7<\/strong>. The first two lines are difficult and perhaps corrupt. Some explain them as a description of the luxuriance of Israel’s future home. Israel is pictured as a man carrying buckets to water his crop; and his seed, i.e. his corn, will be grown in well-watered ground. Cf. Psa 65:9<\/span> f.<\/p>\n And<\/em> may<\/strong> his king<\/em> be<\/strong> higher than Agag<\/em> ] Num 24:20<\/em><\/span> seems to shew that in Heb. tradition the Amalekites were once a mighty nation of the first rank, though there is no historical evidence that they ever were so. Agag their king would thus be a symbol of might. If Agag is the man who was captured by Saul, the present poem must be at least as late as the monarchy. Some indeed have supposed, from the present passage, that Agag was a title applied to all Amalekite kings, like the title Pharaoh in Egypt. But the text may be corrupt. LXX. and Samar. read ‘Gog,’ which is found only in Ezekiel 38 f., as a name belonging to the region north of Assyria. Cheyne suggests Og. The passage is at present an unsolved problem.<\/p>\n Balaams native soil was ordinarily irrigated by water fetched from the neighboring Euphrates, and carried in buckets suspended from the two ends of a pole. Thus the metaphor would import that Israel should have his own exuberant and unfailing channels of blessing and plenty. Some take the word to be predictive of the future benefits which, through the means of Israel, were to accrue to the rest of the world.<\/P> Agag – <\/B>The name, apparently hereditary (compare 1 Sam. 15<\/span>) to the chieftains of Amalek, means high. The words point to the Amalekite kingdom as highly prosperous and powerful at the time (compare Num 24:20<\/span>); but also to be far excelled by the future glories of Israel. The Amalekites never in fact recovered their crushing defeat by Saul (1Sa 15:2<\/span> ff), though they appear again as foes to Israel in the reign of David (1Sa 27:1-12<\/span> and 30). The remnant of them was destroyed in the reign of Hezekiah 1Ch 4:43<\/span>.<\/P><\/p>\n Verse 7<\/span>. He shall pour the water out of his buckets, &c.<\/B><\/I>] Here is a very plain allusion to their method of raising water in different parts of the East. By the well<\/I> a tall pole is erected, which serves as a fulcrum to a very long lever, to the smaller end of which a bucket is appended. On the opposite end, which is much larger, are many notches cut in the wood, which serve as steps for a man, whose business it is to climb up to the fulcrum, in order to lower the bucket into the well, which, when filled, he raises by walking back on the opposite arm, till his weight brings the bucket above the well’s mouth: a person standing by the well empties the bucket into a trench, which communicates with the ground intended to be watered.<\/P> <\/P> His seed<\/B><\/I> shall be <\/B>in many waters<\/B><\/I>] Another simple allusion to the sowing of rice. The ground must not only be well watered<\/I>, but flooded<\/I>, in order to serve for the proper growth of this grain. The rice that was sown in many waters<\/I> must be the most fruitful. By an elegant and chaste metaphor all this is applied to the procreation of a numerous posterity<\/I>.<\/P> <\/P> His king shall be higher than Agag<\/B><\/I>] This name is supposed to have been as common to all the Amalekitish kings as Pharaoh<\/I> was to those of Egypt. But several critics, with the Septuagint, suppose that a small change has taken place here in the original word, and that instead of meagag, than Agag<\/I>, we should read miggog, than Gog<\/I>. As Gog<\/I> in Scripture seems to mean the enemies of God’s people, then the promise here may imply that the true worshippers of the Most High shall ultimately have dominion over all their enemies.<\/P><\/p>\n He, <\/B>i.e. God, will abundantly water the valleys, gardens<\/I>, and trees<\/I>, is which represent the Israelites, Num 24:6<\/span>, i.e. he will wonderfully bless his people, not only with outward blessings, of which a chief one in those parts was plenty of water, but also with higher gifts and graces, with his word and Spirit, which are often signified by waters, Joh 3:5<\/span> Joh 4:10<\/span>; 7:38<\/span>,39<\/span>, and at last with eternal life, the contemplation whereof made Balaam desire to die the death of the righteous. Others thus, God shall make his posterity numerous; for the procreation of children is oft signified by waters, fountains, cisterns, &c., as Psa 68:26<\/span>; Pro 5:15<\/span>,18<\/span>; 9:17<\/span>; Isa 48:1<\/span>. But there is no necessity of flying to metaphors here, and therefore the other being the literal and proper sense, is by the laws of good interpretation to be preferred before it. <\/P> In many waters:<\/B> this also may be literally understood of their seed, which shall be sown in waterish ground, and therefore bring forth a better increase, Isa 32:20<\/span>. Others thus, His seed shall be so numerous, that it shall branch forth into many people, the several tribes being reckoned and sometimes called several people<\/I>. Or, his seed shall rule over many people or nations, which are sometimes signified by many waters, as Psa 144:7<\/span>; Isa 57:20<\/span>; Jer 47:2<\/span>; Rev 17:15<\/span>. But here also the literal sense seems best. His king, i.e. the king of Israel; either God, who was in a peculiar manner their King or Ruler, Num 23:21<\/span>; Jdg 6:13<\/span>; 1Sa 8:7<\/span>; Isa 33:22<\/span>; or their chief governor or governors, whether king or others; for Moses called their king, Deu 33:5<\/span>, and the judges were in a manner kings. <\/P> Than Agag, <\/B>i.e. than the king of the Amalekites, which king and people were famous and potent in that age, Num 24:20<\/span>, as may be guessed by their bold attempt upon so numerous a people as Israel was. And it is probably thought by the Jewish and other interpreters, that the Amalekitish kings, as Abimelech was of the Philistines, and Pharaoh of the Egyptians, and Caesar of the Romans. But though this king only be instanced in, yet other kings, to wit, such as did or should border upon the Israelites, are doubtless to be understood, above whom the kings and people of Israel sometimes were advanced, and oftener should have been, if they had not been their own hinderance by their sins. Some make this a prophecy of Sauls conquering Agag and his people, 1Sa 15:7<\/span>,8<\/span>. But the words seem to be more general, and to signify a greater honour and advantage to Israel than that was. <\/P> <\/p>\n 7. his king shall be higher thanAgag<\/B>The Amalekites were then the most powerful of all thedesert tribes, and “Agag” a title common to their kings.<\/P><\/p>\n He shall pour the water out of his buckets<\/strong>,…. That is, God shall plentifully send down rain out of the clouds upon these valleys, gardens, and trees, and make them fruitful; and this may be a figure of the grace of God, with which his churches are watered, and become fruitful by means of the word and ordinances, which is conveyed through them out of the fulness which is in Christ:<\/p>\n and his seed [shall be] in many waters<\/strong>; the seed and offspring of Israel shall be in a place of many waters, in a land of brooks and waters, shall dwell in a well watered land, the land of Canaan, De 8:7<\/span> or shall be like seed sown near water, or in well watered places, which springs up and brings forth much fruit, see Isa 32:20<\/span> or shall become, or be over many waters, to which people, kingdoms, and nations, are sometimes compared; and so may denote the multitude of Israel, and the large extent of their dominions, see Re 17:1<\/span>:<\/p>\n and his king shall be higher than Agag<\/strong>; who might be the then present king of Amalek, reckoned one of the greatest kings on earth; and this name, some think, was common to all the kings of Amalek, as Pharaoh to the kings of Egypt; and according to Jarchi and Aben Ezra, this is a prophecy of the first king of Israel, Saul, and of his conquering Agag king of Amalek, for there was one of this name in his time, 1Sa 15:7<\/span>:<\/p>\n and his kingdom shall be exalted<\/strong>; that is, the kingdom of the people of Israel, as it was more especially in the days of David and Solomon; and will be abundantly more in the days of the Messiah, when his kingdom shall be from sea to sea, and from the river to the ends of the earth, and the kingdoms of this world shall become his, and he shall reign over all the earth; and so the Jerusalem Targum,<\/p>\n “and the kingdom of the King Messiah shall become very great;”<\/p>\n and so other Jewish writers z refer this prophecy to the days of the Messiah.<\/p>\n z Pesikta in Ketoreth Hassamim, fol. 27. 2. Vid. Philo. de Praemiis, p. 925. Sept. vers. & Targum Jon. in loc.<\/p>\n And not only its dwellings, but Israel itself would also prosper abundantly. It would have an abundance of water, that leading source of all blessing and prosperity in the burning East. The nation is personified as a man carrying two pails overflowing with water. is the dual . The dual is generally used in connection with objects which are arranged in pairs, either naturally or artificially ( Ges.<\/em> 88, 2). “ His seed<\/em> ” (i.e., his posterity, not his sowing corn, the introduction of which, in this connection, would, to say the least, be very feeble here) “is,” i.e., grows up, “ by many waters<\/em>,” that is to say, enjoys the richest blessings (comp. Deu 8:7<\/span> and Deu 11:10<\/span> with Isa 44:4<\/span>; Isa 65:23<\/span>). (optative), “ his king be high before<\/em> (higher than) Agag<\/em>.” Agag ( , the fiery) is not the proper name of the Amalekite king defeated by Saul ( 1Sa 15:8<\/span>), but the title ( nomen dignitatis <\/em>) of the Amalekite kings in general, just as all the Egyptian kings had the common name of Pharaoh<\/em>, and the Philistine kings the name of Abimelech<\/em>.<\/p>\n (Note: See Hengstenberg ( Dissertations<\/em>, ii. 250; and Balaam, p. 458). Even Gesenius<\/em> could not help expressing some doubt about there being any reference in this prophecy to the event described in 1Sa 15:8<\/span>., “unless,” he says, “you suppose the name Agag<\/em> to have been a name that was common to the kings of the Amalekites” ( thes<\/em>. p. 19). He also points to the name Abimelech<\/em>, of which he says (p. 9): “It was the name of several kings in the land of the Philistines, as of the king of Gerar in the times of Abraham (Gen 20:2-3<\/span>; Gen 21:22-23<\/span>), and of Isaac (Gen 26:1-2<\/span>), and also of the king of Gath in the time of David (Psa 34:1<\/span>; coll. 1Sa 21:10<\/span>, where the same king of called Achish<\/em>). It seems to have been the common name and title of those kings, as Pharaoh was of the early kings of Egypt, and Caesar and Augustus of the emperors of Rome.”) <\/p>\n The reason for mentioning the king of the Amalekites was, that he was selected as the impersonation of the enmity of the world against the kingdom of God, which culminated in the kings of the heathen; the Amalekites having been the first heathen tribe that attacked the Israelites on their journey to Canaan (Exo 17:8<\/span>). The introduction of one particular king would have been neither in keeping with the context, nor reconcilable with the general character of Balaam’s utterances. Both before and afterward, Balaam predicts in great general outlines the good that would come to Israel; and how is it likely that he would suddenly break off in the midst to compare the kingdom of Israel with the greatness of one particular king of the Amalekites? Even his fourth and last prophecy merely announces in great general terms the destruction of the different nations that rose up in hostility against Israel, without entering into special details, which, like the conquest of the Amalekites by Saul, had no material or permanent influence upon the attitude of the heathen towards the people of God; for after the defeat inflicted upon this tribe by Saul, they very speedily invaded the Israelitish territory again, and proceeded to plunder and lay it waste in just the same manner as before (cf. 1Sa 27:8<\/span>; 1Sa 30:1<\/span>.; 2Sa 8:12<\/span>).<\/p>\n (Note: Even on the supposition (which is quite at variance with the character of all the prophecies of Balaam) that in the name of Agag, the contemporary of Saul, we have a vaticinium ex eventu <\/em>, the allusion to this particular king would be exceedingly strange, as the Amalekites did not perform any prominent part among the enemies of Israel in the time of Saul; and the command to exterminate them was given to Saul, not because of any special harm that they had done to Israel at that time, but on account of what they had done to Israel on their way out of Egypt (comp. 1Sa 15:2<\/span> with Exo 17:8<\/span>).)<\/p>\n , his king, is not any one particular king of Israel, but quite generally the king whom the Israelites would afterwards receive. For is substantially the same as the parallel , the kingdom of Israel, which had already been promised to the patriarchs (Gen 17:6<\/span>; Gen 35:11<\/span>), and in which the Israelites were first of all to obtain that full development of power which corresponded to its divine appointment; just as, in fact, the development of any people generally culminates in an organized kingdom. – The king of Israel, whose greatness was celebrated by Balaam, was therefore neither the Messiah exclusively, nor the earthly kingdom without the Messiah, but the kingdom of Israel that was established by David, and was exalted in the Messiah into an everlasting kingdom, the enemies of which would all be made its footstool (Psa 2:1-12<\/span> and Psa 110:1-7<\/span>).<\/p>\n 7. And his king shall be higher than Agag. He now begins to enlarge on their outward prosperity, viz., that the people of Israel shall be powerful and flourishing, and endowed with a warlike spirit to resist the assaults of their enemies; for it would not be sufficient that they should abound with all blessings, unless the ability to defend them should also be superadded. It is by no means a probable conjecture that he speaks of Saul who made prisoner of their king, Agag, in the battle with the Amalekites; but their opinion is the more correct one, who suppose that this was a name common to all the kings of that nation. It was, therefore, God’s intention to declare the superiority of His chosen people to the Amalekites; nor need we be surprised that they should be thus brought into especial antagonism with them, not only because they were the constant enemies of Israel, but because their power was then excessively great, as we shall very soon see: “Amalek was the first of nations,” etc. (verse 20.) <\/p>\n Although for a long time afterwards, there was no king in Israel, still there is no absurdity in the fact that the commonwealth should be designated by the name of “king,” and “kingdom;” especially since God had postponed the full accomplishment of His grace until the time of the establishment of the kingdom. Hence, in this prophecy, Balaam, however little he might have been aware of it, embraced the time of David; and consequently he predicted things which were only accomplished in Christ, on whom the adoption was founded. <\/p>\n What follows has been already expounded, viz, that God, in delivering His people, had made it plain that He would have them remain in safety and perpetuity; and that He was able to bring this to pass. <\/p>\n (7) He shall pour the water out of his buckets.<\/strong>Better, Water shall flow from his buckets; <\/em>or, he shall flow with water from his buckets. <\/em>The nation is personified as a man carrying two buckets full of water, which was the type and leading source of blessing and prosperity in the East. This is a beautiful image, as Bishop Wordsworth has observed, of the true Israel pouring out the living waters of salvation, the pure streams of the Spirit, and making the wilderness of the world to rejoice and be glad.<\/p>\n His seed shall be in many waters.<\/strong>This may mean that Israel should inhabit Canaana land of brooks of water (Deu. 8:7<\/span>; Deu. 11:11<\/span>); or it may mean that, like seed sown and trees planted by the waters (Isa. 32:20<\/span>; Isa. 44:4<\/span>; Isa. 65:22-23<\/span>), they should inherit the richest blessings.<\/p>\n His king shall be higher than<\/strong> Agag . . .<\/strong>-Agag appears to have been the title (nomen dignitatis<\/em>) <\/em>of the Amalekite kings, as Pharaoh <\/em>of the Egyptian and Abimelech <\/em>of the Philistine kings. The reference does not seem to be to any particular king, but to the kingdom which should hereafter be established in Israelto the kings, generally, which should come out of the loins of Abraham (Gen. 17:6<\/span>; Gen. 35:11<\/span>).<\/p>\n 7<\/strong>. <\/strong> His buckets <\/strong> Israel is poetically portrayed as a water-carrier with two overflowing pails, such as irrigated Balaam’s native soil with water carried from the Euphrates. In the burning East an abundance of water is a large element of personal happiness and of national prosperity. Water is often used in the Bible as a symbol of spiritual blessing, especially in Isa 12:3<\/span>; Isa 35:6-8<\/span>; Isa 41:17-18<\/span>; Isa 43:19-20<\/span>; Isa 44:3-4<\/span>; Isa 49:10<\/span>; Isa 55:1<\/span>; Isa 58:11<\/span>. <\/p>\n Seed in many waters <\/strong> His children shall either enjoy copious waters literally, (Deu 8:7<\/span>,) or they shall dwell among many peoples, <\/em> figuratively expressed by waters<\/strong>, Psa 144:7<\/span>; Rev 17:15<\/span>. <\/p>\n King higher than Agag <\/strong> Agag <\/em> was an hereditary title of the chieftains of Amalek, as elsewhere was and is Caesar <\/em> and Czar. <\/em> The word signifies high, <\/em> or in the Arabic, fiery<\/em>. At this time Amalek was at the zenith of power and glory. Num 24:20<\/span>. The prediction is, that this glory shall pale before the splendour of some future king of Israel. This was fulfilled in Solomon, though Saul irrecoverably crushed Amalek and captured Agag. 1Sa 15:8<\/span>. Extreme typologists refer this prediction to Christ. Joh 1:49<\/span>; Joh 12:13-15<\/span>; comp. Psa 89:27-28<\/span>. <\/p>\n His kingdom <\/strong> The kingdom of the Messiah. Jerusalem Targum.<\/p>\n Num 24:7<\/span><\/em><\/strong>. <\/strong>He shall pour the water out of his buckets, <\/em><\/strong>&c.<\/strong> Very different are the interpretations given to this obscure passage. 1. The LXX render the Hebrew widely different from our translation; a man shall come out of his seed, and shall rule over many nations; <\/em>which also is the translation of Onkelos, and the Targum of Jerusalem, though the latter is somewhat more particular; a king shall proceed from their sons; their Redeemer shall come<\/em> from among them, and the reign of the king-Messiah shall be greatly exalted. <\/em>St. Cyprian follows exactly the version of the LXX, in quoting this passage against the Jews, lib. 2: cap. 10 and the learned Bishop Fell, in a note upon the place, has shewn, that the Greek interpreters rendered it thus, because in the language of the Hebrews they speak proverbially of water which distills from a bucket, <\/em>for a man who is born, or who issues from his father: he adds, that zerang, <\/em>signifying equally posterity, <\/em>and the arm of power, <\/em>the LXX have taken the word in the latter sense, as an emblem of empire <\/em>over many people: in the same manner as God says, (speaking to David,) I will set his hand in the sea, and his right hand in the rivers, <\/em>to mark the extent of his power. This conjecture must at least be granted to be ingenious. 2. Houbigant says that the Hebrew, literally rendered, is aquas prorumpere faciet ex precordiis suis, <\/em>(Israel) He shall make waters to flow from his bowels, <\/em> dal, <\/em>in the Persian language is, says he, the inward part of a thing, <\/em>the heart, <\/em>the bowels; <\/em>which signification we have therefore chosen, because our Lord Christ referred to this place, when he said, he that believeth on me, as the Scripture hath said, <\/em>out of his belly shall flow rivers of living water. <\/em>Joh 7:38<\/span>. For unless you interpret it in this manner, there is no place in the sacred volume which speaks of water flowing from the belly. Balaam speaks in this place metaphorically, as becomes him who had taken up his parable: <\/em>but waters, <\/em>thus used, it appears from St. Paul, signified the doctrine <\/em>with which one is imbued. See 1Co 3:6<\/span>. This was fixed among the Jews before the apostle’s time, as appears from the baptism of John, and from others of the like kind used before John; for if any one was sprinkled with the water of baptism, he professed thereby to embrace that doctrine and form of manners, into which he was instituted by him who baptized him. This interpretation of our’s agrees well with what follows; and his seed in many waters: <\/em>that is, his seeds <\/em>or plants <\/em>shall be well watered. So that, according to Houbigant, the meaning is, “he shall be well instructed in true doctrine himself, and plentifully afford that instruction to his posterity.” 3. Those who may think the foregoing interpretations too much forced, will read the passage according to its most literal translation, thus, waters shall flow from his buckets, and his seed shall be by many waters; <\/em>which seems to be a metaphorical expression for the great increase of Israel; for increase of posterity is represented in Scripture by the flowing out of waters. Isa 48:1<\/span>. <\/span>Pro 5:15-18<\/span> a passage which seems clearly to explain this: many waters <\/em>are put for many people, <\/em>Jer 47:2<\/span>. Rev 17:15<\/span> and Isa 32:20<\/span> the expression seems well to explain the latter clause, his seed shall be, <\/em>&c. It may be proper just to observe, that Le Clerc would render it, from his boughs the waters shall distill; <\/em>and he understands the passage as expressive of the plenty and fertility of the country which the Hebrews should possess. See Eze 17:23<\/span>. Dr. Lowth, in his elegant version, understands the passage in this last sense. <\/p>\n Illi uda multo rore stillant germina, Faetusque alunt juges aquae.<\/em> <\/p>\n His king shall be higher than Agag<\/em><\/strong><\/strong> Most commentators suppose that Agag <\/em>was a common name of all the kings of the Amalekites, as Pharaoh was of Egypt, &c. and as the Amalekites at this time were the most flourishing and formidable people of the East, it is supposed that Balaam foretels in these words, that the king of Israel should be the greatest of kings; for he knew none greater than Agag. Some think that they have a particular respect to Saul the first king of Israel, who subdued the Amalekites, and took Agag captive. The Jews themselves, however, think the passage has its full completion in the Messiah. The LXX, Samar. Onkelos, Syr. Arab. Aquila, Symmachus, and many fathers of the church, to whom we may add Houbigant, read the passage differently; his king shall be greater than Gog. <\/em>Now Gog, <\/em>in the Scripture, means the Scythians, and other northern nations. See Ezek. chapters 38: and 39: and Mede’s Works, p. 574. Many learned men prefer this reading to the other, meaning by Gog <\/em>the enemies of the church in general. It was easy to confound the Hebrew magog, <\/em>with meagag, <\/em>says Mr. Samuel Wesley, Dissert. on Job; and so to read Agag <\/em>instead of Gog; and if so, may we not as well suppose, that the reading was changed from mehagog, <\/em>which may signify above the top, <\/em>or above all height; for gag <\/em>signifies locus<\/em> sublimis, the top of any thing, the roof of a house; <\/em>and is frequently so used in Scripture. See Calasio’s Concordance on the word. And then the meaning of the passage will be, his king shall be exalted above all height; i.e.<\/em> super-eminently, <\/em>and above all kings; <\/em>to which the correspondent clause is, and his kingdom shall be exalted; <\/em>shall be raised to the highest dignity and glory; in which, most probably, there is a reference to the Messiah and his kingdom. <\/p>\n Num 24:7 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.<\/p>\n Ver. 7. His seed shall be in many waters.<\/strong> ] He shall sow in locis irriguis; <\/em> as men are bid to cast their bread, their alms, upon the waters, upon the poor; as upon a well-watered soil. Ecc 11:1 Such is the land of Egypt, watered by Nile; which makes the ground so fruitful, that they do but throw in the seed, and have four rich harvests in less than four months, – saith one that had been there. a<\/em> <\/p>\n <\/p>\n He shall be higher than Agag.<\/strong> ] King of the Amalekites, who was then the greatest monarch of those parts, and did haply think as highly of himself as that proud prince of Tyre, Eze 28:2-6 or as the great Cham of Cataia, of whom it is reported that every day, after he had dined, he caused the trumpets to be sounded, by that sign giving leave to other princes of the earth to go to dinner. <\/p>\n<\/p>\n a<\/em> Blunt’s Voyage into Levant.<\/p>\n pour the water. This refers to Millennial blessings. See Eze 47and Zec 14. <\/p>\n pour: Psa 68:26, Pro 5:16-18, Isa 48:1 <\/p>\n many waters: Psa 93:3, Psa 93:4, Jer 51:13, Rev 17:1, Rev 17:15 <\/p>\n his king: Ezr 4:20, Psa 2:6-10, Psa 18:43, Joh 1:49, Phi 2:10, Phi 2:11, Rev 19:16 <\/p>\n Agag: 1Sa 15:8, 1Sa 15:9, 1Sa 15:32, 1Sa 15:33 <\/p>\n his kingdom: 2Sa 5:12, 1Ki 4:21, 1Ch 14:2, Isa 2:2, Isa 9:7, Dan 2:44, Rev 11:15 <\/p>\n Reciprocal: 2Sa 22:49 – thou also 2Ki 1:1 – Moab Est 3:1 – Agagite Psa 89:27 – higher Eze 19:10 – she was Eze 19:11 – she had<\/p>\n Num 24:7. He shall pour the water That is, God will abundantly water the valleys, gardens, and tress, which represent the Israelites; he will wonderfully bless his people, not only with outward blessings, of which a chief one in those parts was plenty of water, but also with higher gifts and graces, with his word and Spirit, which are often signified by water, and at last with eternal life, the contemplation whereof made Balaam desire to die the death of the righteous. His seed shall be in Rather, by; many waters This may mean, His seed shall be sown in a ground well watered, and consequently shall bring forth a plentiful crop. Or, as many waters are frequently put figuratively for many people, (see Jer 47:2;<\/p>\n Rev 17:15; Isa 32:20,) and the flowing out of waters signifies an increase of posterity, the words may here be intended to express, by a metaphor, the great increase of Israel. His king shall be higher than Agag It has been supposed, with great probability, by most commentators, that Agag was the common name of the kings of Amalek, as Pharaoh was of the Egyptian kings, and Abimelech of those of the Philistines. Amalek was a neighbouring country, and therefore is fitly introduced upon the present occasion, and it was likewise at that time a great and flourishing kingdom, being styled (Num 24:20) the first of the nations; and therefore for the king of Israel to be exalted above the king of Amalek was really a wonderful exaltation. But, wonderful as it was, it was accomplished by Saul, who smote the Amalekites from Havilah, &c., and took Agag, the king of the Amalekites, alive, and utterly destroyed all the people with the edge of the sword, 1Sa 15:7-8. The first king of Israel subdued Agag, the king of the Amalekites. So that it might truly and properly be said, His king shall be higher than Agag, and his kingdom shall be exalted, as it was afterward greatly by David and Solomon. Newton.<\/p>\n 24:7 He shall pour the {d} water out of his buckets, and his seed [shall be] in many waters, and his king shall be higher than {e} Agag, and his kingdom shall be exalted.<\/p>\n (d) His prosperity and posterity will be very great.<\/p>\n (e) Which name was common to the kings of Amalek.<\/p>\n 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. 7. The first two lines are difficult and perhaps corrupt. Some explain them as a description of the luxuriance of Israel’s future home. Israel … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 24:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4462","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4462","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4462"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4462\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4462"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4462"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4462"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"