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to be supposed. But leave seems to path between the vineyards. Comp. Synch, the have been given him; and the context hollow hand. requires, that in ver. 20, the words should Professor Lee.—Sisuing, m. r. groue, once. be rendered, for as much as the men are come--go with them : and we are therefore Arab. Jamo, fauces, locus ubi tussitur. to assign the cause of this Divine displeasure. Conf. fauces montium. A narrow way. With the leave to go, was given a caution as Rosen.-09797 vie , In semita vinearum, to behaviour; and reason enough there was, i. e., in angusta calle, inter vineas maceriis because Balaam loved the wages of un- (171? 772 777 773) cinctas. Siren, h. ). righteousness : and, if he went with such a tantum obvium coll. srpen, pugillus (Jes. xl. bias on his mind, 'tis no wonder, that God 12) videtur proprie esse spatiolum, quod in was angry for that wrong disposition. This pugno seu contracta manu cernitur. wickedness of his intention, and perverseness of his way, seem to have been set before

Ver. 32. him by the vision of an angel reproving him :1247 and he himself twice says, that he saw the

: ???? ?70) vision of the Almighty, falling into a trance, but having his eyes open, or opened. See - kai idoù eyò éni doveis daßonny oov, xxii. 31, 34, 35; and xxiv. 1, 16. Observe ÖTi oủk dotela ņ óðós qov evavríov pov. also, that the angel still bids him go, but Au. Ver.-32 And the angel of the Lord commands him to be cautious and obedient. said unto him, Wherefore hast thou smitten On these repeated authorities from the thine ass these three times? behold, I went context, we may safely adopt the reading out to withstand thee [Heb., to be an adverpreserved here in the Arab. version; in sary unto thee], because thy way is perverse which there is a word expressing this very before me: disposition. God was angry with him, be- Because thy way is perverse before me. cause he went (avare) with a covetous Bp. Patrick.-His intentions and purposes inclination. And the Arab. version will be were not sincere and honest; for pretending the more easily admitted now; because of to obey God, he designed, if he could, to the proofs lately given, that it agrees with serve Balak. The word we translate perHeb. MSS, in several places, where it does verse signifies perplexed and intricate in the not agree with the versions either Greck or Arabian language: and so Bochartus thinks Syriac: consequently it has a right to be it should be translated here. considered, as being sometimes a primary Gesen.-"I only in Kal, probably, to be version likewise. See my Gen. Dissert., destructive. (Arabic, bin, to precipitate into p. 20.-Kennicolt.

ruin) Numb, xxii. 32: 720 777 '?, for Ver. 23, 21, 25, 26, &c. the way is destructive in my eyes, oủk do teia du. l'er. The angel of the Lord. Ý ódós cov évavriov mov. Vug., quia perBooth.— The angel Jehovah.

lersa est via tua, mihique contraria. The

Samaritan has (from a gloss), 1997.
Ver. 21.

Prof. Lee.-57, Arab. bje, præcipitem : 17.919727 .7 77 07 dedit in exitium ; conj. vi lapsus fuit in

exitium. Precipitating into ruin, Job xvi. 11. kai ēotn ó üyyedos Toù leoù év tais aühafi See my note. Numb. xxii. 32, 7 717.7 SY, Tôv ciutoélwv. Opayuòs évte v Dev, kai "pay- ellip. for 130 x er, thou art lost as to wall, pós évtelev.

i.e., art in a ruinous state : taking ay as a et l'er.-21 But the angel of the Lord verbal now. stovel in a path of the vineyards, a wall Rosen.--32 In verborum 7 17 7? being on this side, and a vall on that side. interpretatione et veteres et recentiores ob In a path of the vineyards.

prater bunc locum duntaxat Job. xvi. 11, Giol., Booth. In a path between two obrium admodum variant. llorum convineyards.

jeetwas aut somnia si quis scire cupit, adeat O sen. , m. I narrow path, hollore Michaelis Suppll., p. 1161. Illustrandum Witl, Numb. xxii. 21 only : C e bine?, est Tex Arab. , præceps ruit, cxitialis,

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periculosus fuit, ut verba ita sint vertenda : [ I will tell thee. And he went to an high præceps, i.e., periculosa est via coram me, place for, he went solitary). video tibi ingens periculum imminere, ut I will tell thee. tutius tibi sit in via non pergere. Ita Ged. I will tell thee. So Balak stood by Saadias : præceps, periculosa est via. In his holocausts; while Balaam went to enquire cod. Sam. legitur, 777 177 ' , quoniam of God (LXX). mala est ria lua. Sed ea videtur esse critici And he went to an high place. Samaritæ emendatio, quales plurimæ in Bishop Patrick.He went to an high cod. Sam. occurrunt. Affixum tamen place.] Or rather, into a valley : for he was secundæ personæ addendum esse to 77777 e' now in a high place when he sacrificed, and lectione Samaritana, Dathius existimat cum did not go into another high place, but down Clerico.

into the plain (as the Hebrew word properly Ver. 35.

signifies), where he might, in some solitary

retirement, address himself to God, and 72707 ON DONT DESTY .— expect his presence with him. So we trans927 7370 ing 759 77onprins late it in the margin, he went solitary.

Therefore, if we retain the other translation, συμπορεύθητι μετά των ανθρώπων. πλην

wv; - it must be understood of some part of the pnua ô tàv eitw Tipòs oe, TOūTO Quauen high place, where he might be solitary, viz., dalnoai, K.T.A.

into the grove, which high places seldom Au. Ver.-35 And the angel of the Lord wanted. In these high places they built said unto Balaam, Go with the men : but their temples, and had their oracles : as we only the word that I shall speak unto thee, learn from Justin, lib. xxiv., cap. 6, where that thou shalt speak, &c.

he saith, the temple of Apollo positum est Pool. That thou shalt speak: these in monte Parnasso, &c., “ was seated upon words may express either, 1. The event; or, the mountain Parnassus :" and from Pau2. His duty. See above on ver. 20. sanias, who, speaking of the cave of Tropho

Ged., Booth. But take heed (Sam., nius in Baotia, saith, čoti mavrelov i rèp LXX] to speak only what I speak unto tồ ágos éri Toù őpous, “the oracle is in a thee.

grove upon a mountain." The like might Ver. 38.

be observed of other oracles: which may Au. Ver.That shall I speak.

countenance tliis conjecture, that some such Ged., Booth. I will take heed (Sam.] to P

w to pretended oracle might be in this high place,

where Balaam went for direction from God. spcak.

Ged.--Now he went in anxious silence. Ver. 10.

Booth. And he went to an open place. Au, Ver.- And sent, &c.

Gesen.-ple, a hill, but particularly a Ged., Booth.-- And sent portions, &c. bare hill, not covered with wood. Jer. iv.

11; xii. 12: 79791 Cipa, hills in the desert, Chap. XXIII. 3.

Isa. xli. 18 (parall. 77), xlix. 9; Jer. iii. by Sanni 55 batay 2, 21; vii. 29; xiv. 6; Numb. xxiii. 3 : 117?

sy is big ", and he went up a hill. (in Syr.

leza, planities.)

s' Prof. Lee.-t, iln elerated and con: vous

V.6.- spicuous place, having an extensive vieu.

? kai citite Balads tipos Bahrix. Tapúotne. Rosen.-Verba punt 72 varie exponuntur. éti tñs Avoias oov, kai topetoojal ei pou Onkelos et Arabs Erp.: abiit solus; Vulpaveitai ó teòs év (ruvavtiget, kai prua, ô túy gatus pe vertit velociter. Ex Chaldaico pou Ôeifn, åvayyelô ooi. Kai tapéorn Balik , contrivit, attrivit, nonnulli ex Judzis Éti tos Ovoias autou. Kai Bulacije é opelon vocem illam interpretati sunt de animo étre pornoai tòv Deúv. kai étropeúdn ellen. Bileami quasi attrito, h. C., sollicito et

Au. Ver.-3 And Balaam said unto anxio. Equidem sequi mallem LXX, qui Balak, Stand by thy burnt offering, and I habent: étropellon ei leiav, se, eis yópav, abiit will go : peradventure the LORD will come in regionem planum, subaud. montis ubi to meet me: and whatsoever he she weth me sacra fiebant. Please enim coll. Syr. X'IU

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significat locum complanatum, hinc h. I. ubi 700 bi n in pipa min ba ninyo sermo est de monte, significari videtur locus planus in monte, in quo liber detur pro

: 17pm spectus quoquo versum. Durior quidem rís é Enkpißáoato omépua 'Iakwß, kai Dathio videtur ellipsis præpositionis 5x in rís étapiduńoetai dýpovs lopaña; drobávou por . Sed observandum est, Hebræos ń yuxń pov év yuxais Skalwv, kai yévoito interrogantibus quorsum ? respondere accu- ott épua pov ás TÒ Otepua toutwv. satiro lisurpando, sive nomen urbis com- | Au, Ver.--10 Who can count the dust of memorandum sit, ut 1 Reg. xiv. 2; 2 Chr. Jacob, and the number of the fourth part of XX. 36, sive nomen regionis aut loci appel- Israel? Let me (Heb., my soul, or, my life lativum, ut Ps. civ. 8; 2 Sam. xv. 27; die the death of the righteous, and let my Num. xiv. 26. Plura exempla vid. in last end be like his ! Gesenii Lehrg., p. 685. Accommodate Ged., Booth.igitur ad Hebræorum loquendi modum h. 1. 10 Who shall count the dust-like seed of

per la positum est pro panen 72, discessil Jacob?
in locum, ex quo prospectum haberet minus Who shall number the multitude of
impeditum.

Israel? &c.
Ver. 7, 8.

Pool. The dust of Jacob, i.e., the numberless people of Jacob or Israel, who, according to God's promise, Gen. xii. 16 ;

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: nyt na P5
: bunings arvinnsla vs 75 the earth. Of the fourth part sso Gesen.,

Lee, Rosen.] of Israel, i.e., of one of the και αναλαβών την παραβολήν αυτού είπεν. .

V camps of Israel; for they were divided into έκ Μεσοποταμίας μετεπέμψατό με Βαλάκ | fo

Banak four camps, Numb. ii., which Balaam from βασιλεύς Μωαβ εξ ορέων απ' ανατολών, λέ- this lheight could easil, discover: much less yov. delpo apagai jou tòv’Iakos, kai deüpo

po can any man number all their host. Of the επικατάρασαί μοι τον Ισραήλ.

righteous, i. e., of this holy and righteous Au. Ver.--7 And he took up his parable,

; people, the Israelites, called Jeshurun, Deut. and said, Balak the king of Moab hath skii. 15, which word signifies upright or brought me from Aram, out of the moun righteous. The sense is, they are not only tains of the east, saying, Come, curse me happy above other nations in this life, as I Jacob, and come, defy Israel.

have said, and therefore in vain should I Bp. Putrick.--Ile took up.] A Hebrew aurse than 1

"ell curse them, but they have this peculiar priphrase for speaking aloud.

vilege, that they are happy after death; His parable.] Or, prophetical speech ; their happiness begins where the happiness which was sometimes delivered in parables, Cof

araules of other people ends; and therefore I properly so called ; that is, not in plain 'heartily wish that my soul may have its words, but in apt figures and resemblances i portion with theirs when I die. My last (concerning which see Maimonides, par. ii., ene. i.e.. my death, as the word is used. cap. 13). But here the word parable sig- 0.

parable siga | Or, my posterity, as this Hebrew word signifies (as it doth in the book of Job) a 'wifies, Psal. cix. 13; Dan. xi. 4 ; Amos iv. 2. weighty speech expressed in sublime and And as the covenant and blessing of God majestic words, Job xxvii. 1; xxix. 1.

given to Abraham did reach to his posterity, 7, 8. Defy.

so this might not be unknown to Balaam, Geld., Booth., Gesen.Execrate.

which might give him occasion for this wish. Bp. Patrick.- Curse me Jacob, and come, 'On my reari. as the word is taken, Prov. defy Israel.] Two different expressions for xxii. 18; xxiv. 20. But the first sense the same thing ; only the latter word (which seems the most true, because it agrees best we translate kety) imports something of with the usage of Scripture to repeat the fury; because he would have had him curse same time

am curse same thing in other words, and this includes them in such a prophetie rage as should the third sense, to wit, the reward, which is have the most diretul effects upon them.

here supposed to follow death : and for pusVer. 10.

terity, it doth not appear that he had any, or, if he had, that he was so very solicitous

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God's covenant with Abraham and his pos- I meum sicut illius ? non aliis non est finis terity. Nay, he rather seems to have had dierum sive vitae, sed tempus futurum, ut some hope of ruining Abraham's posterity, Gen. xlix. 1. Doederlinio in Biblioth. which he attempted both here and after- Theolog., par. i., p. 299. yy est felix wards.

rerum in hac vita successus posteritatisque Bp. Patrick.And let my last end be like prosperitas. Innuit Bileamus, totum popuhis.] Or, “let my posterity" (for so the lum Israeliticum per omnia futura temword we here translate last end often sig- pora felicissimum fore, neque ullum malum nifies, Ps. cix. 13; Dan. xi. 4), or, “those esse experturum. Ceterum quisque sponte that come after me," be like unto his de- intelligit, Bileamum non de singulis Israelscendants.

itis, sed de toto populo simul sumto hæc Rosen.-10 m en g, Quis numerat, verba protulisse, sibique ejusdem fata esse i.e., potest numerare pulverem Jacobi? i. e., adprecatum. posteros Jacobi pulverem multitudine

Ver. 14. æquantes. Cf. Gen. xiii. 16; xxviii. 11.1997 witgolys bös Tin non Onkelos: parvulos domus Jacobi, de quibus dictum est : multiplicabuntur instur pulveris terræ. Verba e ruins ont plures sic kai tapélaev aŭtov eis aypoll okotiày éti reddunt: et numerum quartæ partis populi kopupnu delaçevuevov, K.T.A. Israelitici. Ox volunt esse Genitivi notam, Au. l'er.- 14 And he brought him into ut x. 2: ninong rog, profectio castrorum, the field of Zophim, to the top of Pisgah et Jes. xi. 9 : Deut. xi. 22; Hab. ii. 13./[or, the hill], and built seven altars, and Sed hisce locis nomina posita sunt pro in- offered a bullock and a ram on every finitivis, quæ casus verborum suorum regunt. altar. Sunt, qui pro 1009 h. 1. divisim legi velint Bp. Patrick.-Ile brought him into the Top ?, ut respondeat to 73 op in membrofielil of Zophim.] Or, as some translate it, antecedenti. Verum etsi huic conjecturae unto Sede-Zophim; a place by the very faveant 3 Codd. Samaritani et LXX, qui sic name apt to enchant a superstitious mind vertunt: kai rís étapi@uigeti díjuovs 'lo- with expectation of success, as Dr. Jackson pańà ; tamen vix credibile, scripturam illam, speaks. It is thought by some to be so sensum faciliorem reddentem, si unquam in called from the watchers that were placed Codd. Hebrr. exstitisset, ex iis ita eva-here, which the word Zophim imports. nuisse, ut ne in uno quidem illorum serrata Rosen.-Igitur secum cum ducit per camsit. Sed nihil difficultatis verbis in 1909 pos speculatorum in fastigium Pisge. Campus bagi inerit, si nomen 90? pro verbo unde speculatorum videtur planities fuisse in est derivatum positum capiamus, quod in summo monte, in qua speculatores collocari poetico stylo baud raro fieri observat Gesen. solebant. In iis enim regionibus, perpetuis Lehrg., p. 726, veluui Gen. xlix. 1, ne propæne latrociniis infestis, erant in altis jugis ning, Jes. viii. 6, vien pro interno, vid. et Jud. homines, qui voce aut signo adventum lav. 8; Job. xxxvi. 18. Erunt igitur verba tronum significarent, vid. Jes. xxi. 11; lii. 8. illa sic reddenda: et quis numerabit vel

Ver. 18. quartam partem Israelis ? ai procul dubio est quatuor illarum castrorun Israeliticorum

:57 17? 'IY 772 --partium, in quas duodecim tribus crant

- évótigai peuptus viòs Eendóp. divisæ (Num. i.), una, quam fortasse Bi- fu l'er.—18 And he took up his parable, leamus eminus prospectabat. Ita Onkelos: and said, Rise up, Balak, and hear; hearken

anima mea, i.e., utinam moriar mortem jus-quente y occurrit et Job. xxxii. 11. Ilic torum, i.e., Israelitarum, utiex serie orationis non est opus, ut cum Michaele pro Z, ad liquet, allusione ad literas 70' facta, a quibus me, legamus ?, testis meus (sey anfierksan Israelitarum nomen incipit. Seusiis esse und sey mein Zenge), preeuntibus LXX, videtur: Israelite tanta fruentur felicitate, évótcoin1 pipTUS (7) viòs Eenpóp. Syrus et qualem ipse mihi usque ad mortem opto; interpres Samaritanus : audi testimonian q.d., utinam mihi contingat æque fortuma- meum. 7 12, Fili Zipporis ! iad 2 est tum mori. 3707 7778779, Sitque ultimum paragogicum, vid. ad Ps. L. 10.

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Ver. 19.

Booth.
I behold (Sam.] no trouble in Jacob,

Nor do I see distress in Israel. ? ???? ?? Ses 1977 Bp. Patrick.21 Ile hath not beheld

1927 iniquity in Jucob, neither hath he seen per

; verseness in Israel.] Both the word aven ούχ ως άνθρωπος ο θεός διαρτηθήναι, ουδ' | ως υιός ανθρώπου απειληθήναι. αυτός είπας,

(which we translate iniquity), and the word

I amal (which we translate perverseness) sigουχί ποιήσει; λαλήσει, και ουχί έμμενεί.

nify frequently in Scripture the highest Au. Ver.-19 God is not a man, that he wicke

wickedness, viz., idolatry. And so Onkelos should lie; neither the son of man, that he here understood it. when he thus parashould repent : hath he said, and shall phrased these words : “ I see that there are he not do it? or hath he spoken, and shall none who worship idols in the house of he not make it good?

Jacob), nor any servants of trouble and Son of man. So most commentators.

vanity (so they called idols) in Israel." Ged., Booth.--Son of Adam.

And accordingly the Vulgar Latin expressly

translates this verse thus, “ There is no idol Ged.-Shall he promise ?

in Jacob, nor is there any image seen in Ver. 21.

Israel: ” which seemed so clear a truth to

Johannes Forsterus, a famous professor of N ?SVO 1.!* P N, the llebrew tongue in the beginning of the

Spoken.

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hin these words in his Lexicon, he saithi, “ From am

this place all the prophets borrow these ουκ έσται μόχθος εν Ιακώβ, ουδε οφθή

,, Quoe opon phrases, and translated them
και

to express TETAL óvos év 'lo pana. Kúplos ó Deus aŭtov impietv. i.e.. idolatrous worship. devised Let' avtoð ēvooča dp xóvtov év avto. according to men's own humours and de

Au. Ver.-21. He hath not beheld ini- sires, and by the instinct of the devil: for quity in Jacob, neither bath he seen per- Moses was the fountain of all the prophets." verseness in Israel : the Lord his God is Thus he writes upon the word 728, and he with him, and the shout of a king is among repeats it again upon the word bor. So them.

that this is the reason Balaam gives why Ken.-HE (God) hath not beheid iniquity God had blessed, and he could not curse in Jacob, neither hath he seen perverseness in them, because they were free from idolatry; Israel. This account is contrary to that unto which, unless they could be seduced, given by Moses, in many places, particularly there was no hope that God would deliver Deut. ix. 6—21. "Tis happy, therefore, them into the power of their enemies; for that the Samaritan Pentateuch reads here which reason Balaam afterward counselled

n, in the first person ; which makes a this prince to entice them to this sin by good and consistent sense. Balaam, from beautiful women, as the only way to more an high place viewing the Israelites, saw God to be angry with them. them regular and decent, not noisy or There are, indeed, a great many that take tumultuous; without any disorderly violence these words in the common sense, for all or idolatrous outrage, on which he could at manner of sin, which God is said not to see all fix, as a ground for censure or maledic in this people, i.e., so as to mark it out for tion. He therefore says, as the words punishment; fer, though they were many should be expressed--“I do not behold ways great offenders, vet he had such an iniquity in Jacob, neither do I see perverse-indugent kindness to them, that he would ness in Israel.” The word 1987 (if not origi- not correct them for every sin which they nally 878) is a participle, videns ; and committed. But this returns to the former videns sum is video. The Syriac version is exposition ; that they were safe as long as rendered here, non rideo, nec aspicio ; and they kept themselves from the great transin the Chald. par. the first verb is rendered gression, that is, idolatry. inducor.

The Lord his God is with him.] They Gril.-I behold [Sam.] nothing harintul worshipping God alone, were therefore under in Jacob: I see nothing disastrous in Israel. his special care and protection. Onkelos

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