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A. M. 2553.
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B. C. 145).




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Balaam seeks no longer


foi enchantments A. M. 2553. háth as it were the strength of Balak, Told not I thee, saying, An. Exod. Isr. a unicorn.

i All that the LORD speakcth, that An. Exod. Isr. 23 Surely there is no enchant- I must do ? ment against Jacob, neither is there any 27 And Balak said unto Balaam, « Come, I divination against Israel: according to this pray thee, I will bring thee unto another place; time it shall be said of Jacob and of Israel, peradventure it will please God that thou mayest 1 What hath God wrought !

curse me them from thence. 2+ Behold, the people shall rise up 5 as a great 28 And Balak brought Balaam unto the top lion, and lift up himself as a young lion : " he of Peor, that looketh ? toward Jeshimon. shall not lie down until he eat of the prey, and 29 And Balaam said unto Balak, to Build me drink the blood of the slain.

here seven altars, and prepare me here seven 25 And Balak said unto Balaam, Neither bullocks and seven rams. curse them at all, nor bless them at all. 30 And Balak did as Balaam had said, and

26 But Balaam answered and said unto offered a bullock and a ram on every altar. Deut. xxxiii. 17; Job xxxix. 10, 11.- - Or, in. Psa. xxxi. i Verse 12; chapter xxii. 38; 1 Kings xxii. 14. - Verse 13. 19; xliv. i. -5 Gen. xlix. 9. Gen. xlix. 27.

· Chap. xxi. 20. Ver. 1. beast is intended by the original word. The Septua- should be read thus : “As at this time it shall be told gint translate the word povokepws, the unicorn, or one- to Jacob and to Israel what God worketh ;" i. e., this horned animal; the Vulgate, sometimes, -unicornus ; people shall always have prophetic information of what and in the text rhinocerotis, by which the rhinoceros, God is about to work. And indeed, they are the only a creature which has its name from the horn on its people under heaven who ever had this privilege. nose, is supposed to be meant. That no single-horned When God himself designed to punish them because animal can be intended by the reem of Moses, is suffi- of their sins, he always forewarned them by the prociently evident from this, that Moses, speaking of Jo phęts; and also took care to apprise them of all the seph, says, “ he has the horns of A unicorn," or reem, plots of their enemies against them. where the horns are spoken of in the plural, the ani- Verse 24. Behold, the people shall rise up as a great mal in the singular. The creature referred to is either lion] *Slabi, the great, mighty, or old lion, the king the rhinoceros, some varieties of whịch have two horns of the forest, who is feared and respected by all the on the nose, or the wild bull, urus, or buffalo; though other beasts of the field; so shall Israel be the subduer some think the beast intended is a species of goat; and possessor of the whole land of Canaan. And as but the rhinoceros seems the most likely. There is a young lion, 'n ari from 77% arah, to tear off, the literally a monoceros, or unicorn, with one large curled predatory lion, or the lion in the act of seizing and learivory horn growing horizontally out of his snout ; but ing his prey ;-the nations against whom the Işraelites this is not a land animal, it is the modiodan or nurwal, a are now going shall be no more able to defend themmarine animal of the whale kind, 2 horn of which is now selves against their attacks, than the feeblest beasts of before me, measuring seven feet foar inches ; but I be the forest are against the attacks of the strong lion. lieve the rhinoceros is that intended by the sacred writers. Verse 28. Unto the top of Peor] Probably the

Verse 23. There is no enchantment, fc.) Because place where the famous Baal-peor had his chief temGod has determined to save them, therefore no en- ple. He appears to have been the Priapus of the chantment can prevail against them.

Moabites, and to have been worshipped with the same According to this time, gc.] 1. think this clause l'obscene and abominable ritos,

Balaam, finding that God was determined to bles's Israel, seeks no longer for, enchantments, 1.

The Spirit of God coming upon him, he delivers a most important prophetic parable, 2-9. Balak's anger is kindled

against him, and he commands him to depart to his own country, 10, 11. Balaam vindicates his conduct, . 12, 13; and delivers a prophecy relative to the future destruction of Moab by the Israelites, 14-17;

also of Edom, 18, 19; of the Amalekites, 20 ; and of the Kenites, 21, 22., Predicts also the destruction of. Asshur and Eber, by the naval power of Chittim, which should afterwards be itself destroyed, 23, 24.

Balaam and Balak separate, 25.
A. M. 2553, ANN when Balaam saw that it Israel, he went not, as at other A. M. 2553.
B. C. 1451.

B. C. 1451. · An. Exod. Isr.40.

pleased the LORD to bless times, to seek for enchantments, An. Exod. Isr.40. a Chap. xxiii. 3, 15.

Heb. to the meeting of enchantments.

serve that the proper meaning of the word ond naVerse 1. He went not, as at other times, to seek for chash is not easily ascertained; see chap. xxi. 9, and enchantments] We have already had occasion to ob- see on Gen. iii. 1. Here the plural d'una nechashim

A. M, 2553.
B. C. 1451.




Baleam's prophetic parable of CHAP. XXIV.

the great prosperity of Israel. but he set his face toward the God, which saw the vision of A, M. 2553.

B. C. 1451. An. Exod. Isr. wilderness.,

the Almighty, & falling into a An. Exod. Isr. 2 And Balaam lifted up his trance, but having' his eyes eyes, and he saw Israel abiding in his tents open: according to their tribes; and a the Spirit of 5 How goodly are thy-tents, O Jacob, and God came upon him.

thy tabernacles, O Israel ! 3 e And he took up his parable, and said, Ba- 6 As the valleys are they spread forih, as laam the son of Beor hath said, and the man gardens by the river's side, has the trees of lign | whose eyes are open hath said:

aloes which the LORD hath planted, and as 4 He hath said, which heard the words of cedar trees beside the waters.

• Chap. ii. 2, &c.- 1 Chap. xi. 25; 1 Sam. x. 10; xix. 20, 5 See 1 Sam. xix. 24 ; Ezek. i. 28; Dan. viii. 18; x. 15, 16; 23; 2 Chron. xv. I. Chap. xxiij. 7, 18. - Heb. wko had 2 Cor. xü. 2, 3, 4; Rev. i. 10, 17. he Psalm i. 3 ; Jer. xvi. 8. his eyes shut, but now opened.

i Psa. civ. 16. is rendered enchantments; but it probably means no campment.

As the word comes from the root box more than the knowledge of future events. When ahal, which signifies to spread or branch out, and Balaam saw that it pleased: God to bless Israel, he therefore is applied to tents, because of their being therefore thought it unnecessary to apply for any far- extended or spread out on the ground; so when it is ther prophelic declarations of God's will as he had applied to trees it must necessarily mean such as were done before, for he could safely infer every good to remarkable for their widely-extended branches ; but this people, from the evident disposition of God towards what the particular species is, cannot be satisfactorily them.

ascertained. By the Lord's planting' are probably Verse 2. The Spirit of God came upon him.] This meant such trees as grow. independently of the cultiDivine afflatus he had not expected on the present oc- vation of man.-Nullis hominum cogentibus; or, as casion, but God had not yet declared the whole of his Virgil expresses it,will. Verse 3. He took up his purable) His prophetic

Sponte sua quia se tollunt in luminis

VIRG., Geor. ii., ver. 47. declaration couched in highly poetic terms, and in regular metre, as the preceding were,

“Such as sprung up spontaneously into the regions of The man whose eyes are open} I believe the original

Jight.” any shethum, should be translated shut, not open ; for As cedar trees) Gabriel Sionita, a very learned in the next verse, where the opening of his eyes is Syrian Maronite, who assisted in editing the Paris mentioned, a widely different word is used, iba galah, Polyglot, a man worthy of all credit, thus describes which signifies to open or reveal. At first the eyes of the cedars of Mount Lebanon, which he had examined Balaam were shut, and so closely too that he could on the spot : not see the angel who withstood him, till God opened “ The cedar grows on the most elevated part of the his eyes ; nor could he see the gracious intentions of mountain, is taller than the pine, and so thick that five God towards Israel, till the eyes of his understanding men together could scarcely fathom one. It shoots were opened by the power of the Divine Spirit. . This out its branches at ten or twelve feet from the ground; therefore he mentions, we may suppose, with humility they are large, and distant from each other, and are and gratitude, and to the credit of the prophecy which perpetually green.

The cedar distils a kind of gum, he is now about to deliver, that the Moabites may re- to which different effects are attributed. The wood ceive it as the word of God, which must be fulfilled in of it is of a brown colour, very solid, and incorruptible due season. His words, in their meaning, are similar if preserved from wet. It bears a small apple, like to to those of the blind man in the Gospel : “ Once I was that of the pine.". blind, but now I see."

De la Roque relates some curious particulars conVerse 4. Falling into a trance] There is no indi- cerning this tree, which he learned from the Maroncation in the Hebrew that he fell into a trance ; these ites of Mount Libanus : « The branches grow in pawords are added by our translators, but they are not rallel rows round the tree, but lessen gradually from in the original. Soj nophel is the only word used, and the bottom to the top, shooting out parallel to the hosimply signifies falling, or falling down, perhaps in rizoh, so that the tree is, in. appearance, similar to a this instance by way of religious prostration,

As the shows, which fall in vast quantities on Verse 6. Lign aloes which the Lord hath planted] this mountain, must necessarily, by their weight on Or, as the tents which the Lord hath pitched; for it such a vast surface, break down these branches, nais the same word, o sax ohalim, which is used in the ture, or rather the God of nature, has so ordered it, 5th verse.

But from other parts of Scripture we find that at the approach of winter, and during the snowy that the word also signifies a spocies of tree, called by season, the branches erect themselves, and cling close some the sandal trec, and by others the lignum or wood to the body of the tree, and thus prevent any quantity aloes. This tree is described as being eight or ten of snow from lodging on them." feet high, with very large leaves growing at the top; Mr. Maundrell, who visited Mount Libanus in 1697, and it is supposed that a forest of those at some dis- gives the following description of the ceders still grow. tance must bear some resemblance to a numerous en-I ing there :





Balak's anger being kindled,

NUMBERS. he commands Balaam to depart A. M. 2553. 7 He shall pour the water out I thought to promote thee unto A. M. 2553. B. C. 1451.

B. C. 1151. <An. Exod. Isr. of his buckets, and his seed shall great honour; but, lo, the LORD

An. Exod. Isr.

40. be * in many waters, and his king hath kept thee back from honour. shall be higher than Agag, and his m king- 12 And Balaam said unto. Balak, Spake I dom shall be exalted.

not also to thy messengers which thou sentest 8 God brought him forth out of Egypt; he unto me, saying, hath as it were the strength of a unicorn ; 13 w If Balak would give me his house full he shah • eat up the nations his enemies, and of silver and gold, I cannot go beyond the shall p break their bones, and a pierce them commandment of the LORD, to-do either good through with his arrows.

or bad of mine .own mind; but what the LORD 9. - He couched, he lay down as a lion, and saith, that will. I speak.? as a great lion: who shall stir him up? 14 And now, behold, I go unto my people : • Blessed is he that blesseth thee, and cursed come therefore, and I will advertise thee is he that curseth thee.

what this people shall do to thy people y in the 10 And. Balak's anger was kindled against latter days. Balaam, and he + smote his hænds together : 15 .And he took up his parable, and said, and Balak said unto Balaam, "I called thee Baalam the son of Beor hash said, and the to curse mine enemies, and, behold, thou hast man whose eyes are open hath said: altogether blessed them these three times. ·16 He hath said, which heard the words of

11 Therefore now flee thou to thy place : God, and knew the knowledge of the Most

* Jer. li. 13; Rev. xvii. 1, 15.-ll Sam. xv. 9. _m 2 Sam. Gen. xii. 3 ; xxvii. 29.- Ezek. xxi. 14, 17į xxi. 13. v. 12; 1 Chron. xiv., 2. Chap. xxii. 22.-40 Chap. xiv. 9; Chap. xxii. 11 ; Deut. xxii. 4,5; Josh. xxiv. 9, 10; Neh. xiii. 2. xxiii. 24.—P Psa. ii. 9; Isa. xxxvii. 13; Jer. I. 17. - Psa. Chap. xxij. 17, 37. Chap. xxii. 18.-_Mic. vi. 5; Rer, xlv. 5; Jer. 1. 9. Gen. xlix. 9.

ii. 14.-y Gen. xlix. 1; Dan. u. 28; X. 14.-Ver. 3, 4. “ These noble trees grow among the snow, near the is supposed to have seen as common to all the Amahighest part of Lebanon, and are remarkable, as well | lekitish kings as Pharaoh was to those of Egypt. But for their own age and largeness as for those frequent several critics, with the Septuagint, suppose that a allusions to them in the word of God. Some of them small change has taken place here in the original word, are very old, and of a prodigious bulk; others younger, and that instead of 1285 meagag, than Agag, we should and of a smaller size. Of the former I could reckon read 219 miggog, than Gog. As Gog in Scripture only sixteen, but the latter are very numerous. I mea- seems to mean the enemies of God's people, then the sured one of the largest, and found it twelve yards and promise here may imply that the true worshippers of six inches in girt, and yet sound, and thirty-seven the Most High shall ultimately have dominion over all yards in the spread of its branches. At about five or their enemies. six yards from the ground it was divided into five limbs, Verse 8. God brought him forth out of Egypt] They each of which was equal to a great tree.”—Journey were neither expelled. thence, nor came voluntarily from Aleppo to Jerusalem, p..142.

away. God alone, with a high hand and uplifted army, Verse 7. He shall pour the water out of his buckets, brought them forth. Concerning the unicorn, see on fc.) Here is a very plain allusion to their method of chap. xxiii. 22. raising water in different parts of the East. By the Verse 9. He couched, he lay down as a lion, $c.] well a tall pole is erected, which serves as a fulcrum See the original terms explained chap. xxiii. 24. to a very long lever, to the smaller end of which a These oracles, delivered by Balaam, are evident probucket is appended. On the opposite end, which is phecies of the victories which the Israelites should much larger, are many notches cut in the wood, which gain over their enemies, and of their firin possession of serve as steps for a man, whose business it is to climb the promised land. They may also refer to the great up to the fulcrum, in order to lower the bucket into the victories to be obtained by the Lord Jesus Christ, that well, which, when filled, he raises by walking back on Lion of the tribe of Judah, over sin, death, and Satan, the opposite arm, till his weight brings the bucket above the grand enemies of the human race; and to that most the well's mouth : a person standing by the well emp- numerous posterity of spiritual children which should ties the bucket into a trench, which communicates with be begotten by the preaching of the Gospel. the ground intended to be watered.

Verse 11. Lo, the Lord hath kept thee back from His seed shall be in many waters] Another simple honour.) A bitter and impious sarcasm.

“ Hadst allusion to the sowing of rice. The ground must not thou cursed this people, I would have promoted thee only be well watered, but flooded, in order to serve for to great honour ; but thou hast chosen to follow the the proper growth of this grain. The rice that was directions of Jehovah rather than mine, and what will sown in many waters must be the most fruitful. By he do for thee ?" an elegant and chaste metaphor all this is applied to Verse 15. The man whose eyes are open] See on the procreation of a numerous posterity.

ver. 3. It seems strange that our version should have His king shall be higher than Agag] This name fallen into such a mistake as to render onu shethum,



Balaam predicts the destruction CHAP. XXIV.

of Moab and Edom. A.M. 2553. Fligh, which saw the vision of ners of Moab, and destroy all the A. M. 2553. B. C. 1451.

B. C. 1451. An. Exod. Isr. the · Almighty, falling into a children of Sheth.

An. Exod. Isr. trance, but having his eyes 18 And e Edon shall be a posopen :,

session, Seir also shall be a possession for his 17 .I shall see him, but not now : I shall enemies; and Israel shall do valiantly. behold him, but not nigh: there shall come 19 Out of. Jacob shall come he that shall ba Star out of Jacob, and ca Sceptre shall have dominion, and shall destroy him that rise out of Israel, and shall .d smite the cor- remaineth of the city.

a Rev. i. 7. - Matt. ii. 2; Rev. xxii.-16. Gen. xlix. 10; viii. 2; Jer. xlviii. 45.- 2 Sam. viii. 14; Psa. Lx. 8, 9, 12. 2. d Or, smite through the princes of Moab; 2 Sam. 'Gen. xlix. 10, open, which it does not signify, when the very sound Seir also shall be a possession] That is, unto the of the word expresses the sense. The Vulgate has king Messiah ; as it is said : “ And saviours shall come very properly preserved the true meaning, by render- upon Mount Zion to judge the Mount of Esau ; and ing the clause cujus obturatus est oculus, he whose the kingdom shall be the Lord's ;" Obad., ver. 21. See eyes are shut. The Targum first paraphrased the pas. Ainsworth. sage falsely, and most of the versions followed it.

Verse 19. Out of Jacob shall come, fc.} This is Verse 17. I shall see him, but not now] Or, I supposed to refer to Christ, because of what is said shall see him, but he is not now. I shall behold him, Gen. xlix. 10. but not nighI shall have a full view of him, but the It is exceedingly difficult to fix the true sense of time is yet distant. That is, The person of whom I this prophecy in all its particulars. Probably the star, am now prophesying does not at present exist among ver. 17, is only an emblem of kingly power.

Among these Israelites, nor shall he appear in this generation. the Egyptians a star is said to have been the symbol There shall come a Star out of Jacob, and a Seeptre. of the Divine Being. The sceptre refers to the kingly shall rise out of Israel-a person eminent for wisdom, power in exercise. The corners or outskirts may mean and formidable for strength and power, shall arise as the petty. Moabitish governments, as the Chaldee has king among this people. He shall smite the corners understood the term. If karkar, which we translate of Moab-he shall bring the Moabites perfectly under utterly destroy, be not the name of a place here, as it subjection ; (See 2 Sam. viii. 2 ;) and destroy all the is in Judg. viii. 10, (which is not very likely,) it may children of Sheth. The original word p karkar, be taken in one of those senses assigned to it, (see on from 7p karah, to meet, associate, join, blend, and the ver. 17,) and signify the blending together the children like, is variously translated : vastabit, he shall,wuste, of Sheth, that is, all the inhabitants of the earth ; for Vulgate.—APOVOĽlevoel, shall pray on, Sept. — buy so the children of Sheth must necessarily be underyishlot, shall rule over,TARGUM.—Shall shake, ARABIC. stood, unless we consider it here as meaning some king

viss barbend, shall put a yoke on, Pers.-Shall of the Moabites, according to Grotius, or a city on the unwall, Ainsworth, &c., &c.

borders of Moab, according to Rabbi Nathan. As The Targum of Onkelos translates the whole pas- neither Israel nor the Messiah ever destroyed all the sage thus: “I shall see him, but not now: I shall be- children of men, we must (in order to leave the chil, hold him, but he is not near. When a king shall arise dren of Sheth what they are generally understood to from the house of Jacob, and the Messiah be anointed be, all the inhabitants of the world) understand the from the house of Israel, he shall slay the princes of whole as a prophecy of the final uñiversal sway of the Moab, and rule over all the children of men."

sceptre of Christ, when the middle wall of partition The Jerusalem Targum is a little different : “A shall be broken down, and the Jews and Gentiles beking shall arise from the house of Jacob, a redeemer come one united, blended fold, under one shepherd and and governor from the house of Israel, who shall slay bishop of their souls. the chiefs of the Moabites, and empty out and destroy

I cannot think that the meteoric star which guided all the children of the East."

the wise men of the east to Bethlehem can be intended Rabbi Moses ben Maimon has, in my opinion, per- here; nor do I think that Peter refers to this prophecy fectly hit the meaning of the prophecy in the follow-when he calls Christ the day star, 2 Epist. i. 19; nor ing paraphrase of the text : “ I shall see him, but not that Rev. ii. 28, where Christ is called the morning now. This is David:-) shall behold him, but not nigh. star, nor Rev. xxij. 16, where he is called the bright This is the king Messiah.— A Star shall come out of and morning star, refers at all to this prophecy of BaJacob, This is David.—And a Sceptre shall rise out laam. Nor do I think that the false Christ who rose of Israel. This is the king Messiah.—And shall in the time of Adrian, and who called himself Barcosmite the corners of Moab. This is David, (as it is chab, which literally signifies the son of a star, did written, 2 Sam. viii. 2 : And he smote Moab, casting refer to this prophecy. If he had, he must have dethem down to the ground.)-And shall destroy all the feated his own intention, because the son of the star children of Sheth. This is the king Messiah, of whom is not THE star that should arise, but at the utmost a it is written, (Psa. Ixii. 8,) He shall have dominion from descendant ; and then, to vindicate his right to the Jewsea to sea."

ish throne, he must show that the person who was Verse 18. And Edom shall be a possession] That called the star, and of whom he pretended to be the is, to David; as it is said : “And all they of Edom son or descendant, had actually reigned before him, became Dayid's servants ;" 2 Sam. viii. 14.

As the sun, moon, stars, planets, light, splendour, effula




name was

; Sitareh ستاره


Balaam ends his prediction,


and departs to his own place. A. M. 2553 20 And when he looked on 23 And he took up his parable, A. M. 2553. B. C. 1451.

B. C. 1451.. An. Exod. Isr. Amalek, he took up his parable, and said, Alas, who shall live An. Exod. Isı.

and said, Amalek was 5. the first when God doeth this! of the nations; but his laiter end h shall be 24 And ships shall come from the coast that he perish for ever.'

of Chittim, and shall afflict Asshur, and 21 And he looked on the Kenites, and took shall afflict - Eber, and he also shall perish up his parable, and said, Strong is thy dwelling for ever. place, and thon puttest thy nest in a rock. 25 And Baalam rose up, and went and re

22 Nevertheless i the Kenite shall be wasted, turned to his place : and Balak also went his * until Asshur shall carry thee away captive. way.

& Or, the first of the nations that warred against Israel ; Exod. Heb. Kain; Gen. xv. 19. k. Or, how long shall it be ere xvii. 8. Ch 0r, shall be even to destruction ; Exod. xvii. 14;. Asshur carry thee away onptive?--?Gen. x. 4; Dan. xi. 30. 1 Sam. xv. 3, 8.

m Gen, x. 21, 25.- - See chap. xxxi. 8. gence, day; &c., were always considered among the Verse 21. He looked on the Kenites] CommentaAsiatics as emblems of royally, government, &c., there- tors are not well agreed who the Kenites wer fore many, both men and women, had these names given Đr. Dodd's opinion is, I think, nearest to the truth. to them as titles,, surnames, &c. So the queen of Jethro, the father-in-law of Moses, is called a priest or Alexander the Great, called Roxana by the Greeks, prince of Midian, Exod. iii. 1, and in Judg. i. 16 he was a Persian princess, and in her native tongue her is called a Kenite ; we may infer, therefore, says he, wing, Roushen, splendour. Hadassgh, who that the Kenites and the Midianites were the same.

or at least that the Kenites and the Midianites wern became queen to Ahasuerus, in place of the repudiated

confederate tribes. Some of these we learn from Vashli, and is called Esther by Europeans in general,

Judg. i. followed the Israelites, others abode still among was called in the langriage of Persia from whence by corruption came both Esther, the Per- the latter, we find he had no commission against the

the Midianites and Amalekites. When Saul destroyer sian queen, and our word star. And to waive all far. Kenites, 1 Sam. xv. 6, for it appears that they were ther examples, a Mohammedan prince, at first named then a small and inconsiderable people; they had Pesouf or Joseph, was called

Roushen doubtless been wasted, as the text says, though by Akhter when he was raised to the throne, which sig: what means does not appear from history. On the nifies a splendid or luminous star. This prince, by a other hand, it may be observed that the Midianites joyful reverse of fortune, was brought from a gloomy mentioned here lived close to the Dead Sea, at a great prison and exalted to the throne ‘of Hindostan; on distance from the Midian where Jethro lived, which which account the following couplet was made, in which was near Horeb. Perhaps they were a colony or there is a paronomasia or play on the name Roushen tribe that had migrated from the vicinity of Mount SiAkhter; and the last line alludes to the history of the nai. It seems that at this time the Kenites occupied patriarch Joseph, who was brought out of prison and a very strong position : Strong is thy dwelling place, exalted to the highest honours in Egypt.

and thou putlest thy nest in a rock; where there is a play on the original word j'P; which signifies both a

Kenite and a nest. High rocks in these countries ;

were generally used as their strong places. Roushen Akhter bood, aknoon mah shud :

Verse 22. Until Asshur shall carry thee away capYousef az zendan ber amd shah shud.

tive.) The Assyrians and Babylonians who carried “ He was a bright star, but is now become a moon. away captive the ten tribes, 2 Kings xvii. 6, and the Joseph is brought out of prison, and is become a glo- Jews into Babylon, 2 Kings xxv., probably carried rious king."

away the Kenites also. Indeed this seems pretty evi. Verse 20. Amalek was the first of the nations] The dent, as we find some Kenites mentioned among the most anoient and most powerful of all the nations or Jews after their return from the Babylonish captivity, states then within the view of Balaam ; but his latter 1 Chron. ii. 55. end shall be that he perish for ever, or his posterity

Verse 23. Who shall live when God doeth this !) un'anx acharitho, shall be destroyed, or shall utterly There are two senses in which these words may be fail. This oracle began to be fulfilled by Saul, 1 Sam. taken ;-1. That the event is so distant that none then xv. 7, 8, who overthrew the Amalekites, and took alive.could possibly live to see it. 2. That the times their king, Agag, prisoner. Afterwards they were would be so distressing and desolating that scarcely nearly destroyed by David, 1 Sam. xxvii. 8, and they any should be able to escape.

The words are very were finally exterminated by the sons of Simeon in the similar to those of our Lord, and probably are to be days of Hezekiah, 1 Chron. iv. 41-43; since that taken in the same sense : “ Wo to them that are with time they have ceased to exist as a people, and now child, and to them that give suck in those days." no vestige of them remains on the face of the earth ; Verse 24. Ships shall come from the coast of Chitso completely is their posterity cut off, according to tim] Some think by Chittim the Romans, others the this prophecy. . The marginal reading does not appear Macedonians under Alexander the Great, are meant. to give the proper sense.

It is certain that the Romans did conquer the Assy

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