Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

Annotations.

SEt forward] removed their campe from the [unspec 1] mountaines of Abarim, Num. 33. 48. the plaines of Moab] or, champion countrey, which sometime had been Moabs, afterward the Amo∣rites, and now Israels by conquest. These plaines reached unto the river Iordan, in that part which was neere to, or over against Iericho, (the first city which they conquered in Canaan, Ios. 6.) and therefore it is called Iordan of Iericho: and here they remained till Moses died, encamping in these plaines from Bethjesimoth unto Abel shittim, Num. 33. 49. Here many notable things fell out, even all that are recorded from this place to the end of Deuteronomie, and in the beginning of Iosua; their deliverance from Balaams curse, their mustering for the inheritance of Canaan, their victorie over the Midianites, the addition of sundry divine or∣dinances, especially the repeating and explaining of the whole Law, and renewing of the covenant betweene God and them by Moses in Deuterono∣mie, and the like: whereupon God saith unto their posteritie, O my people, remember now what Balak King of Moab consulted, and what Balaam the son of Beor answered him, from Shittim unto ••ilgal, [that is, the many good things which fell out be∣tweene Shittim where now they were, and Gilgal where Iosua circumcised them, Ios. 5.] that ye may know the righteousnesse of the Lord, Mic. 6. 5.

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Here beginneth the fortieth Le∣cture of the Law, as it was divided to bee lead in the Iewes Syna∣gogues: see Gen. 6. 9.

Vers. 2. Balak the sonne of Zippor] in Greeke, [unspec 2] the sonne of Sepphor. This Balak was now King of Moab, vers. 4. a man of note, both for policie and power, Mic. 6. 5. Iudg. 11. 25. he saw all that Isra∣el had done, but with an evill eye, and looked not upon it to receive instruction, as doe the wise, Prov. 24. 32.

Vers. 3. afraid of the people] or, because of the people. Thus the prophesie was fulfilled, The migh∣ty [unspec 3] men of Moab trembling shall take hold upon them, Exod. 15. 15. Moab was irked] that is, grieved, distressed in themselves pricked in their hearts with a loaching of this people. The same is spoken of the Egyptians, they were••••ked because of the sonnes of Israel, Exod. 1. 12. There was no cause for the Moabites thus to fret: for Israel passed by them in peace, and touched not their border, being forbid∣den of God, Deu. 2. 9. They had also by the slaugh∣ter of the Amorites, freed them from evill neigh∣bours, which had before taken away a part of their land, and were likely in time to have taken more, Num. 21. 26. And they were allied unto Israel▪ for Moab was the posteritie of Lot, unto whom Abra∣ham the Father of Israel was uncle, and whom A∣braham had rescued out of captivitie, Gen. 19. 36, 37. and 14. 12, 16. But being now degenerate from the faith of their father Lot, and fallen to ido∣latry, Num. 21. 29. they feared (as doe the wicked) where no feare was, Psal. 53. 5. and doe loath the people of the God of Abraham, and Lot their fa∣ther▪

Vers. 4. Elders of Midian] in Greeke, the Se∣nate [unspec 4] of Madiam. These Elders were Senatours, such as governed the State, called afterward Prin∣ces, vers. 7, 8. and the Midianites were by nature the children of Abraham, Gen. 25. 1, 2. and so bre∣thren unto Israel; but now conspired against them; being also fallen from Abrahams faith to idolatrie with Baal-Pehor, Num. 25. 17, 18. They were neighbours to the Moabites, and as it see∣meth had beene consederates with them in former warres; as when Hadad King of Edom smote Mi∣dian in the field of Moab, 1 Chron. 1. 46. These were not the people against whom Israel should warre; neither had they occasion to be offended at the Amorites overthrow, who held them in sub∣jection: for the five Kings of Midian that combi∣ned with Moab, and perished for the same, Num. 31. 8. are called the Dukes of Sihon, Ios. 13. 21. They had cause therefore to have beene thankfull unto Israel; who freed them from Sihons tyrannous yoke, and to have rejoiced with the joy, and for the prosperity of their brethren. this company] or, the Church; in Greeke, this Synagogue, or Congrega∣tion. 〈…〉〈…〉licke up] that is, devoure, or consume, as the Chaldee explaineth it. So fire that consumeth, is [unspec] said to lick up in 1 Kings 18. 38. but here the simi∣〈…〉〈…〉de is taken from oxen that lick up the grasse as they seed. And not unfitly doth Moab hereby, as it were, prophesie of their owne destruction: for the strength and beautie of Israel may well be like∣ned hereto, as Iosephs was by Moses to his first-borne bullocke, Deut. 33. 17. and the wicked are as grasse, and shall soone be cut downe, and wither as the greene herbe, Psal. 37. 2. And though at this time Israel might not meddle with Moab, (for they had other enemies to prey upon, and the oxe loweth not when he hath fodder, Iob 6. 5.) yet Ba∣〈◊〉〈◊〉 their Prophet foretold of a starre and scepter that should rise out of Israel, and sinite the corners of Moab, Num. 24. 17. which was fulfilled in part by David, who smote Moab, and they became his servants, 1▪ Chron. 18. 2. And God further prophe∣sieth their destruction afterward, I have broken Moab, like a vessell wherein is no pleasure, saith the LORD, Ier. 48. 38.

Vers. 5. Balaam] so written after the Greeke, [unspec 5] and the New Testament, Rev. 2. 14. in Hebrew, Bilghnam. He was a Diviner, or Scothsayer, as is said in Ios. 13. 22. Balaam also the sonne of Beor▪ the Diviner, did the sonnes of Israel s••ay with the sword: where the name Diviner, (or Soothsayer) is to be understood of the sonne Balaam, not of the father Beor; as the like phrase in Esai. 37. 2. shew∣eth, where it is said, Unto Esaias the sonne of Amos the Prophet; which another Scripture explaineth thus, Unto Esaias the Prophet, the sonne of Amos, 2 King. 19. 2. And that Balaam was indeed such a kinde of man, is after shewed by Moses, in Num. 24. 1. The Apostle calleth him a Prophet, 2 Pet. 2. 16. and false prophets are called Diviners, Ier. 27. 9. and their prophesying, Divination, Ezek. 13. 6, 7, 23. What a Diviner was, is shewed on Deut. 18. sonne of Beor] so the Greeke here writeth that which in Hebrew is Beghnor: But the Apostle Peter writing from Babylon, 1 Pet. 5. 13. calleth him sonne of Bosor, 2 Pet. 2. 15. For in the Baby lo∣nian or Chaldee language, the Hebrew letter * 1.1 Ghnajn, is often pronounced like S, whereupon the Greeke Interpreters sometime put S in stead thereof; as Gnamnciud, Num. 1. 10. is in Greeke Semioud, and in Ier. 46. 17. Saon heghnebir, the In∣terpreters (taking it for a proper name) expresse it in Greeke thus, Sao neeshe〈…〉〈…〉 so Iehojadangh, in Ier. 29. 26. is in Greeke, Iodese; Hosheangh, in Num. 13. 8. is A••ses; and Ieshuangh, Ezr. 2. 2. is Iesus, and many the like. Pethor] in Greeke, Phathourra; it was a citie in Mesopotamia, or Aram, Num. 23. 7. Deut. 23. 4. the countrey where Abraham first dwelt, Act. 7. 2. Gen. 24. 4, 10. and there he served strange gods, Ios. 24. 2. In this countrey all the Patriarchs (except Benjamin) the heads of the tribes of Israel were borne and brought up, Gen. 35. 26. till Iakob their father fled the land, after he had there served for a wife, and for a wife had kept sheep, Hos. 12. 12. Gē. 31. 21. Iakobs posteritie here∣upon professed their father to be an Aramite, or Syrian, Deut. 26. 5. and from Aram is Balaam now sent for to curse them. And as it was in the East countrey, Num. 23. 7. so the Easterne land was in∣famous for Divination and such like arts: see E∣sai. 2. 6. by the river] to wit, Euphrates, called the river by excellencie, because it was the greatest, Gen. 15. 18. so in Ios. 24. 2. 15. 2 Sam. 10. 16. 1 King. 4. 24. 1 Chron. 19. 16. And thus the Chal∣dee here explaineth it, to Pethor of Aram which is by Euphrates. they cover] Hebr. it covereth, speaking of the people as of one. The Scrip∣ture useth the singular or plurall number in∣differently, as is noted on Gen. 22. 19. th•• eye] that is, the face, or sight (as the Greeke translateth) of the land (or earth) See the like phrase in Exod. 10. 5. 15. abide] sit, or dwell over against mee. These words implied reasons to perswade Balaam to come; for their comming out of Egypt, inti∣mateth

that they being strangers, had no right to invade the land; their covering the face of the land, shewed their number to be great; and they having subdued the Amorites, and filled their land, could not easily be resisted; their abiding over against Moab was a signe (as they thought) that Israel would next invade their countrey. But in all this, the truth of Israels case and carriage was concealed; for here is no meation how God had of old promised them the land of Canaan, Gen. 15. 18. or, how the Canaanites wickednesse was growne so great, that their land should spue them out, Lev. 18. 24, 25. neither speaketh he of their wrongfull oppression and bondage in Egypt, and miraculous deliverance from thence, Exod. 1. &c. nor how Israel being come, had not harmed ei∣ther Edom or Moab, but passed by them in peace, Deut. 2. 4. 8▪ 9. 13. and warred onely with the cur∣sed Canaanites devoted unto destruction. Though Moab could not but know these things as well as Edom, Num. 20. 14, 15. &c. yet would he menti∣on none of them; neither was he content that his brother Israel should doe to the Canaanites, as Moab himselfe, and Edom, and Ammon had done before to the Emims, Horims, and Zamzum∣mims, whom they had cast out of their inheritances, and dwelt in their steads, Deut. 2. 9, 10, 12, 20, 21. For this conspiracie with Balaam, and his ende∣vour to destroy Gods people, it is said, Balakarose and warred against Israel, Ios. 24. 9.

Vers. 6. Now therefore come] Hebr. And now [unspec 6] come. His purpose being by a curse upon them, to bereave them of Gods favour and protection, hee would have him to come, that by neerenesse of his person, and by beholding them, his speech might have more vehemencie of spirit, and better effect, as he supposed. So Elisha the Prophet turned backe and looked on the children whom hee cursed in the Name of the Lord, 2. Kings. 2. 24. And on the contrary, when Isaak would blesse his sonne, he called him neare and kissed him, and smelling the savour of his garments, he uttered a more powerfull blessing, Gen. 27. 26, 27. and so did Iakob to Iosephs children, Gen. 48. 9. 10, &c. And for this cause Balak led Balaam (when hee was come) unto high mountaines, from whence he might view them whom he was to curse, Num. 22. 41. and 23. 9. 14. 28. curse me this] or, curse for me this people. The curse was first laid up∣on the creatures by God himselfe for sinne, Gen. 3. and heavy effects followed thereof: the earth cur∣sed, brought forth thornes and briers in stead of wholesome fruits, Gen. 3. 17, 18▪ and cursed againe for Cains wickednesse, it yeelded▪ no more the strength thereof, Gen. 4. 12. the figtree cursed by Christ, suddenly withered, Mark. 11. 21. And when the curse is duly pronounced by Prophets, and men of God, it wanteth not effect; as the curse-bringing water of jealousie, which should cause the belly of the polluted to swell, and her thigh to rot, Num. 5. 21, 22, 27. and the children cursed by Eli∣sha, were rent in peeces of Beares, 2 Kings 2. 24▪ Wherefore the plot which Balak laid, was most dangerous and wicked, and the most likely course to obtaine his desire. For those whom God bles∣seth, their enemies flee, and fall before them, Deut. 28. 7. but they whom he curseth, are exposed to all miserie, and made a prey unto their enemies, Deut. 28. 25, 33. And if now the King could have obtained from God a curse upon Israel, hee might soone have vanquished them, for they that are cur∣sed of him shall be cut off; Psal. 37. 22. How curses were pronounced by the Prophets of God, may be seene in Gen. 9. 25. Psal. 109.—6. 20. Ios. 6. 26. Ier. 17. 5, 6, they are mightier] Hebr. it is mightier than I; meaning both in number & strength, and so too mighty for him to encounter with. This was upon Israel a fruit of Gods blessing, who had pro∣mised that Abraham should be a mighty nation, Gen. 18. 18. and performed it, whiles in the land of their affliction, he made them mightier than their enemies, Psal. 105. 24. as their enemie himselfe ac∣knowledged, Exod. 1. 9. And Balak here confes∣sing himselfe unable to match them in might, seek∣eth therefore to weaken them first by magicall exe∣crations. peradventure] or, if so be; or, as the Greeke translateth it, if perhaps; which phrase Peter useth in Act. 8. 22. if perhaps the thought of thi••e heart may be forgiven thee. It is a word that impli∣eth difficultie in a thing, but with good hope to be attained. See the notes on Exod. 32. 30. I shall be able to smite them] or, I shall prevaile, and we shall smite them, and I shall drive them, &c. The Greeke trans••ateth, I shall be able to smite of them, and cast them out. In vers. 11. it is repeated thus, I shall be able to fight against them, (or, overcome them in battell) and so the Chaldee explaineth it here, I shall be able to fight against them. Warres were wont to be taken in hand holily; and the Lord useth this phrase, Sanctifie warre against her, Ier. 6 4. he commandeth that the campe of his people should be holy, and no uncleannesse in it, Deut. 23. 9, 10.—14. he appointed Priests with holy instruments, and silver trumpets, to sound an alarme, Num. 10. 9. and 31. 6. and they were to fight the battels of the Lord, 1 Sam. 25. 28. and he was with them as their Captaine, as it is said, And behold, God is with us for our Captaine, and his Priests with sounding trumpets to cry alarme against you: O children of Israel, fight ye not against Ieho∣vah the God of your fathers, for ye shall not prosper, 2 Chron. 13. 12. Hereupon his people were wont to aske counsell of him, and to have his direction in their warres, Iudg. 1. 1. and 20. 18, 27, 28. 1 Chr. 14. 10, 14, 15, 16. And after victories, they used to praise the Lord with songs, Iudg. 5. Psal. 18. and to honour him with the spoiles of the enemies, consecrated to his house and service, Num. 31. 50. 1 Chron. 26. 26, 27. And this the nations of the world after a sort practised, save that in stead of see∣king to the Lord according to his word, they sought by divination and unlawfull arts, as Balak now did by Balaam the Soothsayer; Nebuch••d∣nezzar by divination consulting▪ with Teraphims, and looking in the liver and entrailes of beasts, Ezek. 21. 21. Agamemnon by sacrifice to lupi•••• and praying to him for victorie over the T••••jans, Homer. Iliad. 2. and other the like. Moreover, as

Balak sought to turne the favour of God from Is∣ra••l, and to bring his curse upon them by Balaams meanes: so other nations are said to use, before they warred against any people, to endevour by prayers, sacrifices, and inchantments, to turne the 〈◊〉〈◊〉 of God from them. Before the Heathen Romans ••esieged by Cieie, their Priests called out the god, under whose tutelage the Citie was, and promised him more ample honor or place among them▪ Plin〈…〉〈…〉. hist. lib. 28. cap. 2. The same is also 〈◊〉〈◊〉 by others; and the manner of doing it is recorded to▪ bee first with a supplication to the gods, and that god specially which had taken up∣on him the defence of the citie, that he would for∣sake the people, citie, places, temples, and holy things▪ & having stricken a feare and forgetfulnesse in that people and citie, would come into Rome to accept of them, their places, temples, holy things, and citie, and to be provost unto them, their peo∣ple and souldiers, vowing if so he would doe, to honour him with temples and games. When thus they did, they offered also sacrifices▪ and looked for divination in the entrailes of beasts. And having thus called out the gods, the Dictator or Emperor devoted (or cursed) the enemies citie and armie, that they might be filled with flight, feare, terrour; and that whosoever of them carried armes against their legions or armie, might both they, their countries, fields, cities, &c. be deprived of light from above, and reputed for devoted and conse∣crared, as any the greatest enemies whosoever, &c. Macr••••. Saturnal. lib. 3. cap. 9. Hereupon their Po∣••••s, wh•••• countries were conquered, ascribed it to the depa••••••re of their gods from them, as in Virgil. Aenei••. 2.

Excessere omnes, adytis, aris{que} relictis, Di•• qui•• us imperium hoc steterat.

In which heathenish opinions and practises, there may some footsteps be seene of the ancient true Re∣ligion•• for when God▪ would deliver up Ierusa∣lem into the hands of the Chaldeans, he first by a signeto his Prophet, signified his departure from, and 〈…〉〈…〉saking of his Temple that stood herein, Ezek. 10. 1, 4, 18, 19. and 11. 22, 23. When Caleb and losua would encourage the people to warre against the Canaanites, they used this argument, They are but bread for us, their Shadow (meaning God their defence) is departed from them, and Ie∣••••••ah 〈◊〉〈◊〉 with us, feare them not, Num. 14. 9. So when the heathens carried Images and Idols with the•• in their armies (as the Philistims did their gods, which David burnt with fire, 1 Chro. 14. 12.) they foolishly imitated Gods people, who some∣times carried the Arke of his covenant (the token of his presence) before them in their battels, 1 S••••. 4. 3, 4.—8. Num. 14. 44. he whom thou blessest] or, whom thou shalt blesse, the Greeke translateth it plurally, they whom thou blessest, art blo••••••d; and they whom thou cursest, are cursed. By this it appeareth of how great reputation Balaam was among men, as Simon Magus in Samaria was esteemed The great power of God, Act. 8. 10. But the Lord doth curse the blessings, and blesse the curses of his owne Priests and people, when they doe them amisse, Mal. 2. 2. Psal. 109. 28. how much more when they are done by Soothsayers and prophane. The curse causelesse shall not come, Prov. 26. 2. and if Balaam had cursed Israel with∣out the Lord, it had no more prevailed than Goli∣aths words, who before he fought, cursed David by his gods. 1 Sam. 17. 43.

Vers. 7. divinations] that is the wages or re∣ward [unspec 7] of divinations was in their hand; the wages of unrighteousnesse, as the Apostle calleth it, 2 Pet. 2. 15. being for a wicked art, and to an ••nrighte∣ous end; so Targum Ionathan expoundeth it, The fruits of divinations sealed in thei•• hand. And thus Besorah, i. Good tidings, is used for the reward of good tidings, in 2 Sam. 4. 10. In Israel, when the heads judged for reward the Priests taught for hire, and the Prophets divined for money; the Lord threatneth that for their sake Zion should be plow∣ed, as a field, and Ierusalem become ••••aps, M••••. 〈◊〉〈◊〉. 11, 12. Balaamites see their reward in this world in the hands of men, and that they follow; but the people of God walke by faith, not by sight; and their rewards is in heaven hid with God, not in the hands of man, 2 Cor. 5. 7. Mat. 5. 11, 12.

Vers. 8. I will bring you word againe] or, I will [unspec 8] returne you word; which the Greeke explaineth, I will answer you the things which the Lord shall speake unto me. He would have them lodge there that night, because he would aske counsell of God, who used to speake to the Prophets by dreames and visions of the night, Num. 12. 6. Io•• 4. 13. and 33. 14, 15. Ier. 23. 25, 28. He con••ulteth with Ieho∣vah the true God, whose Propher he would seeme to be, and calleth him his God, vers. 18. and be∣cause the businesse concerned the people of Ieho∣vah, of him he was to enquire. But his promise to bring them word what Iehovah said, he perfor∣med not faithfully, as appeareth by comparing vers. 13. with vers. 12. the Princes of M〈…〉〈…〉] and also of Midian, which are here to be under∣stood from vers. 7. where they were called 〈◊〉〈◊〉.

Vers. 9. God came] to wit, by night, as in v. 20. [unspec 9] which the Chaldee expoundeth, word came from before the LORD. So God came to Abimel•••••• in a dreame by night, Gen. 20. 3. and God came to L••b••n the Syrian in a dreame by night, Gen. 31. 24. Some∣times for his peoples sake, and sometimes for their owne, God revealed his counsels of old unto men that were wicked, Gen. 41. 25. Dan. 2. 45. and 4 21, 22. So still he giveth gifts of knowledge and un∣derstanding in his word to men that are none of his, Mat. 7. 22▪ 23. and 24. 24. 2 Tim. 3. 8. the eye] the face, as vers. 5. curse me them] the word curse here, is another word in the originall, than that before used in vers. 6. but of the same significa∣tion, as appeareth also after in Nū. 23. 7. 8. It mea∣neth a piercing or striking thorow with evill spee∣ches, and so is used for cuising or blaspheming: see the notes on Lev. 24. 11. be able to sight] or, prevaile in fighting (or warring) against them, as the word is used for prevailing, in Esai. 7. 1•• see be∣fore on vers. 6. Here Balaam having to deale with God that knoweth all things, would not corrupt

their speech, but fully related the message sent unto him: but in his answer to the Princes, he dealeth otherwise, vers. 13.

Vers. 12. not curse] As the message had two [unspec 12] branches, to goe, and to curse; so God answereth unto, and forbiddeth both, adding a reason, be∣cause they were blessed. And as he forbide him to go to any other place, so he forbade him to curse them in any place, or where now he was. So that Balaam here might know the whole will of God about this businesse, and needed not to enquire what the Lord would speake unto him more, as he did in vers. 19. And though Israel had often pro∣voked the Lord by their sinnes in the wildernesse, yet would he not suffer the wicked to curse them, but made them heires of that blessednesse which belongeth to those whose iniquities are forgiven, and whose sinnes are covered, Rom. 4. 6, 7. are blessed] and therefore may not be cursed of any; for the gifts and calling of God are without repentance, Rom. 11. 29. And when Iakob the father of this peo∣ple had got the blessing of Isaak unawares, Esau could not get him to reverse it, but Isaak said, I have blessed him, yea and he shall be blessed, Gen. 27. 33. neither could Balaam with all his altars and sacrifices, procure God to change, but was him-selfe forced also to blesse them three times, Num. 24. 10. Wherefore they are after put in minde of this mercie, the LORD thy God would not hear∣ken unto Balaam, but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee, Deut. 23. 5.

Vers. 13. Iehovah refuseth to give me] the Chal∣dee [unspec 13] explaineth it, it pleaseth not the LORD to suf∣fer me; and in Greeke, God permitteth me not. Here Balaam telleth them but the first part of Gods speech, concealing the other, and the reason which God gave, wherein the weight of the answer lay. If he had faithfully shewed them the whole coun∣sell of God, it might have stayed this evill enter prise, & cut off all occasion of further sending. But as a man loth to displease, and loving the proffe∣red gaine, he useth a faint and favourable speech, as if he should have said, I could be content and glad to gratifie the King herein, but God will not suffer me at this time to goe, the fault is not mine, therefore I pray you have me excused. The con∣trary dutie is shewed in Ier. 23. 28. The Prophet that hath a dreame, let him tell the dreame; and hee that hath my word, let him speake my word faithfully, &c. and in the Apostles practise, who saith, I have not shunned to declare unto you all the counsell of God, Act. 20. 27.

Vers. 14. Balaam refuseth to come] in Greeke, [unspec 14] Balaam will not come. Observe Satans practise a∣gainst Gods word, seeking to lessen the same, and that by degrees from hand to hand, till either he bring it to nothing, or at least pervert it to a wrong purpose. Balaam told the Princes lesse than God spake to him; and they relate to Balak lesse than Balaam told them; that when the answer came to the King, it was not now the word of God, but of man; it was onely Balaam refuseth to come; as if God had not forbidden or hindered this action, but onely there wanted a will in the Prophet; there being no word brought either of the Lords will touching his people, or of their blessed estate, as was signified in vers. 12. Hereupon grew occasi∣on for this mischiefe to be further followed; and Balaam was the second time sollicited with stron∣ger tentations than before, vers. 15, 16. &c.

Vers. 15. moe, and more honourable] or, greater [unspec 15] and more honourable. Of the Hebrewes, Sol. Iar∣chi gathereth from Balaams words to goe with you, v. 13. that he being haughty and of a proud spirit, insinuated therby, as if with them he might not go, but with other greater than they he might: but this is uncertaine. The holy Ghost sheweth rather, how Balaams word (as it was related,) was so farre from causing the King to leave off his wicked purpose, that it was as a whetstone to sharpen it; and caused him to attempt it a fresh with stronger assaults both in persons and proffers.

Vers. 16. Be not letted] or, be not forbidden, or [unspec 16] withholden; the Greeke translateth, I pray thee de∣lay not (or slack not) to come unto me: w^ch phrase is used in Act. 9. 38. where the disciples send to Pe∣ter, desiring him that he would not delay to come to them. It meaneth here, that Balaam neither of his owne will, nor by any other meanes would be stay∣ed or hindered from comming.

Vers. 17. Honouring I will honour thee] that is, I [unspec 17] will surely and highly honour thee, which the Greek explaineth, I will honorably honor thee. This offer, as it agreed with the majestie of the King, so with the ambition and covetousnesse of the Pro∣phet: and Satan so carried the matter betweene them, as made most for his advantage. By this bait he allured the woman to eat of the forbidden fruit, promising unto her opening of eyes, and likenesse unto God, Gen. 3. and by it he hoped to have taken Christ himselfe, when he promised to give him all the kingdomes of the world, and the glory of them, Matth. 4. 8, 9. and now with it he prevaileth over Balaam, and still doth over Prophets of Balaams spirit. I will doe] in Greeke, I will doe unto thee. The kings of the earth, if they may have their de∣sires fulfilled, will honour their Prophets, and doe all that they say. Thus the Prophets of Baal were fed at Iezabels table, when the Prophets of the Lord were fed in caves, with bread and water, 1 King. 18. 19, 13. and the witnesses of Christ prophesie in sackcloth, Rev. 11. 3.

Vers. 18. I cannot goe beyond] or, I may not [unspec 18] transgresse. The word signifieth sometime una∣bilitie, whereby a man cannot; sometime unlaw∣fulnesse, whereby one may not, and consequently will not doe a thing; as in Gen. 34. 14. and 43. 32. and 44. 26. Balaams speech here seemeth to imply all; for as he might not lawfully, being forbidden of God; so neither could he, being restrained of God, who would not suffer him to curse Israel. But for Balaams will, it was corrupt, being in love with the wages of unrighteousnesse, 2 Pet. 2. 15. therefore he sought of God that he might have done it, Num. 23. 1. 14. but the Lord would not heare him, Deut. 23. 5. the mouth] that is, as the Greeke openeth it, the word; in Chaldee, the decree of the

word of the LORD. Iehovah my God] by this it appeareth, that Balaam the Syrian (and so the people to whom he was a Prophet,) did know and worship the true God, though corrupt∣ly, and it may be other gods also with him. And that other peoples, as the Temanites, Shubites, Naamathites and Buzites, kept the knowledge and service of the true God, is manifest by Iobs history, Iob. 2. 11. and 32. 2. and 42. 7, 8, 9. Also the Name of God Iehovah was both knowne and pronounced by Balaam, and other peoples, together with the Hebrewes, who now many ages since have abstained from pronouncing of it, as is noted on Num. 6. 24. lesse or more] or, little or great: understand, little thing or great, (as the phrase is more fully expressed in 1 Sam. 20. 2. and 22. 15. and 25. 36.) meaning any thing at all; to which the Greeke addeth, of mine owne minde. In Balaam here is a picture of cove∣tous hypocrites, which pretend they would not doe against the Word of God, for an house full of gold, when they will doe it for an handfull: as this Prophet laboured with all his might to doe the thing which God had forbidden him.

Vers. 19. that I may know] or, and I will know, (that is, inquire) what Iehovah will adde to speake [unspec 19] with mee, that is, will speake more unto mee. Here hee beginneth to discover himselfe and his love to Balaks wages, in that he resteth not in Gods will, plainly revealed to him before: and that he tempteth God by this second consulta∣tion, as if he were changeable like himselfe, and would respect the person of the King or Prophet, to speake otherwise than he had done. For where he pretended to know more, he intended and de∣sired to heare otherwise, and contrary to that which hee knew to bee the minde of God. But Gods people should rest in that which they know to bee his word and will; and if any teach otherwise, to let him be accursed, Galat. 1. 8, 9.

Vers. 20. If the men be come] that is, Foras∣much [unspec 20] is, or, Seeing the men are come. So the word If meaneth also in Song 1. 8. goe with them] Gods permitting of Balaam to goe with these second Embassadours, when he had forbid∣den him to goe with the first, was in wrath against the Prophet, who stood not in the Lords first counsell: and therefore he was in danger to have died by the sword of the Angell, verse 33. and ••aindeed slaine by the sword of Israel, Ios. 13. 22. In the meane time, both hee and the King had hope that they might effect their evill pur∣pose, seeing that God himselfe seemed to change his minde: so being hardned, they went on, with altars and sacrifices, to procure leave from God to 〈…〉〈…〉se his people, Num. 23. 1. For when men will not hearken to the voyce of the Lord, hee withdraweth his grace, and giveth them up to the perver intendment of their owne heart, and lets them walke in their owne counsels, Psal. 81. 12, 13. but yet] or, but surely the word, &c. By this restraint, God signifieth the continuance of his good will towards Israel, though in such words, as Balaam might still conceive hope to obtaine his desire: for the first answer was plaine, thou shalt not curse the people, verse. 12. in which hee not resting, hath now a darker Oracle, thou shalt doe the word that I shall speake unto the••, when hee knew not what God would speake. Thus when the will of God is known and not regarded, he taketh from men the certaintie of their knowledge, and cau∣seth his word to be darke and doubtfull unto them, so that they stumble at it, 1 Pet. 2. 8. the Sunne goeth downe over the Prophets, and the day is darke over them, Mich. 3. 6. Balaam thought he should have heard more from God, but heareth lesse, and loseth that which he had learned before. that shalt thou doe] this both taught Balaam his dutie, that he ought to doe it willingly, and closely signified that that hee should doe, though against his will. For, the Lord bringeth to nought the coun∣sell of the heathens, he maketh of none effect the devi∣ces of the peoples: but the counsell of the Lord stan∣deth for ever, Psalm. 33. 10, 11. And hee restrai∣neth the wicked of their wils, putting his hooke in their nose, and his bridle in their lips, Esay 37. 29. even Satan himselfe is limitted, (as in Iobs case, Iob 1. 12. and 2. 6.) and cannot hurt the very swine, without leave from the Lord, Mat. 8. 31, 32.

Vers. 21. in the morning] as Abraham being [unspec 21] spoken to of God to sacrifice his sonne, rase early in the morning and sadled his Asse, and tooke two of his young men with him, &c. Gen. 22. 3. shewing his readinesse to obey the will of the Lord, though with the losse of his onely sonne whom he loved: so Balaam here riseth in the morning, sadleth his Asse, and taketh two of his young men with him, vers. 22. shewing his greedinesse to get prefer∣ment, and the wages of iniquitie which he loved, though with the losse of the favour of God, and (in the end) of his owne life. Gods children runne not so fast in the way of his commandements, when hee enlargeth their heart, Psalm. 119. 32. but the children of Satan runne as fast to evill, and make haste to shed innocent bloud, Esay 59. 7. They runne and prepare themselves without iniquitie in Gods people, Psal. 59. 4, 5. So are the wayes of every one that is greedy of gaine, which taketh away the life of the owners thereof, Prov. 1. 16, 19.

Vers. 22. Gods anger was kindled] in Greeke, [unspec 22] God was angry in wrath. The judgements of God are a great depth, Psalm. 36. 7. hee is often of∣fended, and that justly, when men doe that which he saith Doe, because they doe it not with that minde, and to that end which hee requireth, Esay 10. 6, 7. and his word or leave, is in displea∣sure against sinners that have no love to the truth. The young Prophets of Iericho would have leave to send fiftie men to seeke Elijahs bodie, but Eli∣sha forbade them: after by their importunacie, hee said, Send. They sent, and sought, but found him not: then Elisha gave them this reproofe, Did not I say unto you, Goe not, 2. King. 2. 16, 17, 18. As they ought to have rested in the Pro∣phets first word, so should Balaam have done fiere in the first answer of God; and for not doing it,

wrath from the Lord was upon him. the Angell of Iebovah] this Angell speaketh as the Lord him-selfe, onely the word that I shall speake unto thee, that shalt thou speake, v. 35. Wherfore this seemeth to be Christ, the Angell which redeemed Iakob from all e∣vill, Gen. 48. 16. and now commeth to redeeme Iakobs children from the curse intended against them; the Angell that was sent before Israel, to keepe them in their way, in whom Iehovahs name was, Exo. 23. 20, 21. even Michael the great prince, which standeth for his people, Dan. 10. 21. and 12. 1. an adversary] in Hebr. Satan, which name when it is used for an adversary to Gods people, usually meaneth the Deuill, Iob 1. 6. Mat. 4. 10. Rev. 12, 9. and 20. 2. but here being spoken of an adversarie to the wicked, & defender of the church, is applied to an holy Angell, or to the Prince of Angels and men. And here the love of God unto Israel appeareth, that when he giveth a wicked man leave to goe out against them, forthwith hee sendeth his Angell to resist him, and to stand for the helpe of his chosen; as all the Angels are mini∣string spirits, sent forth to minister for them, who shall be heires of salvation, Heb. 1. 14. two of his young men] that is, of his servants: see the notes on Exo. 33. 11. So Abraham went with two of his young men, Gen. 22. 3.

Vers. 23. the Asse saw the Angell] It pleaseth [unspec 23] God to confound the wisedome of the wise and arrogant, by base and contemptible meanes, for the foolishnes of God is wiser than (the wisdome of) men, 1 Cor. 1. 25. Balaam was a great Prophet, accusto∣med to visions and revelations, yet saw not with his eies, neither knew with all his skill (v. 34.) that the Angell stood against him, whom his Asse, a rude and silly beast, did see and avoid, to the safety of his master: and he that could advertise others of things that should befall them, Num. 24. 14. could not advertise himselfe of the danger of death w^ch was before him. So God destroyeth the wisedome of the wise, and bringeth to nought the understanding of the prudent, 1 Cor. 1. 19. When visions appeared, the Prophets were wont to see them, and others in their company saw them not, as in Dan. 10. 7. & Act. 9. 7. here the Prophet seeth nothing, but the beast under him hath the eyes opened to see the ap∣parition. his sword drawne] a signe of wrath and vengeance; so David saw the Angell that plagued Israel with a drawne sword in his hand, 1 Chron. 21. 16. and Iosua the like, in that Angels hand, who as captaine of the Lords host, was to destroy the Cana∣anites, Ios. 5. 13. 14. Balaam went with a purpose to curse Israel, and after to have them killed with the sword: his curses would have been like the piercings of a sword, Prov. 12. 18. he had whetted his tongue as a sword, and bent his arrow, even a bitter word, Ps. 64. 4. the Lord to reward him according to his works, sendeth out a sword against him. the Asse turned aside] The beasts, and fowles, and other bru∣tish creatures, are often taken to teach & convince men, Iob 12. 7, 8. Esay 1. 3. Ier. 8. 7. & Balaams fol∣ly was reproved here by the action of this dumbe beast, as after it was by words, Nū. 22. 28, 30. 2 Pet. 2. 16. Balaams way was perverse before the Lord, v. 32. he had forsaken the right way, & went astray, 2 Pet. 2. 15. the asse turning aside out of the way, might have taught him to have desisted from his evill course. The Asse avoideth the danger & evill before his eyes; the master being blinded with am∣bition and covetousnes, seeth it not, but would goe on to destruction, v. 33. smote the asse] the Greek here addeth, with his rod (or staffe) which is taken from v. 27. As he that judgeth another, condem∣neth himselfe doing the same things, Rom. 2. 1. so the Prophet in smiting his beast, sheweth himselfe to bee worthy of moe stripes, doing much worse than it. A whip for the horse, a bri∣dle for the asse, and a rod for the fooles backe, Prov. 26. 3.

V. 24. and a wall] in Chaldee, and another wall. [unspec 24] The Angell needed not have chosen such places; but these things hapned unto Balaam for ensam∣ples, and are written for our admonition: for when men goe on in a way not good, if they escape one perill, they fall into another greater, and at last into inevitable danger; as the Prophet signifieth by feare, and pit, and snare; Hee that fleeth from the feare shall fall into the pit; and hee that getteth up out of the pit, shall be taken in the snare, Ier. 48. 43, 44.

Vers. 25. and thrust Balaams foot] or, pressed, [unspec 25] crushed his foot. This word is used in 2 Kings 6. 32. where the Kings messenger, who was sent to take away Elishaes head, was pressed (or crusht) in the doore. God by this second signe came neerer unto Balaam, who went on in his perverse way, and withall discovereth the vanity of his art, who being a diviner, could not presage the evill that should befall him, though such things as these happened in his way; which in the opinion of vaine men, are signes of ill lucke: and therefore by the grounds of his owne craft, should have turned him backe, or made him to suspect at least that his journey should be unfortunate: see 1 Sam. 6. 2, 3. 9. But God taketh the wise in their owne craftinesse, and the counsell of the froward is carried headlong: they meet with darknesse in the day time, and grope in the noone day, as in the night. But he saveth the poore from the sword, from their mouth, and from the hand of the mighty, Iob 5. 13, 14, 15. The children of God have the Angels to keepe them in all their wayes, and to beare them up, lest they dash their foot against a stone, P••alm. 91. 11, 12. But Ba∣laam tempting the Lord, hath his Angell to withstand him, whereby his foot is crushed against the wall: yet maketh he no good use thereof.

Vers. 26. no way to turne aside] In this carri∣age [unspec 26] of the Angell, the Lord would have us see the proceeding of his judgements against sinners; first more mildly, shaking his rod at them, but letting them goe untouched; then comming neerer, hee toucheth them with an easie correction, as it were wringing their foot against a wall; but bringeth them at last to such a strait, as they can no way escape his hand, but must fall before him.

Vers. 27. Balaams anger was kindled] the wrath [unspec]

of man worketh not the righteousnesse of God, Iam. 1. 20. but a furious man aboundeth in transgression, Prov. 29. 22. Balaam learned no good by this strange carriage of his beast, but is more inraged, and smiteth it, not knowing that by meanes of it his owne life was saved, vers. 33. This foolishnesse of the Prophet the dumbe beast reproveth, vers. 28. &c. and in him God would let us see the na∣ture of wicked men, which make no good use of his works, neither see his providence in the crea∣tures, the service whereof he lendeth unto them.

Vers. 28. opened the mouth of the Asse] that the [unspec 28] dumbe asse spake with mans voyce, 2 Pet. 2. 16. by wich miracle the Prophet had not onely a rebuke, but a cause of feare and astonishment, yet hardned he himselfe against it also, and pleaded for to main∣taine his folly, vers. 29. so no workes, signes or miracles, are able to change the hardnesse of mans heart, but grace from God onely, Iohn 12. 37, 38. And here we may observe how the deuill, to draw into sinne, chose the Serpent for his instrument, the most subtill beast of the field, Gen. 3. 1. but God to rebuke and convince the wicked, useth the Asse, the most silly of all beasts: shewing as in a fi∣gure, how Satans continuall practise is to corrupt mens mindes from the simplicitie that is in Christ, by deceitfull workers, by the sleight of men, and cun∣ning craftinesse, wherby they lie in wait to deceive, 2 Cor. 11. 3. 13. Ephes. 4. 14. whiles Christ sendeth men to preach the Gospell, not with wisedome of words, but with the plaine demonstration of the truth, and chuseth the foolish things of the world to confound the wise, the weake things of the world to confound the mightie, and base things of the world, and things despised, yea and things which are not, to bring to nought things that are, 1 Cor. 1. 17. 27, 28. For the children of this world are in their generation wiser than the children of light, Luke 16. 8.

Vers. 29. I would kill thee] The Prophet is nei∣ther [unspec 29] dismaied with the speaking of his dumbe beast nor abated from his wrath, but increaseth in evill, who before hee knew or inquired of the cau••e, would presently kill the Asse that saved his life. A righteous man regardeth the life of his beast, but the bowels of the wicked are cruell, Prov. 12. 10. If Balaam looked for such good service of the b〈…〉〈…〉 beast, and would not be mocked or abu∣sed thereby, he being a reasonable creature, and wiser than many, should much lesse have mocked with God, and resisted his counsell: but by his owne words against his Asse, he condemneth him-selfe, being guiltie of death for his sinne against God, as the Angell sheweth in vers. 32, 33.

Vers. 30. ever since I was thine] or, since thou, [unspec 30] to wit, hast had me: the Greeke translateth it, from by youth: the Chaldee, since thou hast beene: and the Hebrew phrase sometime so meaneth, as in Gen. ••8. 15. since I was; where the Greeke also expoundeth it, from my youth. was I ever wont] 〈◊◊〉〈◊◊〉 I accustoming beene accustomed? By this demand, the beast convinceth the Prophets foo∣lishnesse, who should have gathered that some ex∣traordinary cause moved it thus to doe, seeing it had never done so before: & teacheth us, that whē the creatures depart from their kinde, and custo∣med obedience unto us, we should looke for the cause thereof in our selves: for our sinnes against God, occasion the creatures to rebell against us, Levit. 26. 20, 21, 22.

Vers. 31. uncovered the eyes] opened them to [unspec 31] see the Angell as the Asse did before him, vers. 23. signifying, that as men cannot see the marvellous things of his Law, unlesse he uncover their eyes, 〈…〉〈…〉s. 119. 18. so neither can they behold the deaths and dangers that are to come on them for the transgres∣sion of his Law, unlesse he reveale them, Esay 47. 11. The way of the wicked is as darknes, they know not at what they stumble, Pro. 4. 19. bowed himselfe downe on his face] or, to his face; as the Greeke translateth, hee bowed downe to his face, that is, wor∣shipped the face or person of the Angell.

Vers. 32. Wherefore hast thou smitten, &c.] [unspec 32] The Angell rebuketh the misesage of his beast, which ought not to be smitten without cause; how much lesse then might he smite innocent men, with the curse of his tongue? And God, who sa∣veth man and beast. Psal. 36. 7. and commanded that the beasts also should rest from their ••oile on the Sabbath day, Deut. 5. 14. and defendeth their innocencie against their cruell masters, will much more defend the cause of his people against their wrongfull oppressors, Exod. 22. 23. thy way is perverse] or, the way which thou goest is per∣verse, that is, thy purpose and intent in going this journey, is contrary to my will which I first revea∣led unto thee, vers. 12. The Chaldee paraphraseth thus, because it is manifest before me, that then woul∣dest goe in away against me. The Apostle openeth and applieth it against the Balaamites of his time, in these words; an heart they have exercised with co∣vetous practises, children of the curse, which have for∣saken the right way, and are gone astray, following the way of Balaam (the sonne) of Bosor, who loved the wages of unrighteousnesse, 2 Pet. 2. 14, 15. The Apostle Iude (in vers. 11.) calleth it the errour of Balaam.

Vers. 33. turned aside before me] or, at my face [unspec 33] or presence: so after, turned aside from me, or, from my face or presence. I had slaine thee] or, killed thee: in the Angels former words the justice of his judgement is implied; for if Balaam did smite his Asse, for turning aside out of the way, vers. 23. and would have killed her for falling downe un∣der him, though thereby his life was saved, vers. 29. how much more deserved he himselfe to be smitten and killed, for departing out of the Lords way, and following his own crooked wayes, with a purpose to destroy the lives of his people Israel. Therefore a woe is pronounced on those that runne greedily after Balaams errour for reward, Iude vers. 11. saved her alive] as we have an example in the Prophet, who being disobedient unto the mouth of the Lord, a lion met him by the way and slew him, but the Asse whereon hee rode was not torne, 1 King. 13. 23, 24, 26, 28.

Vers. 34. I have sinned] this seemeth to [unspec 34] bee acknowledged, for his smiting of the Asse, and his reason following so sheweth:

but the sin that lay hid in his heart, his wicked pur∣pose & covetousnes, he dissembleth, & prosecuteth still unto the end. if it be evill in thine eyes] that is, as the Greek translateth, if it please thee not; mea∣ning, that he should goe on his journey. He could not bee ignorant, that his evill intent to curse Gods people for his owne promotion, was most evill in the Lords eyes, and the cause why the An∣gell came out against him; but concealing that, he speaketh of his outward actions, and faintly offe∣reth to turne back, with an if it were evill. His love to the wages of unrighteousnesse caused him thus to speake, together with the leave which God had given him, in vers. 20. faine he would goe, but if necessitie constraine him he will turne backe.

Vers. 35. Goe with the men] When neither the [unspec 35] first words of God who forbade him, v. 12. nor the signes and dangers which met him by the way, could turne his heart, or deliver him from his error, the Lord againe biddeth him go on, so giving him up to his owne lusts; which he followed to his de∣struction. See the notes on v. 20. So Iarchi explai∣neth these words, Goe with the men, for thy portion is with them, and thine end to perish out of the world.

Vers. 36. he went out to meet him] for to wel∣come [unspec 36] him, and entertaine him with honour; as Moses to like end, went out to meet his father in law, Exod. 18. 7. and Ioseph went out to meet Is∣rael his father, Gen. 46. 29. and the kings of Sodom & of Salem, to meet Abraham, Gen. 14. 17, 18. Heb. 7. 1. It sheweth how greatly Balaam was respected of the King, as false prophets have alwayes been of wicked Rulers, because they serve their lusts. It had beene Moabs dutie to have met their brother Isra∣el with bread and water in the way when they came out of Egypt: but loe the King of Moab go∣eth out (even to the utmost border of his land) to meet this soothsayer, whom he had hired to curse Israel; therefore God commandeth his people not to seeke their peace or good for ever, Deut. 23. 3.—6. Arnon] the border betweene Moab and the Amorites, Num. 21. 13, 26.

Vers. 37. Did not I sending send] that is, earnest∣ly send unto thee. Am I not able indeed] a vaine [unspec 37] boast, and such as had no effect; for he was not a∣ble indeed to honour Balaam in the end, but sent him away in wrath, and with disgrace, confessing that the LORD had kept him backe from honour, Num. 24. 10, 11. But as Satan himselfe proudly offereth the kingdomes and glory of the world to those that will worship him, Mat. 4. 8, 9. so wicked Princes doe offer promotion to false prophets and flatterers, which oftentimes God suffereth them not to performe: and they turne the edge of their sword against the Israel of God, which they are of∣ten forced to put up emptie into the sheath, the Lord turning their intended curse into a bles∣sing.

Vers. 38. am I able at all] the word is doubled for more vehemencie, canning can I speake; that is, [unspec 38] surely I cannot in any wise. Hee speaketh to ex∣cuse himselfe, signifying his willingnesse to grati∣fie the king, as appeared by his comming to him, but shewing withall his inabilitie to doe ought against God or his people. For the LORD their redeemer, he frustrateth the tokens of the ••••rs, and maketh diviners mad; he turneth wise men backe∣ward, & maketh their knowledge foolish, Esa. 44. 25.

Vers. 39. Kirjath-huzeth] which is by inter∣pretation, [unspec] the citie of the outmost parts, or the ci∣tie of streets. It is the name of a citie, of the situa∣tion in the utmost part of the land; as the Chaldee interpreteth it, the citie of his borders; and the old Latine version calleth it, the citie which was in the utmost borders of his kingdome: w^ch some thinke to be Ar, forementioned in Nū. 21. 28. called the cor∣ner of Moab, in Ier. 48. 45. Sol. Iarchi in his anno∣tations on this place expoundeth it, a citie full of streets, men, and children in the outer parts of it.

Vers. 40. Balak slew oxen] either for sacrifice, [unspec 40] (as the word is often used for sacrificing) or for a feast to welcome Balaam, or for both; as the Moa∣bites used such idolatrous feasts whereof the peo∣ple did eat, Num. 25. 1, 2. Thus Balak rejoyced at the comming of his friend, and received him with all royall solemnity. Wherein as we see the enter∣tainment that this wicked prophet had, that his honour and good cheere might make him to for∣get the perils w^ch he had passed, and might againe fall into by the hand of God: so may we observe the contrary dealing of the LORD, and of this King. The Angell of the Lord came out as an adversary to withstand him; the King as a friend to welcome him. The King blameth him for comming no soo∣ner; the Angell for going so soone. The Angell met him with a sword, to signifie that that should be his end if he went on in his wickednes: the king receiveth him with a banquet, and all honourable entertainment, that by it, and hope of more gaine and preferment, he might be encouraged to goe on with his wicked enterprise. Betweene these two, Balaam chuseth the worser part for the honour of this world, though even that also was taken a∣way from him. As the Partridge sitteth on egges, and hatcheth them not: so he that getteth riches and not by right, shall leave them in the middest of his dayes, and at his end shall be a foole, Ier. 17. 11.

Vers. 41. in the morning] that is, the next day [unspec] early after the feast. Thus Balak delaieth no time, to accomplish his evill purpose, beginning the day with mischiefe. David was diligent in the mor∣nings to destroy all the wicked of the land, Psal. 101. 8. Balak riseth early to destroy the people of God, and is of them whose feet run to evill, and they make haste to shed bloud, Prov. 1. 16. the high places of Baal] in Greeke, the pillar of Baal; the Chaldee expoundeth it, the high place of his feare, meaning of his god or idoll whom he feared, (as God is called the Feare, in Psal. 76. 12.) and Tar∣gum Ionathan nameth it the Feare (or idoll) of P••∣or; whereof see Num. 25. 3. Baal (by interpreta∣tion, a Lord, Master or Patron) is a name given to the idols of many nations, which they used to worship on high places, hils or mountains, De••••. 12. 2. And here doe Balak and Balaam build altars and offer sacrifices, Numb. 23. 1. that they might curse Israel; for as God sendeth his people helpe from his Sanctuarie, and sup∣porteth

them out of Sion, Psalm. 20. 2. and commeth unto them to blesse them, in all places where he putteth the memoriall of his name, Ex∣•••• 10. 24. so the Idolaters thought of their high p••••ces, that they were the fittest to obtaine their re∣quests in, from the hand of God, though it were to curse his people. that he might see] or, and hee saw, meaning Balaam: the Greeke translateth, and ••e (to wit, B••lak) shewed him a part of the people, to wit, of Israel: whom hee would have him to be∣hold, that his curse might be the more powerfull and effectuall. See Num. 23. 13.

Notes

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