20  This chapter begins the history of the fortieth year of the Israelites wandering in the wilderness. Little is recorded of them from the beginning of their second year till this, which brought them to the borders of Canaan. Here is,

1. The death of Miriam, Num 20:1.
   
2. The fetching water out of the rock, Num 20:2-13.
   
3. The treaty with the Edomites, Num 20:14-21.
   
4. The death of Aaron and installment of Eleazar, Num 20:22-29.
   

20:1 Then - To wit, after many stations and long journeys here omitted, but particularly described, Num 33:1-49. Zin - A place near the land of Edom, distinct and distant from that Sin, Exo 16:1.The first month - Of the fortieth year, as is evident, because the next station to this was in mount Hor, where Aaron died, who died in the fifth month of the fortieth year, Num 33:38.Moses doth not give us an exact journal of all occurrences in the wilderness, but only of those which were most remarkable, and especially of those which happened in the first and second, and in the fortieth year.Miriam died - Four months before Aaron, and but a few more before Moses.

20:2 No water - Which having followed them through all their former journeys, began to fail them here, because they were now come near countries, where waters might be had by ordinary means, and therefore God would not use extraordinary, lest he should seem to prostitute the honour of miracles. This story, though like that, Exo 17:1-7, is different from it, as appears by divers circumstances. It is a great mercy, to have plenty of water; a mercy which if we found the want of, we should own the worth of.

20:3 Before the Lord - Suddenly, rather than to die such a lingering death. Their sin was much greater than that of their parents, because they should have taken warning by their miscarriages, and by the terrible effects of them, which their eyes had seen.

20:8 The rod - That which was laid up before the Lord in the tabernacle; whether it was Aaron's rod, which was laid up there, Num 17:10,or Moses's rod by which he wrought so many miracles. For it is likely, that wonder - working rod, was laid up in some part of the tabernacle, though not in or near the ark, where Aaron's blossoming rod was put.

20:9 From before the Lord - Out of the tabernacle.

20:12 Ye believed me not - But shewed your infidelity: which they did, either by smiting the rock, and that twice, which is emphatically noted, as if he doubted whether once smiting would have done it, whereas he was not commanded to smite so much as once, but only to speak to it: or by the doubtfulness of these words, Num 20:10.Must we fetch water out of the rock? which implies a suspicion of it, whereas they should have spoken positively and confidently to the rock to give forth water. And yet they did not doubt of the power of God, but of his will, whether he would gratify these rebels with this farther miracle, after so many of the like kind. To sanctify me - To give me the glory of my power in doing this miracle, and of my truth in punctually fulfilling my promise, and of my goodness in doing it notwithstanding the peoples perverseness. In the eyes of Israel - This made their sin scandalous to the Israelites, who of themselves were too prone to infidelity; to prevent the contagion, God leaves a monument of his displeasure upon them, and inflicts a punishment as publick as their sin.

20:13 Meribah - That is, strife. In them - Or, among them, the children of Israel, by the demonstration of his omnipotency, veracity, and clemency towards the Israelites, and of his impartial holiness and severity against sin even in his greatest friends and favourites.

20:14 All the travel - All the wanderings and afflictions of our parents and of us their children, which doubtless have come to thine ears.

20:16 An Angel - The Angel of the Covenant, who first appeared to Moses in the bush, and afterward in the cloudy pillar, who conducted Moses and the people out of Egypt, and through the wilderness. For though Moses may be called an angel or messenger yet it is not probable that he is meant, partly because Moses was the person that sent this message; and partly because another angel above Moses conducted them, and the mention hereof to the Edomites, was likely to give more authority to their present message. In Kadesh - Near, the particle in being so often used.

20:17 The wells - Or, pits, which any of you have digged for your private use, not without paying for it, Num 20:19, but only of the waters of common rivers, which are free to all passengers. No man's property ought to be invaded, under colour of religion. Dominion is founded in providence, not in Grace.

20:18 By me - Through my country: I will not suffer thee to do so: which was an act of policy, to secure themselves from so numerous an host.

20:19 Said - That is, their messengers replied what here follows.

20:23 And the Lord spake unto Moses and Aaron - So these two dear brothers must part! Aaron must die first: but Moses is not likely to be long after him. So that it is only for a while, a little while, that they are separated.

20:24 Because they rebelled - This was one but not the only reason.God would not have Moses and Aaron to carry the people into Canaan, for this reason also, to signify the insufficiency of the Mosaical law and Aaronical priesthood to make them perfectly happy, and the necessity of a better, and to keep the Israelites from resting in them, so as to be taken off from their expectation of Christ.

20:26 His garments - His priestly garments, in token of his resignation of his office. Put them on Eleazar - By way of admission and inauguration to his office.

20:27 In the sight of all the congregation - That their hearts might be more affected with their loss of so great a pillar, and that they all might be witnesses of the translation of the priesthood from Aaron to Eleazar.

20:28 And Moses stript Aaron - And Death will strip us. Naked we came into the world: naked we must go out. We shall see little reason to be proud of our cloaths, our ornaments, or marks of honour, if we consider how soon death will strip us of all our glory, and take the crown off from our head! Aaron died there - He died in Mosera, Deu 10:6.Mosera was the general name of the place where that station was, and mount Hor a particular place in it. Presently after he was stript of his priestly garments, he laid him down and died. A good man would desire, if it were the will of God, not to outlive his usefulness. Why should we covet to continue any longer in this world, than while we may do God and our generation some service?

20:29 Saw - Understood by the relation of Moses and Eleazar, and by other signs. Thirty days - The time of publick and solemn mourning for great persons.

21  The defect of Arad, Num 21:1-3.
The people murmur and are plagued with fiery serpents, Num 21:4-6.
They are healed by looking on the brazen serpent, Num 21:7-9.
They journey forward, Num 21:10-20.
Conquer Sihon, Num 21:21-31.
And Og, Num 21:33-35.

21:1 King Arad - Or rather, the Canaanite King of Arad: for Arad is not the name of a man, but of a city or territory. And he seems to be called a Canaanite in a general sense, as the Amorites and others.The south - Of Canaan, towards the east, and near the dead sea.Of the spies - Not of those spies which Moses sent to spy the land, for that was done thirty eight years before this, and they went so privately, that the Canaanites took no notice of them, nor knew which way they came or went; but of the spies which he himself sent out to observe the marches and motions of the Israelites. Took some of them prisoners - Which God permitted for Israel's humiliation, and to teach them not to expect the conquest of that land from their own wisdom or valour.

21:2 I will utterly destroy them - I will reserve no person or thing for my own use, but devote them all to total destruction.

21:3 They utterly destroyed them - Neither Moses nor the whole body of the people did this but a select number sent out to punish that king and people, who were so fierce and malicious that they came out of their own country to fight with the Israelites in the wilderness; and these, when they had done this work, returned to their brethren into the wilderness.But why did they not all now go into Canaan, and pursue this victory?Because God would not permit it, there being several works yet to be done, other people must be conquered, the Israelites must be farther humbled and tried and purged, Moses must die, and then they shall enter, and that in a more glorious manner, even over Jordan, which shall be miraculously dried up, to give them passage. Hormah - That is, utter destruction.

21:4 By way of the Red - sea - Which leadeth to the Red - sea, as they must needs do to compass the land of Edom. Because of the way - By reason of this journey, which was long and troublesome, and unexpected,because the successful entrance and victorious progress which some of them had made in the borders of Canaan, made them think they might have speedily gone in and taken possession of it, and so have saved the tedious travels and farther difficulties, into which Moses had again brought them.

21:5 Against God - Against Christ, their chief conductor, whom they tempted, Co1 10:19. Thus contemptuously did they speak of Manna, whereas it appears it yielded excellent nourishment, because in the strength of it they were able to go so many and such tedious journeys.

21:6 Fiery serpents - There were many such in this wilderness, which having been hitherto restrained by God, are now let loose and sent among them. They are called fiery from their effects, because their poison caused an intolerable heat and burning and thirst, which was aggravated with this circumstance of the place, that here was no water, Num 21:5.

21:8 A fiery serpent - That is, the figure of a serpent in brass, which is of a fiery colour. This would require some time: God would not speedily take off the judgment, because he saw they were not throughly humbled.Upon a pole - That the people might see it from all parts of the camp, and therefore the pole must be high, and the serpent large. When he looketh - This method of cure was prescribed, that it might appear to be God's ownwork, and not the effect of nature or art: and that it might be an eminent type of our salvation by Christ. The serpent signified Christ, who was in the likeness of sinful flesh, though without sin, as this brazen serpent had the outward shape, but not the inward poison, of the other serpents: the pole resembled the cross upon which Christ was lifted up for our salvation: and looking up to it designed our believing in Christ.

21:9 He lived - He was delivered from death, and cured of his disease.

21:10 In Oboth - Not immediately, but after two other stations mentioned, Num 33:43-44.

21:12 The valley of Zared - Or rather, by the brook of Zared, which ran into the dead sea.

21:13 On the other side - Or rather, on this side of Arnon, for so it now was to the Israelites, who had not yet passed over it.Between Moab and the Amorites - Though formerly it and the land beyond it belonged to Moab, yet afterwards it had been taken from them by Sihon. This is added to reconcile two seemingly contrary commands of God, the one that of not meddling with the land of the Moabites, Deu 2:9, the other that of going overArnon and taking possession of the land beyond it, Deu 2:24, because, saith he, it is not now the land of the Moabites, but of the Amorites.

21:14 The book of the wars of the Lord - This seems to have been some poem or narration of the wars and victories of the Lord, either by: or relating to the Israelites: which may be asserted without any prejudice to the integrity of the holy scripture, because this book doth not appear to have been written by a prophet, er to be designed for a part of the canon, which yet Moses might quote, as St. Paul doth some of the heathen poets. And as St. Luke assures us, that many did write an history of the things done, and said by Christ, Luk 1:1, whose writings were never received as canonical, the like may be conceived concerning this and some few other books mentioned in the old testament.The brooks - The brook, the plural number for the singular, as the plural number rivers is used concerning Jordan, Psa 74:15, and concerning Tigris, Nah 2:6, and concerning Euphrates, Psa 137:1, all which may be to called because of the several little streams into which they were divided.

21:15 Ar - A chief city in Moab.

21:16 Beer - This place and Mattanah, Nahaliel, and Bamoth named here, Num 21:19, are not mentioned among those places where they pitched or encamped, Num 33:1-49. Probably they did not pitch or encamp in these places, but only pass by or through them. I will give them water - In a miraculous manner. Before they prayed, God granted, and prevented them with the blessings of goodness. And as the brasen serpent was the figure of Christ, so is this well a figure of the spirit, who is poured forth for our comfort, and from him flow rivers of living waters.

21:17 Spring up - Heb. ascend, that is, let thy waters, which now lie hid below in the earth, ascend for our use. It is either a prediction that it should spring up, or a prayer that it might.

21:18 With their staves - Probably as Moses smote the rock with his rod, so they struck the earth with their staves, as a sign that God would cause the water to flow out of the earth where they smote it, as he did before out of the rock. Perhaps they made holes with their staves in the sandy ground, and God caused the water immediately to spring up.

21:20 Pisgah - This was the top of those high hills of Abarim.

21:21 Sent messengers - By God's allowance, that so Sihon's malice might be the more evident and inexcusable, and their title to his country more clear in the judgment of all men, as being gotten by a just war, into which they were forced for their own defence.

21:22 Let me pass - They spoke what they seriously intended and would have done, if he had given them quiet passage.

21:24 From Arnon - Or, which reached from Arnon; and so here is a description or limitation of Sihon's conquest and kingdom, that is, extended only from Arnon, unto the children of Ammon; and then the following words, for the border of the children of Ammon was strong, come in very fitly, not as a reason why the Israelites did not conquer the Ammonites, for they were absolutely forbidden to meddle with them, Deu 3:8,but as a reason why Sihon could not enlarge his conquests to the Ammonites, as he had done to the Moabites. Jabbok - A river by which the countries of Ammon and Moab were in part bounded and divided. Strong - Either by the advantage of the river, or by their strong holds in their frontiers.

21:26 Was the city of Sihon - This is added as a reason why Israel took possession of this land, because it was not now the land of the Moabites, but in the possession of the Amorites. The former king - The predecessor of Balak, who was the present king. See the wisdom ofprovidence, which prepares long before, for the accomplishing God's purposes in their season! This country being designed for Israel, is before - hand put into the hand of the Amorites, who little think they have it but as trustees, till Israel comes of age. We understand not the vast reaches of providence: but known unto God are all his works!

21:27 In proverbs - The poets or other ingenious persons, of the Amorites or Canaanites, who made this following song of triumph over the vanquished Moabites: which is here brought in, as a proof that this was now Sihon's land, and as an evidence of the just judgment of God in spoiling the spoilers, and subduing those who insulted over their conquered enemies. Come into Heshbon - These are the words either of Sihon speaking to his people, or of the people exhorting one another to come and possess the city which they had taken. Of Sihon - That which once was the royal city of the king of Moab, but now is the city of Sihon.

21:28 A fire - The fury of war, which is fitly compared to fire.Out of Heshbon - That city which before was a refuge and defence to all the country, now is turned into a great annoyance. It hath consumed Ar - This may be understood not of the city Ar, but of the people or thecountry subject or belonging to that great and royal city. The lords of the high places - The princes or governors of the strong holds, which were frequently in high places, especially in that mountainous country, and which were in divers parts all along the river Arnon. So the Amorites triumphed over the vanquished Moabites. But the triumphing of the wicked is short!

21:29 People of Chemosh - The worshippers of Chemosh: so the God of the Moabites was called. He, that is, their God, hath delivered up his own people to his and their enemies; nor could he secure even those that had escaped the sword, but suffered them to be carried into captivity.The words of this and the following verse seem to be not a part of that triumphant song made, by some Amoritish poet, which seems to be concluded, Num 21:28, but of the Israelites making their observation upon it. And here they scoff at the impotency not only of the Moabites, but of their God also, who could not save his people from the sword of Sihon and the Amorites.

21:30 Though you feeble Moabites, and your God too, could not resist Sihon, we Israelites, by the help of our God, have shot, with success and victory, at them, at Sihon and his Amorites.Heshbon - The royal city of Sihon, and by him lately repaired, Is perished - Is taken away from Sihon, and so is all his country, even as far as Dibon.

21:32 Jaazer - One of the cities of Moab formerly taken from them by Sihon, and now taken from him by the Israelites.

21:33 Og - Who also was a king of the Amorites. And it may seem that Sihon and Og were the leaders or captains of two great colonies which came out of Canaan, and drove out the former inhabitants of these places. Bashan - A rich country, famous for its pastures and breed of cattle, and for its oaks.

22  Balak's fear of Israel, Num 22:1-4.
His message to Balaam, who refuses to come, Num 22:5-14.
On the second message he goes, Num 22:15-21.
He is rebuked by an angel, Num 22:22-35.
His interview with Balak, Num 22:36-41.

22:1 The plains of Moab - Which still retained their ancient title, though they had been taken away from the Moabites by Sihon, and from him by the Israelites. By Jericho - That is, over against Jericho.

22:3 Sore afraid - As it was foretold both in general of all nations, Deu 2:25,and particularly concerning Moab, Exo 15:15.

22:4 The elders - Called the kings of Midian, Num 31:8, and princes of Midian, Jos 13:21, who though divided into their kingdoms yet were now united upon the approach of the Israelites their common enemy, and being, as it seems, a potent and crafty people, and neighbours to the Moabites, these seek confederacy with them. We read of Midianites near mount Sinai, Exo 2 and Exo 3, which seem to have been a colony of this people, that went out to seek new quarters, as the manner of those times was, but the body of that people were seated in those parts. Lick up - That is, consume and utterly destroy, in which sense the fire is said to lick up the water and sacrifices, Ki1 18:38.All that are round about us - All our people, who live in the country adjoining to each city, where the princes reside.

22:5 Balaam - Who is called a prophet, Pe2 2:16, because God was pleased to inspire and direct him to speak the following prophecies.Indeed many of the Jewish writers say, that Balaam had been a great prophet, who for the accomplishment of his predictions, and the answers of his prayers, had been looked upon justly as a man of great interest with God. However it is certain, that afterwards for his covetousness, God departed from him. Beor - Or, Bosor, Pe2 2:15, for he had two names, as many others had. Pethor - A city in Mesopotamia. By the river - By Euphrates, which is called the river, by way of eminency, and here the river of Balaam's land or country, to wit, of Mesopotamia.

22:6 Curse them for my sake and benefit; use thy utmost power, which thou hast with thy Gods, to blast and ruin them. We may smite them - Thou by thy imprecations, and I by my sword.

22:8 This night - The night was the time when God used to reveal his mind by dreams. The Lord - Heb. Jehovah, the true God, whom he here mentions, either for his own greater reputation, as if he consulted not with inferior spirits, but with the supreme God; or rather because this was Israel's God, and the only possible way of ruining them was by engaging their God against them: as the Romans and other Heathens, when they went to besiege any city, used enchantments to call forth that God under whose peculiar protection they were. Of Moab - And of Midian too.

22:9 What men are these - He asks this that Balaam by repeating the thing in God's presence might be convinced and ashamed of his sin and folly, in offering his service in such a business: and for a foundation to the following answer.

22:20 If the men come - On this condition he was to go.

22:22 Because he went - Because he went of his own accord, with the princes of Moab, and did not wait till they came to call him, which was the sign and condition of God's permission, but rather himself rose and called them. The apostle describes Balaam's sin here to be, that he ran greedily into an error for reward, Jud 1:11.For an adversary - To oppose, if not to kill him. His servants with him - The rest of the company being probably gone before them. For in those ancient times there was more of simplicity, and less of ceremony, and therefore it is not strange that Balaam came at some distance, after the rest, and attended only by his own servants.

22:28 Opened the mouth - Conferred upon her the power of speech and reasoning for that time.

22:29 Balaam said - Balaam was not much terrified with the ass's speaking, because perhaps he was accustomed to converse with evil spirits, who appeared to him and discoursed with him in the shape of such creatures.Perhaps he was so blinded by passion, that he did not consider the strangeness of the thing.

22:31 On his face - In token of reverence and submission.

22:32 Thy way is perverse - Springing from covetousness.

22:33 I had slain thee - I had slain thee alone, and not her, therefore her turning aside and falling down was wholly for thy benefit, not for her own, and thy anger against her was unjust and unreasonable.

22:35 Go with the men - I allow thee to go, upon the following terms.

22:36 In the utmost coast - Not far from the camp of the Israelites, whom he desired him to curse.

22:40 The princes - Whom the king had left to attend him.

22:41 The high places of Baal - Consecrated to the worship of Baal, that is, of Baal Peor, who was their Baal or God. The utmost part - That is, all that people, even to the utmost and remotest of them, as appears by comparing this with, Num 23:13. He hoped that the sight of such a numerous host ready to break in upon his country would stir up his passion.

23  Balaam's first attempt to curse Israel, turned into a blessing, Num 23:1-10.
His second attempt with like success, Num 23:11-24.
The preparation for a third attempt, Num 23:25-30.

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.

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.

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.

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.

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?

23:12 Must I not - Ought I not? Is it not my duty? Canst thou blame me for it?

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.

23:15 While I meet the Lord - To consult him, and to receive an answer from him.

23:18 Rise up - This word implies the diligent attention required; rouse up thyself and carefully mind what I say.

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.

23:21 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.

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.

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.

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.

23:28 Peor - An high place called Beth - peor, Deu 3:29.That is, the house or temple of Peor, because there they worshipped Baal - peor.

24  Balaam inspired by God, blesses Israel again, Num 24:1-9.
Answers Balak's reproof, Num 24:10-13.
Utters several prophecies, Num 24:14-24.
Goes home, Num 24:25.

24:1 At other times - In former times. Toward the wilderness - Where Israel lay encamped, expecting what God of his own accord would suggest to him concerning this matter.

24:2 Came upon him - Inspired him to speak the following words.

24:3 Whose eyes are open - Heb. Who had his eyes shut, but now open.The eyes of his mind, which God had opened in a peculiar and prophetical manner, whence prophets are called Seers, Num 9:9. It implies that before he was blind and stupid, having eyes, but not seeing nor understanding.

24:4 The vision - So called properly, because he was awake when this was revealed to him: A trance - Or, extasy, fainting and falling upon the ground, as the prophets used to do.

24:6 As the valleys - Which often from a small beginning are spread forth far and wide. As gardens - Pleasant and fruitful and secured by a fence. As lign - aloes - An Arabian and Indian tree of a sweet smell, yielding shade and shelter both to man and beast; such is Israel, not only safe themselves, but yielding shelter to all that join themselves to them. Which the Lord hath planted - Nature, not art.

24:7 He shall pour the water - That is. God will abundantly water the valleys, gardens, and trees, which represent the Israelites; he will wonderfully bless his people, not only with outward blessings, of which a chief one in those parts was plenty of water, but also with higher gifts and graces, with his word and spirit, which are often signified by water, and at last with eternal life, the contemplation whereof made Balaam desire to die the death of the righteous. His seed shall be in many waters - This also may be literally understood of their seed, which shall be sown in waterish ground, and therefore bring forth a better increase. His King - That is, the King of Israel, or their chief governor. Than Agag - Than the King of the Amalekites, which King and people were famous and potent in that age, as may be guessed by their bold attempt upon so numerous a people as Israel. And it is probable, that Agag was the common name of the Amalekitish Kings, as Abimelech was of the Philistines, and Pharaoh of the Egyptians, and Caesar of the Romans.

24:9 He lay down - Having conquered his enemies the Canaanites, and their land, he shall quietly rest and settle himself there.

24:11 The Lord - Whose commands thou hast preferred before my desires and interest; and therefore seek thy recompence from him, and not from me.

24:17 I shall see him - Or, I have seen, or do see the star, and sceptre as it here follows, that is, a great and eminent prince, which was to come out of Israel's loins, the Messiah, as both Jewish and Christian interpreters expound it, who most eminently and fully performed what is here said, in destroying the enemies of Israel or of God's church, here described under the names of the nearest and fiercest enemies of Israel: And to him alone agrees the foregoing verb properly, I shall see him, in my own person, as every eye shall see him, when he comes to judgment. Not now - Not yet, but after many ages. A star - A title often given to, princes and eminent persons, and particularly to the Messiah, Rev 2:28 Num 24, Rev 22:16, .A sceptre - That is, a sceptre - bearer, a king or ruler, even that sceptre mentioned Gen 49:10.The corners - The borders, which are often used in scripture for the whole country to which they belong. Of Sheth - This seems to be the name of some then eminent, though now unknown place or prince in Moab; there being innumerable instances of such places or persons sometime famous, but now utterly lost as to all monuments and remembrances of them.

24:18 A possession - Which was also foretold, Gen 25:23, and in part fulfilled, Sa2 8:14 Num 24, Ch1 18:13, but more fully by Christ, Amo 9:12 Num 24, Oba 1:18, who shall subdue and possess all his enemies;here signified by the name of Edom, as Jacob or Israel, his brother, signifies all his church and people. Seir - A part and, mountain of Edom.

24:19 Out of Jacob - Out of Jacob's loins. He that shall have dominion - David, and especially Christ. Of the city - Or from or out of this city, that is, the cities, the singular number for the plural. He shall not subdue those Moabites and Edomites which meet him in the field, but he shall pursue them even to their strongest holds and cities.

24:20 He looked on Amalek - From the top of Pisgah, which was exceeding high, and gave him the prospect of part of all these kingdoms.The first - Heb. the firstfruits; so called either, because they were the first of all the neighbouring nations which were embodied together in one government: or, because he was the first who fought against Israel and was vanquished by them. That victory was an earnest and first - fruit of the large harvest of victories which the Israelites should in due time get over all their enemies. He shall perish for ever - He began with God and with Israel, but God will end with him, and the firm purpose of God is, that he shall be utterly destroyed; so that Saul lost his kingdom for not executing this decree, and God's command pursuant thereunto.

24:21 The Kenites - The posterity or kindred of Jethro; not that part of them which dwelt among the Israelites, to whom the following words do not agree, but those of them who were mingled with the Amalekites and Midianites. Thy nest - Thy dwelling - place, so called, either because it was in an high place, as nests commonly are: or in allusion to their name, for ken in Hebrew signifies a nest.

24:22 The Kenite - Heb. Kain, that is, the Kenite, so called, either by a transposition of letters, which is very usual in the Hebrew tongue; or from the name of some eminent place where they lived, or person from whom they were descended, though now the memory of them be utterly lost, as it hath fared with innumerable other places and persons, famous in their generations, mentioned in ancient Heathen writers. Shall be wasted - Shall be by degrees diminished by the incursions of divers enemies, till at last the Assyrian comes to compleat the work and carries them into captivity. For the Kenites who lived partly among the ten tribes, and partly with the two tribes, were carried captive with them, part by Salmaneser, the King of Assyria, and part by Nebuchadnezzar, who also is called an Assyrian, Ezr 6:22 Num 24, Isa 52:4, .

24:23 Who shall live - How calamitous and miserable will the state of the world be, when the Assyrian, and after him the Chaldean, shall over - turn all these parts of the world? Who will be able to keep his heart from fainting under such grievous pressures? Nay, how few will escape the destroying sword?

24:24 Chittim - A place or people so called from Chittim the son of Javan, Gen 10:4, whose posterity were very numerous, and were first seated in the lesser Asia, and from thence sent forth colonies into the islands of the Aegean sea, and into Cyprus, afterwards into Macedonia and other parts of Greece, and then into Italy.Whence it comes to pass that by this name is understood sometimes Macedonia, as Ma1 1:1, and Ma1 8:5, sometimes Italy, as Dan 11:29-30, and sometimes both, as in this place: for he speaks here of the scourge that God hath appointed for the Assyrian after he had done God's work in punishing of his people and the bordering nations. Now although the Assyrian and Chaldean empire was subdued by the Medes and Persians, yet the chief afflictions of that people came from two hands, both beyond the sea and brought to them by ships; first from the Grecians under Alexander and his successors, by whom that people were grievously oppressed and wasted; then from the Romans, who subdued all the Grecian empire, one great part whereof were the Assyrians largely so called. Eber - The posterity of Eber, the Hebrews, who were the chief and flower of Eber's children. He also - Not the Hebrews: they shall have a better end; all Israel shall be saved; but the afflicter or scourge of Ashur and Eber, namely, the Grecian and Roman empire. Thus Balaam, instead of cursing the church, curses Amalek, the first, and Rome, the last enemy of it!

24:25 To his place - To Mesopotamia; tho' afterwards he returned to the Midianites, and gave them that devilish counsel which was put in practice, Num 25:16-18.

25  The sin of Israel, Num 25:1-3.
Their punishment, Num 25:4-5.
The zeal of Phinehas, with the promise annext to it, Num 25:6-15.
The command to slay the Midianites, Num 25:16-18.

25:1 Shittim - And this was their last station, from whence they passed immediately into Canaan. This is noted as a great aggravation of their sin, that they committed it, when God was going to put them into the possession of their long - expected land. The people - Many of them.Whoredom - Either because they prostituted themselves to them upon condition of worshipping their God: or because their filthy God was worshipped by such filthy acts, as Priapus and Venus were.The daughters of Moab - And of Midian too; for both these people being confederated in this wicked design, the one is put for the other, and the daughters of Moab may be named, either because they began the transgression, or because they were the chief persons, possibly, the relations or courtiers of Balak.

25:2 They - The Moabites being now neighbours to the Israelites, and finding themselves unable to effect their design by war and witchcraft, fell another way to work, by contracting familiarity with them, and, perceiving their evil inclinations, they, that is, their daughters, invited them. Unto the sacrifices - Unto the feasts which were made of their parts of the sacrifices, after the manner of the Jews and Gentiles too, the participation whereof, was reckoned a participation in the worship of that God to whom the sacrifices were offered. Of their gods - Of their God, Baal - peor, the plural Elohim being here used, as commonly it is, for one God.

25:3 Joined himself - The word implies a forsaking God to whom they were joined and a turning to, and strict conjunction with, this false God.Baal - peor - Called Baal, by the name common to many false Gods, and especially to those that represented any of the heavenly bodies, and Peor, either from the hill Peor, where he was worshipped, Num 23:28,rather from a verb signifying to open and uncover, because of the obscene posture in which the idol was set, as Priapus was: or because of the filthiness which was exercised in his worship.

25:4 Take all the heads - Take, that is, apprehend, all the heads, that is, the chief, of the people, such as were chief in this transgression, and in place and power, who are singled out to this exemplary punishment for their concurrence with others in this wickedness, which was more odious and mischievous in them. Hang them up before the Lord - To the vindication of God's honour and justice. Against the sun - Publickly, as their sin was publick and scandalous, and speedily, before the sun go down.

25:5 Every one his men - Those under his charge, for as these seventy were chosen to assist Moses in the government, so doubtless the care and management of the people was distributed among them by just and equal proportions.

25:6 One came - This was done, when Moses had given the charge to the Judges, and, as it may seem, before the execution of it; otherwise it is probable he would not have been so foolish to have run upon certain ruin, when the examples were frequent before his eyes. To his brethren - Into the camp of the Israelites. In the sight of Moses - An argument of intolerable impudence and contempt of God and of Moses.Weeping - Bewailing the wickedness of the people, and the dreadful judgments of God, and imploring God's mercy and favour.

25:8 Thrust them thro' - Phineas was himself a man in great authority, and did this after the command given by Moses to the rulers to slay these transgressors, and in the very sight, and no doubt by the consent of Moses himself, and also by the special direction of God's spirit.

25:9 Twenty four thousand - St. Paul says twenty three thousand, Co1 10:8. The odd thousand here added were slain by the Judgesaccording to the order of Moses, the rest by the immediate hand of God, but both sorts died of the plague, the word being used, as often it is, for the sword, or hand, or stroke of God.

25:12 My covenant of peace - That is, the covenant of an everlasting priesthood, as it is expounded, Num 25:13, which is called a covenant of peace, partly with respect to the happy effect of this heroical action of his, whereby he made peace between God and his people; and partly with regard to the principal end of the priestly office, which was constantly to do that which Phinehas now did, even to meditate between God and men, to obtain and preserve his own and Israel's peace and reconciliation with God, by offering up sacrifices and incense, and prayers, to God on their behalf, as also by turning them away from iniquity, which is the only peace - breaker, and by teaching and pressing the observation of that law, which is the only bond of their peace.

25:13 At everlasting priesthood - To continue as long as the law and common - wealth of the Jews did. But this promise was conditional, and therefore might be made void, by the miscarriages of Phinehas's sons, as it seems it was, and thereupon a like promise was made to Eli of the line of Ithamar, that he and his should walk before the Lord, namely, in the office of high - priest, for ever, which also for his and their sins was made void, Num 2:30. And the the priesthood returned to Phinehas's line in the time of Solomon, Ki1 2:26-27, Ki1 2:34.

25:17 The Midianites - And why not the Moabites. It is probable the Midianites were most guilty, as in persuading Balak to send for Balaam, Num 22:4, Num 22:7. So in the reception of Balaam after Balak had dismissed him, Num 31:8, and in farther consultation with him, and in contrivingthe means for the executing of this wicked plot.

25:18 With their wiles - For under pretence of kindred and friendship and leagues, which they offered to them, instead of that war which the Israelites expected, they sought only an opportunity to insinuate themselves into their familiarity, and execute their hellish plot of bringing that curse upon the Israelites, which they had in vain attempted to bring another way.

20:12 В чем заключался проступок Моисея и Аарона, остается для нас непонятным. Может быть у Моисея не было достаточно веры, когда он первый раз ударил по скале жезлом; или же Моисей был наказан за то, что не смог убедить народ выполнить повеление Господне: "и на меня прогневался Господь за вас" (Втор 1:37; Втор 3:26; Втор 4:21; Пс 105:33).

21:4-9 Сказание говорит о великой исцеляющей силе веры. Поэтому и Христос сравнивал Свой Крест с медным змеем, вознесенным в пустыне подобно знамени спасения (Ин 3:14). Медный змей почитался в Израиле как реликвия вплоть до 8 в. до Р.Х. (4 Цар 18:4).

21:14 "Книга браней Господних" - древний сборник эпических песен, впоследствии исчезнувший. Упоминается только в этом месте.

22 "Валаам" - пророк с берегов Евфрата, признающий Ягве своим Богом (Числ 22:18и т.д.) и благословляющий Израиль (Числ 23:11-12, Числ 23:25-26; Числ 24:10; ср. Мих 6:5). Согласно более позднему преданию, Валаам - враг Израиля, принужденный всемогущим Богом благословить Израиль, вопреки собственной воле (Втор 23:5-6; Ис Нав 24:9-10; ср. Неем 13:2), и затем увлекающий сынов Израиля в идолопоклонство: "отступление от Господа в угождение Фегору" (Числ 31:16; ср. Числ 31:3). Это предание вошло в НЗ (2 Петр 2:15). Некоторая несогласованность в тексте этой главы, напр, в стт Числ 22:20и Числ 22:22, объясняется, согласно экзегетам, наличием двух преданий.

22:34 Всякий человеческий поступок, сознательный или нет, если он противоречит воле Божией, рассматривается как грех.

23:9 Речь идет об избранности Израиля (Втор 7:6), чему служит подтверждением многочисленное потомство, рассматривавшееся как благословение Божие.

24:17 На древнем Востоке звезда символизировала одного из богов, а впоследствии - обожествленного царя. Ср. евр Ис 14:12. Имеется, очевидно, в виду династия Давида и - в будущем - Мессия, "Сыны Сифовы" - племена бедуинов. Свящ писатель приступает к перечислению противников Израиля на границах Ханаана.

20:1 О пустыне Син см. прим. к Чис 13:18.

20:2 Недостаток воды в Кадесе может быть объяснен или весенней засухой, или незначительностью количества этой воды для собравшихся здесь израильских полчищ с их стадами.

20:7-12 Беспрерывный ряд предшествовавших возмущений неблагодарного народа, а главное — теперешнее возмущение молодого поколения, одной ногой стоявшего уже в земле обетования, поколебали крепкий дух Моисея. В великий момент чудесного проявления могущества и благости Божьей законодатель не мог подавить в себе вспышки человеческого раздражения против жестокой и дерзкой толпы, за что и должен был понести наказание: великий вождь евреев, доведший народ к границам обещанной ему земли, должен был умереть за пределами последней. Рассматриваемое с точки зрения проявления Божественного Правосудия, осуждение на смерть старца Моисея и Аарона может быть рассматриваемо в то же время и с точки зрения божественного милосердия: событие при Мериве показало, что влияние смертного начала — плоти — стало уже брать в Моисее перевес над его несокрушимым прежде духом. Дальнейшее пребывание устаревшего вождя с молодым, полным сил и необузданной энергии, израильским народом могло бы оказаться и не по силам для законодателя, и не в прежней мере благотворным для народа. То же нужно сказать и об Аароне. Старец (хотя и чистый душою) и прежде не отличался особой твердостью духа ( Исх 32 ); в преклонных же годах и без нравственной поддержки брата Моисея, он мог оказаться совершенно слабым и беспомощным на своем великом и ответственном посту.

20:13  Мерива или Мериба означает: ссора, распря.

20:14-17 Евреи не сделали попытки проникнуть в Ханаан в северном или северо-западном направлении, вероятно, потому, что опасались могущества господствовавших в юго-западном углу Ханаана филистимлян. По некотором обсуждении, было выбрано северо-восточное направление, через Едом.

20:17  Не будем пить воды из колодцев твоих безвозмездно (ср. ст. 19 ). Пойдем дорогой царскою, прямою: не своротим ни направо, ни налево.

20:19-20 Имеется в виду, может быть, вторичное израильское посольство к идумеянам, с более подробными уверениями в безопасности для Едома испрашиваемого Израилем позволения.

20:21  И пошел Израиль в сторону от него, избегая действовать наступательно во исполнение божественного указания: «остерегайтесь начинать с ними (сынами Исава) войну, ибо Я не дам вам земли их ни на стопу ноги, потому что гору Сеир Я дал во владение Исаву» ( Втор 2:4-5 ). Вследствие полученного отказа и не имея намерения взять просимое силой, евреи должны были, направляясь на север, обойти Идумею со стороны ее восточных пределов. Во время этого пути, на горе Ор, умер брат Моисея первосвященник Аарон.

20:22 По мнению очень многих комментаторов, под именем горы Ор нужно разуметь нынешнюю Джебель Неби Харун, расположенную в долине Араба, вблизи горного хребта Сеир. Поднявшись на вершину горы, находят маленькую ложбинку с одиноким белым кипарисом: это и есть, говорит предание, место смерти Аарона.

20:29 Аарон умер на 123 году жизни ( Чис 33:38,39 ).

21:1 Маленькое царство Арада было расположено на юге Ханаана. Урочище, известное в настоящее время под именем Тель-Арад, быть может, указывает на то место, где некогда существовал Арад.

21:2-3 Древнюю Хорму¹Заклятие. (или Цефаф, см. Суд 1:17 ) отождествляют с урочищем Ракхма, лежащим невдали от ущелья, ведущего из Вади-ель-Араба на возвышенность юго-восточной окраины Ханаана.

21:4  Путем Чермного моря — «путем равнины от Елафа и Ецион-Гавера» (северная оконечность залива Акаба, Втор 2:8 ), имея слева — Идумею, справа — Аравийскую пустыню.

21:8  Взглянув на него с верою в исцеляющую силу всемогущего и всеблагого Господа. «Не вещию, — замечает премудрый, — зримою целяшеся, но слово Твое, Господи, исцеляющее вся. Милость Господня прихождаше и исцеляше их» ( Прем 16:10-11,7 ). Прообразовательное значение медного змея ясно выражено в словах Спасителя: «Как Моисей вознес змию в пустыне, — так должно вознесену быть Сыну человеческому, дабы всякий верующий в Него не погиб, но имел жизнь вечную» ( Ин 3:14-15 ). Уясняя подробности прообраза, блаж. Феодорит замечает: «Как медный змей был изображением змиев, но не имел змеиного яда; так и Единородный Сын имел человеческое тело, но не имел греховной скверны. Как угрызаемые змиями, взирая на медного змея, получали спасение; так и уязвляемые грехом, несомненно веруя в страдание Спасителя нашего, оказываются победителями смерти, приобретая вечную жизнь» (Толк. на кн. Чис, вопр. 38). Как непререкаемый памятник чудесного проявления милости Божьей, медный змей сохранялся в народе до времени иудейского царя Езекии. Заметив склонность евреев к языческому обожанию памятника, Езекия приказал уничтожить змея ( 4 Цар 18:4 ).

21:10-13 Пройдя с запада на восток (быть может ущельем Вади-ель-Ифм), в обход гор Едома, израильтяне поворачивают к северо-востоку по направлению к моавитским долинам, идя, по замечанию Еспина, той самой дорогой, по которой и ныне двигаются караваны из Мекки в Дамаск. Из Чис 33:41-42 видно, что ранее, чем прибыть в Овоф, израильтяне имели станы в Салмане и Пуноне.

21:11 Полагают, что Овоф есть нынешнее урочище Ель-Ахса. Маленький ручеек Вади-ель-Ахса теперь составляет границу между двумя областями — Джебал и Керак, — как в древние времена служил, быть может, границей между Едомом и Моавом.

21:12 Относительно долины Заред Втор 2:14-16 сообщает, что в пути между означенной долиной и Аром умерли последние израильтяне из того поколения, которое обречено было на смерть в пустыне.

21:13 Поток Арнон в настоящее время называется: в верховьях — Сеиль-ес-Саиде, в низовьях — Вади-Моджеб (Властов).

21:14  Книга браней Господних, т. е. книга, в которую записывались повествования о войнах народа Божия.

21:16 Колодезь Беер²Колодезь. отождествляют с «колодцем Беер-Елим (колодезь витязей) в земле Моавитской» ( Ис 15:8 ).

21:20  Фасги — название одной из высот горного хребта Аварим.

21:24 Поток Иавок в настоящее время носит название «Зерка», т. е. «Голубой». Расстояние между Арноном и Иавоком 45 миль, или 68 верст.

21:25-26  Есевон (Heshbon) находился на возвышенном плато, на одной параллели с устьем Иордана, в 20 милях (30 верст) к востоку от него. Развалины его еще и теперь носят название Есбон (Властов. Свящ. лет.).

21:29  Хамос — языческое божество, чествовавшееся моавитянами, подобное Ваалу и Молоху.

21:30  Медева, ныне Мадеба (упоминается в известной надписи моавитского царя Меши), расположена в 4 милях (6 верст) к юго-востоку от развалин Есбона (Есевона, — Властов).

21:33 Царство Васан простиралось от потока Иавок на север, вдоль р. Иордана, до горы Ермон ( Втор 3:8 ).

22:1 Закончив завоевание Аморреи и Васана, евреи сосредоточиваются в низовьях Иордана, против Иерихона.

22:2-4 Составляется антиеврейская коалиция из моавитян и мадианитян.

22:5 Как показывают последующие события, Валаам не был обыкновенным языческим волхвом или кудесником. Это была несомненно богато одаренная натура, способная возвышаться до понимания истинного Бога и до уразумения голоса Его ( Чис 24:3-4 ). Валаам принадлежал к тем немногочисленным среди язычников чтителям истинного Бога, которые сохраняли истины веры и нравственности путем предания. Он жил и действовал там, откуда вышел некогда родоначальник еврейского народа Авраам, где по преимуществу поселились потомки Сима, где особенно распространены были науки, исследовавшие движение светил небесных и утверждавшие мысль человека в идее необъятности могущества и премудрости Создателя. В церковных песнопениях Валаам называется звездочетом (троп. по 3 п. кан. 24 дек.), а волхвы, пришедшие, по указанию чудесной звезды, поклониться родившемуся в Вифлееме Христу, — учениками волхва Валаама (троп. по 5 п. кан. 22 дек.). Только жадность к наживе, побуждавшая Валаама торговать своим даром, помешала ему быть истинным пророком Божьим (Тертуллиан, блаж. Иероним). Древний обычай магического воздействия на противника сохранился в военной практике некоторых народов и по настоящее время.

22:19 Обещание щедрых подарков начинает заметно ослаблять прежнюю решимость Валаама ( ст. 13,18 ) следовать велениям Бога.

22:20 Для Валаама открывается выход; он может принять приглашение старейшин и в то же время не поступить противно указаниям свыше.

22:22-35 Божественное предостережение Валааму не забывать непременного условия его путешествия ( ст. 20 ).

22:41  Высоты Вааловы считают тождественными с Вамофом («жертвенник Ваала»), находившимся на горной возвышенности близ Дивона.

23:1 Для принесения жертвы вездесущему Богу. Число семь считалось священным у многих народов Востока.

23:10  Число четвертой части Израиля. Быть может, с высот, на которых находился Валаам, был виден стан только трех еврейских колен.

23:14  Место стражей на вершине горы Фасги — по всей вероятности сторожевой военный пост. По мнению некоторых — пастушеский пункт наблюдения над стадами.

23:18  Встань, чтобы выслушать слово всемогущего Бога (ср. Суд 3:20 ).

23:21  Трубный царский звук у него, т. е.: Израилю принадлежит господственное положение среди других племен и народов.

23:22  Единорог, по евр. Реем, — дикий бык.

23:23 Все, что было, есть и будет крепкого, великого и славного в Израиле, — является не плодом волхвований, а действием божественной благости Иеговы в отношении Своего избранного народа.

23:28 Фегор — горная возвышенность невдалеке от Фасги.

24:1 Валаам окончательно убедился, что он может только благословлять народ Божий, а потому уже не удаляется от жертвенника для разрешения своего душевного волнения.

24:3  С открытым оком, т. е. с даром пророческого ясновидения.

24:4  Падает, но открыты глаза его, т. е. хотя пророк (по слабости человеческой) подвержен возможности нравственного падения и (в состоянии пророческого восторга) сильному физическому расслаблению, — его умственное око не перестает прозревать волю Божью.

24:7 Символом богатства и плодородия берется вода, как непременное условие обильной и богатой растительности¹ LXX передают первую половину 7 стиха иначе: ἐξελεύσεται ἄνθρωπος ἐκ του̃ σπέρματος αὐτου̃ (славянский: изыдет человек от семени его), следовательно вместо абстрактного понятия подлинника «семя» ставят конкретное понятие лица, в отдаленном смысле — Мессии.. Имя «Агаг» (LXX: Γωγ , славянский: Гог), по всей вероятности, было титулом амаликитских царей, подобно тому, как имена: «Авимелех» — герарских; «Фараон», «Птоломей» — египетских; «Кесарь» — римских.

24:17-19 Ближайшим образом и отчасти имеется в виду могущество Израиля при его славных земных царях. Во всей же своей полноте пророчество относится Церковью ко временам Мессии. Церковь положила настоящее пророчество паремийным чтением на праздник Рождества Христова. По словам одной церковной песни на означенный праздник, «ныне из Иакова, якоже Валаам рече, рождается Христос; языки же господствует, и возвысится благодатию Царство Его пребывающее непреемно» (троп. 5 п. кан. на Р. Х.). «Волхва звездочетца Валаама гадания ныне исполняются, — говорится в другом месте, — воссия бо звезда от Иакова и настави к солнцу славы дары носящие волхвы, от Персиды цари» (троп. 3 п. кан. на Р. Х.).

24:20 Амаликитяне ( Быт 14:7 ) — древнее ханаанское племя, кочевавшее между Египтом и Палестиной ( Исх 17; Чис 13:30; 14:45; 1 Цар 15:7; 27:8 ). В них можно видеть потомков Амалика, одного из сыновей Елифаза, первенца Исава от Ады ( Быт 36:10,12 ). Военное могущество амаликитян окончательно сокрушено было при Давиде.

24:21 Кенеи ( Быт 15:19 ) — древнее ханаанское племя, получившее свое название («кень» или «кин» — гнездо), быть может, от тех аулов, которые они устраивали для себя в горах обитаемых ими местностей (Властов). Часть кенеян, через родственника Моисея Иофора, который называется кенеянином ( Суд 1:16 ), сблизилась с евреями и поселилась в Палестине ( Суд 1:16; 4:11,17 ). Часть сблизилась с мадианитянами и амаликитянами ( 1 Цар 15:5-7; 27:10; 30:29 ).

24:22 Начало стиха очень различно в греко-славянский текст от евр.-русск., вследствие того, что LXX поняли евр. qain в смысле нариц. «гнездо», а гл. «ebaer» — в смысле собств. «Веор». Имеется в виду или нашествие месопотамского царя Хусарсафема ( Суд 3:8 ), или порабощение израильтян (а с ними и кенеев) ассириянами.

24:23 Слов «увидев Ога» нет в еврейском тексте (как отсутствуют они и во многих кодексах LXX у Гольмеса). Речь Валаама обращена к ассуру, еверу и киттиму.

24:24  Придут корабли от Киттима и смирят Ассура. Под именем «Киттим» на языке Св. Писания разумеются острова и прибрежья Средиземного моря, расположенные на запад от Палестины, как-то: Македония, Греция, Италия, с прилегающими к ним островами. В 1 Макк кн. Александр Македонский представляется пришедшим из земли Хиттим (Хеттим, Киттим); по уверению раввинов, Хиттим и Македония — одно и то же. Таким образом, начало порабощения Ассура (собирательное имя азиатских монархий) Киттимом можно усматривать в завоевательных походах Александра Македонского ( 1 Макк 1:1 ). Впоследствии греческая гегемония на Востоке сменилась римской.

И смирят Евера: имеется в виду подчинение евреев греческому и римскому господству.

Но и им гибель. Греко-римская империя (Киттим) в свой черед упала под ударами варварских народов.

24:25 Валааму не суждено было возвратиться в свою родину. Его постигла смерть от меча евреев, как божественное возмездие ( Чис 31:8 ) за коварный совет, данный Валаку против израильского народа ( Чис 25 ).

25:1-3  Ситтим (Абель-Ситтим) — поле акаций. Упоминается в Чис 33:49 и в Нав 2:1 , 3:1 . Сладострастные оргии входили в число обрядов поклонения некоторым божествам халдейской религии, распространившейся в Финикии и Ханаане. Зная грубочувственный характер еврейского народа, Валаам не сомневался, что вожделения ( Чис 26:16 ; сн. Иосиф Флавий. Иуд. древн. IV, 6, §6) чувственных удовольствий заставят израильтян забыть Иегову и соблудить в честь богов иных. «И начал народ блудодействовать с дочерями моава, и прилепился Израиль к Ваал-Фегору».

25:4  Всех начальников народа, согрешивших жертвами и блудом в честь языческого божества, повесь пред солнцем, т. е. в промежуток времени до захода солнца: по закате солнца тела повешенных должны по закону убираться ( Втор 21:22,23 ).

25:5  Судьям Израилевым — начальствующим лицам в израильских коленах.

25:8  Пронзил их, следуя чувству ревности о славе имени Божия и указаниям закона о смертной казни идолопоклонников ( Лев 20:2; Втор 13:8,9 ). «Право ревнования» — jus. zelotyparum — признается раввинским учением за каждым евреем в случаях опасности соблазна для народа (ср. Ин 2:14,17 ).

И прекратилось поражение сынов Израилевых. Кроме казни преступников по приговору Моисея и судей, соблудивший народ был наказан, по-видимому, какой-нибудь опустошительной болезнью.

25:9 Апостол Павел считает ( 1 Кор 10:8 ) погибших не 24, а 23 тысячи, держась иудейского предания, по которому тысяча людей умерли не от «язвы», а от меча по приговору Моисея и судей.

25:13 До первосвященника Илия первосвященство непрерывно находится в потомстве Финееса, сына Елеазара, сына Ааронова. При Илии первосвященство временно переходит из дома Елеазара в дом Ифамара (что Илий был из дома Ифамара, — доказывается тем, что в 3 Цар 2:27 удаленный от первосвященства Авиафар назван потомком Илия; в 2 Цар 8:17 Ахимелех назван сыном Авиафара, а в 1 Пар 24:3 тот же Ахимелех называется потомком Ифамара); но при Соломоне первосвященник Садок вновь возвращает первосвященство дому Финееса. Потомство Садока дает Израилю первосвященников вплоть до Вавилонского плена. Предание прибавляет, что (с кратким перерывом при Илии, а потом — при Давиде) потомство Финееса священнодействовало до времен самого великого Первосвященника (Властов).

25:18  За Фегора, т. е. за блужение в честь Ваал-Фегора.

20:11 Вместо того чтобы сказать скале, как ему повелел Господь, Моисей поднимает свой посох и в сильном негодовании дважды ударяет по скале. Проявив непослушание, Моисей попрал то, за что он стоял последние сорок лет, призывая народ к послушанию Богу. У этой скалы Бог не проявляет гнев на людей, жаждущих напиться воды, - напротив, это Моисей неоправданно впал в гнев, неверно представив в этом случае характер Бога.

20:12 Букв.: дал; то же и в ст. 24.

20:14 Эдом, эдомиты - потомки Исава, сына Исаака, брата-близнеца Иакова-Израиля. Очень близкое израильтянам по языку, культуре и обычаям племя.

20:24 Букв.: приобщиться к народу своему - эвфемизм, означающий «умереть».

20:25 Так в LXX.

20:29 Букв.: дом Израилев.

21:1 Или: на юге.

21:2 Букв.: мы заклятью предадим (евр. херам) эти города - эта фраза означает «отдать что-то / кого-то Богу», т.е. всецело и безвозвратно посвятить Ему на служение или полностью уничтожить.

21:4 Или: к морю Суф.

21:6 Букв.: огненные; то же в ст. 8.

21:20 Или: обращена к Ешимону.

21:28 LXX: и уничтожило (священные) столбы Арнона.

21:30 а) LXX: семя его будет уничтожено от Хешбона до Дивона.

21:30 б) Так в LXX и Самаритянском Пятикнижии; масоретский текст неясен.

22:5 Евр. Биля#м.

22:7 Друг. возм. пер.: старейшины... опытные в ворожбе; букв.: с ворожбой в своих руках.

22:13 LXX: к господину вашему.

22:32 Смысл последней части предложения в евр. тексте не вполне ясен.

22:36 Букв.: у города Моава (евр. эль-ир Моав), но ср. 21:13-15, где упоминается город Ар, что на границе Моава и амореев.

22:41 Возможно, речь идет о географическом названии: Бамот-Баал.

23:3 Согласно поверью язычников, вершины голых холмов были наиболее вероятным местом встреч с богами.

23:7 Или: изрек притчу / поучительное рассуждение; то же в ст. 18.

23:14 Или: на место дозорных.

23:21 Или: Он (Бог) не посмотрел на преступления Иакова и на неверные поступки, совершенные в Израиле.

23:23 Друг. возм. пер.: нет колдовства у Иакова, и ворожбы - у Израиля.

23:28 Или: Ешимон - возможно, топоним.

24:3 а) Или: изрек притчу / поучительное рассуждение; то же в ст. 15, 20, 21 и 23.

24:3 б) LXX: мужа, истинно видящего; то же и в ст. 15.

24:4 а) Евр. Шаддай традиционно переводилось как «Всемогущий» или как «Вседержитель».

24:4 б) Друг. возм. пер.: он падает / в транс впадает, и глаза его открыты; то же и в ст. 16.

24:13 Букв.: из сердца своего.

24:16 Букв.: знание.

24:17 а) LXX: восходит звезда от Иакова, поднимается муж (в сирийском переводе: князь; в Таргуме Онкелоса: мессия / помазанник) от Израиля.

24:17 б) Так в Самаритянском Пятикнижии (ср. с Иер 48:45).

24:19 Друг. чтение: оставшихся в Аре.

25:4 Букв.: повесь; или: посади на кол.

25:5 См. Исх 18:21-25.

25:6 Букв.: на глазах у…

25:7 а) Евр. Пинхас.

25:7 б) Букв.: от общины.

25:11 Или: в Своей ревности; ср. примеч. «а» к Исх 20:5.

25:18 Букв.: их сестрой.