gave great and astounding proofs of his skill. For to some he foretold storms in the height of summer; and to others drought and heat in the midst of winter; to some scarcity succeeding a fruitful year, and then again abundance after scarcity; to others the overflowing and drying up of rivers, and the remedies of pestilential diseases, and a vast multitude of other things, each of which he acquired great fame for predicting.'

One of the striking paradoxes which the conduct and character of this remarkable man exhibits, is the practice of arts forbidden by the law, and abhorrent to its genius, in conjunction with the knowledge and worship of Jehovah, and was even in the habit of receiving intimations of the divine will. The question naturally arises-How did he become acquainted with the true religion? When we learn that he belonged to Mesopotamia-the country beyond the Euphrates—it is difficult not to apprehend that he held to such remains of primitive truth which existed in that region in the time of Abraham, of Jacob, and of Laban; and which a man of his sagacity must have seen to be infinitely superior to the corrupt systems of a later age. And this is probably the true explanation. Hengstenberg indeed, who has entered largely into the whole subject in Die Geschichte Bileams und seine Weisagungen, suggests that he had been led to renounce idolatry by the reports which had reached him of the miracles attending the Exode; and that having experienced the deceptive nature of the soothsaying art, he hoped, by being a worshipper of the God of the Hebrews, to acquire fresh power over nature and a clearer insight into futurity. But the sacred narrative gives no reason to suppose that Balaam had any previous knowledge of the Israelites. In Num. xxii. 11, he merely repeats Balak's message (without intimating that he had heard of the miracles wrought in their behalf); and the allusion in xxiii. 22, might be prompted by the divine afflatus which he then felt. And had he been actuated in the first instance by motives of personal aggrandisement, it is hardly probable that he would have been favoured with those divine communications with which his language in xxii. 8 implies a familiarity.

5. The river of the land of the children of his people.'-What river? This precise explanation rather confuses than elucidates the indication. We have therefore little hesitation in accepting the reading given in a considerable number of ancient Hebrew manuscripts and versions, which, instead of iny bene-ammo, ʻ children of his people,' read bene-ammon, children of Ammon.' The river of the children of Ammon was the Euphrates; and Pethor was a town on that river-as we learn from chap. xxiii. 7, and Deut. xxiii. 4, that Balaam came from Aram-Naharaim, or Mesopotamia.

6. Curse me this people.'-It has been an opinion very extensively prevalent in different countries and in different ages of the world, and which still exists, that there were individuals who had power, through the performance of sundry rites, or by an exertion of an occult influence with the hidden world, to devote others to inevitable destruction. It was even thought, among most ancient nations, and even at present in the barbarous and semibarbarous nations of Asia and Africa, that there were such persons whose power brought a curse upon entire armies. This was effected sometimes by words of imprecation, and sometimes was preceded by, or connected with, certain solemn rites and sacrifices, as in this instance of Balaam. Several examples of such curses or banns occur in classical history, both on individuals and collective bodies; and in the Scripture history itself, instances of something very similar are found. The recent case, in which Hormah was devoted to entire destruction, is in principle not wholly unlike this and several parallel examples. Thus also Goliah cursed David by his gods, devoting him to utter destruction. In similar cases we frequently read of the Romans devoting a person to the infernal deities. This people had proper officers, whose business it was to perform the ceremonies which were connected with such an act, when a public measure. Some of these ceremonies are 434

noticed by Plutarch, who, in his life of Crassus, relates that the tribune Atticus made a fire at the gate out of which the general was to march against the Parthians, into which he threw certain ingredients to make a fume, and offered sacrifice to the most angry gods, with horrid imprecations. These imprecations, he adds, according to ancient traditions, had such an extraordinary power, that no man who was loaded with them could avoid being undone. At the present day the Indian nations, not to mention other instances, have always their magicians with them in their wars, to use incantation against the adverse party. In the late war with the British, the Burmese generals had | several magicians with them, who found plenty of employment in cursing our troops; and when their zealous exertions in this duty were discovered to have been without success, a number of witches were sent for with the same purpose. Mr. Roberts, who mentions this fact, adds, that the expedient is also sometimes resorted to, of introducing a potent charm among the opposing troops, to secure their destruction.

22. God's anger was kindled because he went.'-Not simply because he went, for he had been told to go; but because the wages of unrighteousness' made him but too willing to go. He had been directed to go if the princes of Moab came to call him; but it appears that he did not wait for their calling, but arose in the morning and went with them. Besides, the Arabic version of the Pentateuch reads because he went with a covetous disposition; and this reading is probable, as it coincides with the motive of conduct which the apostle (2 Pet. ii. 15) assigns to Balaam.

24. And the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side." -The high roads of Syria, which pass over the mountains, consist of merely a beaten track; but those which pass through gardens and vineyards' are so narrow, that two asses can only just pass one another in the widest parts; whilst in many places a man cannot pass by an ass without the greatest precaution. On each side of such a road there is a bank, or wall,' to prevent the soil from being washed away by the heavy rains.

As to the riding upon an ass, so frequently mentioned in Scripture, the reason will be instantly perceived from this description of the roads. Horses are very unsafe in traversing this mountainous country, where the traveller must through the beds of torrents, and clamber up the faces of frequently ascend and descend flights of stairs, pass rocky hills. It is true that mules are frequently used, especially as beasts of burden, and are considered the most valuable species of animal in these mountainous districts. The asses are of a description superior to those of western climes, and some of them are fine and handsome. The cost of a really good one is from five to ten pounds, being much more than that of a common horse. Fine horses can only be used in the plains, which form but a small part of Syria. The saddles of asses, so often mentioned in Scripture (see v. 21), were doubtless of the same kind as shewn in our cut from contemporary Egyptian sources, that is, merely a mat or quilted cloth, such as are still seen in the East, although a kind of pad is also now in use.

28. The Lord opened the mouth of the ass.'-No better observations on this subject can be offered than are contained in the following extract from Bishop Newton's excellent Dissertations on the Prophecies:- The speaking ass, from that time to this, hath been the standing jest of every infidel brother. Maimonides and others have conceived that the matter was transacted in a vision; but it appears rather more probable, from the whole tenour of the narration, that this was no visionary but a real transaction. The words of St. Peter shew that it is to be understood, as he himself understood it, literally. (2 Pet. ii. 14-16.) The ass was enabled to utter such and such sounds, probably as parrots do, without understanding them: and say what you will of the construction of the ass's mouth, of the formation of the tongue and jaws being unfit for speaking, yet an adequate cause is assigned for this wonderful effect, for it is said expressly, that "The Lord

CHAPTER XXIII.

1, 13, 28 Balak's sacrifice. 7, 18 Balaam's parables. AND Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen

and seven rams.

2 And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram.

3 And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the LORD will come to meet me: and whatsoever he sheweth me I will tell thee. And 'he went to an high place.

4 And God met Balaam : and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram. 5 And the LORD put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak.

6 And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab.

7¶ And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel.

8 How shall I curse, whom God hath not

1 Or, he went solitary.

cursed? or how shall I defy, whom the LORD hath not defied?

9 For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations.

10 Who can count the dust of Jacob, and the number of the fourth part of Israel? Let 'me die the death of the righteous, and let my last end be like his!

11 And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.

12 And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth?

13 And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all and curse me them from thence.

:

14 And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar.

15 And he said unto Balak, Stand here by thy burnt offering, while I meet the LORD yonder. onder

8 Or, the hill.

16 And the LORD met Balaam, and 'put a word in his mouth, and said, Go again unto Balak, and say thus.

17 And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken?

18 And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor :

19 God is not a man, that he should lie ; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? 20 Behold, I have received commandment to bless and he hath blessed; and I cannot reverse it.

21 He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them.

22 'God brought them out of Egypt; he hath as it were the strength of an unicorn. 23 Surely there is no enchantment 'against

4 Chap. 22. 35.

Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought!

24 Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.

25 ¶ And Balak said unto Balaam, Neither curse them at all, nor bless them at all.

26 But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do?

27 And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence.

28 And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon.

29 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.

30 And Balak did as Balaam had said, and offered a bullock and a ram on every altar.

Verse 1. Build me here seven altars, and prepare me here seven oxen and seven rams.'-Without entering into the large question respecting the true character of the remarkable man who gives these directions, we must admit that, with reference to the mystical number seven, they savour strongly of the tricks of magic and incantation. Israel had but one altar for sacrifice; nor could more than one have been necessary for any real purpose which Balaam had in view, unless that of mystifying the king. It is indeed possible that he sacrificed to a different deity on each altar; but this the bearing of the context seems rather to forbid. It is certain, however, that Balaam was not the only ancient personage who, in religious services, manifested much regard for the number seven, with which some superstitions or other continue to be connected in most countries, our own not excepted; for, as observed by Sir Thomas Brown, who has largely investigated the subject in his learned dissertation on the Great Climacterical Year,' Number, though wonderful in itself, and sufficiently magnifiable from its demonstrable affections, hath yet received adjections from the multiplying conceits of men, and stands laden with additions which its equity will not admit.' Of these additions, the number seven, and, after it, the numbers nine and three, have received the largest measure. Many instances of superstitions connected with these numbers, and of odd numbers in general, might be adduced from the writings of classical antiquity. The following, from Virgil (Ecl. viii. 73), with respect to the number three, is as remarkable, of its kind, as that concerning seven in the text:

Around his waxen image first I wind

Three woollen fillets of three colours joined; Thrice bind about his thrice devoted head, Which round the sacred altar thrice is led. Unequal numbers please the gods,' etc.-DRYDEN. We learn from the Oriental Illustrations, that the number seven is generally attended to by the Hindoos in their offerings. The poorer sort will offer seven areka nuts, or limes, or plantains, or betel leaves, or seven mea

sures of rice; and, if they cannot go so high, will at least take care to present an odd number. The same excellent work gives the most striking illustrative analogy to the present procedure of Balaam which has ever fallen under our notice. It is there stated, that when a king goes forth to battle, he makes a sacrifice to the goddess of the royal family (Veerma-kali) to ascertain the result of the approaching conflict, and to enable him to curse his enemies. For this purpose, seven altars are placed in front of the temple, near to which are seven vessels filled with water, upon each of which are mangoe leaves, and a cocoa-nut with its tuft on. Near to each altar is a hole containing fire. The victims, which may be seven, or fourteen, or twenty-one, and consist of buffaloes, rams, or cocks, are then brought forward, and a strong man strikes off the head of each victim at one blow, after which the carcase is thrown into the burning pit, with prayers and incantations. The priest then proceeds to the temple, and offers incerse, and after some time returns, with frantic gestures, declaring what will be the result of the battle. Should this! response be favourable to the inquiring prince, the priest takes a portion of the ashes from each hole, and, throwing them in the direction of the enemy, pronounces upon them the most terrible imprecations.

10. Who can count the dust of Jacob, and the number of the fourth part of Israel?-The frequent comparison of a great multitude to the dust or to the sand, is quite in ecnformity with modern Oriental usage. The people of the East generally, whether in towns or camps, have the most confused and indeterminate ideas of numbers, as we have already had one or two occasions to notice. Thus, a Bedouin Arab, when questioned concerning the number of people in a town he has visited, or even concerning the numbers of his own tribe, or of the cattle belonging to it, will generally look bewildered, and ask in return, Who can count the sands of the desert?' and sometimes he will otherwise express the same idea (or rather want of idea) by grasping a handful of dust or sand, and throwing it into the air, to describe the incalculable numbers concerning which he is questioned.

CHAPTER XXIV.

1 Balaam, leaving divinations, prophesieth the happiness of Israel. 10 Balak in anger dismisseth him. 15 He prophesieth of the Star of Jacob, and the destruction of some nations.

AND when Balaam saw that it pleased the LORD to bless Israel, he went not, as at 'other times, to seek for enchantments, but he set his face toward the wilderness.

2 And Balaam lifted up his eyes, and he saw Israel abiding in his tents according to their tribes; and the spirit of God came upon him.

3 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:

4 He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open: 5 How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!

6 As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the LORD hath planted, and as cedar trees beside the waters.

7 He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted.

8 God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.

9 He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee.

10 ¶ And Balak's anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times.

11 Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour.

12 And Balaam said unto Balak, Spake I

1 Chap. 23. 3, 15.

2 Heb. to the meeting of enchantments.

not also to thy messengers which thou sentest unto me, saying,

13 If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do either good or bad of mine own mind; but what the LORD saith, that will I speak?

14 And now, behold, I go unto my people : come therefore, and I will advertise thee what this people shall do to thy people in the latter days.

15 ¶ And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:

16 He hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open:

17 I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall 'smite the corners of Moab, and destroy all the children of Sheth.

18 And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly.

19 Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.

20 And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations; but his latter end 'shall be that he perish for ever.

21 And he looked on the Kenites, and took up his parable, and said, Strong is thy dwelling place, and thou puttest thy nest in a rock.

22 Nevertheless the Kenite shall be wasted, "until Asshur shall carry thee away captive.

23 And he took up his parable, and said, Alas, who shall live when God doeth this!

24 And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever.

25 And Balaam rose up, and went and returned to his place: and Balak also went his way.

3 Chap. 23. 7, 18.

4 Heb. who had his eyes shut, but now open.

9 Or, shall be even to destruction.

10 Heb. Kain.

11 Or, how long shall it be ere Asshur carry thee away captive ?

Verse 5. How goodly are thy tents, O Jacob!' etc.See the notes on Gen. xxv. 27, and Num. ii. 3; the former referring to the tents of the Arabians, which probably bore a general resemblance to those of the Hebrews; and the latter to the beautiful arrangement of the camp, which seems more particularly to have excited the strong and finely-expressed admiration of Balaam on this occasion.

The annexed engraving will serve as a general illustration of the subject, affording a view of a Bedouin encampment, and exhibiting the form of its tents.

6. Lign aloes.'-This was some kind of tree remarkable for the beauty of its foliage and the fragrance of its wood. But such. terrible defeatures' have been committed in those once-flourishing regions, that it would be

21. Thou puttest thy nest in a rock.-The Hebrew word, from which Kenite' is formed, signifies a nest, and seems to contain an allusion to the eagle, which delights to form its nest among the inaccessible rocks and mountains. The metaphor signifies security; which security, in the intended sense, the Kenites derived from having followed and dwelt among the Israelites--expressed by the fine figure of building their nest in a rock.

22. Asshur,' that is, Assyria.-See the notes on 2 Kings xv. A prophet from Mesopotamia was likely to take particular notice of Assyria.

24. Chittim.'-Writers on the geography of the Bible entertain remarkably different ideas as to the country or countries intended by this denomination. On the authority of Josephus, who is followed by Epiphanius and Jerome, it is generally supposed that the Chittim migrated from Phoenicia to Cyprus, and founded there the town of Citium, the modern Chitti. Some passages in the prophets (Ezek. xxvii. 6; Isa. xxiii. 1, 2) imply an intimate connection between Chittim and Tyre. At a later period the

name was applied to the Macedonians (1 Macc. i. 1; xviii. 1). The Vulgate makes it Italy, and Bochart supports the interpretation, extending it, however, to the neighbouring isles, especially Corsica. Others regard the name as denoting the isles of the Ionian and Egean seas. From the best consideration we are able to give to the subject, we incline to think that the name Chittim is one of large signification (like our Levant') applied in a loose sense to the isles and coasts of the eastern portion of the Mediterranean, without fixing the particular point, although particular and different parts of the whole may be indicated on different occasions. The meaning of this remarkable prophecy seems very clear, and was accomplished in all its details. It appears to mean generally, that Moab, Edom, and Amalek should be smitten by the Israelites; who should, in their turn, be overcome and taken captive (with the Kenites) by the Assyrians; who should themselves, ultimately, be afflicted' by the Greeks and Romans; and that, in the fulness of time, they also should utterly perish.

Eber.-The Hebrews are doubtless principally intended; but perhaps including also the kindred nations equally descended from Abraham.

This verse is a remarkable prediction that persons sailing from the coasts of Chittim should subdue Asshur and Eber-that is, the inhabitants of the west should vanquish the dwellers in the east. The writers who consider the predictions of Balaam to be prophecies after the event, appear not to have considered that this would bring us down to so late a period as the Grecian age, in which the whole passage could only have been inserted upon the supposition of most arbitrary dealings with history. The truth of the Biblical narrative, here, as in many other instances, evinces its own power.