Num 22:5, 7, 17, Neh 13:2 | TSK | STEP | sent. son of Bosor. Pethor.Dr. Kennicott justly remarks, that "the description now given of Balaam's residence, instead of being particular, agrees with any place, in any country where there is a river; for he lived by 'Pethor, which is by the river of the land of his people.' But was Pethor, then, near the Nile in Egypt? Or in Canaan, near Jordan? Or in Mesopotamia, near the Euphrates, and belonging to the Ammonites? This last was in fact the case; and therefore, it is well that twelve Hebrew MSS. (with two of De Rossi's) confirm the Samaritan text here, in reading instead of {âmmo,} 'his people,' Ammon, with the Syriac and Vulgate versions." Houbigant justly contends for this reading; and necessity urges the propriety of adopting it: and it thus agrees with De 23:4. Ptolemy calls Pethor, Pachura, and Eusebius, Pathura; who places it in upper Mesopotamia. Calmet is of opinion, that it was situated towards Thapsacus, beyond the Euphrates. they cover. face. Heb. eye.

Numbers 22:5

sent.

De 23:4; Jos 13:22; 24:9; Ne 13:1,2; Mic 6:5; 2Pe 2:15,16

son of Bosor.

Pethor.Dr. Kennicott justly remarks, that "the description now given of Balaam's residence, instead of being particular, agrees with any place, in any country where there is a river; for he lived by 'Pethor, which is by the river of the land of his people.' But was Pethor, then, near the Nile in Egypt? Or in Canaan, near Jordan? Or in Mesopotamia, near the Euphrates, and belonging to the Ammonites? This last was in fact the case; and therefore, it is well that twelve Hebrew MSS. (with two of De Rossi's) confirm the Samaritan text here, in reading instead of {âmmo,} 'his people,' Ammon, with the Syriac and Vulgate versions." Houbigant justly contends for this reading; and necessity urges the propriety of adopting it: and it thus agrees with De 23:4. Ptolemy calls Pethor, Pachura, and Eusebius, Pathura; who places it in upper Mesopotamia. Calmet is of opinion, that it was situated towards Thapsacus, beyond the Euphrates.

23:7; De 23:4

they cover.

Ge 13:16; Ex 1:7-10; Ps 105:24

face. Heb. eye.

Numbers 22:7

rewards of divination.

1Sa 9:7,8; Isa 56:11; Eze 13:19; Mic 3:11; Ro 16:18; 1Ti 6:9,10

Tit 1:11; 2Pe 2:15; Jude 1:11

Numbers 22:17

I will promote.

24:11; De 16:9; Es 5:11; 7:9; Mt 4:8,9; 16:26

and I will do.

23:2,3,29,30; Mt 14:7

come.

curse me.An erroneous opinion prevailed, both in those days and in after ages, that some men had the power, by the help of their gods, to devote, not only particular persons, but cities and whole armies, to destruction. This they are said to have done sometimes by words of imprecation; of which there was a set form among some people, which Æschines calls [diorizomenen aran ,] "the determinate curse." Macrobius has a whole chapter on this subject. He gives us two of the ancient forms used in reference to the destruction of Carthage; the first, which was only pronounced by the dictator, or general, was to call over the protecting deities to their side, and the other to devote the city to destruction, which they were supposed to have abandoned. The Romans held, that no city would be taken till its tutelary god had forsaken it; or if it could be taken, it would be unlawful, as it would be sacrilege to lead the gods into captivity. Virgil intimates, that Troy was destroyed because {Excessere omnes adytis, arisque relictis dii, quibus imperium hoc steterat,} "All the gods, by whose assistance the empire had hitherto been preserved, forsook their altars and temples." See more on this subject in Dr. A. Clarke, Bp. Patrick, and Burder's Oriental Customs, No. 734.

Nehemiah 13:2

Because.

Mt 25:40

hired Balaam.

Nu 22:3-6; Jos 24:9,10

our God.

Nu 23:8-11,18; 24:5-10; De 23:5; Ps 109:28; Mic 6:5