(21-22) And he looked on the Kenites . . . --According to the ordinary interpretation of these verses the continuous destruction of the Kenites is foretold until the Israelites should be taken captive by the Assyrians. The Kenites are included amongst the tribes whose country Abraham's descendants were to possess (Genesis 15:19). A portion of this tribe, however (for there is no evidence that the Canaanitish and the Midianitish Kenites had a different origin), joined the Israelites, and settled on the southern border of Judah (Judges 1:16). If the Authorised Version of these verses be adopted, it is reasonable to conclude that the Kenites to whom Balaam's prophecy referred must have been included amongst the enemies of Israel, whose destruction, in common with their other foes, is here predicted. It is obvious that this interpretation is open to two serious objections:--(1) that the natural reference of the words "carry thee away captive" is to the Kenites, not to the Israelites; and (2) that as the later history, as well as the Book of Numbers, makes mention only of those Kenites who allied themselves with the Israelites, we should naturally expect that in accordance with the promise which was given to Hobab by Moses (Numbers 10:29), the Kenites should be distinguished from the enemies of Israel, and be exempted from the destruction with which they were threatened. Another rendering of Numbers 24:22, and one which appears to be more agreeable to the context in which it stands, is the following:--"For surely the Kenites shall not be destroyed until Asshur shall carry thee into captivity." This version has the support of the Targum of Palestine and other authorities. It is true that there is no express record of the fulfilment of this prophecy, but it is not probable that the Assyrians spared the Kenites who were settled amongst the Israelites; and we know from Jeremiah 35:11 that after the invasion of Nebuchadnezzar, the Rechabites, who were of the Kenite race (1Chronicles 2:55), came to Jerusalem for fear of the armies of the Chaldeans and Syrians. If Asshur denotes in this place the Assyrians in the later acceptation of the term, it must be remembered that one branch of the Kenites settled in Naphtali, near Kadesh (Judges 4:11). Asshur, however, appears to be used in a wider sense, so as to include all the nations which proceeded from it (see Numbers 24:24). Even the Persian king is called, as Keil has observed, King of Asshur (Ezra 6:22). If this interpretation of the text be received, the antithesis between the doom of the Amalekites and the deliverance of the Kenites exactly corresponds to the attitude assumed by those tribes respectively in regard to Israel. . . . Verse 21. - He looked on the Kenites. This mashal is excessively obscure, for both the subject of it and the drift of it are disputed. On the one hand, the Kenites are mentioned among the Canaanitish tribes that were to be dispossessed, in Gem 15:19; on the other, they are identified with the Midianitish tribe to which Hobab and Raguel belonged, in Judges 1:16, and apparently in 1 Samuel 15:6 (see on Numbers 10:29). It has been supposed that the friendly Kenites had by this time loft the camp of Israel and established themselves by conquest in the south of Canaan, and even that they had occupied the territory and taken the name of the original Kenites of Genesis 15:19. This, however, is a mere conjecture, and a very improbable one. That a weak tribe like that of Hobab should have done what Israel had not dared to do, and settled themselves by force of arms in Southern Palestine, and, further, that they should be already known by the name of those whom they had destroyed, is extremely unlikely, and is inconsistent with the statement in Judges 1:16. And thou puttest thy nest in a rock. Rather, "and thy nest laid (שִׂים) upon a rock." We do not know where the Kenites dwelt, and therefore we cannot tell whether this expression is to be understood literally or figuratively. If the Canaanitish tribe is here spoken of, it is very likely they had their residence in some strong mountain fastness, but if the Midianitish tribe, then there is no reason to suppose that they had crossed the Jordan at all In that case the "nest" must be wholly figurative, and must refer to that strong confidence which they placed in the protection of the God of Israel.

Parallel Commentaries ...


Next he saw
וַיַּרְא֙ (way·yar)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 7200: To see

the Kenites
הַקֵּינִ֔י (haq·qê·nî)
Article | Noun - proper - masculine singular
Strong's 7017: Kenite -- members of the tribe of Kenites

and lifted up
וַיִּשָּׂ֥א (way·yiś·śā)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 5375: To lift, carry, take

an oracle,
מְשָׁל֖וֹ (mə·šā·lōw)
Noun - masculine singular construct | third person masculine singular
Strong's 4912: A pithy maxim, a simile

saying:
וַיֹּאמַ֑ר (way·yō·mar)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 559: To utter, say

“Your dwelling place
מֽוֹשָׁבֶ֔ךָ (mō·wō·šā·ḇe·ḵā)
Noun - masculine singular construct | second person masculine singular
Strong's 4186: A seat, assembly, dwelling place, dwelling, dwellers

is secure,
אֵיתָן֙ (’ê·ṯān)
Adjective - masculine singular
Strong's 386: Perennial, ever-flowing, permanence

and your nest
קִנֶּֽךָ׃ (qin·ne·ḵā)
Noun - masculine singular construct | second person masculine singular
Strong's 7064: A nest, the nestlings, a chamber, dwelling

is set
וְשִׂ֥ים (wə·śîm)
Conjunctive waw | Verb - Qal - QalPassParticiple - masculine singular
Strong's 7760: Put -- to put, place, set

in a cliff.
בַּסֶּ֖לַע (bas·se·la‘)
Preposition-b, Article | Noun - masculine singular
Strong's 5553: A craggy rock


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OT Law: Numbers 24:21 He looked at the Kenite and took (Nu Num.)