהִ֥י ṯᵊhˌî היה be
אַחֲרִיתִ֖י ʔaḥᵃrîṯˌî אַחֲרִית end
כָּמֹֽהוּ׃ kāmˈōhû כְּמֹו like
23:10. quis dinumerare possit pulverem Iacob et nosse numerum stirpis Israhel moriatur anima mea morte iustorum et fiant novissima mea horum similia
Who can count the dust of Jacob, and know the number of the stock of Israel? Let my soul die the death of the just, and my last end be like to them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: «Число четвертой части Израиля». Быть может, с высот, на которых находился Валаам, был виден стан только трех еврейских колен.
Adam Clarke: Commentary on the Bible - 1831
23:10: Let me die the death of the righteous - Probably Balaam had some presentiment that he should be taken off by a premature death, and therefore he lodges this petition against it. The death of the righteous in those times implied being gathered to one's fathers in a good old age, having seen his children, and children's children; and to this, probably, the latter part of this petition applies: And let my last end be like his, (ותהי אחריתי כמהו uthehi acharithi chamohu, And let my Posterity be like his). It has been generally supposed that Balaam is here praying for a happy death, such as true Christians die who die in the Lord; and in this way his words are generally applied; but I am satisfied this is not their meaning. The prayer, however, understood in the common way, is a good one, and may be offered to God profitably. A righteous man is one who is saved from his sins, who is justified and sanctified through the blood of the covenant, and who lives, not only an innocent, but also a holy and useful life. He who would die well should live well; for a bad death must be the issue of a bad life.
Albert Barnes: Notes on the Bible - 1834
23:10: The fourth part of Israel - i. e., each one of the four camps, into which the host of Israel was divided (see Num. 2), seemed to swarm with innumerable multitudes. Possibly Balaam could only see one camp. Balaam bears testimony in this verse to the fulfillment of the promises in Gen 13:16; Gen 28:14.
The righteous - i. e., the ancestors of Israel, who "died in faith, not having received the promises, but having seen them afar off" Heb 11:13. With their histories Balaam was familiar, particularly with that of Abraham, "the righteous man" whom God had "raised up from the east (and) called to His foot" Isa 41:2.
Let my last end be like his - Render rather, "last estate," for the reference is not so much to the act of death, as to all that followed upon it - to the future, in which the name and influence of the deceased person would be perpetuated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:10: can count: Gen 13:16, Gen 22:17, Gen 28:14
the dust: i. e. The posterity of Jacob, which was to be so numerous as to resemble the dust.
the fourth: Num 2:9, Num 2:16, Num 2:24, Num 2:31
me: Heb. my soul, or, my life
the death: Psa 37:37, Psa 116:15; Pro 14:32; Isa 57:1, Isa 57:2; Luk 2:29, Luk 2:30; Co1 3:21, Co1 3:22; Co1 15:53-57; Co2 5:1; Phi 1:21-23; Ti2 4:6-8; Pe2 1:13-15; Rev 14:13
Geneva 1599
23:10 Who can count the (f) dust of Jacob, and the number of the fourth [part] of Israel? Let me (g) die the death of the righteous, and let my last end be like his!
(f) The infinite multitude, as the dust of the earth.
(g) The fear of God's judgment caused him to wish to be joined to the household of Abraham: thus the wicked have their consciences wounded when they consider God's judgments.
John Gill
23:10 Who can count, the dust of Jacob,.... The people of Israel, their posterity so called, not because of their original, the dust of the earth, but because of their numbers, being as numerous as the dust of the earth, or sand of the sea, as it was promised they should be, Gen 28:14 and which is here confirmed by the prophecy of Balaam:
and the number of the fourth part of Israel; one of the four camps of Israel, as the Targums of Onkelos and Jonathan; for this people was divided into four camps, under so many standards, which were those of Judah, Reuben, Ephraim, and Dan, see Num 2:1, and one of them is represented by Balaam as so numerous, as not to be counted, or should be so, see Hos 1:10. The spiritual Israel of God, though comparatively few, are in themselves, and will be when all together, a great number, which no man can number, Rev_ 7:9,
let me die the death of the righteous; which are among them, as Jarchi, among the Israelites; for they were not all righteous, nor are any, of themselves, or by their own works, but by the righteousness of Christ: or the death of the upright ones (a); such as are upright in heart and life, who have right spirits renewed in them, and walk uprightly according to the rule of the divine word; such as are Israelites indeed, in whom there is no guile; the word used is pretty near, in sound and signification, to Jeshurun, one of the names of Israel, Deut 32:15, the Targums of Jonathan and Jerusalem render it,"the death of the true ones,''who are truly righteous and upright, truly gracious persons; who have the truth of grace, and the root of the matter in them: these die as well as others, yet their death is different from others, not in the thing itself, but in the concomitants and consequences of it; they die in the Lord, in union to him, in faith of him, in hope of eternal life by him, and their death is precious to him; and in consequence of this they are carried by angels to glory at death are immediately in heaven with Christ, and it will be well with them to all eternity. Balaam had some notion of this; and though he did not care to live the life of such, he wished to die their death, or that he might be as happy at death as they; by which he bears a testimony to the immortality of the soul, to a future state after death, and to an eternal life and happiness to be enjoyed by good men:
and let my last end be like his; which is a phrase expressive of much the same thing as before: death is the end of a man in this world; and the end of a righteous man in it is peace, rest, salvation, and eternal life, or is what follows upon it, and he then enters into: some render it, "my reward" (b), which comes to much the same sense, the above being the righteous man's reward, not in a way of debt, but grace; others render the word, "my posterity" (c); but it is not certain Balaam had any, and if he had, his concern seems to be more for himself than for them.
(a) rectorum, Pagninus, Montanus, Piscator. (b) see Prov. xxiv. 20. (c) Sept.
John Wesley
23:10 The dust - The numberless people of Jacob or Israel, who according to God's promise, are now become as the dust of the earth. Of the righteous - Of this righteous and holy people. The sense is, they are not only happy above other nations in this life, and therefore in vain should I curse them, but they have this peculiar privilege, that they are happy after death: their happiness begins where the happiness of other people ends; and therefore I heartily wish that my soul may have its portion with theirs when I die. Was not God now again striving with him, not only for the sake of Israel, but of his own soul?
Robert Jamieson, A. R. Fausset and David Brown
23:10 Who can count the dust of Jacob?--an Oriental hyperbole for a very populous nation, as Jacob's posterity was promised to be (Gen 13:16; Gen 28:14).
the number of the fourth part of Israel--that is, the camp consisted of four divisions; every one of these parts was formidable in numbers.
Let me die the death of the righteous--Hebrew, "of Jeshurun"; or, the Israelites. The meaning is: they are a people happy, above all others, not only in life, but at death, from their knowledge of the true God, and their hope through His grace. Balaam is a representative of a large class in the world, who express a wish for the blessedness which Christ has promised to His people but are averse to imitate the mind that was in Him.
23:1123:11: Եւ ասէ Բաղակ ցԲաղաամ. Զի՞նչ գործեցեր ընդ իս. յանիծանել թշնամեաց կոչեցի զքեզ, եւ դու օրհնեցեր օրհնութի՞ւն[1426]։ [1426] Ոմանք. Օրհնեցեր օրհնութեամբ։
11 Բաղակն ասաց Բաղաամին. «Այդ ի՞նչ արեցիր: Ես քեզ կանչեցի իմ թշնամիներին անիծելու համար, իսկ դու օրհնելով օրհնեցիր նրանց»:
11 Եւ Բաղակ ըսաւ Բաղաամին. «Այդ ի՞նչ ըրիր ինծի. ես քեզ բերի իմ թշնամիներս անիծելու եւ ահա ուրիշ բան չըրիր, այլ օրհնեցիր»։
Եւ ասէ Բաղակ ցԲաղաամ. Զի՞նչ գործեցեր ընդ իս. [370]յանիծանել թշնամեաց`` կոչեցի զքեզ, եւ դու օրհնեցեր օրհնութիւն:

23:11: Եւ ասէ Բաղակ ցԲաղաամ. Զի՞նչ գործեցեր ընդ իս. յանիծանել թշնամեաց կոչեցի զքեզ, եւ դու օրհնեցեր օրհնութի՞ւն[1426]։
[1426] Ոմանք. Օրհնեցեր օրհնութեամբ։
11 Բաղակն ասաց Բաղաամին. «Այդ ի՞նչ արեցիր: Ես քեզ կանչեցի իմ թշնամիներին անիծելու համար, իսկ դու օրհնելով օրհնեցիր նրանց»:
11 Եւ Բաղակ ըսաւ Բաղաամին. «Այդ ի՞նչ ըրիր ինծի. ես քեզ բերի իմ թշնամիներս անիծելու եւ ահա ուրիշ բան չըրիր, այլ օրհնեցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1111: И сказал Валак Валааму: что ты со мною делаешь? я взял тебя, чтобы проклясть врагов моих, а ты, вот, благословляешь?
23:11 καὶ και and; even εἶπεν επω say; speak Βαλακ βαλακ Balak; Valak πρὸς προς to; toward Βαλααμ βαλααμ Balaam; Valaam τί τις.1 who?; what? πεποίηκάς ποιεω do; make μοι μοι me εἰς εις into; for κατάρασιν καταρασις hostile; enemy μου μου of me; mine κέκληκά καλεω call; invite σε σε.1 you καὶ και and; even ἰδοὺ ιδου see!; here I am εὐλόγηκας ευλογεω commend; acclaim εὐλογίαν ευλογια commendation; acclamation
23:11 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say בָּלָק֙ bālˌāq בָּלָק Balak אֶל־ ʔel- אֶל to בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet] מֶ֥ה mˌeh מָה what עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make לִ֑י lˈî לְ to לָ lā לְ to קֹ֤ב qˈōv קבב curse אֹיְבַי֙ ʔōyᵊvˌay איב be hostile לְקַחְתִּ֔יךָ lᵊqaḥtˈîḵā לקח take וְ wᵊ וְ and הִנֵּ֖ה hinnˌē הִנֵּה behold בֵּרַ֥כְתָּ bērˌaḵtā ברך bless בָרֵֽךְ׃ vārˈēḵ ברך bless
23:11. dixitque Balac ad Balaam quid est hoc quod agis ut malediceres inimicis vocavi te et tu e contrario benedicis eisAnd Balac said to Balaam: What is this that thou dost? I sent for thee to curse my enemies: and thou contrariwise blessest them.
11. And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.
And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed [them] altogether:

11: И сказал Валак Валааму: что ты со мною делаешь? я взял тебя, чтобы проклясть врагов моих, а ты, вот, благословляешь?
23:11
καὶ και and; even
εἶπεν επω say; speak
Βαλακ βαλακ Balak; Valak
πρὸς προς to; toward
Βαλααμ βαλααμ Balaam; Valaam
τί τις.1 who?; what?
πεποίηκάς ποιεω do; make
μοι μοι me
εἰς εις into; for
κατάρασιν καταρασις hostile; enemy
μου μου of me; mine
κέκληκά καλεω call; invite
σε σε.1 you
καὶ και and; even
ἰδοὺ ιδου see!; here I am
εὐλόγηκας ευλογεω commend; acclaim
εὐλογίαν ευλογια commendation; acclamation
23:11
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
בָּלָק֙ bālˌāq בָּלָק Balak
אֶל־ ʔel- אֶל to
בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet]
מֶ֥ה mˌeh מָה what
עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make
לִ֑י lˈî לְ to
לָ לְ to
קֹ֤ב qˈōv קבב curse
אֹיְבַי֙ ʔōyᵊvˌay איב be hostile
לְקַחְתִּ֔יךָ lᵊqaḥtˈîḵā לקח take
וְ wᵊ וְ and
הִנֵּ֖ה hinnˌē הִנֵּה behold
בֵּרַ֥כְתָּ bērˌaḵtā ברך bless
בָרֵֽךְ׃ vārˈēḵ ברך bless
23:11. dixitque Balac ad Balaam quid est hoc quod agis ut malediceres inimicis vocavi te et tu e contrario benedicis eis
And Balac said to Balaam: What is this that thou dost? I sent for thee to curse my enemies: and thou contrariwise blessest them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:11: Num 23:7, Num 23:8, Num 22:11, Num 22:17, Num 24:10; Psa 109:17-20
Carl Friedrich Keil and Franz Delitzsch
23:11
Balak reproached Balaam for this utterance, which announced blessings to the Israelites instead of curses. But he met his reproaches with the remark, that he was bound by the command of Jehovah. The infinitive absolute, בּרך, after the finite verb, expresses the fact that Balaam had continued to give utterance to nothing but blessings. לדבּר שׁמר, to observe to speak; שׁמר, to notice carefully, as in Deut 5:1, Deut 5:29, etc. But Balak thought that the reason might be found in the unfavourable locality; he therefore led the seer to "the field of the watchers, upon the top of Pisgah," whence he could see the whole of the people of Israel. The words וגו תּראנּוּ אשׁר (Num 23:13) are to be rendered, "whence thou wilt see it (Israel); thou seest only the end of it, but not the whole of it" (sc., here upon Bamoth-baal). This is required by a comparison of the verse before us with Num 22:41, where it is most unquestionably stated, that upon the top of Bamoth-baal Balaam only saw "the end of the people." For this reason Balak regarded that place as unfavourable, and wished to lead the seer to a place from which he could see the people, without any limitation whatever. Consequently, notwithstanding the omission of כּי (for), the words קצהוּ אפס can only be intended to assign the reason why Balak supposed the first utterances of Balaam to have been unfavourable. קצהוּ = העם קצה, the end of the people (Num 22:41), cannot possibly signify the whole nation, or, as Marck, de Geer, Gesenius, and Kurtz suppose, "the people from one end to the other," in which case העם קצה (the end of the people) would signify the very opposite of קצהוּ (the end of it); for העם קצה is not interchangeable, or to be identified, with מקּצה כּל־העם (Gen 19:4), "the whole people, from the end or extremity of it," or from its last man; in other words, "to the very last man." Still less does העם קצה אפס signify "the uttermost end of the whole people, the end of the entire people," notwithstanding the fact that Kurtz regards the expression, "the end of the end of the people," as an intolerable tautology. קבנו, imperative with nun epenth., from קבב. The "field of the watchers," or "spies (zophim), upon the top of Pisgah," corresponds, no doubt, to "the field of Moab, upon the top of Pisgah," on the west of Heshbon (see at Num 21:20). Mount Nebo, from which Moses surveyed the land of Canaan in all its length and breadth, was one summit, and possibly the summit of Pisgah (see Deut 3:27; Deut 34:1). The field of the spies was very probably a tract of table-land upon Nebo; and so called either because watchers were stationed there in times of disturbance, to keep a look-out all round, or possibly because it was a place where augurs made their observations of the heavens and of birds (Knobel). The locality has not been thoroughly explored by travellers; but from the spot alluded to, it must have been possible to overlook a very large portion of the Arboth Moab. Still farther to the north, and nearer to the camp of the Israelites in these Arboth, was the summit of Peor, to which Balak afterwards conducted Balaam (Num 23:28), and where he not only saw the whole of the people, but could see distinctly the camps of the different tribes (Num 24:2).
Num 23:14-17
Upon Pisgah, Balak and Balaam made the same preparations for a fresh revelation from God as upon Bamoth-baal (Num 23:1-6). כּה in Num 23:15 does not mean "here" or "yonder," but "so" or "thus," as in every other case. The thought is this: "Do thou stay (sc., as thou art), and I will go and meet thus" (sc., in the manner required). אקּרה (I will go and meet) is a technical term here for going out for auguries (Num 24:1), or for a divine revelation.
John Gill
23:11 And Balak said unto Balaam, what hast thou done unto me?.... Or "for me" (f); nothing at all, to answer his purpose, or his end in sending for him:
I took thee to curse mine enemies: so he calls the Israelites, though they had never done him any wrong; nor committed any acts of hostility against him, nor showed any intention to commit any; nay, were forbidden by the Lord their God to contend in battle with him and his people:
and, behold, thou hast blessed them altogether; or, "in blessing blessed" (g), done nothing but bless them, and that with many blessings, or pronounced them blessed, and prophesied of their blessedness, for their number, their safety, and of their happiness, not only in life, but at and after death.
(f) "pro me". (g) "benedixisti benedicendo", Pagninus, Montanus, Piscator.
23:1223:12: Եւ ասէ Բաղաամ ցԲաղակ. Ո՛չ ապաքէն զինչ արկանիցէ Աստուած ՚ի բերան իմ՝ զա՛յն զգուշացայց խօսել։
12 Բաղաամն ասաց Բաղակին. «Մի՞թէ քեզ չասացի, թէ ինչ որ Աստուած իմ բերանը դնի, այն էլ կը հաղորդեմ քեզ»:
12 Եւ Բաղաամ պատասխան տուաւ ու ըսաւ. «Ինչ որ Տէրը իմ բերանս դնէ, զայն խօսելու հոգ տանելու չե՞մ»։
Եւ ասէ Բաղաամ ցԲաղակ. Ո՞չ ապաքէն զինչ արկանիցէ [371]Աստուած ի բերան իմ` զայն զգուշացայց խօսել:

23:12: Եւ ասէ Բաղաամ ցԲաղակ. Ո՛չ ապաքէն զինչ արկանիցէ Աստուած ՚ի բերան իմ՝ զա՛յն զգուշացայց խօսել։
12 Բաղաամն ասաց Բաղակին. «Մի՞թէ քեզ չասացի, թէ ինչ որ Աստուած իմ բերանը դնի, այն էլ կը հաղորդեմ քեզ»:
12 Եւ Բաղաամ պատասխան տուաւ ու ըսաւ. «Ինչ որ Տէրը իմ բերանս դնէ, զայն խօսելու հոգ տանելու չե՞մ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1212: И отвечал он и сказал: не должен ли я в точности сказать то, что влагает Господь в уста мои?
23:12 καὶ και and; even εἶπεν επω say; speak Βαλααμ βαλααμ Balaam; Valaam πρὸς προς to; toward Βαλακ βαλακ Balak; Valak οὐχὶ ουχι not; not actually ὅσα οσος as much as; as many as ἐὰν εαν and if; unless ἐμβάλῃ εμβαλλω inject; cast in ὁ ο the θεὸς θεος God εἰς εις into; for τὸ ο the στόμα στομα mouth; edge μου μου of me; mine τοῦτο ουτος this; he φυλάξω φυλασσω guard; keep λαλῆσαι λαλεω talk; speak
23:12 וַ wa וְ and יַּ֖עַן yyˌaʕan ענה answer וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say הֲ hᵃ הֲ [interrogative] לֹ֗א lˈō לֹא not אֵת֩ ʔˌēṯ אֵת [object marker] אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָשִׂ֤ים yāśˈîm שׂים put יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in פִ֔י fˈî פֶּה mouth אֹתֹ֥ו ʔōṯˌô אֵת [object marker] אֶשְׁמֹ֖ר ʔešmˌōr שׁמר keep לְ lᵊ לְ to דַבֵּֽר׃ ḏabbˈēr דבר speak
23:12. cui ille respondit num aliud possum loqui nisi quod iusserit DominusHe answered him: Can I speak any thing else but what the Lord commandeth?
12. And he answered and said, Must I not take heed to speak that which the LORD putteth in my mouth?
And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth:

12: И отвечал он и сказал: не должен ли я в точности сказать то, что влагает Господь в уста мои?
23:12
καὶ και and; even
εἶπεν επω say; speak
Βαλααμ βαλααμ Balaam; Valaam
πρὸς προς to; toward
Βαλακ βαλακ Balak; Valak
οὐχὶ ουχι not; not actually
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
ἐμβάλῃ εμβαλλω inject; cast in
ο the
θεὸς θεος God
εἰς εις into; for
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
τοῦτο ουτος this; he
φυλάξω φυλασσω guard; keep
λαλῆσαι λαλεω talk; speak
23:12
וַ wa וְ and
יַּ֖עַן yyˌaʕan ענה answer
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
הֲ hᵃ הֲ [interrogative]
לֹ֗א lˈō לֹא not
אֵת֩ ʔˌēṯ אֵת [object marker]
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָשִׂ֤ים yāśˈîm שׂים put
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
פִ֔י fˈî פֶּה mouth
אֹתֹ֥ו ʔōṯˌô אֵת [object marker]
אֶשְׁמֹ֖ר ʔešmˌōr שׁמר keep
לְ lᵊ לְ to
דַבֵּֽר׃ ḏabbˈēr דבר speak
23:12. cui ille respondit num aliud possum loqui nisi quod iusserit Dominus
He answered him: Can I speak any thing else but what the Lord commandeth?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:12: Num 23:20, Num 23:26, Num 22:38, Num 24:13; Pro 26:25; Rom 16:18; Tit 1:16
John Gill
23:12 And he answered and said,.... By reply to Balak:
must I not take heed to speak that which the Lord hath put in my mouth? pretending a great regard to the word of God, and to great carefulness to speak it, exactly and punctually as he received it, whereas he was forced to it, and could not do otherwise.
John Wesley
23:12 Must I not - Ought I not? Is it not my duty? Canst thou blame me for it?
23:1323:13: Եւ ասէ ցնա Բաղակ. Ե՛կ դարձեալ ընդ իս յա՛յլ տեղի, ուստի ո՛չ տեսանիցես զնա. այլ զմա՛սն ինչ ՚ի նմանէ տեսանիցես. եւ զամենեսեան ո՛չ տեսանիցես, եւ անէ՛ծ ինձ զնա անտի։
13 Բաղակն ասաց նրան. «Դարձեալ ինձ հետ արի՛ մի ուրիշ տեղ, որտեղից իսրայէլացիներին ամբողջութեամբ չես տեսնի, այլ կը տեսնես նրանց մի մասը: Այնտեղից նրանց անիծի՛ր ինձ համար»:
13 Եւ Բաղակ նորէն ըսաւ անոր. «Կ’աղաչեմ, ինծի հետ ուրիշ տեղ մը եկուր, որպէս զի անկէ զանոնք տեսնես. անոնց միայն մէկ ծայրը տեսնես եւ անոնց ամէնքը պիտի չտեսնես ու անկէ անիծէ զանոնք ինծի համար»։
Եւ ասէ ցնա Բաղակ. Եկ դարձեալ ընդ իս յայլ տեղի, ուստի [372]ոչ տեսանիցես զնա, այլ զմասն ինչ ի նմանէ տեսանիցես, եւ զամենեսեան ոչ տեսանիցես. եւ անէծ ինձ զնա անտի:

23:13: Եւ ասէ ցնա Բաղակ. Ե՛կ դարձեալ ընդ իս յա՛յլ տեղի, ուստի ո՛չ տեսանիցես զնա. այլ զմա՛սն ինչ ՚ի նմանէ տեսանիցես. եւ զամենեսեան ո՛չ տեսանիցես, եւ անէ՛ծ ինձ զնա անտի։
13 Բաղակն ասաց նրան. «Դարձեալ ինձ հետ արի՛ մի ուրիշ տեղ, որտեղից իսրայէլացիներին ամբողջութեամբ չես տեսնի, այլ կը տեսնես նրանց մի մասը: Այնտեղից նրանց անիծի՛ր ինձ համար»:
13 Եւ Բաղակ նորէն ըսաւ անոր. «Կ’աղաչեմ, ինծի հետ ուրիշ տեղ մը եկուր, որպէս զի անկէ զանոնք տեսնես. անոնց միայն մէկ ծայրը տեսնես եւ անոնց ամէնքը պիտի չտեսնես ու անկէ անիծէ զանոնք ինծի համար»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1313: И сказал ему Валак: пойди со мною на другое место, с которого ты увидишь его, но только часть его увидишь, а всего его не увидишь; и прокляни мне его оттуда.
23:13 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Βαλακ βαλακ Balak; Valak δεῦρο δευρο come on; this point ἔτι ετι yet; still μετ᾿ μετα with; amid ἐμοῦ εμου my εἰς εις into; for τόπον τοπος place; locality ἄλλον αλλος another; else ἐξ εκ from; out of ὧν ος who; what οὐκ ου not ὄψῃ οραω view; see αὐτὸν αυτος he; him ἐκεῖθεν εκειθεν from there ἀλλ᾿ αλλα but ἢ η or; than μέρος μερος part; in particular τι τις anyone; someone αὐτοῦ αυτος he; him ὄψῃ οραω view; see πάντας πας all; every δὲ δε though; while οὐ ου not μὴ μη not ἴδῃς οραω view; see καὶ και and; even κατάρασαί καταραομαι curse μοι μοι me αὐτὸν αυτος he; him ἐκεῖθεν εκειθεν from there
23:13 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to בָּלָ֗ק bālˈāq בָּלָק Balak לְכָהלך־ *lᵊḵā- הלך walk נָּ֨א nnˌā נָא yeah אִתִּ֜י ʔittˈî אֵת together with אֶל־ ʔel- אֶל to מָקֹ֤ום māqˈôm מָקֹום place אַחֵר֙ ʔaḥˌēr אַחֵר other אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּרְאֶ֣נּוּ tirʔˈennû ראה see מִ mi מִן from שָּׁ֔ם ššˈām שָׁם there אֶ֚פֶס ˈʔefes אֶפֶס end קָצֵ֣הוּ qāṣˈēhû קָצֶה end תִרְאֶ֔ה ṯirʔˈeh ראה see וְ wᵊ וְ and כֻלֹּ֖ו ḵullˌô כֹּל whole לֹ֣א lˈō לֹא not תִרְאֶ֑ה ṯirʔˈeh ראה see וְ wᵊ וְ and קָבְנֹו־ qovnô- קבב curse לִ֖י lˌî לְ to מִ mi מִן from שָּֽׁם׃ ššˈām שָׁם there
23:13. dixit ergo Balac veni mecum in alterum locum unde partem Israhelis videas et totum videre non possis inde maledicito eiBalac therefore said: Come with me to another place from whence thou mayest see part of Israel, and canst not see them all: curse them from thence.
13. And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them; thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence.
And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence:

13: И сказал ему Валак: пойди со мною на другое место, с которого ты увидишь его, но только часть его увидишь, а всего его не увидишь; и прокляни мне его оттуда.
23:13
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
Βαλακ βαλακ Balak; Valak
δεῦρο δευρο come on; this point
ἔτι ετι yet; still
μετ᾿ μετα with; amid
ἐμοῦ εμου my
εἰς εις into; for
τόπον τοπος place; locality
ἄλλον αλλος another; else
ἐξ εκ from; out of
ὧν ος who; what
οὐκ ου not
ὄψῃ οραω view; see
αὐτὸν αυτος he; him
ἐκεῖθεν εκειθεν from there
ἀλλ᾿ αλλα but
η or; than
μέρος μερος part; in particular
τι τις anyone; someone
αὐτοῦ αυτος he; him
ὄψῃ οραω view; see
πάντας πας all; every
δὲ δε though; while
οὐ ου not
μὴ μη not
ἴδῃς οραω view; see
καὶ και and; even
κατάρασαί καταραομαι curse
μοι μοι me
αὐτὸν αυτος he; him
ἐκεῖθεν εκειθεν from there
23:13
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלָ֜יו ʔēlˈāʸw אֶל to
בָּלָ֗ק bālˈāq בָּלָק Balak
לְכָהלך־
*lᵊḵā- הלך walk
נָּ֨א nnˌā נָא yeah
אִתִּ֜י ʔittˈî אֵת together with
אֶל־ ʔel- אֶל to
מָקֹ֤ום māqˈôm מָקֹום place
אַחֵר֙ ʔaḥˌēr אַחֵר other
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תִּרְאֶ֣נּוּ tirʔˈennû ראה see
מִ mi מִן from
שָּׁ֔ם ššˈām שָׁם there
אֶ֚פֶס ˈʔefes אֶפֶס end
קָצֵ֣הוּ qāṣˈēhû קָצֶה end
תִרְאֶ֔ה ṯirʔˈeh ראה see
וְ wᵊ וְ and
כֻלֹּ֖ו ḵullˌô כֹּל whole
לֹ֣א lˈō לֹא not
תִרְאֶ֑ה ṯirʔˈeh ראה see
וְ wᵊ וְ and
קָבְנֹו־ qovnô- קבב curse
לִ֖י lˌî לְ to
מִ mi מִן from
שָּֽׁם׃ ššˈām שָׁם there
23:13. dixit ergo Balac veni mecum in alterum locum unde partem Israhelis videas et totum videre non possis inde maledicito ei
Balac therefore said: Come with me to another place from whence thou mayest see part of Israel, and canst not see them all: curse them from thence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13: Balaam Again Blesses Israel.B. C. 1452.
13 And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence. 14 And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar. 15 And he said unto Balak, Stand here by thy burnt offering, while I meet the LORD yonder. 16 And the LORD met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus. 17 And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken? 18 And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor: 19 God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? 20 Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it. 21 He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them. 22 God brought them out of Egypt; he hath as it were the strength of an unicorn. 23 Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought! 24 Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain. 25 And Balak said unto Balaam, Neither curse them at all, nor bless them at all. 26 But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do? 27 And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence. 28 And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon. 29 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. 30 And Balak did as Balaam had said, and offered a bullock and a ram on every altar.
Here is, I. Preparation made the second time, as before, for the cursing of Israel. 1. The place is changed, v. 13. Balak fancied that Balaam, having so full a prospect of the whole camp of Israel, from the top of the rocks (v. 9), was either so enamoured with the beauty of it that he would not curse them or so affrighted with the terror of it that he durst not; and therefore he would bring him to another place, form which he might see only some part of them, which would appear more despicable, and that part at least which would lie in view he hoped he might obtain leave to curse, and so by degrees he should get ground against them, intending, no doubt, if he had gained this point, to make his attack on that part of the camp of Israel which Balaam now had in his eye, and into which he was to throw the fireballs of his curses. See how restless and unwearied the church's enemies are in their malicious attempts to ruin it; they leave no stone unturned, no project untried, to compass it. O that we were as full of contrivance and resolution in prosecuting good designs for the glory of God! 2. The sacrifices are repeated, new altars are built, a bullock and a ram offered on every altar, and Balak attends his sacrifice as closely as ever, v. 14, 15. Were we thus earnest to obtain the blessing as Balak was to procure a curse (designedly upon Israel, but really upon himself and his people), we should not grudge the return both of the charge and of the labour of religious exercises. 3. Balaam renews his attendance on God, and God meets him the second time, and puts another word into his mouth, not to reverse the former, but to ratify it, v. 16, 17. If God said not to Balaam, Seek in vain, much less will he say so to any of the seed of Jacob, who shall surely find him, not only as Balaam, their instructor and oracle, but their bountiful rewarder. When Balaam returned Balak was impatient to know what message he had: "What hath the Lord spoken? Are there any better tidings yet, any hopes of speeding?" This should be our enquiry when we come to hear the word of God. See Jer. xxiii. 35.
II. A second conversion of the curse into a blessing by the overruling power of God; and this blessing is both larger and stronger than the former, and quite cuts off all hopes of altering it. Balak having been so forward to ask what the Lord had spoken (v. 17), Balaam now addresses himself particularly to him (v. 18): Rise up, Balak, and hear. It was a message from God that he had to deliver, and it is required of Balak, though a king, that he attend (hear and hearken, with a close application of mind, let not a word slip), and also that he attend with reverence: Rise up, and hear. His successor Eglon, when he was to receive a message from God, rose out of his seat, Judg. iii. 20.
1. Two things Balaam in this discourse informs Balak of, sorely to his grief and disappointment:--
(1.) That he had no reason to hope that he should ruin Israel.
[1.] It would be to no purpose to attempt to ruin them, and he would deceive himself if he expected it, for three reasons:--
First, Because God is unchangeable: God is not a man that he should lie, v. 19. Men change their minds, and therefore break their words; they lie, because they repent. But God does neither. He never changes his mind, and therefore never recalls his promise. Balaam had owned (v. 8) that he could not alter God's counsel, and thence he infers here that God himself would not alter it; such is the imperfection of man, and such the perfection of God. It is impossible for God to lie, Heb. vi. 18. And, when in scripture he is said to repent, it is not meant of any change of his mind (for he is in one mind, and who can turn him?) but only of the change of his way. This is a great truth, that with God there is no variableness nor shadow of turning. Now here, 1. He appeals to Balak himself concerning it: "Hath he said, and shall he not do it? Said it in his own purpose, and shall he not perform it in his providence, according to the counsel of his will? Hath he spoken in his word, in his promise, and shall he not make it good? Can we think otherwise of God than that he is unchangeably one with himself and true to his word? All his decrees are unalterable, and all his promises inviolable." 2. He applies this general truth to the case in hand (v. 20): He hath blessed and I cannot reverse it, that is, "I cannot prevail with him to reverse it." Israel were of old a blessed people, a seed that the Lord had blessed; the blessing of Abraham came upon them; they were born under the blessing of the covenant, and born to the blessing of Canaan, and therefore they could not be cursed, unless you could suppose that the God of eternal truth should break his word, and become false to himself and his people.
Secondly, Because Israel are at present unblamable: he has not beheld iniquity in Jacob, v. 21. Not but that there was iniquity in Jacob, and God saw it; but, 1. There was not such a degree of iniquity as might provoke God to abandon them and give them up to ruin. As bad as they were, they were not so bad as this. 2. There was no idolatry among them, which is in a particular manner called iniquity and perverseness; we have found nothing of that kind in Israel since the golden calf, and therefore, though they were in other instances very provoking, yet God would not cast them off. Balaam knew that nothing would separate between them and God but sin. While God saw no reigning sin among them, he would send no destroying curse among them; and therefore, as long as they kept in with God, he despaired of ever doing them any mischief. Note, While we keep from sin we keep from harm. Some give another sense of those words; they read it thus: He has not beheld wrong offered to Jacob, nor will he see any grievance done to Israel, that is, "He has not nor will he permit it, or allow it; he will not see Israel injured, but he will right them, and avenge their quarrel." Note, God will not bear to see any injury done to his church and people; for what is done against them he takes as done against himself, and will reckon for it accordingly.
Thirdly, Because the power of both was irresistible. He shows Balak that there was no contending with them, it was to no purpose to attempt it; for, 1. They had the presence of God with them: "The Lord his God is with him in a particular manner, and not provoked to withdraw from him." 2. They had the joy of that presence, and were always made to triumph in it: The shout or alarm of a king is among them. They shout against their enemies, as sure of victory and success, glorying continually in God as their King and conqueror for them. 3. They had had the experience of the benefit of God's presence with them, and his power engaged for them; for God brought them out of Egypt, v. 22. The power which had done that could never be restrained, never resisted; and, having begun so gloriously, he would no doubt finish gloriously. 4. While they had God's presence with them they had the strength of a unicorn, able to make head against all that opposed them. See ch. xxiv. 8. Such is the strength which the God of Israel gives unto his people.
[2.] From all this he infers that it was to no purpose for him to think of doing them a mischief by all the arts he could use, v. 23. First, He owns himself baffled. Surely there is no enchantment against Jacob so as to prevail. The curses of hell can never take place against the blessings of heaven. Not but that attempts of this kind would be made, but they would certainly be fruitless and ineffectual. Some observe that Jacob denotes the church low and afflicted, Israel denotes it prosperous and advanced; but be the church high or low, be her friends few or many, let second causes smile or frown, it comes all to one: no weapon formed against it shall prosper. Note, God easily can, and certainly will, baffle and disappoint all the devices and designs of the powers of darkness against his church, so that they shall not prevail to destroy it. Secondly, He foresees that this would be remembered in time to come. According to this time, that is, with reference to this we are now about, it shall be said concerning Jacob and Israel, and said by them, What hath God wrought! What great things hath God done for his people! It shall be said with wonder, joy, and thankfulness, and a challenge to the neighbouring nations to produce any similar instances of the care of their gods for them. Note, The defeating of the designs of the church's enemies ought to be had in everlasting remembrance to the glory of God. There is none like unto the God of Jeshurun. What Balaam says here concerning the pre-eminence of the God of Israel above all the gods of the Gentiles perhaps Moses refers to when he says (Deut. xxxii. 31), Their rock is not as our rock, even our enemies themselves being judges, Balaam particularly. Balak therefore has no hopes of ruining Israel. But,
(2.) Balaam shows him that he had more reason to fear being ruined by them, for they were likely to make bloody work among his neighbours; and, if he and his country escaped, it was not because he was too great for them to meddle with, but because he fell not within their commission v. 24. Behold, and tremble; the people that now have lain for some time closely encamped do but repose themselves for a while like a lion couchant, but shortly they shall rise up as a great lion, a lion rampant, that shall not lie down till he eat of the prey, and drink the blood of the slain. This seems to point at the victories he foresaw they would obtain over the Canaanites, that they would never lay down their arms till they had made a complete conquest of the land they had now in view; and, when his neighbour's house was on fire, he had reason to think his own in danger.
2. Now what was the issue of this disappointment?
(1.) Balak and Balaam were both of them sick of the cause. [1.] Balak is now willing to have his conjurer silenced. Since he cannot say what he would have him, he wishes him to say nothing: "Neither curse them at all nor bless them at all, v. 25. If thou canst not curse them, I beseech thee not to bless them. If thou canst no assist and encourage my forces, yet do not oppose and dispirit them" Note, God can make those that depart from him weary of the multitude of their counsels, Isa. xlvii. 13; lvii. 10. [2.] Balaam is still willing to own himself overruled, and appeals to what he had said in the beginning of this enterprise (ch. xxii. 38): All that the Lord speaketh, that I must do, v. 26. This sows, First, In general, that the way of man is not in himself; there are many devices in man's heart, but God's counsels shall stand. Secondly, In particular, that, as no weapon formed against the church shall prosper, so every tongue that rises against her in judgment god will control and condemn, Isa. liv. 17.
(2.) Yet they resolve to make another attempt. They think it scorn to be baffled, and therefore pursue the design, though it be only to their further confusion. And now the third time, [1.] They change the place. Balak is at last convinced that it is not Balaam's fault, on whom, before, he had laid the blame, but that really he was under a divine check, and therefore now he hopes to bring him to a place whence God might at least permit him to curse them, v. 27. Probably he and Balaam were the more encouraged thus to repeat their attempt because God had the second time allowed Balaam to go, though he had forbidden him the first time. Since by repeated trials they had carried that point, they hope in like manner to carry this. Thus because sinners are borne with, and sentence against their evil works is not executed speedily, their hearts are the more fully set in them to do evil. The place to which Balak now took Balaam was the top of Peor, the most eminent high place in all his country, where, it is probable, Baal was worshipped, and it was thence called Baal-peor. He chose this place with a hope, either, First, That it being the residence (as he fancied) of Baal, the god of Moab, Jehovah the God of Israel would not, or could not, come hither to hinder the operation; or, Secondly, That, it being a place acceptable to his god, it would be so to the Lord, and there he would be brought into a good humour. Such idle conceits have foolish men of God, and so vain are their imaginations concerning him. Thus the Syrians fancied the Lord to be God of the hills, but not of the valleys (1 Kings xx. 28), as if he were more powerful in one place than he is in every place. [2.] They repeat their sacrifice, seven bullocks and seven rams, upon seven altars, v. 29, 30. Thus do they persevere in their expensive oblations, though they had no promise on which to build their hopes of speeding. Let not us therefore, who have a promise that the vision at the end shall speak and not lie, be discouraged by delays, but continue instant in prayer, and not faint, Luke xviii. 1.
Adam Clarke: Commentary on the Bible - 1831
23:13: Thou shalt see but the utmost part of them - Balak thought that the sight of such an immense camp had intimidated Balaam, and this he might gather from what he said in the tenth verse: Who can count the dust of Jacob, etc.; he thought therefore that he might get Balaam to curse them in detached parties, till the whole camp should be devoted to destruction by successive execrations.
Albert Barnes: Notes on the Bible - 1834
23:13: Balak seems to hope that the prophet's words in Num 23:10 reflected the impression conveyed by the scene before him at the moment of the augury; and so that the sight of a mere few straggling Israelites in the utmost part of the camp might induce a different estimate of their resources and prospects.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:13: unto: Kg1 20:23, Kg1 20:28; Mic 6:5
utmost: Num 22:41
and curse me: Jos 24:9; Psa 109:17; Jam 3:9, Jam 3:10
John Gill
23:13 And Balak said unto him,.... Seemingly satisfied with his answer, however, he could not help himself, and was willing to make the best of him he could, and try what he could do with him another time and elsewhere:
come, I pray thee, with me unto another place, from whence thou mayest see them; for he had a mighty notion that both the sight of the people, and the place from whence they were seen, would greatly contribute to answer the end he had in view, cursing the people:
thou shall see but the utmost part of them, and shalt not see them all; for he thought, either that he was so charmed with so glorious a sight as the regular encampment of such a body of people was, that he could not find in his heart to curse them; or that he was so terrified at the sight of such a vast number of people, that he dared not attempt it; and therefore Balak proposed to have him to a place where he could only see a part of them and not the whole:
and curse me them from thence: that part, hoping that when he had cursed them he would gradually go on till he had cursed them all: but there is this objection to our version, and the sense it directs to, that Balaam had been brought to a place already, where he had seen the utmost part of the people, Num 22:41 wherefore some read (h) the middle clause in a parenthesis, and in the past tense "(for thou hast seen but the utmost part of them, and hast not seen them all)"; and therefore would have him come to a place where he might see them all, and curse them from thence.
(h) So Vatablus.
John Wesley
23:13 Thou shalt not see them all - Perhaps he thought the sight of all them might discourage him, or as it did before, raise his fancy to an admiration of the multitude and felicity of the people.
Robert Jamieson, A. R. Fausset and David Brown
23:13 Come, . . . with me unto another place, from whence thou mayest see them--Surprised and disappointed at this unexpected eulogy on Israel, Balak hoped that, if seen from a different point of observation, the prophet would give utterance to different feelings; and so, having made the same solemn preparations, Balaam retired, as before, to wait the divine afflatus.
23:1423:14: Եւ ա՛ռ գնաց զնա յագարակս դիտանոցին, ՚ի կատա՛ր կոփածոյին, եւ շինեաց անդ եւթն բագին, եւ եհան զուարակ եւ խո՛յ ՚ի բագինն։
14 Նա վերցրեց նրան ու գնաց բարձրանիստ մի ագարակ, Կոփածոյ լերան գագաթը, այնտեղ կառուցեց եօթը բագին եւ ամէն մի բագինի վրայ զոհեց մէկական զուարակ ու խոյ:
14 Եւ տարաւ զանիկա Սօփիմին արտը, Փասգային* գլուխը։ Եօթը սեղան շինեց եւ ամէն մէկ սեղանի վրայ մէկ–մէկ զուարակ ու մէկ–մէկ խոյ զոհեց։
Եւ առ գնաց զնա յագարակս դիտանոցին, ի կատար [373]կոփածոյին, եւ շինեաց անդ եւթն բագին, եւ եհան զուարակ եւ խոյ ի բագին:

23:14: Եւ ա՛ռ գնաց զնա յագարակս դիտանոցին, ՚ի կատա՛ր կոփածոյին, եւ շինեաց անդ եւթն բագին, եւ եհան զուարակ եւ խո՛յ ՚ի բագինն։
14 Նա վերցրեց նրան ու գնաց բարձրանիստ մի ագարակ, Կոփածոյ լերան գագաթը, այնտեղ կառուցեց եօթը բագին եւ ամէն մի բագինի վրայ զոհեց մէկական զուարակ ու խոյ:
14 Եւ տարաւ զանիկա Սօփիմին արտը, Փասգային* գլուխը։ Եօթը սեղան շինեց եւ ամէն մէկ սեղանի վրայ մէկ–մէկ զուարակ ու մէկ–մէկ խոյ զոհեց։
zohrab-1805▾ eastern-1994▾ western am▾
23:1414: И взял его на место стражей, на вершину [горы] Фасги, и построил семь жертвенников, и вознес по тельцу и по овну на каждом жертвеннике.
23:14 καὶ και and; even παρέλαβεν παραλαμβανω take along; receive αὐτὸν αυτος he; him εἰς εις into; for ἀγροῦ αγρος field σκοπιὰν σκοπια in; on κορυφὴν κορυφη and; even ᾠκοδόμησεν οικοδομεω build ἐκεῖ εκει there ἑπτὰ επτα seven βωμοὺς βωμος pedestal καὶ και and; even ἀνεβίβασεν αναβιβαζω pull up; mount μόσχον μοσχος calf καὶ και and; even κριὸν κριος in; on τὸν ο the βωμόν βωμος pedestal
23:14 וַ wa וְ and יִּקָּחֵ֨הוּ֙ yyiqqāḥˈēhû לקח take שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field צֹפִ֔ים ṣōfˈîm צפה look out אֶל־ ʔel- אֶל to רֹ֖אשׁ rˌōš רֹאשׁ head הַ ha הַ the פִּסְגָּ֑ה ppisgˈā פִּסְגָּה Pisgah וַ wa וְ and יִּ֨בֶן֙ yyˈiven בנה build שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven מִזְבְּחֹ֔ת mizbᵊḥˈōṯ מִזְבֵּחַ altar וַ wa וְ and יַּ֛עַל yyˈaʕal עלה ascend פָּ֥ר pˌār פַּר young bull וָ wā וְ and אַ֖יִל ʔˌayil אַיִל ram, despot בַּ ba בְּ in † הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
23:14. cumque duxisset eum in locum sublimem super verticem montis Phasga aedificavit Balaam septem aras et inpositis supra vitulo atque arieteAnd when he had brought him to a high place, upon the top of mount Phasga, Balaam built seven altars, and laying on every one a calf and a ram,
14. And he took him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered up a bullock and a ram on every altar.
And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on [every] altar:

14: И взял его на место стражей, на вершину [горы] Фасги, и построил семь жертвенников, и вознес по тельцу и по овну на каждом жертвеннике.
23:14
καὶ και and; even
παρέλαβεν παραλαμβανω take along; receive
αὐτὸν αυτος he; him
εἰς εις into; for
ἀγροῦ αγρος field
σκοπιὰν σκοπια in; on
κορυφὴν κορυφη and; even
ᾠκοδόμησεν οικοδομεω build
ἐκεῖ εκει there
ἑπτὰ επτα seven
βωμοὺς βωμος pedestal
καὶ και and; even
ἀνεβίβασεν αναβιβαζω pull up; mount
μόσχον μοσχος calf
καὶ και and; even
κριὸν κριος in; on
τὸν ο the
βωμόν βωμος pedestal
23:14
וַ wa וְ and
יִּקָּחֵ֨הוּ֙ yyiqqāḥˈēhû לקח take
שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field
צֹפִ֔ים ṣōfˈîm צפה look out
אֶל־ ʔel- אֶל to
רֹ֖אשׁ rˌōš רֹאשׁ head
הַ ha הַ the
פִּסְגָּ֑ה ppisgˈā פִּסְגָּה Pisgah
וַ wa וְ and
יִּ֨בֶן֙ yyˈiven בנה build
שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven
מִזְבְּחֹ֔ת mizbᵊḥˈōṯ מִזְבֵּחַ altar
וַ wa וְ and
יַּ֛עַל yyˈaʕal עלה ascend
פָּ֥ר pˌār פַּר young bull
וָ וְ and
אַ֖יִל ʔˌayil אַיִל ram, despot
בַּ ba בְּ in
הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
23:14. cumque duxisset eum in locum sublimem super verticem montis Phasga aedificavit Balaam septem aras et inpositis supra vitulo atque ariete
And when he had brought him to a high place, upon the top of mount Phasga, Balaam built seven altars, and laying on every one a calf and a ram,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «Место стражей, на вершину горы Фасги» — по всей вероятности сторожевой военный пост. По мнению некоторых — пастушеский пункт наблюдения над стадами.
Albert Barnes: Notes on the Bible - 1834
23:14: The field of Zophim - Or, "of watchers." It lay upon the top of Pisgah, north of the former station, and nearer to the Israelite camp; the greater part of which was, however, probably concealed from it by an intervening spur of the hill. Beyond the camp Balaam's eye would pass on to the bed of the Jordan. It was perhaps a lion coming up in his strength from the swelling of that stream (compare Jer 49:19) that furnished him with the augury he awaited, and so dictated the final similitude of his next parable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:14: Pisgah: or, the hill, Num 21:20; Deu 3:27 *marg. Deu 4:49, Deu 34:1 *marg.
built seven: Num 23:1, Num 23:2, Num 23:29; Isa 1:10, Isa 1:11, Isa 46:6; Hos 12:11
John Gill
23:14 And he brought him into the field of Zophim,.... Or Sede Tzophim, as Hillerus (i) reads it, so called from the watch tower, and watchmen in it: Jarchi says, it was a high place, where a watchman stood to observe if an army came against a city, and so a very proper place to take a view of the armies of Israel from:
to the top of Pisgah; a high hill in this place, where perhaps the watch tower was, or, however, the watchman stood: this looked towards Jeshimon or Bethjesimoth, in the plain of Moab, where Israel lay encamped, see Num 21:20, and built seven altars, and offered a bullock and a ram on every altar: as he had done before, Num 23:2.
(i) Onomastic Sacr. p. 935.
Robert Jamieson, A. R. Fausset and David Brown
23:14 he brought him into the field of Zophim . . . top of Pisgah--a flat surface on the summit of the mountain range, which was cultivated land. Others render it "the field of sentinels," an eminence where some of Balak's guards were posted to give signals [CALMET].
23:1523:15: Եւ ասէ Բաղաամ ցԲաղակ. Կա՛ց ՚ի վերայ զոհիդ քոյ, եւ ես երթայց հարցանե՛լ զԱստուած։
15 Բաղաամն ասաց Բաղակին. «Դու կանգնի՛ր քո զոհի մօտ, իսկ ես գնամ Աստծու մօտ հարցում անելու»:
15 Եւ այն ատեն Բաղաամ մօտեցաւ ու ըսաւ Բաղակին. «Դուն հոս քու ողջակէզիդ քով կեցիր ու ես հոն Տէրը դիմաւորեմ»։
Եւ ասէ Բաղաամ ցԲաղակ. Կաց ի վերայ զոհիդ քո, եւ ես երթայց [374]հարցանել զԱստուած:

23:15: Եւ ասէ Բաղաամ ցԲաղակ. Կա՛ց ՚ի վերայ զոհիդ քոյ, եւ ես երթայց հարցանե՛լ զԱստուած։
15 Բաղաամն ասաց Բաղակին. «Դու կանգնի՛ր քո զոհի մօտ, իսկ ես գնամ Աստծու մօտ հարցում անելու»:
15 Եւ այն ատեն Բաղաամ մօտեցաւ ու ըսաւ Բաղակին. «Դուն հոս քու ողջակէզիդ քով կեցիր ու ես հոն Տէրը դիմաւորեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1515: И сказал [Валаам] Валаку: постой здесь у всесожжения твоего, а я [пойду] туда навстречу [Богу].
23:15 καὶ και and; even εἶπεν επω say; speak Βαλααμ βαλααμ Balaam; Valaam πρὸς προς to; toward Βαλακ βαλακ Balak; Valak παράστηθι παριστημι stand by; present ἐπὶ επι in; on τῆς ο the θυσίας θυσια immolation; sacrifice σου σου of you; your ἐγὼ εγω I δὲ δε though; while πορεύσομαι πορευομαι travel; go ἐπερωτῆσαι επερωταω interrogate; inquire of τὸν ο the θεόν θεος God
23:15 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to בָּלָ֔ק bālˈāq בָּלָק Balak הִתְיַצֵּ֥ב hiṯyaṣṣˌēv יצב stand כֹּ֖ה kˌō כֹּה thus עַל־ ʕal- עַל upon עֹלָתֶ֑ךָ ʕōlāṯˈeḵā עֹלָה burnt-offering וְ wᵊ וְ and אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i אִקָּ֥רֶה ʔiqqˌāreh קרה meet כֹּֽה׃ kˈō כֹּה thus
23:15. dixit ad Balac sta hic iuxta holocaustum tuum donec ego pergam obviusHe said to Balac: Stand here by thy burnt offering while I go to meet him.
15. And he said unto Balak, Stand here by thy burnt offering, while I meet yonder.
And he said unto Balak, Stand here by thy burnt offering, while I meet [the LORD] yonder:

15: И сказал [Валаам] Валаку: постой здесь у всесожжения твоего, а я [пойду] туда навстречу [Богу].
23:15
καὶ και and; even
εἶπεν επω say; speak
Βαλααμ βαλααμ Balaam; Valaam
πρὸς προς to; toward
Βαλακ βαλακ Balak; Valak
παράστηθι παριστημι stand by; present
ἐπὶ επι in; on
τῆς ο the
θυσίας θυσια immolation; sacrifice
σου σου of you; your
ἐγὼ εγω I
δὲ δε though; while
πορεύσομαι πορευομαι travel; go
ἐπερωτῆσαι επερωταω interrogate; inquire of
τὸν ο the
θεόν θεος God
23:15
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
בָּלָ֔ק bālˈāq בָּלָק Balak
הִתְיַצֵּ֥ב hiṯyaṣṣˌēv יצב stand
כֹּ֖ה kˌō כֹּה thus
עַל־ ʕal- עַל upon
עֹלָתֶ֑ךָ ʕōlāṯˈeḵā עֹלָה burnt-offering
וְ wᵊ וְ and
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
אִקָּ֥רֶה ʔiqqˌāreh קרה meet
כֹּֽה׃ kˈō כֹּה thus
23:15. dixit ad Balac sta hic iuxta holocaustum tuum donec ego pergam obvius
He said to Balac: Stand here by thy burnt offering while I go to meet him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:15: Num 23:3, Num 22:8
John Gill
23:15 And he said unto Balak, stand here by thy burnt offering,.... As he had before directed him, Num 23:3.
while I meet the Lord yonder; pointing to some place at a little distance, where he expected to meet the Lord, and have some instructions from him, which he seemed confident of, having met with him once already.
John Wesley
23:15 While I meet the Lord - To consult him, and to receive an answer from him.
23:1623:16: Եւ ընդ առա՛ջ եղեւ Աստուած Բաղաամու, եւ արկ բան ՚ի բերա՛ն նորա. եւ ասէ. Դարձի՛ր անդրէն առ Բաղակ, եւ ա՛յսպէս խօսեսցիս[1427]։ [1427] Ոմանք. Բան ՚ի բերան Բաղաամու, եւ ասէ։
16 Աստուած ընդառաջ եկաւ Բաղաամին, խօսք դրեց նրա բերանը՝ ասելով. «Վերադարձի՛ր Բաղակի մօտ եւ յայտնի՛ր ասելիքս»:
16 Եւ Տէրը Բաղաամին դէմ ելաւ եւ անոր բերանը խօսք դրաւ ու ըսաւ. «Բաղակին դարձի՛ր ու այսպէս ըսէ՛»։
Եւ ընդ առաջ եղեւ [375]Աստուած Բաղաամու, եւ արկ բան ի բերան նորա, եւ ասէ. Դարձիր անդրէն առ Բաղակ, եւ այսպէս խօսեսցիս:

23:16: Եւ ընդ առա՛ջ եղեւ Աստուած Բաղաամու, եւ արկ բան ՚ի բերա՛ն նորա. եւ ասէ. Դարձի՛ր անդրէն առ Բաղակ, եւ ա՛յսպէս խօսեսցիս[1427]։
[1427] Ոմանք. Բան ՚ի բերան Բաղաամու, եւ ասէ։
16 Աստուած ընդառաջ եկաւ Բաղաամին, խօսք դրեց նրա բերանը՝ ասելով. «Վերադարձի՛ր Բաղակի մօտ եւ յայտնի՛ր ասելիքս»:
16 Եւ Տէրը Բաղաամին դէմ ելաւ եւ անոր բերանը խօսք դրաւ ու ըսաւ. «Բաղակին դարձի՛ր ու այսպէս ըսէ՛»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1616: И встретился Господь с Валаамом, и вложил слово в уста его, и сказал: возвратись к Валаку и так говори.
23:16 καὶ και and; even συνήντησεν συνανταω meet with ὁ ο the θεὸς θεος God τῷ ο the Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even ἐνέβαλεν εμβαλλω inject; cast in ῥῆμα ρημα statement; phrase εἰς εις into; for τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak ἀποστράφητι αποστρεφω turn away; alienate πρὸς προς to; toward Βαλακ βαλακ Balak; Valak καὶ και and; even τάδε οδε further; this λαλήσεις λαλεω talk; speak
23:16 וַ wa וְ and יִּקָּ֤ר yyiqqˈār קרה meet יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet] וַ wa וְ and יָּ֥שֶׂם yyˌāśem שׂים put דָּבָ֖ר dāvˌār דָּבָר word בְּ bᵊ בְּ in פִ֑יו fˈiʸw פֶּה mouth וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say שׁ֥וּב šˌûv שׁוב return אֶל־ ʔel- אֶל to בָּלָ֖ק bālˌāq בָּלָק Balak וְ wᵊ וְ and כֹ֥ה ḵˌō כֹּה thus תְדַבֵּֽר׃ ṯᵊḏabbˈēr דבר speak
23:16. cui cum Dominus occurrisset posuissetque verbum in ore eius ait revertere ad Balac et haec loqueris eiAnd when the Lord had met him, and had put the word in his mouth, he said: Return to Balac, and thus shalt thou say to him.
16. And the LORD met Balaam, and put a word in his mouth, and said, Return unto Balak, and thus shalt thou speak.
And the LORD met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus:

16: И встретился Господь с Валаамом, и вложил слово в уста его, и сказал: возвратись к Валаку и так говори.
23:16
καὶ και and; even
συνήντησεν συνανταω meet with
ο the
θεὸς θεος God
τῷ ο the
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
ἐνέβαλεν εμβαλλω inject; cast in
ῥῆμα ρημα statement; phrase
εἰς εις into; for
τὸ ο the
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἀποστράφητι αποστρεφω turn away; alienate
πρὸς προς to; toward
Βαλακ βαλακ Balak; Valak
καὶ και and; even
τάδε οδε further; this
λαλήσεις λαλεω talk; speak
23:16
וַ wa וְ and
יִּקָּ֤ר yyiqqˈār קרה meet
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יָּ֥שֶׂם yyˌāśem שׂים put
דָּבָ֖ר dāvˌār דָּבָר word
בְּ bᵊ בְּ in
פִ֑יו fˈiʸw פֶּה mouth
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
שׁ֥וּב šˌûv שׁוב return
אֶל־ ʔel- אֶל to
בָּלָ֖ק bālˌāq בָּלָק Balak
וְ wᵊ וְ and
כֹ֥ה ḵˌō כֹּה thus
תְדַבֵּֽר׃ ṯᵊḏabbˈēr דבר speak
23:16. cui cum Dominus occurrisset posuissetque verbum in ore eius ait revertere ad Balac et haec loqueris ei
And when the Lord had met him, and had put the word in his mouth, he said: Return to Balac, and thus shalt thou say to him.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:16: Num 23:5, Num 22:35, Num 24:1
John Gill
23:16 And the Lord met Balaam, and put a word in his mouth,.... As he did before, Num 23:5.
and said, go again unto Balak, and say thus; the words which are expressed in Num 23:18.
23:1723:17: Եւ դարձաւ առ նա. եւ նա կա՛յր ՚ի վերայ ողջակիզին իւրոյ, եւ ամենայն իշխանքն Մովաբացւոց ընդ նմա։ Եւ ասէ ցնա Բաղակ. Զի՞նչ խօսեցաւ Տէր[1428]։ [1428] Ոմանք. Զի՛նչ խօսեցաւ Աստուած։
17 Բաղաամը վերադարձաւ Բաղակի մօտ, որը կանգնած էր իր ողջակէզի մօտ: Նրա հետ էին նաեւ մովաբացի բոլոր իշխանները: Բաղակը հարցրեց նրան. «Ի՞նչ խօսեց Տէրը»:
17 Երբ եկաւ անոր, ահա անիկա իր ողջակէզին քով կեցեր էր. Մովաբի իշխաններն ալ անոր հետ էին եւ Բաղակ ըսաւ անոր. «Տէրը ի՞նչ խօսեցաւ»։
Եւ դարձաւ առ նա. եւ նա կայր ի վերայ ողջակիզին իւրոյ, եւ ամենայն իշխանքն Մովաբացւոց ընդ նմա. եւ ասէ ցնա Բաղակ. Զի՞նչ խօսեցաւ Տէր:

23:17: Եւ դարձաւ առ նա. եւ նա կա՛յր ՚ի վերայ ողջակիզին իւրոյ, եւ ամենայն իշխանքն Մովաբացւոց ընդ նմա։ Եւ ասէ ցնա Բաղակ. Զի՞նչ խօսեցաւ Տէր[1428]։
[1428] Ոմանք. Զի՛նչ խօսեցաւ Աստուած։
17 Բաղաամը վերադարձաւ Բաղակի մօտ, որը կանգնած էր իր ողջակէզի մօտ: Նրա հետ էին նաեւ մովաբացի բոլոր իշխանները: Բաղակը հարցրեց նրան. «Ի՞նչ խօսեց Տէրը»:
17 Երբ եկաւ անոր, ահա անիկա իր ողջակէզին քով կեցեր էր. Մովաբի իշխաններն ալ անոր հետ էին եւ Բաղակ ըսաւ անոր. «Տէրը ի՞նչ խօսեցաւ»։
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23:1717: И пришел к нему, и вот, он стоит у всесожжения своего, и с ним князья Моавитские. И сказал ему Валак: что говорил Господь?
23:17 καὶ και and; even ἀπεστράφη αποστρεφω turn away; alienate πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even ὅδε οδε further; this ἐφειστήκει εφιστημι stand over / by; get attention ἐπὶ επι in; on τῆς ο the ὁλοκαυτώσεως ολοκαυτωσις he; him καὶ και and; even πάντες πας all; every οἱ ο the ἄρχοντες αρχων ruling; ruler Μωαβ μωαβ with; amid αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Βαλακ βαλακ Balak; Valak τί τις.1 who?; what? ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master
23:17 וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come אֵלָ֗יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and הִנֹּ֤ו hinnˈô הִנֵּה behold נִצָּב֙ niṣṣˌāv נצב stand עַל־ ʕal- עַל upon עֹ֣לָתֹ֔ו ʕˈōlāṯˈô עֹלָה burnt-offering וְ wᵊ וְ and שָׂרֵ֥י śārˌê שַׂר chief מֹואָ֖ב môʔˌāv מֹואָב Moab אִתֹּ֑ו ʔittˈô אֵת together with וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to בָּלָ֔ק bālˈāq בָּלָק Balak מַה־ mah- מָה what דִּבֶּ֖ר dibbˌer דבר speak יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:17. reversus invenit eum stantem iuxta holocaustum suum et principes Moabitarum cum eo ad quem Balac quid inquit locutus est DominusReturning he found him standing by his burnt sacrifice, and the princes of the Moabites with him. And Balac said to him: What hath the Lord spoken?
17. And he came to him, and, lo, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken?
And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken:

17: И пришел к нему, и вот, он стоит у всесожжения своего, и с ним князья Моавитские. И сказал ему Валак: что говорил Господь?
23:17
καὶ και and; even
ἀπεστράφη αποστρεφω turn away; alienate
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
ὅδε οδε further; this
ἐφειστήκει εφιστημι stand over / by; get attention
ἐπὶ επι in; on
τῆς ο the
ὁλοκαυτώσεως ολοκαυτωσις he; him
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἄρχοντες αρχων ruling; ruler
Μωαβ μωαβ with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Βαλακ βαλακ Balak; Valak
τί τις.1 who?; what?
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
23:17
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
אֵלָ֗יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
הִנֹּ֤ו hinnˈô הִנֵּה behold
נִצָּב֙ niṣṣˌāv נצב stand
עַל־ ʕal- עַל upon
עֹ֣לָתֹ֔ו ʕˈōlāṯˈô עֹלָה burnt-offering
וְ wᵊ וְ and
שָׂרֵ֥י śārˌê שַׂר chief
מֹואָ֖ב môʔˌāv מֹואָב Moab
אִתֹּ֑ו ʔittˈô אֵת together with
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לֹו֙ lˌô לְ to
בָּלָ֔ק bālˈāq בָּלָק Balak
מַה־ mah- מָה what
דִּבֶּ֖ר dibbˌer דבר speak
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:17. reversus invenit eum stantem iuxta holocaustum suum et principes Moabitarum cum eo ad quem Balac quid inquit locutus est Dominus
Returning he found him standing by his burnt sacrifice, and the princes of the Moabites with him. And Balac said to him: What hath the Lord spoken?
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Adam Clarke: Commentary on the Bible - 1831
23:17: What hath the Lord spoken? - Balak himself now understood that Balaam was wholly under the influence of Jehovah, and would say nothing but what God commanded him; but not knowing Jehovah as Balaam did, he hoped that he might be induced to change his mind, and curse a people whom he had hitherto determined to bless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:17: What: Num 23:26; Sa1 3:17; Jer 37:17
John Gill
23:17 And when he came to him, behold, he stood by his burnt offering,.... As before; Num 23:6 and the princes of Moab with him; Jarchi observes, that before it is said, all the princes of Moab, but not so here; for when they saw there was no hope of succeeding, some of them went away, and only some were left:
and Balak said unto him, what hath the Lord spoken? being in haste to know what it was, whether agreeable or not.
23:1823:18: Եւ ամբարձեալ զառակս իւր՝ ասէ. Արի՛ Բաղակ եւ լո՛ւր. ո՛ւնկն դիր վկայդ որդիդ Սեպփովրայ.
18 Բաղաամն առակի ձեւով պատասխանեց նրան. «Վե՛ր կաց, Բաղա՜կ, եւ լսի՛ր, իբրեւ վկայ ակա՛նջ դիր, ո՜վ Սեպփորի որդի:
18 Եւ անիկա իր առակը սկսաւ ու ըսաւ.«Ելի՛ր, ո՜վ Բաղակ ու լսէ՛։Ո՛վ Սեպփօրի որդի, ինծի մտիկ ըրէ՛։
Եւ ամբարձեալ զառակս իւր ասէ. Արի Բաղակ եւ լուր. ունկն դիր [376]վկայդ` որդիդ Սեպփովրայ:

23:18: Եւ ամբարձեալ զառակս իւր՝ ասէ. Արի՛ Բաղակ եւ լո՛ւր. ո՛ւնկն դիր վկայդ որդիդ Սեպփովրայ.
18 Բաղաամն առակի ձեւով պատասխանեց նրան. «Վե՛ր կաց, Բաղա՜կ, եւ լսի՛ր, իբրեւ վկայ ակա՛նջ դիր, ո՜վ Սեպփորի որդի:
18 Եւ անիկա իր առակը սկսաւ ու ըսաւ.«Ելի՛ր, ո՜վ Բաղակ ու լսէ՛։Ո՛վ Սեպփօրի որդի, ինծի մտիկ ըրէ՛։
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23:1818: Он произнес притчу свою и сказал: встань, Валак, и послушай, внимай мне, сын Сепфоров.
23:18 καὶ και and; even ἀναλαβὼν αναλαμβανω take up; take along τὴν ο the παραβολὴν παραβολη parable αὐτοῦ αυτος he; him εἶπεν επω say; speak ἀνάστηθι ανιστημι stand up; resurrect Βαλακ βαλακ Balak; Valak καὶ και and; even ἄκουε ακουω hear ἐνώτισαι ενωτιζομαι give ear μάρτυς μαρτυς witness υἱὸς υιος son Σεπφωρ σεπφωρ Sepphōr; Sepfor
23:18 וַ wa וְ and יִּשָּׂ֥א yyiśśˌā נשׂא lift מְשָׁלֹ֖ו mᵊšālˌô מָשָׁל proverb וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say ק֤וּם qˈûm קום arise בָּלָק֙ bālˌāq בָּלָק Balak וּֽ ˈû וְ and שֲׁמָ֔ע šᵃmˈāʕ שׁמע hear הַאֲזִ֥ינָה haʔᵃzˌînā אזן listen עָדַ֖י ʕāḏˌay עַד unto בְּנֹ֥ו bᵊnˌô בֵּן son צִפֹּֽר׃ ṣippˈōr צִפֹּור Zippor
23:18. at ille adsumpta parabola sua ait sta Balac et ausculta audi fili SepphorBut he taking up his parable, said: Stand, O Balac, and give ear: hear, thou son of Sephor:
18. And he took up his parable, and said, Rise up, Balak, and hear; Hearken unto me, thou son of Zippor:
And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor:

18: Он произнес притчу свою и сказал: встань, Валак, и послушай, внимай мне, сын Сепфоров.
23:18
καὶ και and; even
ἀναλαβὼν αναλαμβανω take up; take along
τὴν ο the
παραβολὴν παραβολη parable
αὐτοῦ αυτος he; him
εἶπεν επω say; speak
ἀνάστηθι ανιστημι stand up; resurrect
Βαλακ βαλακ Balak; Valak
καὶ και and; even
ἄκουε ακουω hear
ἐνώτισαι ενωτιζομαι give ear
μάρτυς μαρτυς witness
υἱὸς υιος son
Σεπφωρ σεπφωρ Sepphōr; Sepfor
23:18
וַ wa וְ and
יִּשָּׂ֥א yyiśśˌā נשׂא lift
מְשָׁלֹ֖ו mᵊšālˌô מָשָׁל proverb
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
ק֤וּם qˈûm קום arise
בָּלָק֙ bālˌāq בָּלָק Balak
וּֽ ˈû וְ and
שֲׁמָ֔ע šᵃmˈāʕ שׁמע hear
הַאֲזִ֥ינָה haʔᵃzˌînā אזן listen
עָדַ֖י ʕāḏˌay עַד unto
בְּנֹ֥ו bᵊnˌô בֵּן son
צִפֹּֽר׃ ṣippˈōr צִפֹּור Zippor
23:18. at ille adsumpta parabola sua ait sta Balac et ausculta audi fili Sepphor
But he taking up his parable, said: Stand, O Balac, and give ear: hear, thou son of Sephor:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: «Встань», чтобы выслушать слово всемогущего Бога (ср. Суд III:20).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:18: Rise up: Jdg 3:20
Carl Friedrich Keil and Franz Delitzsch
23:18
The second saying. - "Up, Balak, and hear! Hearken to me, son of Zippor!" קוּם, "stand up," is a call to mental elevation, to the perception of the word of God; for Balak was standing by his sacrifice (Num 23:17). האזין with עד, as in Job 32:11, signifies a hearing which presses forward to the speaker, i.e., in keen and minute attention (Hengstenberg). בּנו, with the antiquated union vowel for בּן; see at Gen 1:24.
Num 23:19
"God is not a man, that He should lie; nor a son of man, that He should repent: hath He said, and should He not do it? and spoken, and should not carry it out?"
Num 23:20
"Behold, I have received to bless: and He hath blessed; and I cannot turn it." Balaam meets Balak's expectation that he will take back the blessing that he has uttered, with the declaration, that God does not alter His purposes like changeable and fickle men, but keeps His word unalterably, and carries it into execution. The unchangeableness of the divine purposes is a necessary consequence of the unchangeableness of the divine nature. With regard to His own counsels, God repents of nothing; but this does not prevent the repentance of God, understood as an anthropopathic expression, denoting the pain experienced by the love of God, on account of the destruction of its creatures (see at Gen 6:6, and Ex 32:14). The ה before הוּא Num 23:19) is the interrogative ה (see Ges. 100, 4). The two clauses of Num 23:19, "Hath He spoken," etc., taken by themselves, are no doubt of universal application; but taken in connection with the context, they relate specially to what God had spoken through Balaam, in his first utterance with reference to Israel, as we may see from the more precise explanation in Num 23:20, "Behold, I have received to bless' (לקח, taken, accepted), etc. השׁיב, to lead back, to make a thing retrograde (Is 43:13). Samuel afterwards refused Saul's request in these words of Balaam (Num 23:19), when he entreated him to revoke his rejection on the part of God (1Kings 15:29).
Num 23:21
After this decided reversal of Balak's expectations, Balaam carried out still more fully the blessing which had been only briefly indicated in his first utterance. "He beholds not wickedness in Jacob, and sees not suffering in Israel: Jehovah his God is with him, and the shout (jubilation) of a king in the midst of him." The subject in the first sentence is God (see Hab 1:3, Hab 1:13). God sees not און, worthlessness, wickedness, and עמל, tribulation, misery, as the consequence of sin, and therefore discovers no reason for cursing the nation. That this applied to the people solely by virtue of their calling as the holy nation of Jehovah, and consequently that there is no denial of the sin of individuals, is evident from the second hemistich, which expresses the thought of the first in a positive form: so that the words, "Jehovah his God is with him," correspond to the words, "He beholds not wickedness;" and "the shout of a king in the midst of it," to His not seeing suffering. Israel therefore rejoiced in the blessing of God only so long as it remained faithful to the idea of its divine calling, and continued in covenant fellowship with the Lord. So long the power of the world could do it no harm. The "shout of a king" in Israel is the rejoicing of Israel at the fact that Jehovah dwells and rules as King in the midst of it (cf. Ex 15:18; Deut 33:5). Jehovah had manifested Himself as King, by leading them out of Egypt.
Num 23:22
"God brings them out of Egypt; his strength is like that of a buffalo." אל is God as the strong, or mighty one. The participle מוציאם is not used for the preterite, but designates the leading out as still going on, and lasting till the introduction into Canaan. The plural suffix, ם-, is used ad sensum, with reference to Israel as a people. Because God leads them, they go forward with the strength of a buffalo. תּועפות, from יעף, to weary, signifies that which causes weariness, exertion, the putting forth of power; hence the fulness of strength, ability to make or bear exertions. ראם is the buffalo or wild ox, an indomitable animal, which is especially fearful on account of its horns (Job 39:9-11; Deut 33:17; Ps 22:22).
Num 23:23
The fellowship of its God, in which Israel rejoiced, and to which it owed its strength, was an actual truth. "For there is no augury in Jacob, and no divination in Israel. At the time it is spoken to Jacob, and to Israel what God doeth." כּי does not mean, "so that, as an introduction to the sequel," as Knobel supposes, but "for," as a causal particle. The fact that Israel was not directed, like other nations, to the uncertain and deceitful instrumentality of augury and divination, but enjoyed in all its concerns the immediate revelation of its God, furnished the proof that it had its God in the midst of it, and was guided and endowed with power by God Himself. נחשׁ and קסם, οἰωνισμός and μαντεία, augurium et divinatio (lxx, Vulg.), were the two means employed by the heathen for looking into futurity. The former (see at Lev 19:26) was the unfolding of the future from signs in the phenomena of nature, and inexplicable occurrences in animal and human life; the latter, prophesying from a pretended or supposed revelation of the Deity within the human mind. כּעת, "according to the time," i.e., at the right time, God revealed His acts, His counsel, and His will to Israel in His word, which He had spoken at first to the patriarchs, and afterwards through Moses and the prophets. In this He revealed to His people in truth, and in a way that could not deceive, what the heathen attempted in vain to discover through augury and divination (cf. Deut 18:14-19).
(Note: "What is here affirmed of Israel, applies to the Church of all ages, and also to every individual believer. The Church of God knows from His word what God does, and what it has to do in consequence. The wisdom of this world resembles augury and divination. The Church of God, which is in possession of His word, has no need of it, and it only leads its followers to destruction, from inability to discern the will of God. To discover this with certainty, is the great privilege of the Church of God" (Hengstenberg).)
Num 23:24
Through the power of its God, Israel was invincible, and would crush all its foes. "Behold, it rises up, a people like the lioness, and lifts itself up like the lion. It lies not down till it eats dust, and drinks the blood of the slain." What the patriarch Jacob prophesied of Judah, the ruler among his brethren, in Gen 49:9, Balaam here transfers to the whole nation, to put to shame all the hopes indulged by the Moabitish king of the conquest and destruction of Israel.
John Gill
23:18 And he took up his parable,.... Pronounced the word put into his mouth:
and said, rise up Balak, and hear; not from his seat, as Eglon a successor of his did, Judg 3:20 for he was now standing by his burnt offering; but the sense is, that he would raise his attention, and stir up himself with all diligence to hear what he was about to say:
hearken unto me, thou son of Zippor; or to his word, as the Targums of Onkelos and Jonathan, which follow.
John Wesley
23:18 Rise up - This word implies the diligent attention required; rouse up thyself and carefully mind what I say.
Robert Jamieson, A. R. Fausset and David Brown
23:18 Rise up--As Balak was already standing (Num 23:17), this expression is equivalent to "now attend to me." The counsels and promises of God respecting Israel are unchangeable; and no attempt to prevail on Him to reverse them will succeed, as they may with a man.
23:1923:19: ո՛չ իբրեւ զմարդ է Աստուած ՚ի զարթնուլ, եւ ո՛չ իբրեւ զորդի մարդոյ ՚ի սպառնալ, դու ասացեր թէ ո՛չ արասցէ, խօսեսցի եւ ո՛չ կացուսցէ։
19 Աստուած մարդու նման չէ, որ արթնանայ, եւ ոչ էլ մարդու որդու նման, որ սպառնայ: Դու ասացիր, թէ չի անի, կ’ասի, բայց չի իրականացնի[36]: [36] 36. Եբրայերէն՝ Նա ասաց. բայց չպիտի՞ կատարի, խոստացաւ, բայց խօսքին տէր չպիտի՞ լինի:
19 Աստուած մարդ չէ, որ սուտ խօսի, Ո՛չ ալ մարդու որդի, որ զղջայ. Ինք ըսաւ ու պիտի չընէ՞,Կամ ինք խօսեցաւ ու պիտի չգործադրէ՞։
Ոչ իբրեւ զմարդ է Աստուած [377]ի զարթնուլ, եւ ոչ իբրեւ զորդի մարդոյ [378]ի սպառնալ. դու ասացեր թէ ոչ`` արասցէ, [379]խօսեսցի եւ ոչ`` կացուսցէ:

23:19: ո՛չ իբրեւ զմարդ է Աստուած ՚ի զարթնուլ, եւ ո՛չ իբրեւ զորդի մարդոյ ՚ի սպառնալ, դու ասացեր թէ ո՛չ արասցէ, խօսեսցի եւ ո՛չ կացուսցէ։
19 Աստուած մարդու նման չէ, որ արթնանայ, եւ ոչ էլ մարդու որդու նման, որ սպառնայ: Դու ասացիր, թէ չի անի, կ’ասի, բայց չի իրականացնի[36]:
[36] 36. Եբրայերէն՝ Նա ասաց. բայց չպիտի՞ կատարի, խոստացաւ, բայց խօսքին տէր չպիտի՞ լինի:
19 Աստուած մարդ չէ, որ սուտ խօսի, Ո՛չ ալ մարդու որդի, որ զղջայ. Ինք ըսաւ ու պիտի չընէ՞,Կամ ինք խօսեցաւ ու պիտի չգործադրէ՞։
zohrab-1805▾ eastern-1994▾ western am▾
23:1919: Бог не человек, чтоб Ему лгать, и не сын человеческий, чтоб Ему изменяться. Он ли скажет и не сделает? будет говорить и не исполнит?
23:19 οὐχ ου not ὡς ως.1 as; how ἄνθρωπος ανθρωπος person; human ὁ ο the θεὸς θεος God διαρτηθῆναι διαρταω not even; neither ὡς ως.1 as; how υἱὸς υιος son ἀνθρώπου ανθρωπος person; human ἀπειληθῆναι απειλεω threaten αὐτὸς αυτος he; him εἴπας επω say; speak οὐχὶ ουχι not; not actually ποιήσει ποιεω do; make λαλήσει λαλεω talk; speak καὶ και and; even οὐχὶ ουχι not; not actually ἐμμενεῖ εμμενω abide
23:19 לֹ֣א lˈō לֹא not אִ֥ישׁ ʔˌîš אִישׁ man אֵל֙ ʔˌēl אֵל god וִֽ wˈi וְ and יכַזֵּ֔ב yḵazzˈēv כזב lie וּ û וְ and בֶן־ ven- בֵּן son אָדָ֖ם ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and יִתְנֶחָ֑ם yiṯneḥˈām נחם repent, console הַ ha הֲ [interrogative] ה֤וּא hˈû הוּא he אָמַר֙ ʔāmˌar אמר say וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַעֲשֶׂ֔ה yaʕᵃśˈeh עשׂה make וְ wᵊ וְ and דִבֶּ֖ר ḏibbˌer דבר speak וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְקִימֶֽנָּה׃ yᵊqîmˈennā קום arise
23:19. non est Deus quasi homo ut mentiatur nec ut filius hominis ut mutetur dixit ergo et non faciet locutus est et non implebitGod is not a man, that he should lie, nor is the son of man, that he should be changed. Hath he said then, and will he not do? hath he spoken, and will he not fulfil?
19. God is not a man, that he should lie; Neither the son of man, that he should repent: Hath he said, and shall he not do it? Or hath he spoken, and shall he not make it good?
God [is] not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do [it]? or hath he spoken, and shall he not make it good:

19: Бог не человек, чтоб Ему лгать, и не сын человеческий, чтоб Ему изменяться. Он ли скажет и не сделает? будет говорить и не исполнит?
23:19
οὐχ ου not
ὡς ως.1 as; how
ἄνθρωπος ανθρωπος person; human
ο the
θεὸς θεος God
διαρτηθῆναι διαρταω not even; neither
ὡς ως.1 as; how
υἱὸς υιος son
ἀνθρώπου ανθρωπος person; human
ἀπειληθῆναι απειλεω threaten
αὐτὸς αυτος he; him
εἴπας επω say; speak
οὐχὶ ουχι not; not actually
ποιήσει ποιεω do; make
λαλήσει λαλεω talk; speak
καὶ και and; even
οὐχὶ ουχι not; not actually
ἐμμενεῖ εμμενω abide
23:19
לֹ֣א lˈō לֹא not
אִ֥ישׁ ʔˌîš אִישׁ man
אֵל֙ ʔˌēl אֵל god
וִֽ wˈi וְ and
יכַזֵּ֔ב yḵazzˈēv כזב lie
וּ û וְ and
בֶן־ ven- בֵּן son
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
וְ wᵊ וְ and
יִתְנֶחָ֑ם yiṯneḥˈām נחם repent, console
הַ ha הֲ [interrogative]
ה֤וּא hˈû הוּא he
אָמַר֙ ʔāmˌar אמר say
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יַעֲשֶׂ֔ה yaʕᵃśˈeh עשׂה make
וְ wᵊ וְ and
דִבֶּ֖ר ḏibbˌer דבר speak
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יְקִימֶֽנָּה׃ yᵊqîmˈennā קום arise
23:19. non est Deus quasi homo ut mentiatur nec ut filius hominis ut mutetur dixit ergo et non faciet locutus est et non implebit
God is not a man, that he should lie, nor is the son of man, that he should be changed. Hath he said then, and will he not do? hath he spoken, and will he not fulfil?
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Adam Clarke: Commentary on the Bible - 1831
23:19: God is not a man, that he should lie - This seems to be spoken to correct the foregoing supposition of Balak that God could change his mind. Even the heathen would not allow that their supreme god could be caught in a falsity. Hence Aeschylus, in Prometh. vinct. 1068: -
Ψευδηγορειν γαρ ουκ επισταται στομα
Το Διον, αλλα παν επος τελει.
"The mouth of Jove knows not to frame a lie;
But every word finds full accomplishment."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:19: God: Sa1 15:29; Psa 89:35; Hab 2:3; Mal 3:6; Luk 21:33; Rom 11:29; Tit 1:2; Heb 6:18; Jam 1:17
or hath he: Ch1 17:17; Mic 7:20
Geneva 1599
23:19 (h) God [is] not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do [it]? or hath he spoken, and shall he not make it good?
(h) God's enemies are compelled to confess that his government is just, constant, and without change or repentance.
John Gill
23:19 God is not a man, that he should lie,.... Man is a creature consisting of a body of flesh and blood, and of a soul, a created and finite spirit; but God, though he has the parts of an human body ascribed to him in a figurative sense, yet is not to be conceived of in a corporeal manner; and though he is a Spirit, yet eternal, immense, and infinite; and much less is as a sinful man, who goes astray from the womb speaking lies; no, let God be true, and every man a liar: he is God, that cannot lie; his counsels of old are faithfulness and truth; his promises yea and amen in Christ; the Scriptures inspired by him are true, and the prophecies of them are punctually accomplished, particularly what he foretold of the people of Israel, and promised unto them; that they should be happy, and inherit the land of Canaan; that be would be true and faithful to them, and there could be no hope, by any means whatever, to make him false and unfaithful to his word: neither the son of man, that he should repent; repentance is found in men, who repent for what they have done, or change their minds, as to what they intended to do or set about; perceiving it to be wrong to do it, or that they are able to do it, some unforeseen thing turning up they were not aware of: but nothing of this kind belongs to God, or can befall him; he never changes his mind, alters his counsels, purposes, and decrees, and never varies in his affections to his people, nor makes void his choice of them, or covenant with them; and his calling of them by his grace, and his gifts of grace bestowed upon them, are without repentance: and particularly with respect to the people of Israel, there was no reason to hope or believe that God would change his purposes or promises respecting their outward happiness, and enjoyment of the land of Canaan; or that ever he would be prevailed upon to curse them, or admit them to be cursed, when he was determined, and had so peremptorily promised that he would bless them:
hath he said, and shall he not do it? or "hath he spoken, and shall he not make it good?" whether it be with regard to things temporal, spiritual, or eternal; for there is no variableness nor shadow of turning in his mind; he never forgets his word, he foresees all events, he is able to perform, and is true and faithful; and therefore whatever is gone out of his lips will never be altered, but will be most certainly fulfilled, Ps 89:34 Is 14:24.
John Wesley
23:19 That he should lie - Break his promises made to his people for their preservation and benediction. Repent - Change his counsels or purposes; unless he see iniquity in Jacob.
23:2023:20: Ահա՝ յօրհնե՛լ առեալ եմ. օրհնեցից եւ ո՛չ դարձուցից։
20 Արդ, ես հրաման եմ ստացել, որ օրհնեմ, ուրեմն կ’օրհնեմ եւ չեմ հրաժարուի դրանից:
20 Ահա օրհնելու հրաման ստացայ։ Ինք օրհնեց Ու ես չեմ կրնար ջնջել։
Ահա` յօրհնել առեալ եմ. [380]օրհնեցից եւ ոչ դարձուցից:

23:20: Ահա՝ յօրհնե՛լ առեալ եմ. օրհնեցից եւ ո՛չ դարձուցից։
20 Արդ, ես հրաման եմ ստացել, որ օրհնեմ, ուրեմն կ’օրհնեմ եւ չեմ հրաժարուի դրանից:
20 Ահա օրհնելու հրաման ստացայ։ Ինք օրհնեց Ու ես չեմ կրնար ջնջել։
zohrab-1805▾ eastern-1994▾ western am▾
23:2020: Вот, благословлять начал я, ибо Он благословил, и я не могу изменить сего.
23:20 ἰδοὺ ιδου see!; here I am εὐλογεῖν ευλογεω commend; acclaim παρείλημμαι παραλαμβανω take along; receive εὐλογήσω ευλογεω commend; acclaim καὶ και and; even οὐ ου not μὴ μη not ἀποστρέψω αποστρεφω turn away; alienate
23:20 הִנֵּ֥ה hinnˌē הִנֵּה behold בָרֵ֖ךְ vārˌēḵ ברך bless לָקָ֑חְתִּי lāqˈāḥᵊttî לקח take וּ û וְ and בֵרֵ֖ךְ vērˌēḵ ברך bless וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֲשִׁיבֶֽנָּה׃ ʔᵃšîvˈennā שׁוב return
23:20. ad benedicendum adductus sum benedictionem prohibere non valeoI was brought to bless, the blessing I am not able to hinder.
20. Behold, I have received to bless: And he hath blessed, and I cannot reverse it.
Behold, I have received [commandment] to bless: and he hath blessed; and I cannot reverse it:

20: Вот, благословлять начал я, ибо Он благословил, и я не могу изменить сего.
23:20
ἰδοὺ ιδου see!; here I am
εὐλογεῖν ευλογεω commend; acclaim
παρείλημμαι παραλαμβανω take along; receive
εὐλογήσω ευλογεω commend; acclaim
καὶ και and; even
οὐ ου not
μὴ μη not
ἀποστρέψω αποστρεφω turn away; alienate
23:20
הִנֵּ֥ה hinnˌē הִנֵּה behold
בָרֵ֖ךְ vārˌēḵ ברך bless
לָקָ֑חְתִּי lāqˈāḥᵊttî לקח take
וּ û וְ and
בֵרֵ֖ךְ vērˌēḵ ברך bless
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אֲשִׁיבֶֽנָּה׃ ʔᵃšîvˈennā שׁוב return
23:20. ad benedicendum adductus sum benedictionem prohibere non valeo
I was brought to bless, the blessing I am not able to hinder.
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Albert Barnes: Notes on the Bible - 1834
23:20: I have received commandment to bless - literally, "I have received to bless." The reason of his blessing lay in the augury which he acknowledged, and in the divine overruling impulse which he could not resist, not in any "commandment" in words.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:20: he hath: Num 22:12; Gen 12:2, Gen 22:17
I cannot: Num 22:18, Num 22:38; Joh 10:27-29; Rom 8:38, Rom 8:39; Pe1 1:5
John Gill
23:20 Behold, I have received commandment to bless,.... The people of Israel, to pronounce a blessing upon them, to declare them a happy people:
and he hath blessed, and I cannot reverse it; God has blessed them, has determined to bless them, has promised to bless them, has blessed them in the victories he has given them, and will complete the blessing of them, by bringing them into the land he has given them: so the blessings which God has designed for his spiritual Israel, and bestows upon them, are irreversible; they are blessings indeed, spiritual ones, and are for ever; he blesses them with himself, as their covenant; God, their portion here and hereafter, with Christ his Son, and all things with him, with righteousness, peace, and pardon, with his Spirit and the grace thereof, with sonship, heirship, and eternal life.
23:2123:21: Ո՛չ լիցի աշխատութիւն ՚ի Յակոբ, եւ մի՛ երեւեսցի վաստակ ՚ի մէջ Իսրայէլի։ Տէր Աստուած նորա ընդ նմա՛. փառաւորութիւնք իշխանաց ՚ի նմա.
21 Յակոբի սերունդները թող նեղութիւն չկրեն, Իսրայէլի յետնորդները յոգնութիւն չզգան: Նրանց Տէր Աստուածը իրենց հետ է, իշխանների փառքն ու պատիւը՝ նրանց մէջ:
21 Յակոբին վրայ անօրէնութիւն չգտաւ, Ո՛չ ալ Իսրայէլի վրայ անզգամութիւն տեսաւ. Անոր Տէր Աստուածը իրեն հետ է. Եւ անոր մէջ թագաւորի ցնծութեան ձայն կայ։
Ոչ [381]լիցի աշխատութիւն ի Յակոբ. եւ մի՛ երեւեսցի վաստակ`` ի մէջ Իսրայելի. Տէր Աստուած նորա ընդ նմա. [382]փառաւորութիւնք իշխանաց`` ի նմա:

23:21: Ո՛չ լիցի աշխատութիւն ՚ի Յակոբ, եւ մի՛ երեւեսցի վաստակ ՚ի մէջ Իսրայէլի։ Տէր Աստուած նորա ընդ նմա՛. փառաւորութիւնք իշխանաց ՚ի նմա.
21 Յակոբի սերունդները թող նեղութիւն չկրեն, Իսրայէլի յետնորդները յոգնութիւն չզգան: Նրանց Տէր Աստուածը իրենց հետ է, իշխանների փառքն ու պատիւը՝ նրանց մէջ:
21 Յակոբին վրայ անօրէնութիւն չգտաւ, Ո՛չ ալ Իսրայէլի վրայ անզգամութիւն տեսաւ. Անոր Տէր Աստուածը իրեն հետ է. Եւ անոր մէջ թագաւորի ցնծութեան ձայն կայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2121: Не видно бедствия в Иакове, и не заметно несчастья в Израиле; Господь, Бог его, с ним, и трубный царский звук у него;
23:21 οὐκ ου not ἔσται ειμι be μόχθος μοχθος toil ἐν εν in Ιακωβ ιακωβ Iakōb; Iakov οὐδὲ ουδε not even; neither ὀφθήσεται οραω view; see πόνος πονος pain ἐν εν in Ισραηλ ισραηλ.1 Israel κύριος κυριος lord; master ὁ ο the θεὸς θεος God αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him τὰ ο the ἔνδοξα ενδοξος glorious ἀρχόντων αρχων ruling; ruler ἐν εν in αὐτῷ αυτος he; him
23:21 לֹֽא־ lˈō- לֹא not הִבִּ֥יט hibbˌîṭ נבט look at אָ֨וֶן֙ ʔˈāwen אָוֶן wickedness בְּ bᵊ בְּ in יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and לֹא־ lō- לֹא not רָאָ֥ה rāʔˌā ראה see עָמָ֖ל ʕāmˌāl עָמָל labour בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָיו֙ ʔᵉlōhāʸw אֱלֹהִים god(s) עִמֹּ֔ו ʕimmˈô עִם with וּ û וְ and תְרוּעַ֥ת ṯᵊrûʕˌaṯ תְּרוּעָה shouting מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king בֹּֽו׃ bˈô בְּ in
23:21. non est idolum in Iacob nec videtur simulacrum in Israhel Dominus Deus eius cum eo est et clangor victoriae regis in illoThere is no idol in Jacob, neither is there an image god to be seen in Israel. The Lord his God is with him, and the sound of the victory of the king in him.
21. He hath not beheld iniquity in Jacob, Neither hath he seen perverseness in Israel: The LORD his God is with him, And the shout of a king is among them.
He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God [is] with him, and the shout of a king [is] among them:

21: Не видно бедствия в Иакове, и не заметно несчастья в Израиле; Господь, Бог его, с ним, и трубный царский звук у него;
23:21
οὐκ ου not
ἔσται ειμι be
μόχθος μοχθος toil
ἐν εν in
Ιακωβ ιακωβ Iakōb; Iakov
οὐδὲ ουδε not even; neither
ὀφθήσεται οραω view; see
πόνος πονος pain
ἐν εν in
Ισραηλ ισραηλ.1 Israel
κύριος κυριος lord; master
ο the
θεὸς θεος God
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
τὰ ο the
ἔνδοξα ενδοξος glorious
ἀρχόντων αρχων ruling; ruler
ἐν εν in
αὐτῷ αυτος he; him
23:21
לֹֽא־ lˈō- לֹא not
הִבִּ֥יט hibbˌîṭ נבט look at
אָ֨וֶן֙ ʔˈāwen אָוֶן wickedness
בְּ bᵊ בְּ in
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
לֹא־ lō- לֹא not
רָאָ֥ה rāʔˌā ראה see
עָמָ֖ל ʕāmˌāl עָמָל labour
בְּ bᵊ בְּ in
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָיו֙ ʔᵉlōhāʸw אֱלֹהִים god(s)
עִמֹּ֔ו ʕimmˈô עִם with
וּ û וְ and
תְרוּעַ֥ת ṯᵊrûʕˌaṯ תְּרוּעָה shouting
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
בֹּֽו׃ bˈô בְּ in
23:21. non est idolum in Iacob nec videtur simulacrum in Israhel Dominus Deus eius cum eo est et clangor victoriae regis in illo
There is no idol in Jacob, neither is there an image god to be seen in Israel. The Lord his God is with him, and the sound of the victory of the king in him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: «Трубный царский звук у него», т. е.: Израилю принадлежит господственное положение среди других племен и народов.
Adam Clarke: Commentary on the Bible - 1831
23:21: He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel - This is a difficult passage; for if we take the words as spoken of the people Israel, as their iniquity and their perverseness were almost unparalleled, such words cannot be spoken of them with strict truth. If we consider them as spoken of the patriarch Jacob and Israel, or of Jacob after he became Israel, they are most strictly true, as after that time a more unblemished and noble character (Abraham excepted) is not to be found in the page of history, whether sacred or profane; and for his sake, and for the sake of his father Isaac, and his grandfather Abraham, God is ever represented as favoring, blessing, and sparing a rebellious and undeserving people; see the note on Gen 49:33. In this way, I think, this difficult text may be safely understood.
There is another way in which the words may be interpreted, which will give a good sense. און aven not only signifies iniquity, but most frequently trouble, labor, distress, and affliction; and these indeed are its ideal meanings, and iniquity is only an accommodated or metaphorical one, because of the pain, distress, etc., produced by sin. עמל amal, translated here perverseness, occurs often in Scripture, but is never translated perverseness except in this place. It signifies simply labor, especially that which is of an afflictive or oppressive kind. The words may therefore be considered as implying that God will not suffer the people either to be exterminated by the sword, or to be brought under a yoke of slavery. Either of these methods of interpretation gives a good sense, but our common version gives none.
Dr. Kennicott contends for the reading of the Samaritan, which, instead of לא הביט lo hibbit, he hath not seen, has לא אבט lo abbit, I do not see, I do not discover any thing among them on which I could ground my curse. But the sense above given is to be preferred.
Albert Barnes: Notes on the Bible - 1834
23:21: "Iniquity" and "perverseness" are found together again in the Hebrew of Psa 10:7; Psa 90:10, and elsewhere; and import wickedness together with that tribulation which is its proper result.
The shout - The word is used (Lev 23:24 note) to describe the sound of the silver trumpets. The "shout of a king" will therefore refer to the jubilant sounds by which the presence of the Lord as their King among them was celebrated by Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:21: hath not: Psa 103:12; Isa 1:18, Isa 38:17; Jer 50:20; Hos 14:2-4; Mic 7:18-20; Rom 4:7, Rom 4:8, Rom 6:14, Rom 8:1; Co2 5:19
the Lord: Exo 13:21, Exo 29:45, Exo 29:46, Exo 33:14-16, Exo 34:9; Jdg 6:13; Ch2 13:12; Psa 23:4; Psa 46:7, Psa 46:11; Isa 8:10, Isa 12:6, Isa 41:10; Eze 48:35; Mat 1:23; Co2 6:16
the shout: Psa 47:5-7, Psa 89:15, Psa 89:18, Psa 97:1, Psa 118:15; Isa 33:22; Luk 19:37, Luk 19:38; Co2 2:14
Geneva 1599
23:21 He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God [is] with him, and the (i) shout of a king [is] among them.
(i) They triumph as victorious kings over their enemies.
John Gill
23:21 He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel,.... Not that there was no sin in them, nor any observed by the Lord; yet not so as to mark it in strict justice, and punish for it; but he forgave it, hid his face from it, and did not impute it to them; all the three Targums restrain it to idolatry, that there were none among them that worshipped idols, which was the reason why the Lord could not be prevailed upon to curse them: and Aben Ezra observes, that from hence Balak learnt to send women to the Israelites, to entice them to lewdness, and so to idolatry, that he might be able to carry his point: this is true of the spiritual Israel of God; for though there is sin in them, and which is continually done by them, yet their sins are removed from them, and have been laid on Christ, and he has bore them, and made reconciliation for them, and made an end of them, and has redeemed and saved them from them; and God, by imputing his righteousness to them, has justified them from all their sins, has forgiven all their iniquities, and blotted out all their transgressions, and has cast them behind his back, and into the depths of the sea, and has removed them as far from them as the east is from the west: and when God is said not to see or behold iniquity in his people, it is to be understood, not of his eye of Omniscience, with which he sees not only the sins of all men, but those of his own people also, and takes notice of them in a providential way, and chastises them for them; but of his eye of avenging justice, and purity regards the article of justification, which is a full discharge from all sin, and a perfect covering of it from the justice of God, see Jer 50:20,
the Lord his God is with him and which is his protection and defence, and in vain it is for any to be against him, or seek to hurt him; nothing is a greater happiness, or can be a greater safety, than to have the presence of God; it is this makes ordinances pleasant and delightful; by this saints are assisted in duty, and supported under trials; it is an instance of distinguishing and amazing goodness, and is what will make heaven be the happy place and state it is: all the three Targums interpret it of the Word of the Lord that is with them, and for their help; who is the Angel of God's presence, Immanuel, God with us; and who has promised to be with his churches and ministers to the end of the world, and will be with them through life, at death, and to all eternity:
and the shout of a king is among them; of God their King, the Shechinah of their King, as the Targum of Onkelos; his glorious Majesty, to whom they make their joyful acclamations, upon his appearing among them, and on the account of the victories he gives them over their enemies: or of the King Messiah, as the Targum of Jonathan, the King of kings, the Lord of lords; and so, in an ancient writing of the Jews (k), this passage is referred to the days of the Messiah: and this shout may respect the joyful sound of the Gospel, one part of which is, that Zion's King reigns, and which proclaims him to be King, and speaks of the things concerning his kingdom, both the kingdom of grace, and the kingdom of glory; some respect may be had to the sounding of the silver trumpets by the priests on various occasions in Israel; see Num 10:1.
(k) Pesikta in Ketoreth Hassamim in Numb. fol. 25. 4.
John Wesley
23:21 Iniquity - Not such as in the Canaanites: Such as he will punish with a curse, with utter destruction. The Lord is with him - He hath a favour for this people, and will defend and save them. The shout of a king - That is, such joyful and triumphant shouts as those wherewith a people congratulate the approach and presence of their King: when he appears among them upon some solemn occasion, or when he returns from battle with victory. This expression implies God's being their King and ruler, and their abundant security and confidence in him.
Robert Jamieson, A. R. Fausset and David Brown
23:21 He hath not beheld iniquity in Jacob--Many sins were observed and punished in this people. But no such universal and hopeless apostasy had as yet appeared, to induce God to abandon or destroy them.
the Lord his God is with him--has a favor for them.
and the shout of a king is among them--such joyful acclamations as of a people rejoicing in the presence of a victorious prince.
23:2223:22: եւ Աստուած որ եհա՛ն զնոսա յԵգիպտոսէ՝ իբրեւ փա՛ռք միեղջեւրու ՚ի վերայ նորա[1429]։ [1429] Ոմանք. Եհան զնոսա յերկրէն յԵգիպտոսէ։ Օրինակ մի՝ աստ եւ ստորեւ գլ. ԻԴ 8. Իբրեւ փառք միեղջերւոյ ՚ի վերայ նորա։ Յորս Ոսկան. միեղջերուի ՚ի վերայ։
22 Աստուա՛ծ նրանց հանեց Եգիպտոսից, եւ նա միեղջերուի նման իր վրայ փառք է կրում:
22 Զանոնք Եգիպտոսէն հանողը Աստուած է. Անիկա միեղջերուի ոյժ* ունի։
Եւ Աստուած որ եհան զնոսա յԵգիպտոսէ` իբրեւ փառք միեղջիւրու ի վերայ նորա:

23:22: եւ Աստուած որ եհա՛ն զնոսա յԵգիպտոսէ՝ իբրեւ փա՛ռք միեղջեւրու ՚ի վերայ նորա[1429]։
[1429] Ոմանք. Եհան զնոսա յերկրէն յԵգիպտոսէ։ Օրինակ մի՝ աստ եւ ստորեւ գլ. ԻԴ 8. Իբրեւ փառք միեղջերւոյ ՚ի վերայ նորա։ Յորս Ոսկան. միեղջերուի ՚ի վերայ։
22 Աստուա՛ծ նրանց հանեց Եգիպտոսից, եւ նա միեղջերուի նման իր վրայ փառք է կրում:
22 Զանոնք Եգիպտոսէն հանողը Աստուած է. Անիկա միեղջերուի ոյժ* ունի։
zohrab-1805▾ eastern-1994▾ western am▾
23:2222: Бог вывел их из Египта, быстрота единорога у него;
23:22 θεὸς θεος God ὁ ο the ἐξαγαγὼν εξαγω lead out; bring out αὐτοὺς αυτος he; him ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ὡς ως.1 as; how δόξα δοξα glory μονοκέρωτος μονοκερως he; him
23:22 אֵ֖ל ʔˌēl אֵל god מֹוצִיאָ֣ם môṣîʔˈām יצא go out מִ mi מִן from מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt כְּ kᵊ כְּ as תֹועֲפֹ֥ת ṯôʕᵃfˌōṯ תֹּועָפֹות horns רְאֵ֖ם rᵊʔˌēm רְאֵם wild oxen לֹֽו׃ lˈô לְ to
23:22. Deus eduxit eum de Aegypto cuius fortitudo similis est rinocerotisGod hath brought him out of Egypt, whose strength is like to the rhinoceros.
22. God bringeth them forth out of Egypt; He hath as it were the strength of the wild-ox.
God brought them out of Egypt; he hath as it were the strength of an unicorn:

22: Бог вывел их из Египта, быстрота единорога у него;
23:22
θεὸς θεος God
ο the
ἐξαγαγὼν εξαγω lead out; bring out
αὐτοὺς αυτος he; him
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ὡς ως.1 as; how
δόξα δοξα glory
μονοκέρωτος μονοκερως he; him
23:22
אֵ֖ל ʔˌēl אֵל god
מֹוצִיאָ֣ם môṣîʔˈām יצא go out
מִ mi מִן from
מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt
כְּ kᵊ כְּ as
תֹועֲפֹ֥ת ṯôʕᵃfˌōṯ תֹּועָפֹות horns
רְאֵ֖ם rᵊʔˌēm רְאֵם wild oxen
לֹֽו׃ lˈô לְ to
23:22. Deus eduxit eum de Aegypto cuius fortitudo similis est rinocerotis
God hath brought him out of Egypt, whose strength is like to the rhinoceros.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: «Единорог», по евр. Реем, — дикий бык.
Adam Clarke: Commentary on the Bible - 1831
23:22: The strength of a unicorn - ראם reem and ראים reim. It is generally allowed that there is no such beast in nature as the unicorn; i. e., a creature of the horse kind, with one long rich curled horn in the forehead. The creature painted from fancy is represented as one of the supporters of the royal arms of Great Britain. It is difficult to say what kind of beast is intended by the original word. The Septuagint translate the word μονοκερως, the unicorn, or one-horned animal; the Vulgate, sometimes, unicornus; and in the text rhinocerotis, by which the rhinoceros, a creature which has its name from the horn on its nose, is supposed to be meant. That no single-horned animal can be intended by the reem of Moses, is sufficiently evident from this, that Moses, speaking of Joseph, says, "he has the Horns of A unicorn," or reem, where the horns are spoken of in the plural, the animal in the singular. The creature referred to is either the rhinoceros, some varieties of which have two horns on the nose, or the wild bull, urus, or buffalo; though some think the beast intended is a species of goat; but the rhinoceros seems the most likely. There is literally a monoceros, or unicorn, with one large curled ivory horn growing horizontally out of his snout; but this is not a land animal, it is the modiodan or nurwal, a marine animal of the whale kind, a horn of which is now before me, measuring seven feet four inches; but I believe the rhinoceros is that intended by the sacred writers.
Albert Barnes: Notes on the Bible - 1834
23:22: An unicorn - A wild bull, the now extinct Aurochs, formidable for its size, strength, speed, and ferocity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:22: God: Num 22:5, Num 24:8; Exo 9:16, Exo 14:18, Exo 20:2; Psa 68:35
the strength: Deu 33:17; Job 39:10, Job 39:11; Psa 22:21
unicorn: The reaim, most probably denotes the rhinoceros, so called from the horn on its nose. In size he is only exceeded by the elephant; and in strength and power inferior to none. He is at least twelve feet in length, from the snout to the tail; six or seven feet in height; and the circumference of the body is nearly equal to his length. He is particularly distinguished from all other animals by the remarkable and offensive weapon he carries on his nose; which is very hard horn, solid throughout, directed forward. He principally feeds upon large succulent plants, prickly shrubs, and branches; and delights in marshy places.
John Gill
23:22 God brought them out of Egypt,.... With a mighty hand and stretched out arm, and he will conduct them through the wilderness, and bring them safe to Canaan's land; he that brought them from thence will not suffer them to perish by any means; it is in vain to attempt to curse a people that is in such hands, and for whom he has done such great things: Jarchi thinks this stands opposed to what Balak had said, Num 22:5, thou sayest, "lo, a people is come out of Egypt";"they did not come out of themselves, but God brought them:"
he hath as it were the strength of an unicorn; that is, not God, but the people he brought out of Egypt, being a mighty people, able to push their enemies and subdue them, being numerous and strong, especially as strengthened by the mighty God of Jacob; and therefore their strength is expressed by the strength of this creature; for be it what it will, whether the rhinoceros or the wild ox, or one kind of goats, as Bochart (l) thinks; whatever is meant by the term here must be a strong creature, see Deut 33:17 and great is the strength of the spiritual Israel of God, which they have from him to exercise grace, perform duty, withstand and overcome all their spiritual enemies, sin, Satan, and the world.
(l) Hierozoic. par. 1. l. 3. c. 27. col. 965.
John Wesley
23:22 Out of Egypt - Namely, by a strong hand, and in spite of all their enemies, and therefore it is in vain to seek or hope to overcome them. He - Israel, whom God brought out of Egypt, such change of numbers being very common in the Hebrew language. The sense is, Israel is not now what he was in Egypt, a poor, weak, dispirited, unarmed people, but high and strong and invincible. An unicorn - The word may mean either a rhinoceros, or a strong and fierce kind of wild goat. But such a creature as an unicorn, as commonly painted, has no existence in nature.
Robert Jamieson, A. R. Fausset and David Brown
23:22 he hath as it were the strength of an unicorn--Israel is not as they were at the Exodus, a horde of poor, feeble, spiritless people, but powerful and invincible as a reem--that is, a rhinoceros (Job 39:9; Ps 22:21; Ps 92:10).
23:2323:23: Զի ո՛չ գոն հմայք ՚ի Յակոբ՝ եւ ո՛չ ըղձութիւնք ՚ի մէջ Իսրայէլի. ըստ ժամանակի պատմեսցի Յակոբայ՝ եւ Իսրայէլի զինչ կատարելոց իցէ Աստուած[1430]։ [1430] Ոմանք. Ոչ գոյն հմայք.. ըղձութիւն։
23 Յակոբի յետնորդների մէջ կախարդութիւն անող չկայ, ոչ էլ Իսրայէլի յետնորդների մէջ՝ մոգութիւն: Ժամանակին թող յայտնուի Յակոբի ու Իսրայէլի սերունդներին, ինչ որ կատարելու է Աստուած:
23 Քանզի Յակոբին դէմ կախարդութիւն չ’ըլլար Ու Իսրայէլին դէմ՝ դիւթութիւն։Յակոբին ու Իսրայէլին վրայով՝ ժամանակին Պիտի ըսուի թէ՝ ‘Աստուած ինչե՜ր ըրաւ’։
Զի ոչ գոն հմայք ի Յակոբ, եւ ոչ ըղձութիւնք ի մէջ Իսրայելի. ըստ ժամանակի պատմեսցի Յակոբայ եւ Իսրայելի, զի՜նչ [383]կատարելոց իցէ`` Աստուած:

23:23: Զի ո՛չ գոն հմայք ՚ի Յակոբ՝ եւ ո՛չ ըղձութիւնք ՚ի մէջ Իսրայէլի. ըստ ժամանակի պատմեսցի Յակոբայ՝ եւ Իսրայէլի զինչ կատարելոց իցէ Աստուած[1430]։
[1430] Ոմանք. Ոչ գոյն հմայք.. ըղձութիւն։
23 Յակոբի յետնորդների մէջ կախարդութիւն անող չկայ, ոչ էլ Իսրայէլի յետնորդների մէջ՝ մոգութիւն: Ժամանակին թող յայտնուի Յակոբի ու Իսրայէլի սերունդներին, ինչ որ կատարելու է Աստուած:
23 Քանզի Յակոբին դէմ կախարդութիւն չ’ըլլար Ու Իսրայէլին դէմ՝ դիւթութիւն։Յակոբին ու Իսրայէլին վրայով՝ ժամանակին Պիտի ըսուի թէ՝ ‘Աստուած ինչե՜ր ըրաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
23:2323: нет волшебства в Иакове и нет ворожбы в Израиле. В [свое] время скажут об Иакове и об Израиле: вот что творит Бог!
23:23 οὐ ου not γάρ γαρ for ἐστιν ειμι be οἰωνισμὸς οιωνισμος in Ιακωβ ιακωβ Iakōb; Iakov οὐδὲ ουδε not even; neither μαντεία μαντεια in Ισραηλ ισραηλ.1 Israel κατὰ κατα down; by καιρὸν καιρος season; opportunity ῥηθήσεται ερεω.1 state; mentioned Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even τῷ ο the Ισραηλ ισραηλ.1 Israel τί τις.1 who?; what? ἐπιτελέσει επιτελεω finish off; perform ὁ ο the θεός θεος God
23:23 כִּ֤י kˈî כִּי that לֹא־ lō- לֹא not נַ֨חַשׁ֙ nˈaḥaš נַחַשׁ spell בְּ bᵊ בְּ in יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and לֹא־ lō- לֹא not קֶ֖סֶם qˌesem קֶסֶם divination בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel כָּ kā כְּ as † הַ the עֵ֗ת ʕˈēṯ עֵת time יֵאָמֵ֤ר yēʔāmˈēr אמר say לְ lᵊ לְ to יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob וּ û וְ and לְ lᵊ לְ to יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel מַה־ mah- מָה what פָּ֖עַל pˌāʕal פעל make אֵֽל׃ ʔˈēl אֵל god
23:23. non est augurium in Iacob nec divinatio in Israhel temporibus suis dicetur Iacob et Israheli quid operatus sit DeusThere is no soothsaying in Jacob, nor divination in Israel. In their times it shall be told to Jacob and to Israel what God hath wrought.
23. Surely there is no enchantment with Jacob, Neither is there any divination with Israel: Now shall it be said of Jacob and of Israel, What hath God wrought!
Surely [there is] no enchantment against Jacob, neither [is there] any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought:

23: нет волшебства в Иакове и нет ворожбы в Израиле. В [свое] время скажут об Иакове и об Израиле: вот что творит Бог!
23:23
οὐ ου not
γάρ γαρ for
ἐστιν ειμι be
οἰωνισμὸς οιωνισμος in
Ιακωβ ιακωβ Iakōb; Iakov
οὐδὲ ουδε not even; neither
μαντεία μαντεια in
Ισραηλ ισραηλ.1 Israel
κατὰ κατα down; by
καιρὸν καιρος season; opportunity
ῥηθήσεται ερεω.1 state; mentioned
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
τῷ ο the
Ισραηλ ισραηλ.1 Israel
τί τις.1 who?; what?
ἐπιτελέσει επιτελεω finish off; perform
ο the
θεός θεος God
23:23
כִּ֤י kˈî כִּי that
לֹא־ lō- לֹא not
נַ֨חַשׁ֙ nˈaḥaš נַחַשׁ spell
בְּ bᵊ בְּ in
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
לֹא־ lō- לֹא not
קֶ֖סֶם qˌesem קֶסֶם divination
בְּ bᵊ בְּ in
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כָּ כְּ as
הַ the
עֵ֗ת ʕˈēṯ עֵת time
יֵאָמֵ֤ר yēʔāmˈēr אמר say
לְ lᵊ לְ to
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
וּ û וְ and
לְ lᵊ לְ to
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מַה־ mah- מָה what
פָּ֖עַל pˌāʕal פעל make
אֵֽל׃ ʔˈēl אֵל god
23:23. non est augurium in Iacob nec divinatio in Israhel temporibus suis dicetur Iacob et Israheli quid operatus sit Deus
There is no soothsaying in Jacob, nor divination in Israel. In their times it shall be told to Jacob and to Israel what God hath wrought.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Все, что было, есть и будет крепкого, великого и славного в Израиле, — является не плодом волхований, а действием божественной благости Иеговы в отношении Своего избранного народа.
Adam Clarke: Commentary on the Bible - 1831
23:23: There is no enchantment, etc. - Because God has determined to save them, therefore no enchantment can prevail against them.
According to this time, etc. - I think this clause should be read thus: "As at this time it shall be told to Jacob and to Israel what God worketh;" i. e., this people shall always have prophetic information of what God is about to work. And indeed, they are the only people under heaven who ever had this privilege. When God himself designed to punish them because of their sins, he always forewarned them by the prophets; and also took care to apprise them of all the plots of their enemies against them.
Albert Barnes: Notes on the Bible - 1834
23:23: Enchantment ... divination - More strictly "augury" and "soothsayer's token," or the omen that was superstitiously observed. "Soothsayer" is the term applied to Balaam in Jos 13:22.
The verse intimates that the seer was at last, through the overruling of his own auguries, compelled to own what, had he not been blinded by avarice and ambition, he would have discerned before - that there Was an indisputable interference of God on Israel's behalf, against which all arts and efforts of man must prove vain. The sense suggested by margin (i. e., that the soothsayer's art was not practiced in Israel) would be strictly true (compare the Num 23:4 note).
According ... - Rather, in due time it shall be told to Jacob, etc. God will, through His own divinely appointed means (e. g. the Urim and Thummim), Rev_eal to Israel, as occasion may require, His will and purposes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:23: no enchantment: Num 22:6, Num 24:1; Gen 3:15; Mat 12:25, Mat 12:27, Mat 16:18; Luk 10:18, Luk 10:19; Rom 16:20; Rev 12:9
against: or, in
according: Psa 44:1-3, Psa 136:13-20; Isa 63:9-12; Dan 9:15; Mic 6:4, Mic 6:5, Mic 7:15
What hath: Psa 31:19, Psa 64:9, Psa 126:2, Psa 126:3; Isa 41:4; Joh 11:47; Act 4:16, Act 5:12, Act 5:14; Act 10:38, Act 15:12; Gal 1:23, Gal 1:24; Th1 1:8, Th1 1:9
Geneva 1599
23:23 Surely [there is] no enchantment against Jacob, neither [is there] any divination against Israel: (k) according to this time it shall be said of Jacob and of Israel, What hath God wrought!
(k) Considering what God will work this time for the deliverance of his people, all the world will wonder.
John Gill
23:23 Surely there is no enchantment against Jacob, neither is there any divination against Israel,.... Balaam here owns, that all his enchantments and divinations signified nothing, and would never prevail to bring a curse upon Israel; it was a vain thing for him to use them, and as vain for Balak to expect anything from them; neither he nor any other enchanter and soothsayer, using all the arts they are masters of, could ever do any hurt to such a people, who were the peculiar care of God, and were his church, against which the gates of hell could not prevail: or "in Jacob" and "in Israel" (m); and this is the sense of all the Targums, that there are no enchantments nor enchanters, no divinations nor diviners in Israel; these were not agreeable to them, nor suffered among them, and therefore they were acceptable and well pleasing in the sight of God and indeed this sense agrees both with the literal version of the words, and is the sense Jarchi gives of them; that these people were fit for the blessing, because there were no enchanters and diviners among them; though he mentions another, and that is, that Israel had no need of enchanters and diviners, and of their enchantments and divinations, because they had the prophets to inform them, and the Urim and Thummim to declare things unto them:
according to this time it shall be said of Jacob, and of Israel, what hath God wrought! as with respect to this time as well as to time past, and with respect to time to come, even with respect to all times; it shall be said with wonder and amazement, what great things has God done for this people! as bringing them out of the land of Egypt, leading them through the Red sea, feeding and supplying them in the wilderness, protecting them from their enemies there, expelling the inhabitants of the land of Canaan, and setting them there in their stead; and wonderful things has God done for his spiritual Israel, in the redemption of them by Christ, in the beginning and carrying on the work of grace upon their hearts, by his Spirit; and at last he will bring them all to the heavenly Canaan of rest and happiness, and where this will be matter of admiration with them to all eternity, what has God done for us?
(m) "in Jahacob, in Israel", Pagninus, Montanus, &c.
John Wesley
23:23 Against Jacob - Nor against any that truly believe in Christ. What hath God wrought - How wonderful and glorious are those works which God is now about to do for Israel! These things will be a matter of discourse and admiration to all ages.
Robert Jamieson, A. R. Fausset and David Brown
23:23 Surely there is no enchantment against Jacob--No art can ever prevail against a people who are under the shield of Omnipotence, and for whom miracles have been and yet shall be performed, which will be a theme of admiration in succeeding ages.
23:2423:24: Ահա ժողովուրդն իբրեւ զկորի՛ւն առիւծու յարիցէ, իբրեւ զառեւծ նազեսցի. եւ ո՛չ ննջիցէ մինչեւ կերիցէ ո՛րս, եւ զարիւն վիրաւորաց արբցէ[1431]։ [1431] Ոմանք. Եւ իբրեւ զառիւծ նազեսցէ։
24 Ահա այդ ժողովուրդն իբրեւ առիւծի կորիւն ոտքի պէտք է ելնի եւ իբրեւ առիւծ պէտք է պարծենայ: Նա չի քնելու, մինչեւ չլափի իր զոհին, չխմի խոցոտուածների արիւնը»:
24 Ահա այս ժողովուրդը մատակ առիւծի պէս պիտի ելլէ Ու առիւծի պէս պիտի բարձրանայ Ու պիտի չպառկի մինչեւ որ որսը չուտէ Ու սպաննուածներուն արիւնը չխմէ»։
Ահա ժողովուրդն իբրեւ զկորիւն առիւծու յարիցէ, իբրեւ զառեւծ նազեսցի. եւ ոչ ննջիցէ, մինչեւ կերիցէ որս եւ զարիւն վիրաւորաց արբցէ:

23:24: Ահա ժողովուրդն իբրեւ զկորի՛ւն առիւծու յարիցէ, իբրեւ զառեւծ նազեսցի. եւ ո՛չ ննջիցէ մինչեւ կերիցէ ո՛րս, եւ զարիւն վիրաւորաց արբցէ[1431]։
[1431] Ոմանք. Եւ իբրեւ զառիւծ նազեսցէ։
24 Ահա այդ ժողովուրդն իբրեւ առիւծի կորիւն ոտքի պէտք է ելնի եւ իբրեւ առիւծ պէտք է պարծենայ: Նա չի քնելու, մինչեւ չլափի իր զոհին, չխմի խոցոտուածների արիւնը»:
24 Ահա այս ժողովուրդը մատակ առիւծի պէս պիտի ելլէ Ու առիւծի պէս պիտի բարձրանայ Ու պիտի չպառկի մինչեւ որ որսը չուտէ Ու սպաննուածներուն արիւնը չխմէ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:2424: Вот, народ как львица встает и как лев поднимается; не ляжет, пока не съест добычи и не напьется крови убитых.
23:24 ἰδοὺ ιδου see!; here I am λαὸς λαος populace; population ὡς ως.1 as; how σκύμνος σκυμνος stand up; resurrect καὶ και and; even ὡς ως.1 as; how λέων λεων lion γαυριωθήσεται γαυριοω not κοιμηθήσεται κοιμαω doze; fall asleep ἕως εως till; until φάγῃ φαγω swallow; eat θήραν θηρα hunt; game καὶ και and; even αἷμα αιμα blood; bloodstreams τραυματιῶν τραυματιας drink
23:24 הֶן־ hen- הֵן behold עָם֙ ʕˌām עַם people כְּ kᵊ כְּ as לָבִ֣יא lāvˈî לָבִיא lion יָק֔וּם yāqˈûm קום arise וְ wᵊ וְ and כַ ḵa כְּ as אֲרִ֖י ʔᵃrˌî אֲרִי lion יִתְנַשָּׂ֑א yiṯnaśśˈā נשׂא lift לֹ֤א lˈō לֹא not יִשְׁכַּב֙ yiškˌav שׁכב lie down עַד־ ʕaḏ- עַד unto יֹ֣אכַל yˈōḵal אכל eat טֶ֔רֶף ṭˈeref טֶרֶף prey וְ wᵊ וְ and דַם־ ḏam- דָּם blood חֲלָלִ֖ים ḥᵃlālˌîm חָלָל pierced יִשְׁתֶּֽה׃ yištˈeh שׁתה drink
23:24. ecce populus ut leaena consurget et quasi leo erigetur non accubabit donec devoret praedam et occisorum sanguinem bibatBehold the people shall rise up as a lioness, and shall lift itself up as a lion: it shall not lie down till it devour the prey, and drink the blood of the slain.
24. Behold, the people riseth up as a lioness, And as a lion doth he lift himself up: He shall not lie down until he eat of the prey, And drink the blood of the slain.
Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat [of] the prey, and drink the blood of the slain:

24: Вот, народ как львица встает и как лев поднимается; не ляжет, пока не съест добычи и не напьется крови убитых.
23:24
ἰδοὺ ιδου see!; here I am
λαὸς λαος populace; population
ὡς ως.1 as; how
σκύμνος σκυμνος stand up; resurrect
καὶ και and; even
ὡς ως.1 as; how
λέων λεων lion
γαυριωθήσεται γαυριοω not
κοιμηθήσεται κοιμαω doze; fall asleep
ἕως εως till; until
φάγῃ φαγω swallow; eat
θήραν θηρα hunt; game
καὶ και and; even
αἷμα αιμα blood; bloodstreams
τραυματιῶν τραυματιας drink
23:24
הֶן־ hen- הֵן behold
עָם֙ ʕˌām עַם people
כְּ kᵊ כְּ as
לָבִ֣יא lāvˈî לָבִיא lion
יָק֔וּם yāqˈûm קום arise
וְ wᵊ וְ and
כַ ḵa כְּ as
אֲרִ֖י ʔᵃrˌî אֲרִי lion
יִתְנַשָּׂ֑א yiṯnaśśˈā נשׂא lift
לֹ֤א lˈō לֹא not
יִשְׁכַּב֙ yiškˌav שׁכב lie down
עַד־ ʕaḏ- עַד unto
יֹ֣אכַל yˈōḵal אכל eat
טֶ֔רֶף ṭˈeref טֶרֶף prey
וְ wᵊ וְ and
דַם־ ḏam- דָּם blood
חֲלָלִ֖ים ḥᵃlālˌîm חָלָל pierced
יִשְׁתֶּֽה׃ yištˈeh שׁתה drink
23:24. ecce populus ut leaena consurget et quasi leo erigetur non accubabit donec devoret praedam et occisorum sanguinem bibat
Behold the people shall rise up as a lioness, and shall lift itself up as a lion: it shall not lie down till it devour the prey, and drink the blood of the slain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:24: Behold, the people shall rise up as a great lion - לביא labi, the great, mighty, or old lion, the king of the forest, who is feared and respected by all the other beasts of the field; so shall Israel be the subduer and possessor of the whole land of Canaan. And as a young lion, ארי ari from ארה arah, to tear off, the predatory lion, or the lion in the act of seizing and tearing his prey; - the nations against whom the Israelites are now going shall be no more able to defend themselves against their attacks, than the feeblest beasts of the forest are against the attacks of the strong lion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:24: as a great: Num 24:8, Num 24:9; Gen 49:9; Deu 33:20; Psa 17:12; Pro 30:30; Isa 31:4; Amo 3:8; Rev 5:5
he shall: Num 24:17; Gen 49:27; Dan 2:44; Mic 5:8, Mic 5:9; Zac 10:4, Zac 10:5, Zac 12:6; Rev 19:11-21
John Gill
23:24 Behold, the people shall rise up as a great lion,.... Or rather, "as the lioness" (n), which, as Aelianus says (o), is the strongest and most warlike beast, the most fierce and furious, as is believed both by Greeks and Barbarians; and he mentions the heroism of Perdiccas the Macedonian, and Semiramis the Assyrian, in engaging with and killing, not the lion or leopard, but lioness:
and shall lift up himself as a young lion; both phrases denoting the courage and strength of the people of Israel, in attacking their enemies and engaging them:
he shall not lie down; being once roused up and engaged in war:
until he eat of the prey, and drink the blood of the slain; as the lion does when it has seized on a creature, tears it to pieces, eats its flesh and drinks its blood: this may refer to the slaughter of the Midianites that would be quickly made, and among the slain of whom Balaam himself was, Num 31:7, and to the slaughter and conquest of the Canaanites under Joshua, and taking their spoils.
(n) "ut leaena", V. L. Tigurine version. (o) Var. Hist. l. 12. c. 39. Vid. Herodot. Thalia, sive, l. 3. c. 108.
John Wesley
23:24 As a great Lion - As a lion rouseth up himself to fight, or to go out to the prey, so shall Israel stir up themselves to warlike attempts against their enemies. He shall not lie down - Not rest or cease from fighting and pursuing.
23:2523:25: Եւ ասէ Բաղակ զԲաղաամ. Մի՛ անիծանելով անիծաներ ինձ զնա, եւ մի՛ օրհնելով օրհնեսցես զնա։
25 Բաղակն ասաց Բաղաամին. «Ինձ համար նրան անիծելով մի՛ անիծիր, եւ ոչ էլ օրհնելով օրհնիր նրան»:
25 Եւ Բաղակ ըսաւ Բաղաամին. «Ոչ անէծք տուր անոնց, ոչ ալ՝ օրհնութիւն»։
Եւ ասէ Բաղակ զԲաղաամ. Մի՛ անիծանելով անիծաներ ինձ զնա, եւ մի՛ օրհնելով օրհնեսցես զնա:

23:25: Եւ ասէ Բաղակ զԲաղաամ. Մի՛ անիծանելով անիծաներ ինձ զնա, եւ մի՛ օրհնելով օրհնեսցես զնա։
25 Բաղակն ասաց Բաղաամին. «Ինձ համար նրան անիծելով մի՛ անիծիր, եւ ոչ էլ օրհնելով օրհնիր նրան»:
25 Եւ Բաղակ ըսաւ Բաղաամին. «Ոչ անէծք տուր անոնց, ոչ ալ՝ օրհնութիւն»։
zohrab-1805▾ eastern-1994▾ western am▾
23:2525: И сказал Валак Валааму: ни клясть не кляни его, ни благословлять не благословляй его.
23:25 καὶ και and; even εἶπεν επω say; speak Βαλακ βαλακ Balak; Valak πρὸς προς to; toward Βαλααμ βαλααμ Balaam; Valaam οὔτε ουτε not; neither κατάραις καταρα curse καταράσῃ καταραομαι curse μοι μοι me αὐτὸν αυτος he; him οὔτε ουτε not; neither εὐλογῶν ευλογεω commend; acclaim μὴ μη not εὐλογήσῃς ευλογεω commend; acclaim αὐτόν αυτος he; him
23:25 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say בָּלָק֙ bālˌāq בָּלָק Balak אֶל־ ʔel- אֶל to בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet] גַּם־ gam- גַּם even קֹ֖ב qˌōv קבב curse לֹ֣א lˈō לֹא not תִקֳּבֶ֑נּוּ ṯiqqᵒvˈennû קבב curse גַּם־ gam- גַּם even בָּרֵ֖ךְ bārˌēḵ ברך bless לֹ֥א lˌō לֹא not תְבָרֲכֶֽנּוּ׃ ṯᵊvārᵃḵˈennû ברך bless
23:25. dixitque Balac ad Balaam nec maledicas ei nec benedicasAnd Balac said to Balaam: Neither curse, nor bless him.
25. And Balak said unto Balaam, Neither curse them at all, nor bless them at all.
And Balak said unto Balaam, Neither curse them at all, nor bless them at all:

25: И сказал Валак Валааму: ни клясть не кляни его, ни благословлять не благословляй его.
23:25
καὶ και and; even
εἶπεν επω say; speak
Βαλακ βαλακ Balak; Valak
πρὸς προς to; toward
Βαλααμ βαλααμ Balaam; Valaam
οὔτε ουτε not; neither
κατάραις καταρα curse
καταράσῃ καταραομαι curse
μοι μοι me
αὐτὸν αυτος he; him
οὔτε ουτε not; neither
εὐλογῶν ευλογεω commend; acclaim
μὴ μη not
εὐλογήσῃς ευλογεω commend; acclaim
αὐτόν αυτος he; him
23:25
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
בָּלָק֙ bālˌāq בָּלָק Balak
אֶל־ ʔel- אֶל to
בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet]
גַּם־ gam- גַּם even
קֹ֖ב qˌōv קבב curse
לֹ֣א lˈō לֹא not
תִקֳּבֶ֑נּוּ ṯiqqᵒvˈennû קבב curse
גַּם־ gam- גַּם even
בָּרֵ֖ךְ bārˌēḵ ברך bless
לֹ֥א lˌō לֹא not
תְבָרֲכֶֽנּוּ׃ ṯᵊvārᵃḵˈennû ברך bless
23:25. dixitque Balac ad Balaam nec maledicas ei nec benedicas
And Balac said to Balaam: Neither curse, nor bless him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:25: Psa 2:1-3
Carl Friedrich Keil and Franz Delitzsch
23:25
Balaam's Last Words. - Num 23:25-30. Balak was not deterred, however, from making another attempt. At first, indeed, he exclaimed in indignation at these second sayings of Balaam: "Thou shalt neither curse it, nor even bless." The double גּם with לא signifies "neither - nor;" and the rendering, "if thou do not curse it, thou shalt not bless it," must be rejected as untenable. In his vexation at the second failure, he did not want to hear anything more from Balaam. But when he replied again, that he had told him at the very outset that he could do nothing but what God should say to him (cf. Num 22:38), he altered his mind, and resolved to conduct Balaam to another place with this hope: "peradventure it will please God that thou mayest curse me them from thence." Clericus observes upon this passage, "It was the opinion of the heathen, that what was not obtained through the first, second, or third victim, might nevertheless be secured through a fourth;" and he adduces proofs from Suetonius, Curtius, Gellius, and others.
John Gill
23:25 And Balak said unto Balaam, neither curse them at all, nor bless them at all. Signifying that it would be as well or better to do nothing at all, than to do what he did; but the sense is not, that he would not have him curse them, that he could never say, since he had pressed it both before and after this; wherefore the words should be rendered, as they are by some (p), "if in cursing thou dost not curse", or will not curse, "neither in blessing bless", or, however, do not bless: if he could not or would not curse Israel, he would not have him bless them on any account; if he could do him and his people no good in ridding them of their enemies, yet he desires him by no means to do them any harm by discouraging them and encouraging Israel.
(p) So Fagius, Vatablus; with which agree the Arabic version, and Noldius, p. 221. No. 1024.
23:2623:26: Պատասխանի՛ ետ Բաղաամ եւ ասէ ցԲաղակ. Ո՞չ խօսեցայ ընդ քեզ բանս՝ եւ ասեմ, թէ՝ Զոր ինչ խօսեսցի ընդ իս Աստուած՝ զա՛յն արարից[1432]։ [1432] Ոմանք. Ո՛չ խօսեցայց ընդ քեզ բանս եւ ասեմ. Զոր ինչ։
26 Պատասխան տալով՝ Բաղաամն ասաց Բաղակին. «Քեզ հետ չխօսեցի՞, չասացի՞, թէ՝ “Ինչ որ Աստուած կ’ասի ինձ, այն էլ կ’անեմ”»:
26 Բաղաամ պատասխան տալով՝ Բաղակին ըսաւ. «Միթէ ես քեզի չըսի՞, ինչ որ Տէրը խօսի, զայն պիտի ընեմ»։
Պատասխանի ետ Բաղաամ եւ ասէ ցԲաղակ. Ո՞չ խօսեցայ ընդ քեզ բանս եւ ասեմ, թէ` Զոր ինչ խօսեսցի ընդ իս [384]Աստուած` զայն արարից:

23:26: Պատասխանի՛ ետ Բաղաամ եւ ասէ ցԲաղակ. Ո՞չ խօսեցայ ընդ քեզ բանս՝ եւ ասեմ, թէ՝ Զոր ինչ խօսեսցի ընդ իս Աստուած՝ զա՛յն արարից[1432]։
[1432] Ոմանք. Ո՛չ խօսեցայց ընդ քեզ բանս եւ ասեմ. Զոր ինչ։
26 Պատասխան տալով՝ Բաղաամն ասաց Բաղակին. «Քեզ հետ չխօսեցի՞, չասացի՞, թէ՝ “Ինչ որ Աստուած կ’ասի ինձ, այն էլ կ’անեմ”»:
26 Բաղաամ պատասխան տալով՝ Բաղակին ըսաւ. «Միթէ ես քեզի չըսի՞, ինչ որ Տէրը խօսի, զայն պիտի ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:2626: И отвечал Валаам и сказал Валаку: не говорил ли я тебе, что я буду делать все то, что скажет мне Господь?
23:26 καὶ και and; even ἀποκριθεὶς αποκρινομαι respond Βαλααμ βαλααμ Balaam; Valaam εἶπεν επω say; speak τῷ ο the Βαλακ βαλακ Balak; Valak οὐκ ου not ἐλάλησά λαλεω talk; speak σοι σοι you λέγων λεγω tell; declare τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἐὰν εαν and if; unless λαλήσῃ λαλεω talk; speak ὁ ο the θεός θεος God τοῦτο ουτος this; he ποιήσω ποιεω do; make
23:26 וַ wa וְ and יַּ֣עַן yyˈaʕan ענה answer בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet] וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֶל־ ʔel- אֶל to בָּלָ֑ק bālˈāq בָּלָק Balak הֲ hᵃ הֲ [interrogative] לֹ֗א lˈō לֹא not דִּבַּ֤רְתִּי dibbˈartî דבר speak אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say כֹּ֛ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֹתֹ֥ו ʔōṯˌô אֵת [object marker] אֶֽעֱשֶֽׂה׃ ʔˈeʕᵉśˈeh עשׂה make
23:26. et ille nonne ait dixi tibi quod quicquid mihi Deus imperaret hoc faceremAnd he said: Did I not tell thee, that whatsoever God should command me, that I would do?
26. But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do?
But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do:

26: И отвечал Валаам и сказал Валаку: не говорил ли я тебе, что я буду делать все то, что скажет мне Господь?
23:26
καὶ και and; even
ἀποκριθεὶς αποκρινομαι respond
Βαλααμ βαλααμ Balaam; Valaam
εἶπεν επω say; speak
τῷ ο the
Βαλακ βαλακ Balak; Valak
οὐκ ου not
ἐλάλησά λαλεω talk; speak
σοι σοι you
λέγων λεγω tell; declare
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
ἐὰν εαν and if; unless
λαλήσῃ λαλεω talk; speak
ο the
θεός θεος God
τοῦτο ουτος this; he
ποιήσω ποιεω do; make
23:26
וַ wa וְ and
יַּ֣עַן yyˈaʕan ענה answer
בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֶל־ ʔel- אֶל to
בָּלָ֑ק bālˈāq בָּלָק Balak
הֲ hᵃ הֲ [interrogative]
לֹ֗א lˈō לֹא not
דִּבַּ֤רְתִּי dibbˈartî דבר speak
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
כֹּ֛ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֹתֹ֥ו ʔōṯˌô אֵת [object marker]
אֶֽעֱשֶֽׂה׃ ʔˈeʕᵉśˈeh עשׂה make
23:26. et ille nonne ait dixi tibi quod quicquid mihi Deus imperaret hoc facerem
And he said: Did I not tell thee, that whatsoever God should command me, that I would do?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:26: Num 23:12, Num 23:13, Num 22:18, Num 22:38, Num 24:12, Num 24:13; Kg1 22:14; Ch2 18:13; Act 4:19, Act 4:20, Act 5:29
John Gill
23:26 But Balaam answered and said unto Balak, told not I thee,.... He appeals to him for his honesty and faithfulness, for honest and faithful he would be thought to be, both to God and man; that when he first met him, he plainly told him what he must expect: from him:
saying, all that the Lord speaketh, that I must do; which was very true, he was obliged to do as he had bid him, and speak what he had said unto him, though it was sore against his will; he would fain both have spoken and done otherwise, if he might have been permitted.
Robert Jamieson, A. R. Fausset and David Brown
23:26 All that the Lord speaketh, that I must do--a remarkable confession that he was divinely constrained to give utterances different from what it was his purpose and inclination to do.
23:2723:27: Եւ ասէ Բաղակ ցԲաղաամ. Ե՛կ տարայց զքեզ յայլ տեղի՝ թերեւս հաճո՛յ լիցի Աստուծոյ, եւ անիծանիցե՛ս ինձ զնոսա անտի։
27 Բաղակն ասաց Բաղաամին. «Արի՛ քեզ տանեմ մի այլ տեղ, գուցէ դա հաճոյ լինի Աստծուն, եւ ինձ համար դու այնտեղից անիծես իսրայէլացիներին»:
27 Եւ Բաղակ ըսաւ Բաղաամին. «Եկո՛ւր ուրիշ տեղ մը տանիմ քեզ, թերեւս Աստուած հաճի, որ անկէ անիծես զանոնք»։
Եւ ասէ Բաղակ ցԲաղաամ. Եկ տարայց զքեզ յայլ տեղի, թերեւս հաճոյ լիցի Աստուծոյ, եւ անիծանիցես ինձ զնոսա անտի:

23:27: Եւ ասէ Բաղակ ցԲաղաամ. Ե՛կ տարայց զքեզ յայլ տեղի՝ թերեւս հաճո՛յ լիցի Աստուծոյ, եւ անիծանիցե՛ս ինձ զնոսա անտի։
27 Բաղակն ասաց Բաղաամին. «Արի՛ քեզ տանեմ մի այլ տեղ, գուցէ դա հաճոյ լինի Աստծուն, եւ ինձ համար դու այնտեղից անիծես իսրայէլացիներին»:
27 Եւ Բաղակ ըսաւ Բաղաամին. «Եկո՛ւր ուրիշ տեղ մը տանիմ քեզ, թերեւս Աստուած հաճի, որ անկէ անիծես զանոնք»։
zohrab-1805▾ eastern-1994▾ western am▾
23:2727: И сказал Валак Валааму: пойди, я возьму тебя на другое место; может быть, угодно будет Богу, и оттуда проклянешь мне его.
23:27 καὶ και and; even εἶπεν επω say; speak Βαλακ βαλακ Balak; Valak πρὸς προς to; toward Βαλααμ βαλααμ Balaam; Valaam δεῦρο δευρο come on; this point παραλάβω παραλαμβανω take along; receive σε σε.1 you εἰς εις into; for τόπον τοπος place; locality ἄλλον αλλος another; else εἰ ει if; whether ἀρέσει αρεσκω accommodate; please τῷ ο the θεῷ θεος God καὶ και and; even καταρᾶσαί καταραομαι curse μοι μοι me αὐτὸν αυτος he; him ἐκεῖθεν εκειθεν from there
23:27 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say בָּלָק֙ bālˌāq בָּלָק Balak אֶל־ ʔel- אֶל to בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet] לְכָה־ lᵊḵā- הלך walk נָּא֙ nnˌā נָא yeah אֶקָּ֣חֲךָ֔ ʔeqqˈāḥᵃḵˈā לקח take אֶל־ ʔel- אֶל to מָקֹ֖ום māqˌôm מָקֹום place אַחֵ֑ר ʔaḥˈēr אַחֵר other אוּלַ֤י ʔûlˈay אוּלַי perhaps יִישַׁר֙ yîšˌar ישׁר be right בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and קַבֹּ֥תֹו qabbˌōṯô קבב curse לִ֖י lˌî לְ to מִ mi מִן from שָּֽׁם׃ ššˈām שָׁם there
23:27. et ait Balac ad eum veni et ducam te ad alium locum si forte placeat Deo ut inde maledicas eisAnd Balac said to him: Come and I will bring thee to another place; if peradventure it please God that thou mayest curse them from thence.
27. And Balak said unto Balaam, Come now, I will take thee unto another place; peradventure it will please God that thou mayest curse me them from thence.
And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence:

27: И сказал Валак Валааму: пойди, я возьму тебя на другое место; может быть, угодно будет Богу, и оттуда проклянешь мне его.
23:27
καὶ και and; even
εἶπεν επω say; speak
Βαλακ βαλακ Balak; Valak
πρὸς προς to; toward
Βαλααμ βαλααμ Balaam; Valaam
δεῦρο δευρο come on; this point
παραλάβω παραλαμβανω take along; receive
σε σε.1 you
εἰς εις into; for
τόπον τοπος place; locality
ἄλλον αλλος another; else
εἰ ει if; whether
ἀρέσει αρεσκω accommodate; please
τῷ ο the
θεῷ θεος God
καὶ και and; even
καταρᾶσαί καταραομαι curse
μοι μοι me
αὐτὸν αυτος he; him
ἐκεῖθεν εκειθεν from there
23:27
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
בָּלָק֙ bālˌāq בָּלָק Balak
אֶל־ ʔel- אֶל to
בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet]
לְכָה־ lᵊḵā- הלך walk
נָּא֙ nnˌā נָא yeah
אֶקָּ֣חֲךָ֔ ʔeqqˈāḥᵃḵˈā לקח take
אֶל־ ʔel- אֶל to
מָקֹ֖ום māqˌôm מָקֹום place
אַחֵ֑ר ʔaḥˈēr אַחֵר other
אוּלַ֤י ʔûlˈay אוּלַי perhaps
יִישַׁר֙ yîšˌar ישׁר be right
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
קַבֹּ֥תֹו qabbˌōṯô קבב curse
לִ֖י lˌî לְ to
מִ mi מִן from
שָּֽׁם׃ ššˈām שָׁם there
23:27. et ait Balac ad eum veni et ducam te ad alium locum si forte placeat Deo ut inde maledicas eis
And Balac said to him: Come and I will bring thee to another place; if peradventure it please God that thou mayest curse them from thence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:27: Come: Num 23:13
peradventure: Num 23:19, Num 23:20; Job 23:13; Pro 19:21, Pro 21:30; Isa 14:27, Isa 46:10, Isa 46:11; Mal 3:6; Rom 11:29
Geneva 1599
23:27 And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another (l) place; peradventure it will please God that thou mayest curse me them from thence.
(l) Thus the wicked imagine of God that what he will not grant in one place, he will do in another.
John Gill
23:27 And Balak said unto Balaam, come, I pray thee,.... Come along with me: I will bring thee unto another place: if not better for the view of the people, yet a more religious place, on which account the king hoped for success:
peradventure it will please God that thou mayest curse me them from thence; it may be God will give thee leave to curse the people from that place, being devoted to sacred service: this is the first time that Balak makes mention of the name of God; and he now seems to be satisfied that it was not Balaam's fault that he did not curse Israel, but that he was hindered by God, who would not suffer him to do it.
23:2823:28: Եւ տարաւ Բաղակ զԲաղաամ ՚ի կատարն Փոգովրայ՝ որ ձգի յանապատն[1433]։ [1433] Ոմանք. ՚Ի կատարն Փագովրայ՝ յոր ձգի յանա՛՛։
28 Բաղակը Բաղաամին տարաւ կատարը Փոգոր լերան, որը դէպի անապատ է ձգւում:
28 Ուստի Բաղակ տարաւ Բաղաամը Փոգովրի գագաթը, որ դէպի Եսիմոն կը նայի։
Եւ տարաւ Բաղակ զԲաղաամ ի կատարն Փոգովրայ որ [385]ձգի յանապատն:

23:28: Եւ տարաւ Բաղակ զԲաղաամ ՚ի կատարն Փոգովրայ՝ որ ձգի յանապատն[1433]։
[1433] Ոմանք. ՚Ի կատարն Փագովրայ՝ յոր ձգի յանա՛՛։
28 Բաղակը Բաղաամին տարաւ կատարը Փոգոր լերան, որը դէպի անապատ է ձգւում:
28 Ուստի Բաղակ տարաւ Բաղաամը Փոգովրի գագաթը, որ դէպի Եսիմոն կը նայի։
zohrab-1805▾ eastern-1994▾ western am▾
23:2828: И взял Валак Валаама на верх Фегора, обращенного к пустыне.
23:28 καὶ και and; even παρέλαβεν παραλαμβανω take along; receive Βαλακ βαλακ Balak; Valak τὸν ο the Βαλααμ βαλααμ Balaam; Valaam ἐπὶ επι in; on κορυφὴν κορυφη the Φογωρ φογωρ the παρατεῖνον παρατεινω stretch along εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness
23:28 וַ wa וְ and יִּקַּ֥ח yyiqqˌaḥ לקח take בָּלָ֖ק bālˌāq בָּלָק Balak אֶת־ ʔeṯ- אֵת [object marker] בִּלְעָ֑ם bilʕˈām בִּלְעָם [prophet] רֹ֣אשׁ rˈōš רֹאשׁ head הַ ha הַ the פְּעֹ֔ור ppᵊʕˈôr פְּעֹור Peor הַ ha הַ the נִּשְׁקָ֖ף nnišqˌāf שׁקף look עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הַ ha הַ the יְשִׁימֹֽן׃ yᵊšîmˈōn יְשִׁימֹן Jeshimon
23:28. cumque duxisset eum super verticem montis Phogor qui respicit solitudinemAnd when he had brought him upon the top of mount Phogor, which looketh towards the wilderness,
28. And Balak took Balaam unto the top of Peor, that looketh down upon the desert.
And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon:

28: И взял Валак Валаама на верх Фегора, обращенного к пустыне.
23:28
καὶ και and; even
παρέλαβεν παραλαμβανω take along; receive
Βαλακ βαλακ Balak; Valak
τὸν ο the
Βαλααμ βαλααμ Balaam; Valaam
ἐπὶ επι in; on
κορυφὴν κορυφη the
Φογωρ φογωρ the
παρατεῖνον παρατεινω stretch along
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
23:28
וַ wa וְ and
יִּקַּ֥ח yyiqqˌaḥ לקח take
בָּלָ֖ק bālˌāq בָּלָק Balak
אֶת־ ʔeṯ- אֵת [object marker]
בִּלְעָ֑ם bilʕˈām בִּלְעָם [prophet]
רֹ֣אשׁ rˈōš רֹאשׁ head
הַ ha הַ the
פְּעֹ֔ור ppᵊʕˈôr פְּעֹור Peor
הַ ha הַ the
נִּשְׁקָ֖ף nnišqˌāf שׁקף look
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הַ ha הַ the
יְשִׁימֹֽן׃ yᵊšîmˈōn יְשִׁימֹן Jeshimon
23:28. cumque duxisset eum super verticem montis Phogor qui respicit solitudinem
And when he had brought him upon the top of mount Phogor, which looketh towards the wilderness,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Фегор — горная возвышенность невдалеке от Фасги.
Adam Clarke: Commentary on the Bible - 1831
23:28: Unto the top of Peor - Probably the place where the famous Baal-peor had his chief temple. He appears to have been the Priapus of the Moabites, and to have been worshipped with the same obscene and abominable rites.
Albert Barnes: Notes on the Bible - 1834
23:28: The position of Peor northward from Pisgah, along the Abarim heights, is approximately determined by the extant notices of Beth-peor.
Jeshimon - was the waste, in the great valley below, where stood Beth-jeshimoth, "the house of the wastes."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:28: Jeshimon: Num 21:20
John Gill
23:28 And Balak brought Balaam to the top of Peor,.... The name of an high mountain in Moab, so called from a gap or opening in it; here the idol Baal was worshipped, and from hence had the name of Baalpeor, Num 25:3 and here, very probably, was a temple built to the honour of him, called Bethpeor, the house or temple of Baalpeor, Deut 34:6,
that looketh towards Jeshimon; as Pisgah also did, and very likely it was not far from it, since from thence they came hither, Num 23:14. Jeshimon is the same with Bethjesimoth, and so the Targum of Jonathan here calls it, a part of the plains of Moab, where Israel lay encamped, Num 33:49 so that from hence Balaam could have a full view of them.
John Wesley
23:28 Peor - An high place called Beth - peor, Deut 3:29. That is, the house or temple of Peor, because there they worshipped Baal - peor.
Robert Jamieson, A. R. Fausset and David Brown
23:28 Balak brought Balaam unto the top of Peor--or, Beth-peor (Deut 3:29), the eminence on which a temple of Baal stood.
that looketh toward Jeshimon--the desert tract in the south of Palestine, on both sides of the Dead Sea.
23:2923:29: Եւ ասէ Բաղաամ ցԲաղակ. Շինեա՛ ինձ աստ եւթն բագին, եւ պատրաստեա՛ ինձ աստ եւթն զուարակ եւ եւթն խոյ։
29 Բաղաամն ասաց Բաղակին. «Ինձ համար այստեղ եւս եօթը բագին կառուցի՛ր եւ ինձ համար այստեղ եօթը զուարակ ու եօթը խոյ պատրաստի՛ր»:
29 Ու Բաղաամ ըսաւ Բաղակին. «Հոս ինծի եօթը սեղան շինէ ու եօթը զուարակ ու եօթը խոյ պատրաստէ»։
Եւ ասէ Բաղաամ ցԲաղակ. Շինեա ինձ աստ եւթն բագին, եւ պատրաստեա ինձ աստ եւթն զուարակ եւ եւթն խոյ:

23:29: Եւ ասէ Բաղաամ ցԲաղակ. Շինեա՛ ինձ աստ եւթն բագին, եւ պատրաստեա՛ ինձ աստ եւթն զուարակ եւ եւթն խոյ։
29 Բաղաամն ասաց Բաղակին. «Ինձ համար այստեղ եւս եօթը բագին կառուցի՛ր եւ ինձ համար այստեղ եօթը զուարակ ու եօթը խոյ պատրաստի՛ր»:
29 Ու Բաղաամ ըսաւ Բաղակին. «Հոս ինծի եօթը սեղան շինէ ու եօթը զուարակ ու եօթը խոյ պատրաստէ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:2929: И сказал Валаам Валаку: построй мне здесь семь жертвенников и приготовь мне здесь семь тельцов и семь овнов.
23:29 καὶ και and; even εἶπεν επω say; speak Βαλααμ βαλααμ Balaam; Valaam πρὸς προς to; toward Βαλακ βαλακ Balak; Valak οἰκοδόμησόν οικοδομεω build μοι μοι me ὧδε ωδε here ἑπτὰ επτα seven βωμοὺς βωμος pedestal καὶ και and; even ἑτοίμασόν ετοιμαζω prepare μοι μοι me ὧδε ωδε here ἑπτὰ επτα seven μόσχους μοσχος calf καὶ και and; even ἑπτὰ επτα seven κριούς κριος ram
23:29 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet] אֶל־ ʔel- אֶל to בָּלָ֔ק bālˈāq בָּלָק Balak בְּנֵה־ bᵊnē- בנה build לִ֥י lˌî לְ to בָ vā בְּ in זֶ֖ה zˌeh זֶה this שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven מִזְבְּחֹ֑ת mizbᵊḥˈōṯ מִזְבֵּחַ altar וְ wᵊ וְ and הָכֵ֥ן hāḵˌēn כון be firm לִי֙ lˌî לְ to בָּ bā בְּ in זֶ֔ה zˈeh זֶה this שִׁבְעָ֥ה šivʕˌā שֶׁבַע seven פָרִ֖ים fārˌîm פַּר young bull וְ wᵊ וְ and שִׁבְעָ֥ה šivʕˌā שֶׁבַע seven אֵילִֽים׃ ʔêlˈîm אַיִל ram, despot
23:29. dixit ei Balaam aedifica mihi hic septem aras et para totidem vitulos eiusdemque numeri arietesBalaam said to him: Build me here seven altars, and prepare as many calves, and the same number of rams.
29. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.
And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams:

29: И сказал Валаам Валаку: построй мне здесь семь жертвенников и приготовь мне здесь семь тельцов и семь овнов.
23:29
καὶ και and; even
εἶπεν επω say; speak
Βαλααμ βαλααμ Balaam; Valaam
πρὸς προς to; toward
Βαλακ βαλακ Balak; Valak
οἰκοδόμησόν οικοδομεω build
μοι μοι me
ὧδε ωδε here
ἑπτὰ επτα seven
βωμοὺς βωμος pedestal
καὶ και and; even
ἑτοίμασόν ετοιμαζω prepare
μοι μοι me
ὧδε ωδε here
ἑπτὰ επτα seven
μόσχους μοσχος calf
καὶ και and; even
ἑπτὰ επτα seven
κριούς κριος ram
23:29
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet]
אֶל־ ʔel- אֶל to
בָּלָ֔ק bālˈāq בָּלָק Balak
בְּנֵה־ bᵊnē- בנה build
לִ֥י lˌî לְ to
בָ בְּ in
זֶ֖ה zˌeh זֶה this
שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven
מִזְבְּחֹ֑ת mizbᵊḥˈōṯ מִזְבֵּחַ altar
וְ wᵊ וְ and
הָכֵ֥ן hāḵˌēn כון be firm
לִי֙ lˌî לְ to
בָּ בְּ in
זֶ֔ה zˈeh זֶה this
שִׁבְעָ֥ה šivʕˌā שֶׁבַע seven
פָרִ֖ים fārˌîm פַּר young bull
וְ wᵊ וְ and
שִׁבְעָ֥ה šivʕˌā שֶׁבַע seven
אֵילִֽים׃ ʔêlˈîm אַיִל ram, despot
23:29. dixit ei Balaam aedifica mihi hic septem aras et para totidem vitulos eiusdemque numeri arietes
Balaam said to him: Build me here seven altars, and prepare as many calves, and the same number of rams.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:29: Num 23:1, Num 23:2
Carl Friedrich Keil and Franz Delitzsch
23:29
He takes the seer "to the top of Peor, which looks over the face of the desert" (Jeshimon: see at Num 21:20), and therefore was nearer to the camp of the Israelites. Mount Peor was one peak of the northern part of the mountains of Abarim by the town of Beth-peor, which afterwards belonged to the Reubenites (Josh 13:20), and opposite to which the Israelites were encamped in the steppes of Moab (Deut 3:29; Deut 4:46). According to Eusebius (Onom. s. v. Φογώρ), Peor was above Libias (i.e., Bethharam),
(Note: Ὑυπέρκειται δὲ τῆς νῦν Λιβαίδος καλουμένης. Jerome has "in supercilio Libiados.")
which was situated in the valley of the Jordan; and according to the account given under Araboth Moab,
(Note: Καὶ ἔστι τόπος εἰς δεῦρο δεικνύμενος παρὰ τῷ ὄρει Φογώρ ὁ παράκειται ἀνιόντων ἀπὸ Λιβίαδος ἐπὶ Ἐσσεβοὺς (i.e., Heshbon) τῆς Ἀραβίας ἀντικρὺ Ἰεριχώ.)
Tit was close by the Arboth Moab, opposite to Jericho, on the way from Libias to Heshbon. Peor was about seven Roman miles from Heshbon, according to the account given s. v. Danaba; and Beth-peor (s. v. Bethphozor) was near Mount Peor, opposite to Jericho, six Roman miles higher than Libias, i.e., to the east of it (see Hengstenberg, Balaam, p. 538).
Num 23:29-30
The sacrifices offered in preparation for this fresh transaction were the same as in the former cases (Num 23:14, and Num 23:1, Num 23:2).
John Gill
23:29 And Balaam said unto Balak,.... Being willing to try again what could be done, and to gratify the king, and especially to get the wages of unrighteousness, if possible, which he dearly loved, as the apostle says, 2Pet 2:15.
build me here seven altars, and prepare me here seven bullocks and seven rams; which had been done in two places before, Num 23:1 the same sort of creatures, and the same number here as there, and these only clean creatures, such as were used in sacrifice by the true worshippers of God, and which, no doubt, Balaam had knowledge of, and therefore judged that those would be most acceptable to the Lord.
23:3023:30: Եւ արար Բաղակ որպէս եւ ասաց նմա Բաղաամ, եւ եհա՛ն զուարակ եւ խոյ ՚ի բագինն։
30 Բաղակն արեց այնպէս, ինչպէս նրան ասել էր Բաղաամը. նա մէկական զուարակ ու խոյ ողջակիզեց բագինների վրայ:
30 Եւ Բաղակ Բաղաամին ըսածին պէս ըրաւ ու ամէն մէկ սեղանի վրայ մէկ–մէկ զուարակ ու մէկ–մէկ խոյ զոհեց»։
Եւ արար Բաղակ որպէս եւ ասաց նմա Բաղաամ, եւ եհան զուարակ եւ խոյ ի բագին:

23:30: Եւ արար Բաղակ որպէս եւ ասաց նմա Բաղաամ, եւ եհա՛ն զուարակ եւ խոյ ՚ի բագինն։
30 Բաղակն արեց այնպէս, ինչպէս նրան ասել էր Բաղաամը. նա մէկական զուարակ ու խոյ ողջակիզեց բագինների վրայ:
30 Եւ Բաղակ Բաղաամին ըսածին պէս ըրաւ ու ամէն մէկ սեղանի վրայ մէկ–մէկ զուարակ ու մէկ–մէկ խոյ զոհեց»։
zohrab-1805▾ eastern-1994▾ western am▾
23:3030: И сделал Валак, как сказал Валаам, и вознес по тельцу и овну на каждом жертвеннике.
23:30 καὶ και and; even ἐποίησεν ποιεω do; make Βαλακ βαλακ Balak; Valak καθάπερ καθαπερ exactly as εἶπεν επω say; speak αὐτῷ αυτος he; him Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up μόσχον μοσχος calf καὶ και and; even κριὸν κριος in; on τὸν ο the βωμόν βωμος pedestal
23:30 וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make בָּלָ֔ק bālˈāq בָּלָק Balak כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אָמַ֣ר ʔāmˈar אמר say בִּלְעָ֑ם bilʕˈām בִּלְעָם [prophet] וַ wa וְ and יַּ֛עַל yyˈaʕal עלה ascend פָּ֥ר pˌār פַּר young bull וָ wā וְ and אַ֖יִל ʔˌayil אַיִל ram, despot בַּ ba בְּ in † הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
23:30. fecit Balac ut Balaam dixerat inposuitque vitulos et arietes per singulas arasBalac did as Balaam had said: and he laid on every altar, a calf and a ram.
30. And Balak did as Balaam had said, and offered up a bullock and a ram on every altar.
And Balak did as Balaam had said, and offered a bullock and a ram on [every] altar:

30: И сделал Валак, как сказал Валаам, и вознес по тельцу и овну на каждом жертвеннике.
23:30
καὶ και and; even
ἐποίησεν ποιεω do; make
Βαλακ βαλακ Balak; Valak
καθάπερ καθαπερ exactly as
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
ἀνήνεγκεν αναφερω bring up; carry up
μόσχον μοσχος calf
καὶ και and; even
κριὸν κριος in; on
τὸν ο the
βωμόν βωμος pedestal
23:30
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
בָּלָ֔ק bālˈāq בָּלָק Balak
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אָמַ֣ר ʔāmˈar אמר say
בִּלְעָ֑ם bilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יַּ֛עַל yyˈaʕal עלה ascend
פָּ֥ר pˌār פַּר young bull
וָ וְ and
אַ֖יִל ʔˌayil אַיִל ram, despot
בַּ ba בְּ in
הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
23:30. fecit Balac ut Balaam dixerat inposuitque vitulos et arietes per singulas aras
Balac did as Balaam had said: and he laid on every altar, a calf and a ram.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
23:30 And Balak did as Balaam had said,.... Though the sacrifices were expensive, he did not grudge them; he spared no cost to gain his point, though he now could have but little hope of it: and offered a bullock and a ram on every altar; as he had done before, Num 23:2.