Num 22:1-6 | Clarke | e4.org | CHAPTER XXII The Israelites pitch in the plains of Moab , 1. Balak, king of Moab, is greatly terrified , 2-4; and sends to Balaam, a diviner, to come and curse them , 5, 6. The elders of Moab take a reward and carry it to Balaam , 7. He inquires of the Lord, and is positively ordered not to go with them , 8-12. He communicates this to the elders of Moab , 13. They return to Balak with this information , 14. He sends some of his princes to Balaam with promises of great honour , 15-17. He consults God, and is permitted! to go, on certain conditions , 18-20. Balaam sets off, is opposed by an angel of the Lord, and the Lord miraculously opens the mouth of his ass to reprove him , 21-30. Balaam sees the angel, and is reproved by him , 31-33. He humbles himself, and offers to go back , 34; but is ordered to proceed, on the same conditions as before , 35. The king of Moab goes out to meet him , 36. His address to him , 37. Balaam's firm answer , 38. Balak sacrifices, and takes Balaam to the high places of Baal , that he may see the whole of the Israelitish camp , 39-41. NOTES ON CHAP. XXII Verse 1. And pitched in the plains of Moab ] They had taken no part of the country that at present appertained to the Moabites; they had taken only that part which had formerly belonged to this people, but had been taken from them by Sihon, king of the Amorites. On this side Jordan ] On the east side. By Jericho , that is, over against it.

‏ Numbers 22:1-6

CHAPTER XXII

The Israelites pitch in the plains of Moab, 1.

Balak, king of Moab, is greatly terrified, 2-4;

and sends to Balaam, a diviner, to come and curse them, 5, 6.

The elders of Moab take a reward and carry it to Balaam, 7.

He inquires of the Lord, and is positively ordered not to go with them, 8-12.

He communicates this to the elders of Moab, 13.

They return to Balak with this information, 14.

He sends some of his princes to Balaam with promises of great honour, 15-17.

He consults God, and is permitted! to go, on certain conditions,

18-20.

Balaam sets off, is opposed by an angel of the Lord, and the Lord miraculously opens the mouth of his ass to reprove him,

21-30.

Balaam sees the angel, and is reproved by him, 31-33.

He humbles himself, and offers to go back, 34;

but is ordered to proceed, on the same conditions as before, 35.

The king of Moab goes out to meet him, 36.

His address to him, 37.

Balaam's firm answer, 38.

Balak sacrifices, and takes Balaam to the high places of Baal,

that he may see the whole of the Israelitish camp, 39-41.

NOTES ON CHAP. XXII

Verse 1. And pitched in the plains of Moab] They had taken no part of the country that at present appertained to the Moabites; they had taken only that part which had formerly belonged to this people, but had been taken from them by Sihon, king of the Amorites.

On this side Jordan] On the east side. By Jericho, that is, over against it.

Verse 5. To Pethor, which is by the river of the land of the children of his people] Dr. Kennicott justly remarks, that "the description now given of Balaam's residence, instead of being particular, agrees with any place in any country where there is a river; for he lived by Pethor, which is by the river of the land of the children of his people. But was Pethor then near the Nile in Egypt? Or in Canaan, near Jordan? Or in Mesopotamia, near the Euphrates, and belonging to the Ammonites? This last was in fact the case; and therefore it is well that twelve Hebrew MSS. (with two of De Rossi's) confirm the Samaritan text here in reading, instead of ammo, his people, Ammon, with the Syriac and Vulgate versions." Houbigant properly contends for this reading; and necessity urges the propriety of adopting it. It should therefore stand thus: by the river of the land of the children of Ammon; and thus it agrees with De 23:4.

Verse 6. Come now, therefore, I pray thee, curse me this people] Balaam, once a prophet of the true God, appears to have been one of the Moshelim, (see Nu 21:27,) who had added to his poetic gift that of sorcery or divination. It was supposed that prophets and sorcerers had a power to curse persons and places so as to confound all their designs, frustrate their counsels, enervate their strength, and fill them with fear, terror, and dismay. See Ge 9:25; Ps 109:6, 20; Jos 6:26; Jer 17:5, 6.

Macrobius has a whole chapter De carmine quo evocari solebant dii tutelares, et aut urbes, aut exercitus devoveri. "Of the incantations which were used to induce the tutelary gods to forsake the cities, &c., over which they presided, and to devote cities and whole armies to destruction." See Saturnal., lib. iii., cap. ix. He gives us two of the ancient forms used in reference to the destruction of Carthage; the first, to call over the protecting deities, was pronounced by the dictator or general, and none other, when they began the siege. It is as follows, literatim et punctatim:-

Si. Deus. si. Dea. est. cui. popolus. civitas. que. Karthaginiensis. est in. tutela. te. que. maxime, ille. qui. urbis. hujus. popoli. que. tutelam. recepisti. precor. veneror, que. veniam. que. a. vobis. peto. ut. vos. popolum. civitatem. que. Karthaginiensem. deseratis. loca. templa. sacra. urbem. que. eorum. relinquatis. absque. his. abeatis. ei. que. popolo. civitati. que. metum. formidinem. oblivionem. injiciatis. proditi. que. Romam. ad. me. meos. que. veniatis. nostra. que. vobis. loca. templa. sacra. urbs. acceptior. probatior. que. sit. mihi. que. popolo. que. Romano. militibus. que. meis. praepositi. sitis. ut. sciamus. intelligamus. que. Si. ita. feceritis. voveo. vobis. templa. ludos. que. facturum.

"Whether it be god or goddess, under whose protection the people and city of Carthage are placed; and thee, especially, who hast undertaken to defend this city and people; I pray, beseech, and earnestly entreat that you would forsake the people and city of Carthage, and leave their places, temples, sacred things, and city, and depart from them: and that you would inspire this people and city with fear, terror, and forgetfulness: and that, coming out from them, you would pass over to Rome, to me, and to mine: and that our places, temples, sacred things, and city may be more agreeable and more acceptable to you: and that you would preside over me, the Roman people, and my soldiers; that we may know and perceive it. If ye will do this, I promise to consecrate to your honour both temples and games."

The second, to devote the city to destruction, which it was supposed the tutelary gods had abandoned, is the following:

Dis. Pater. Vejovis. Manes. sive. vos. quo. allo. nomine. fas. est. nominare. ut. omnes. iliam. urbem. Karthaginem. exercitum. que. quem. ego. me. sentio. dicere. fuga. formidine. terrore. que. compleatis. qui. que. adversum. legiones. exercitum. que. nostrum. arma. tela. que. ferent. Uti. vos. eum. exercitum. eos. hostes. eos. que. homines. urbes. agros. que. eorum. et. qui. in. his. locis. regionibus. que. agris. urbibus. ve. habitant. abducatis. lumine. supero. privetis. exercitum. que. hostium. urbes. agros. que. eorum. quos. me. sentio. dicere. uti. vos. eas. urbes. agros. que. capita. aetates. que. eorum. devotas. consecratas. que. habeatis. illis. legibus. quibus. quando. que. sunt. maxime. hostes. devoti. eos. que. ego. vicarios. pro. me. fide. magistratu. que. meo. pro. popolo. Romano. exercitibus. legionibus. que. nostris. do. devoveo. ut. me. meam. que. fidem. imperium. que. legiones. exercitum. que. nostrum. qui. in. his. rebus. gerundis. sunt. bene. salvos. siritis. esse. Si. haec. ita. faxitis. ut. ego. sciam. sentiam. intelligam. que. tune. quisquis. hoc. votum. faxit. ubi. ubi. faxit. recte. factum. esto. ovibus. atris. tribus. Tellus. mater. te. que. Juppiter. obtestor.

"Dis. Pater. Vejosis. Manes., or by whatsoever name you wish to be invoked, I pray you to fill this city of Carthage with fear and terror; and to put that army to flight which I mention, and which bears arms or darts against OUR legions and armies: and that ye may take away this army, those enemies, those men, their cities and their country, and all who dwell in those places, regions, countries, or cities; and deprive them of the light above: and let all their armies, cities, country, chiefs, and people be held by you consecrated and devoted, according to those laws by which, and at what time, enemies can be most effectually devoted. I also give and devote them as vicarious sacrifices for myself and my magistracy; for the Roman people, and for all our armies and legions; and for the whole empire, and that all the armies and legions which are employed in these countries may be preserved in safety. If therefore ye will do these things, as I know, conceive, and intend, then he who makes this vow wheresoever and whensoever he shall make it, I engage shall sacrifice three black sheep to thee, O mother Earth, and to thee. O Jupiter." "When the execrator mentions the earth, he stoops down and places both his hands on it; and when he names Jupiter, he lifts up both his hands to heaven; and when he mentions his vow, he places his hands upon his breast." Among the ancient records, Macrobius says he found many cities and people devoted in this way. The Romans held that no city could be taken till its tutelary god had forsaken it; or if it could be taken, it would be unlawful, as it would be sacrilegious to have the gods in captivity. They therefore endeavoured to persuade the gods of their enemies to come over to their party. Virgil intimates that Troy was destroyed, only because the tutelary gods had forsaken it:-

Excessere omnes, adytis arisque relictis,

Dii, quibus imperium hoc steterat.

AEn., lib. ii., ver. 351.

"All the gods, by whose assistance the empire had hitherto been preserved, forsook their altars and their temples." And it was on this account that the Greeks employed all their artifice to steal away the Palladium, on which they believed the safety of Troy depended.

Tacitus observes that when Suetonius Paulinus prepared his army to cross over into Mona, (Anglesea,) where the Britons and Druids made their last stand, the priestesses, with dishevelled hair, white vestments, and torches in their hands, ran about like furies, devoting their enemies to destruction; and he farther adds that the sight, the attitude, and horrible imprecations of these priestesses had such effect on the Roman soldiers, that for a while they stood still and suffered themselves to be pierced with the darts of the Britons, without making any resistance. Tacit. Ann., l. xiv., c. 29. Many accounts are related in the Hindoo Pooran of kings employing sages to curse their enemies when too powerful for them.-WARD'S Customs.

The Jews also had a most horrible form of execration, as may be seen in Buxtorf's Talmudical Lexicon under the word . These observations and authorities, drawn out in so much detail, are necessary to cast light on the strange and curious history related in this and the two following chapters.