The Story of Balaam

22
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Then the people of Israel set out and camped in the plains of Moab beyond the Jordan at Jericho. 2And Balak the son
of Zippor saw all that Israel had done to the Amorites. 3And Moab was in great dread of the people, because they
were many. Moab was overcome with fear of the people of Israel. 4And Moab said to the elders of Midian, "This horde
will now lick up all that is around us, as the ox licks up the grass of the field." So Balak the son of Zippor, who was
king of Moab at that time, 5sent messengers to Balaam the son of Beor at Pethor, which is near the River in the land of the people
of Amaw, to call him, saying, "Behold, a people has come out of Egypt. They cover the face of the earth, and they are dwelling
opposite me. 6Come now, curse this people for me, since they are too mighty for me. Perhaps I shall be able to defeat them and
drive them from the land, for I know that he whom you bless is blessed, and he whom you curse is cursed."

1: plains of Moab - "so called from having formerly belonged to that people, though wrested from them by Sihon. It was a dry, sunken,
desert region on the east of the Jordan valley, opposite Jericho." (JFB Commentary). The area is approx vcp-054 60 sq. mi.
2: Israel had done - cp. 21.35; refers to the people of the kingdoms of Sihon and Og (see 21:21, 2526, 3132)
4: elders of Midian - "called kings (31.8) and princes (Josh 13.21). The Midianites, a distinct people on the southern frontier of Moab, united
with them as confederates against Israel, their common enemy." Home to a confederation of clans (see 10:29), some of which were under the
authority or in alliance with the Moabite king. At the very least, many Midianites lived in Moabite territory (Gen 36:35). The usage of elders
to refer to Midians leadership rather than kings indicates there was no ruling monarchy in Midian at the time.
4: lick up all that is around us - The verb here for chewing up or nibbling away is generally reserved for animals, as the ox simile makes
clear. The covering of the eye of the land in the next verse is an image borrowed from the plague of locusts in Exodus, which neatly catches the
Moabites fearful revulsion at the sight of the Hebrew multitudes. (In the Egyptian loathing in Exodus, the Hebrews are assimilated to the realm
of crawling and creeping things by the verb swarm.) In practical terms, though the Israelites have not actually invaded Moab, Balak fears that
this vast horde will eat up everything in sight along the borders of his territory.
5: Balaam - So written after the Greek. In Heb. his name is Bil'am (cp Josh 13.22 & 24.9,10; 2Pet2.15,16). He was a spiritist or medium.
He is identified by Sayce with Bela, Gen 36.31,32, where Moses incorporates a list of Edomite kings. According to the Tel-el-Amama tablets
he was a Hittite chieftain, who established a kingdom for himself: and he died fighting against Israel by the side of his Midianite allies (31.8;
Josh 13.22).
5: the people of Amaw - or, the people of his kindred
6: curse this people for me - Balak assumes that he can employ Balaam as a pagan diviner to put a hex on his enemies. The emphatic point
of the story is that God alone controls human destiny, and man has no independent power to impose curses or blessings. Since Balaam lived in
northern Mesopotamia, he may have been a baru (An expert in divination from Mesopotamia, from the Akkadian word baru, meaning to
see.). However, Balak seeks a man who could pronounce a powerful curse on his enemies. It was widely believed in the ancient Near East that
uttered blessings or curses could literally accomplish blessing or cursing (see Gen 27; 48).
The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has
blessed.

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So the elders of Moab and the elders of Midian departed with the fees for divination in their hand. And they came to Balaam and
gave him Balak's message. 8And he said to them, "Lodge here tonight, and I will bring back word to you, as the LORD speaks to
me." So the princes of Moab stayed with Balaam. 9And God came to Balaam and said, "Who are these men with you?" 10And
Balaam said to God, "Balak the son of Zippor, king of Moab, has sent to me, saying, 11 'Behold, a people has come out of Egypt,
and it covers the face of the earth. Now come, curse them for me. Perhaps I shall be able to fight against them and drive them
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 The Story of Balaam
out.'" 12God said to Balaam, "You shall not go with them. You shall not curse the people, for they are blessed." 13So Balaam rose in
the morning and said to the princes of Balak, "Go to your own land, for the LORD has refused to let me go with you." 14So the
princes of Moab rose and went to Balak and said, "Balaam refuses to come with us."

8: Lodge here tonight - the Heb word means to lodge, spend the night - a related noun means a lodge or hotel of sorts. Balaam needed to
consider the offer. And after darkness was considered the best time for diviners to consult with their deities. Balaam apparently knows of the
Lord; he testifies to this effect in 22:18.
8: the LORD - Heb. YHWH. While 'elohim is God as the Creator of all things, YHWH is the same God in covenant relation to those whom
He has created (cp 2Chr 18.31). Jehovah means the Eternal, the Immutable One, He Who WAS, and IS, and IS TO COME. The Divine
definition is given in Gen 21.33. He is especially, therefore, the God of Israel; and the God of those who are redeemed, and are thus now "in
Christ".
9: God . . . said Note the change to 'elohim. said. Only four times : in vv. 9, 12, 20: in connection with Balaam.
9: Who are these men with you? - As elsewhere in dialogue between God and man (e.g., Where is Abel your brother?), God asks a
question not in order to get information He needs but to elicit a response from someone that will register some appropriate recognition of the
situation at issue.
11: a people has come out of Egypt - Although Balaams report repeats Balaks words, he abbreviates the message and edits out elements
that would unduly stress Balaks personal perspective. Thus, and it is sitting over against me and it is mightier than I are both deleted.
11: curse. Heb. kabab, to pierce with words. Note that this word is found only in Balak's and Balaam's mouths.
12: You shall not go - This is absolute; cp. v20, where the permission is conditional.
12: for they are blessed - The verb means enrich, in any way, materially, spiritually, physically. But the indication here is that the blessing
includes the promised blessing of the patriarchs, a blessing that gave Israel the land. The idea here is that Balaam should understand this
blessing is not subject to a debate or a discussion. YHWH is giving Balaam the facts as they will remain.
13- Balaam . . . said Note what he suppressed. Balaam uses the divine name Yahweh. The OT contains other examples of a non-Israelite
using this name (see Gen 26:28). But see v18.
14- they .. . said. Note what they suppressed.

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Once again Balak sent princes, more in number and more honorable than these. 16And they came to Balaam and said to him,
"Thus says Balak the son of Zippor: 'Let nothing hinder you from coming to me, 17for I will surely do you great honor, and
whatever you say to me I will do. Come, curse this people for me.'" 18But Balaam answered and said to the servants of Balak,
"Though Balak were to give me his house full of silver and gold, I could not go beyond the command of the LORD my God to do
less or more. 19So you, too, please stay here tonight, that I may know what more the LORD will say to me." 20And God came to
Balaam at night and said to him, "If the men have come to call you, rise, go with them; but only do what I tell you." 21So Balaam
rose in the morning and saddled his donkey and went with the princes of Moab.

17: great honor - Honor throughout suggests the generous bestowal of material rewards, prestige or position The more honored emissaries
of the second delegation may well be imagined as more splendid in raiment and personal ornament. It should noted that Balaks second
dispatch to Balaam is much briefer than the first, not repeating anything about the vastness of the Israelite hordes but instead stressing the
promise of payment, not mentioned in the first dispatch.
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 The Story of Balaam
18: I could not go beyond - cp 1Kng22.18
18: command - Heb mouth
18: the LORD my God - Here, Balaam calls Yahweh his God. Balak may have specifically sought out Balaam because he was a follower of
Yahweh, believing that Yahweh would listen to one of His own prophets. At this moment in Israels history, it is striking that a non-Israelite
would be a follower of Yahweh. However, it appears that Melchizedek and Jethro were also followers of the true Godwhether they knew His
covenant name or not (see Gen 14.1724; Exod 18.912).
However, in the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring
properly to the deity for which he is acting as the agent.
19: stay here tonight - In this case lodge is not used, but remain, reside (, shvu).
20: If the men come to call you - This was the condition with which Balaam did not comply (see v21). God of course realizes that the men
have come to call, or invite, Balaam. He has now determined to turn this invitation of a professional hexer into a trap to humiliate the
polytheists, as the second sentence here (but only do what I tell you ) makes clear. This is a directive that Balaam apparently obeys without
wavering (see v35; compare 23.12, 26). Num 31.16 suggests that Balaams words in 24.14 may have included advice that will cause Israel to
sin.
20: only do what I tell you - A directive that Balaam apparently obeys without wavering (see v35; compare 23.12, 26); Num 31.16 suggests
that Balaams words in 24.14 may have included advice that will cause Israel to sin.
21: rose in the morning - without waiting for the condition given by the LORD in v20 hence God's anger (see v22).
22
But God's anger was kindled because he went, and the angel of the LORD took his stand in the way as his adversary. Now he
was riding on the donkey, and his two servants were with him. 23And the donkey saw the angel of the LORD standing in the road,
with a drawn sword in his hand. And the donkey turned aside out of the road and went into the field. And Balaam struck the
donkey, to turn her into the road. 24Then the angel of the LORD stood in a narrow path between the vineyards, with a wall on
either side. 25And when the donkey saw the angel of the LORD, she pushed against the wall and pressed Balaam's foot against
the wall. So he struck her again. 26Then the angel of the LORD went ahead and stood in a narrow place, where there was no way
to turn either to the right or to the left. 27When the donkey saw the angel of the LORD, she lay down under Balaam. And Balaam's
anger was kindled, and he struck the donkey with his staff. 28Then the LORD opened the mouth of the donkey, and she said to
Balaam, "What have I done to you, that you have struck me these three times?" 29And Balaam said to the donkey, "Because you
have made a fool of me. I wish I had a sword in my hand, for then I would kill you." 30And the donkey said to Balaam, "Am I not
your donkey, on which you have ridden all your life long to this day? Is it my habit to treat you this way?" And he said, "No."

22: But God's anger was kindled because he went - This is a famous source of puzzlement because God has just told Balaam to go with
them. when later He repeats what He had said in the night-vision, Go with the men, but speak only the word that I tell you (v35), the
implication of the second sentence may be that Balaam was inwardly harboring other intentions. That is, he may have accepted the instructions
of the dream-revelation in good faith, but now on the way to Moab, contemplating the profusion of wealth Balak has dangled before him, he
could have begun to wonder whether he might not go ahead with a good professional execration. This shift of intention would then trigger
Gods wrath and the sword-wielding divine messenger.
It is unknown why God is angry with Balaam for going on a trip which He told him to make (v20). The Hebrew conjunction translated
because (ki) could alternatively be translated whilei.e., Gods anger was kindled while he wentimplying that something about
Balaam (perhaps an attitude or motivation) angered God. The wording echoes other instances where God is angry with people in a rebellious
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 The Story of Balaam
state of mind (see 12:9); Balaam may have really wanted to curse Israel against Gods wishes. Verse 32, where the angel of Yahweh tells
Balaam that the trip is repugnant to Him, may support this interpretation. God still lets him go, but warns him to say only what he is told since
God saw in him greed and pleasure for the riches, which is why he was so willing to go.
23: a drawn sword in his hand - The phrase appears only three times in the OT. Here & in 1Chr 2116, the figure is clearly the angel of
YHWH. The third occurrence is Josh 5.1315, where it is used of the captain of YHWH's host.
24: path - The Hebrew mishol, which occurs only here, is transparently derived from shaal, span, and so implies a narrow pedestrian
way (cp Is 6.8). What is noteworthy here is the progressive constriction: from road to footpath to a way so narrow that there is no room to move
to either side. The spatial arrangement of the story becomes the subject of how man and beast are inexorably caught in Gods design for them,
from which there is no escape.
25: and pressed Balaam's foot against the wall - In the progression of three occurrences, first Balaam is caused to make an involuntary
detour, now he is caused physical discomfort, and finally he will be totally stymied in his forward movement as the ass crouches down under
him.
28: the LORD opened the mouth of the donkey - Ironically, while Balaam has the reputation as a great prophetic seer, God uses the donkey
to convey His message (v38; 23.5, 12, 16).
This is the only talking animal in the entire Bible. But the talking ass is perfectly in accord with the theological assumptions of the story: if God
absolutely controls blessings and curses and vision, He can do the same for speech. And the ensuing dialogue between master and ass opens up
splendid comic possibilities.
29: you have made a fool of me - The absurdity of this response is that Balaam doesnt miss a beat. Confronted with the articulated speech
of his asss eminently justified complaint, he answers as though he were thoroughly accustomed to conducting debates with his beast.
29: I wish I had a sword in my hand - Even as he lectures his donkey, Balaam remains perfectly blind to something the donkey has had no
difficulty seeing all along: he wishes he had a sword at the very moment the LORDs messenger stands in front of him wielding an unsheathed
sword.

31
Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, with his drawn sword in his
hand. And he bowed down and fell on his face. 32And the angel of the LORD said to him, "Why have you struck your donkey these
three times? Behold, I have come out to oppose you because your way is perverse before me. 33The donkey saw me and turned
aside before me these three times. If she had not turned aside from me, surely just now I would have killed you and let her live."
34
Then Balaam said to the angel of the LORD, "I have sinned, for I did not know that you stood in the road against me. Now
therefore, if it is evil in your sight, I will turn back." 35And the angel of the LORD said to Balaam, "Go with the men, but speak only
the word that I tell you." So Balaam went on with the princes of Balak.

31: the LORD opened the eyes of Balaam - The wording serves as a deliberate, sarcastic contrast to Balaams own claim in chap24 (24.4,
16)that his own eyes are open to Gods revelation.
32: preverse - reckless; Heb. 'avil - occurs only here and Job 16.11 (ungodly); Likely means that the purpose of the errand (cursing Israel)
was repugnant to God (see v20, 22); see v34.
33: The donkey saw me - notice how the donkey was actually protecting Balaam from harm!
34: I have sinned - Balaam readily admits he has sinned, possibly indicating that God was angered by Balaams internal motive (see note on
v22).
34: I will turn back - Heb ( shv) - although this word does mean to turn from or (away), it is the very same word translated repent.

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 The Story of Balaam
35: Go with the men - YHWH now overrules the evil for Israel's good.
35: only the word - The same instruction God gave Balaam in v20 before allowing him to make the trip; however, there is a limited
permission
36
When Balak heard that Balaam had come, he went out to meet him at the city of Moab, on the border formed by the Arnon, at
the extremity of the border. 37And Balak said to Balaam, "Did I not send to you to call you? Why did you not come to me? Am I not
able to honor you?" 38Balaam said to Balak, "Behold, I have come to you! Have I now any power of my own to speak anything?
The word that God puts in my mouth, that must I speak." 39Then Balaam went with Balak, and they came to Kiriath-huzoth. 40And
Balak sacrificed oxen and sheep, and sent for Balaam and for the princes who were with him.

37: Am I not able to honor you? - Balak seen Balaams hesitation as an insult to his ability to render the payment promised to him.
38: The word that God - In these cultures, the people were used to controlling their gods. Here God controls the prophet which is definitely
seen as counter culture. So, Balaam clearly asserts that he will speak only the words God gives to him. After the confrontation with the angel of
the Lord, Balaam likely means what he says.
40: sent to Balaam and for the princes - The understanding is that Balak was making a sacrifice for a covenant relationship, and so he gave
some of the meat to the men and to the seer.
41
And in the morning Balak took Balaam and brought him up to Bamoth-baal, and from there he saw a fraction of the people.

41: Bamoth-baal - The name Bamoth Baal means the high places of Baal

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And Balaam said to Balak, "Build for me here seven altars, and prepare for me here seven bulls and seven rams."
2
Balak did as Balaam had said. And Balak and Balaam offered on each altar a bull and a ram. 3And Balaam said to
Balak, "Stand beside your burnt offering, and I will go. Perhaps the LORD will come to meet me, and whatever he
shows me I will tell you." And he went to a bare height, 4and God met Balaam. And Balaam said to him, "I have
arranged the seven altars and I have offered on each altar a bull and a ram." 5And the LORD put a word in Balaam's mouth and
said, "Return to Balak, and thus you shall speak." 6And he returned to him, and behold, he and all the princes of Moab were
standing beside his burnt offering. 7And Balaam took up his discourse and said,
"From Aram Balak has brought me,
the king of Moab from the eastern mountains:
'Come, curse Jacob for me,
and come, denounce Israel!'
8
How can I curse whom God has not cursed?
How can I denounce whom the LORD has not denounced?
9
For from the top of the crags I see him,

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 The Story of Balaam
from the hills I behold him;
behold, a people dwelling alone,
and not counting itself among the nations!
10
Who can count the dust of Jacob
or number the fourth part of Israel?
Let me die the death of the upright,
and let my end be like his!"

1: Build for me here seven altars - This was at the place for the worship of Baal (Num 22.41). Balaam's mind was corrupted by heathen
concepts of God. A "perfect" number of sacrifices would not impress the true God to grant his wishes. The use of multiple altars for a ritual
does not appear anywhere else in the OT.
1: seven rams - Given Balaams non-Israelite context as a seer, the use of seven here may indicate pagan or occult belief in the mystical
quality of the number seven. However, the number is frequently repeated in Israels religion.
Israelites practice a seventh day Sabbath (Exod 16.2526) and a sabbatical year every seven years (Lev 25). Important religious events happen
in the seventh month (Lev 16.29; 23.24, 27). Some rituals call for seven lambs (Lev 23.18) and seven sprinklings (Lev 4.6, 17; 14.7). The
people of Israel walk around Jericho seven times on the seventh day (Josh 6.4, 10). Naaman bathes himself seven times in the Jordan at Elishas
instruction to be healed (2Kng 5.10, 14); Elijah has his servant look for rain seven times (1Kng 18.43).
3: Stand beside your burnt offering - Balak was to stand by his sacrifice while Balaam sought revelation in private (see v 6, 15, 17; Num
24.1). Further, the Hebrew is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam
withdrew to seek the oracle.
4: God met Balaam - Gods presence was evident, but no details are given. Elsewhere the Spirit of God comes upon him (24.2).
4: the seven altars - cp. 1Sam 13.10-13; Hosea 12.11; the offering is not acceptable when it is not presented as the LORD has instructed it
be presented
5: the LORD put a word in Balaam's mouth - YHWH told Balaam precisely what to say.
5: Return - Heb ( shv) - although this word does mean to turn from or (away), it is the very same word translated repent.
8: How can I curse - The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed
them.
8: God - The word 'el is the oldest name for God. The patriarchs used the name 'el prior to YHWH (also used in v 19; 24.4, 8, 16, 23). In v.
4, the word for God is 'elohim; See Exod 6.3.
9: a people dwelling alone - This was God's plan of being secure and separate; cp. Deut 32.28; Micah 7.14. This has always been the
problem with His people; their never ending pursuit of the world and the His peoples acceptance of what the world offers for in order to they
do not feel alone!
9: counting itself among the nations - They cannot be in the judgment of Matt 25, or confused with "the Gentiles, or with the church of
God"; cp. 1Cor 10.32. Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the
Lords word, he announces the uniqueness of Israel they are not just like one of the other nations. He was correct, of course; they were the
only people linked with the living God by covenant.
10: dust - The reference in the oracle is back to Gen 13.16, which would not be clear to Balaam. But God had described their growth like the
dust of the earth. Here it is part of the description of the vast numbers.

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 The Story of Balaam
10: fourth part - The Israelites were divided into four great encampments (Num 2). It is probable that Balaam could only see one of these
encampments from Bamoth-Baal (Num 22.41); but see below on Num 23.13.
10: Let me die the death of the upright - Unfortunately, Balaam did not live the life of the righteous; Num 31.8; Prov 28.9; cp. Deut 7.6-8. It
is easy to claim a righteous death! It is the righteous life that we are born to pursue. Here Balaams words link with the promise of Gen 12.3,
that whoever blesses Israel will be blessed. Since the blessing belongs to them, the upright (and not Balak), Balaam would like his lot to be
with them. It should be clear that Balaam wants some of the credit for the pronouncement of a blessing over Israel. What Balaam chooses to
ignore is that his presence (or his speaking) is not relevant to the blessings of Israel. Israel is a blessed people because it is Gods will!
11
And Balak said to Balaam, "What have you done to me? I took you to curse my enemies, and behold, you have done nothing but
bless them." 12And he answered and said, "Must I not take care to speak what the LORD puts in my mouth?"

11: you have done nothing but bless them - Balak is appalled by Balaams blessing of Israel, but Balaam reminds him that he is merely the
mouthpiece of God (see 22.6, 20, 35); see v12, 13.

13
And Balak said to him, "Please come with me to another place, from which you may see them. You shall see only a fraction of
them and shall not see them all. Then curse them for me from there." 14And he took him to the field of Zophim, to the top of
Pisgah, and built seven altars and offered a bull and a ram on each altar. 15Balaam said to Balak, "Stand here beside your burnt
offering, while I meet the LORD over there." 16And the LORD met Balaam and put a word in his mouth and said, "Return to Balak,
and thus shall you speak." 17And he came to him, and behold, he was standing beside his burnt offering, and the princes of Moab
with him. And Balak said to him, "What has the LORD spoken?" 18And Balaam took up his discourse and said,
"Rise, Balak, and hear;
give ear to me, O son of Zippor:
19
God is not man, that he should lie,
or a son of man, that he should change his mind.
Has he said, and will he not do it?
Or has he spoken, and will he not fulfill it?
20
Behold, I received a command to bless:
he has blessed, and I cannot revoke it.
21
He has not beheld misfortune in Jacob,
nor has he seen trouble in Israel.
The LORD their God is with them,
and the shout of a king is among them.
22
God brings them out of Egypt
and is for them like the horns of the wild ox.
23
For there is no enchantment against Jacob,
no divination against Israel;
now it shall be said of Jacob and Israel,

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 The Story of Balaam
'What has God wrought!'
24
Behold, a people! As a lioness it rises up
and as a lion it lifts itself;
it does not lie down
until it has devoured the prey
and drunk the blood of the slain."

13: come with me to another place - Balak takes Balaam to another site, assuming that it would result in a change of heart on Gods part. He
also may think that Balaam will feel better about cursing a portion of Israel instead of the entire nation; Balak wants someone cursed, even if it
is not the whole nation.
14: the field of Zophim - Sedeh zophim literally means mountain of the watchmen. The Phoenicians used the word from which zophim is
derived for those who watched the skies (i.e., astrologers). This location was probably used for observing the heavens or perhaps the flight of
birds, which was considered to reveal omens.
15: Stand here beside your burnt offering - see v3 notes
19: he should change his mind - Doesnt imply that God cannot change His mindthere are ample illustrations of God doing so. Rather,
God will not change something He has decreed or promised; see 1Sam 15.29, 35; Exod 32.9-14; Jonah 3.10.
20: I received a command to bless - see 22.12; Gen 12.2; 22.17; The Hebrew text simply has I have received [to] bless. The infinitive is
the object of the verb, telling what he received. Balaam was not actually commanded to bless, but was given the word of blessing so that he
was given a divine decree that would bless Israel.
21: He has not beheld misfortune in Jacob, nor has he seen trouble in Israel - i.e. He has not looked on iniquity in Jacob, nor has he seen
trouble (perverseness) in Israel - The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it
could also mean that God has not looked on their iniquity, meaning, held it against them. Here trouble parallels to iniquity and so has the
connotation of something that would give God reason to curse them.
This verse is pivotal since it describes how to undo those blessings that only God can revoke.
21: the shout of a king - The people are blessed because God is their king. In fact, the shout of acclamation is among them they are
proclaiming the Lord God as their king. The word is used normally for the sound of the trumpet, but also of battle shouts, and then here
acclamation. This would represent their conviction that YHWH is king.
22: the wild ox - unicorn. The word means "one horn." This would indicate the rhinoceros, but it has two horns as seen in Deut 33.17; Ps
22.21; Job 39.9. The Hebrew rm doesn't give this idea. It was apparently a wild ox. It is described nine times in the OT. See Num 23.22,
24.8; Deut 33.17; Ps 22.21, 29.6, 92.10. The point of the image is strength or power. Horns are also used in the Bible to represent kingship (see
Pss 89 & 132).
23: enchantment - nachash often refers to divination by reading omens. See Deut 18.914
23: divination - qesem is used elsewhere in connection with the casting of lots. See Ezek 21.2
24: lioness lion - The oracle compares Israel first to a lion, or better, lioness, because she does the tracking and hunting of food while the
lion moves up and down roaring and distracting the prey. But the lion is also the traditional emblem of Judah, Dan and Gad, as well as the
symbol of royalty. So this also supports the motif of royalty as well as power for Israel.
25
And Balak said to Balaam, "Do not curse them at all, and do not bless them at all." 26But Balaam answered Balak, "Did I not tell
you, 'All that the LORD says, that I must do'?" 27And Balak said to Balaam, "Come now, I will take you to another place. Perhaps it

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will please God that you may curse them for me from there." 28So Balak took Balaam to the top of Peor, which overlooks the
desert. 29And Balaam said to Balak, "Build for me here seven altars and prepare for me here seven bulls and seven rams." 30And
Balak did as Balaam had said, and offered a bull and a ram on each altar.

25: do not bless them at all - Balak reasons that if he cannot get a curse against Israel out of Balaam, neither does he want a blessing. This
will not do, as the next verse indicates; in other words Dont say anything!
27: I will take you to another place - see v13; Balak uses the same logic that a change of locale will produce a different result; Balak is
stubborn, as indeed Balaam is persistent. But Balak still thinks that if another location were used it just might work. Balaam had actually told
Balak in the prophecy that other attempts would fail. But Balak refuses to give up so easily. So he insists they perform the ritual and try again.
This time, however, Balaam will change his approach, and this will result in a dramatic outpouring of power on him.
28: Peor - Like Pisgah (21.20), Peor may be the name of one of the mountains in the Abarim mountain range (21.11) that overlooks Israels
camp. The site has not been identified. Num 25.3 (cp Hos 9.10) indicates that the site had a sanctuary dedicated to ba'al.
28: desert - Jeshimon; The word means solitude or desolation. "...probably some high waste land to the south of the Dead Sea (Num
21.20; 23.28; 1Sam 23.19, 24); or rather not a proper name at all, but simply "the waste" or "wilderness," the district on which the plateau of
Ziph looks down." (Easton's Bible Dictionary)

24
1
When Balaam saw that it pleased the LORD to bless Israel, he did not go, as at other times, to look for omens, but set
his face toward the wilderness. 2And Balaam lifted up his eyes and saw Israel camping tribe by tribe. And the Spirit of
God came upon him, 3and he took up his discourse and said,
"The oracle of Balaam the son of Beor,
the oracle of the man whose eye is opened,
4
the oracle of him who hears the words of God,
who sees the vision of the Almighty,
falling down with his eyes uncovered:
5
How lovely are your tents, O Jacob,
your encampments, O Israel!
6
Like palm groves that stretch afar,
like gardens beside a river,
like aloes that the LORD has planted,
like cedar trees beside the waters.
7
Water shall flow from his buckets,
and his seed shall be in many waters;
his king shall be higher than Agag,
and his kingdom shall be exalted.
8
God brings him out of Egypt
and is for him like the horns of the wild ox;

9
 The Story of Balaam
he shall eat up the nations, his adversaries,
and shall break their bones in pieces
and pierce them through with his arrows.
9
He crouched, he lay down like a lion
and like a lioness; who will rouse him up?
Blessed are those who bless you,
and cursed are those who curse you."

1: it pleased the LORD - Heb. was good in the eyes of YHWH

1: other times - cp. 23.3, 15
1: look for omens - Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has
overruled them. In other words, to meet with familiar spirits (Deut 18.10, 14). Heb nh m , from nah ash, a serpent; cp. Gen.3.1. It is
remarkable that the verb nah ash always means to enchant, fascinate, bewitch; or of one having and using occult knowledge. See Gen 30.27;
44.5,15; Lev 19.26; Deut 18.10; 1Kng 20.33; 2Kng 17.17; 21.6; 2Chr 33.6; so also is the noun used in Num 23.23; 24.1.
2: camping tribe by tribe - cp ch2
2: the Spirit of God - (Heb 'elohim). This expression occurs eight times outside the books of Samuel (Gen 1.2; 41.38; Exod 31.3; 35.31;
Num 24.2; Ezek 11.24; 2Chr 15.1; 24.20). In all other places it is "the spirit of YHWH"; spirit (Heb ruah ); the meaning of the word is to be
deduced only from its usage. The one root idea running through all the passages is invisible force. As this force may be exerted in varying
forms, and may be manifested in divers ways, so various renderings are necessitated, corresponding thereto. ruah , in whatever sense it is used,
always represents that which is invisible except by its manifestations. These are seen both externally to man, as well as internally within man.
2: upon - always "upon" not "in" (in OT)
4: God - the mighty God; Heb. 'el. ~ 'el is essentially the Almighty, thought the word is never so rendered. 'el is 'elohim in all His strength
and power. It is rendered "God" as 'elohim is, but El is God the Omnipotent. 'elohim is God the Creator putting His omnipotence into
operation. 'el is the God Who knows all (first occ Gen 14.18-22) and sees all (Gen 16.13) and that performs all things for His people (Ps 57.2);
and in Whom all the Divine attributes are concentrated. 'el is sometimes transliterated in proper names Immanue-'el, Beth-'el, &c.
4: the Almighty - The term shaddai is an ancient name for the God of the patriarchs (see Gen 17.1; 28.3; 49.25). When combined with 'el
(e.g. Gen 49.25), the phrase likely means God of the mountains.
6: like gardens beside a river - he predicted the plan of God for His people. At the time, they were in the wilderness (desert) cp v1
7: his king - An early reference to an Israelite king. Despite Samuels later resistance to kingship (1Sam 12), God promises kings to Israel
here and in three other passages in the Pentateuch (Gen 17.6, 16; 35.11).
7: Agag - Many commentators see this as a reference to Agag of 1Sam 15.32-33, the Amalekite king slain by Samuel, for that is the one we
know. But that is by no means clear, for this text does not identify this Agag. If it is that king, then this poem, or this line in this poem, would
have to be later, unless one were to try to argue for a specific prophecy. Whoever this Agag is, he is a symbol of power.
9: blessed ... cursed - The language is drawn from Gen 12:3, Gods covenant with Abraham. The grammatical verbal forms used here allow
for the meaning, Those who bless you, blessed be every one of them. This implies that everyone who blesses Israel does so in order to be
blessed; conversely, they avoid cursing Israel in order not to be cursed.

10
 The Story of Balaam
10
And Balak's anger was kindled against Balaam, and he struck his hands together. And Balak said to Balaam, "I called you to
curse my enemies, and behold, you have blessed them these three times. 11Therefore now flee to your own place. I said, 'I will
certainly honor you,' but the LORD has held you back from honor." 12And Balaam said to Balak, "Did I not tell your messengers
whom you sent to me, 13'If Balak should give me his house full of silver and gold, I would not be able to go beyond the word of the
LORD, to do either good or bad of my own will. What the LORD speaks, that will I speak'? 14And now, behold, I am going to my
people. Come, I will let you know what this people will do to your people in the latter days."

10: he struck his hands together - This is apparently a sign of contempt or derision (see Job 27.23 & Lam 2.15).
11: the LORD has held you back from honor - Balak declares that Yahweh has prevented Balaam from being paid.
14: the latter days - = the end of the days, denoting a definite period; cp. Gen 49.1; Deut 4.30; Is 2.2; Jer 23.20; 30.24; 48.47; 49.39; Ezek
38.16; Dan 10.14; Hosea 3.5; Micah 4.1

15
And he took up his discourse and said,
"The oracle of Balaam the son of Beor,
the oracle of the man whose eye is opened,
16
the oracle of him who hears the words of God,
and knows the knowledge of the Most High,
who sees the vision of the Almighty,
falling down with his eyes uncovered:
17
I see him, but not now;
I behold him, but not near:
a star shall come out of Jacob,
and a scepter shall rise out of Israel;
it shall crush the forehead of Moab
and break down all the sons of Sheth.
18
Edom shall be dispossessed;
Seir also, his enemies, shall be dispossessed.
Israel is doing valiantly.
19
And one from Jacob shall exercise dominion
and destroy the survivors of cities!"
16: the Most High - Heb elyn, the High One over all the earth; first occurrence, Gen 14.18. The OT usage of this title is always in
connection with dominion in the earth. elyn first occurs in Gen. 14:18 with 'el, and is rendered "the most high (God)". It is 'el and 'elohim,
not as the powerful Creator, but as "the possessor of heaven and earth." Hence the name is associated with Christ as the Son of "the Highest"
(Luke 1.35). It is elyn, as possessor of the earth, Who divides the nations "their inheritance". In Ps 83.18, He is "over all the earth". elyn is
the Dispenser of God's blessings in the earth; the blessings proceeding from a Priest Who is a King upon His throne (cp. Gen 14.18-22 & Zech
6.13; 14.9).

11
 The Story of Balaam
17: a star - Heb kokab = kokab may mean host in this passage, signaling that a great host or army will come out of Israel to defeat Moab.
Elsewhere in the OT, the kokab serves as imagery for kingship (Is 14.12; Ezek 32.7). The star has been interpreted in various ways. Although
Matthew does not quote this passage in his second chapter describing the star followed by the Magi, this reference does seem to be specifically
messianic. This is a figure for a king (see also Is 14.12) not only in the Bible but in the ancient Near Eastern literature as a whole. The
immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made
between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the
Jews (Matt 2.2). The expression son of a star (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the
Romans in a.d. 135. (https://en.wikipedia.org/wiki/Bar_Kokhba_revolt)
17: a scepter - see Gen. 49.10 & cp. Ps. 2; shevet comes from the Akkadian word shibtu, which speaks of celestial phenomena like comets.
Its use is parallel with star (kokab, see previous note). shevet also means tribe and thus refers to military units (see Judg 20.12; 1Sam 9.21),
which corresponds with the military host interpretation of kokab.
17: forehead - corners (of the head); the word is literally corners, but may refer to the corners of the head, and so skull.
17: Moab Sheth - The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them.
But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the
coming King.
18: Seir - Seir is the chief mountain range of Edom (Deut 33.2), and so the reference here is to the general area of Edom.
20
Then he looked on Amalek and took up his discourse and said,
"Amalek was the first among the nations,
but its end is utter destruction."

20: Amalek was the first - i.e. the first that warred against Israel. Exod 17.8; not the first in time or importance; As Balaam saw Israel
from the mountain peak of Peor (v2), he also saw the Amalekite and Kenite territories of which he now speaks.

21
And he looked on the Kenite, and took up his discourse and said,
"Enduring is your dwelling place,
and your nest is set in the rock.
22
Nevertheless, Kain shall be burned
when Asshur takes you away captive."

21: Kenite - referring to a tribe of nomadic or semi-nomadic Semitic people living in Canaan and the Sinai peninsula; A nomadic group
associated with Midian, Amalek, and Israel through Moses marriage to Zipporah (see 10.29; Judg 1.16). The Kenites wandered throughout
much of Canaan (4.11). In Judg 1.16, 4.11 & 1Sam 15.67, the Kenites are allies of the Israelites. The term here likely indicates Kenites of an
earlier period rather than those referenced.
21: your nest - A pun is made on the name Kenite by using the word your nest ( ,, qinnekha); the location may be the rocky cliffs
overlooking Petra.
21: when Asshur takes you away captive - Though securely established among the clefts in the high rocks of Engedi towards the west, they
should be gradually reduced by a succession of enemies till the Assyrian invader carried them into captivity ( Judg 1.16, 4.11, 16, 17; cf; 2Kng
15.29; 17.6)
12
 The Story of Balaam

23
And he took up his discourse and said,
"Alas, who shall live when God does this?
24
But ships shall come from Kittim
and shall afflict Asshur and Eber;
and he too shall come to utter destruction."

24: Kittim - A son of Javan, son of Japheth ~ Gen 10.4; probably Cyprus, including north coast-line of Mediterranean, spelt Kittim in Gen
10.4 & 1Chr 1.7
24: Asshur - Asyrians
24: Eber - Hebrews

25
Then Balaam rose and went back to his place. And Balak also went his way.

25
1
While Israel lived in Shittim, the people began to whore with the daughters of Moab. 2These invited the people to
the sacrifices of their gods, and the people ate and bowed down to their gods. 3So Israel yoked himself to Baal of
Peor. And the anger of the LORD was kindled against Israel. 4And the LORD said to Moses, "Take all the chiefs of the
people and hang them in the sun before the LORD, that the fierce anger of the LORD may turn away from Israel."
5
And Moses said to the judges of Israel, "Each of you kill those of his men who have yoked themselves to Baal of Peor."
1: Shittim - till after Moses' death; cp. Josh 2.1; 3.1, and see Micah 6.5 ~ Shittim; Called Abel-shittim in 33.49; the full name of the site was
Abel-shittim (33.49). Shittim was the last stop in Israels wilderness journey; Joshua sent the spies into the land before crossing the Jordan from
this site (Josh 2.1). It may also have been the site of Israels reaffirmation of the Sinai law code before entering the promised land (Deut 28.68)
in light of which the apostasy here becomes particularly heinous.
Chapter 25 tells of Israels sins on the steppes of Moab, and Gods punishment. In the overall plan of the book, here we have another possible
threat to Gods program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat
them one way, they would try another. The chapter has three parts: fornication (vv 1-3), Gods punishment (vv 4-9), and aftermath (vv 10-18).
1: the people began to whore - Refers to sexual cohabitation and intermarriage with pagan Gentile women. Since Baal worship contained
sexual elements, a sort of sexualized worship is also possible. The warning of Exod 34.15-16 anticipates both.
Refer to the note on 23.21 ~
He has not looked on iniquity in Jacob, nor has he seen trouble (perverseness) in Israel - The line could mean that God has regarded Israel as
the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against
them. Here trouble parallels to iniquity and so has the connotation of something that would give God reason to curse them.
This verse is pivotal since it describes how to undo those blessings that only God can revoke.
2: These - The Moabites; the Moabites continued to dwell in Bashan after the Israelites conquered the territory of Sihon & Og (see 21.26).
However, daughters of Moab is not restricted only to ethnically Moabite women. The woman who Phinehas slays is a Midianite (vv6, 15, 17-

13
 The Story of Balaam
18). Midianites and Moabites were closely associated in Balaams oracles (22.4, 7). They may have worshiped some of the same gods and lived
among each other.
2: the people ate - A reference to partaking in sacrificial meals.
2: bowed down to their gods - what Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of
prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a
blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself by losing the ethnic status
YHWH intended the Israelites maintain.
3: yoked - joined; may indicate that some Israelites entered into a covenantal relationship. However, the normal Hebrew idiom used for
biblical covenants (to cutor karata covenant) is not used here. The verb is yoked to Baal-peor. The word is unusual, and may suggest
the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god. The evidence indicates
that Moab was part of the very corrupt Canaanite world, a world that was given over to the fertility ritual of the times.
3: Baal of Peor - ba'al = lord; Peor was the mountain on which he was worshipped (25.18; Josh 22.17). ba'al was a Moabitish idol, and
those who called (v2) the Israelites were the prostitutes necessary for his worship by others; cp. Hosea 9.10; Jer 11.13. Peor also means
"opening", and may have relation to this "worship". Baal is the name of a deity, while Peor is the name of the location. The site is also called
Beth-peor (Deut 3.29); the use of this phrase instead of that name emphasizes idolatry. This is Israels first encounter with Baal.
4: the chiefs of the people - The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible
for the tribes conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of
the guilty died by the plague. The number not stated here, but must have been 1,000, and included in the 24,000 of v. 9, and excluded in lCor
10.8. The 23,000 mentioned in 1Cor 10.8 "fell in one day (the day of the plague), v9; and those who were hanged prior to that (vv. 4, 5) are
not included
4: hang - impale; or nailed to a stake, as in crucifixion (Vulg, renders it "crucify", which means the same thing); Heb hoqa' appears in only
one other place: the execution of Sauls sons (2Sam 21.6, 9, 13). The Gibeonites executed Sauls sons and then hung them on the wall of the
city, where they were exposed to view and birds of prey (2Sam 21.9-10). Hanging could be done with rope or by impalement. Israelites also
hung the bodies of those executed (Josh 10.26), though they had to take them down by nightfall (Deut 21.22-23).
The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some
other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly
set the Law aside and indulged in apostasy through pagan sexual orgies.

6
And behold, one of the people of Israel came and brought a Midianite woman to his family, in the sight of Moses and in the sight
of the whole congregation of the people of Israel, while they were weeping in the entrance of the tent of meeting. 7When
Phinehas the son of Eleazar, son of Aaron the priest, saw it, he rose and left the congregation and took a spear in his hand 8and
went after the man of Israel into the chamber and pierced both of them, the man of Israel and the woman through her belly. Thus
the plague on the people of Israel was stopped. 9Nevertheless, those who died by the plague were twenty-four thousand.

6: behold - fig asterismos; think Wow! - The verse begins with the deictic particle ( ) ) vhinneh), pointing out the action that was taking
place. It stresses the immediacy of the action to the reader.

14
 The Story of Balaam
6: while they were weeping - This clause is stressing that this happened while people were weeping over the sin. Moses was present when
the Israelite and the Midianite woman entered sacred space. Moses does not act immediately, and should have done what Phinehas does (see
v7). Moses also hesitates to act on other occasions which involve acts of penitence (Exod 14.15; Num 14.5; 16.4).
6: entrance - Heb 'ohel ~ erected as a special place of worship before the Tabernacle was set up; hence to be always distinguished from the
Tabernacle proper.
The internal tented structure within the tabernacle precinct was sacred space (3.8). The couple (married, or simply indulging themselves) likely
believed their sexual act had ritual merit. Sexual intercourse was associated with Baal worship since Baal was a fertility god. On the tent of
meeting, see Exod 27.21; 28.43; Num 3.8.
7: Phinehas - An Egyptian name meaning southerner. The term referred to people south of ancient Egypt (e.g., Nubia), and implied a
person of very dark skin. According to 1Chr 9.20, Phinehas was present in the tabernacle courtyard because he was the chief of the sanctuary
guards (an office held by his father; 3.32). On Moses inaction (see v6), Eleazar did not slay the offending couple because as high priest he was
forbidden any contact with the dead (Lev 21.1012; Exod 6.23-25; Num 3.2, 4; 20.25-28).
8: chamber - Heb qubbah - a high and vaulted pleasure tent, used in the worship of Baal; occurs only here. The term qubbah is not used of
the tent of meeting. It may have been a portable bridal canopy the couple planned to use in consummating their marriage. If so, this couple
flaunted their intermarriage in front of Israels leaders on sacred ground.
8: through her belly - Phinehas impales the couple in the act. The word qovath could refer to either the womans womb or pubic region. The
verse contains a wordplay between qovath & qubbah (see previous note).
9: twenty-four thousand - This includes the 1,000 previously "hanged" (vv. 4, 5), as well as those who died of the "plague". These must have
been 23,000 of 1Cor 10.8, which "fell in one day"
10
And the LORD said to Moses, 11"Phinehas the son of Eleazar, son of Aaron the priest, has turned back my wrath from the people
of Israel, in that he was jealous with my jealousy among them, so that I did not consume the people of Israel in my jealousy.
12
Therefore say, 'Behold, I give to him my covenant of peace, 13and it shall be to him and to his descendants after him the
covenant of a perpetual priesthood, because he was jealous for his God and made atonement for the people of Israel.'"

11: the people of Israel in my jealousy - it carries the force of Gods passionate determination to defend his rights and what is right about the
covenant and the community and parallels the zeal that Phinehas had just demonstrated.
What some people choose to ignore is that YHWH has the right to defend His covenant with His people when the people sit back idle and
refuse to defend His covenant in the life they live. This is not about legislating Christianity; its about His people living Christianity.
12: my covenant of peace - Or my pledge of friendship (NAB), or my pact of friendship (NJPS). This is the designation of the
leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2; cf Is 54.10; Ezek 34.25; Mal 2.5; God
rewarded Phinehas by granting him and his descendants (the Zadokites) a perpetual place in the priesthood; God would protect Phinehas from
any retaliation, whether by the family of the slain Israelite man (Zimri v14) or the powerful family of the Midianite woman (a Midianite
princess; compare v15).
13: it shall be to him - See Ps 106.30, 31 & Mal 2.4, 5; cp. 1Chr 6.4-15; 1Sam 22.18; 1Kng 2.27 with 1Sam 14.17; also 1Chr 6.4-15. Ezra
was of his line (Ezra 7.1,5)
13: perpetual priesthood - Restored to Phinehas, and remained with him; God rewarded Phinehas by granting him and his descendants (the
Zadokites) a perpetual place in the priesthood. It is unknown whether Phinehas line would succeed Aarons as high priest, or whether his line
(later called the Zadokites; compare Ezek 44.1516) would forever be the exclusive priests who served in the temple. The latter is probably
correct, since the text refers to the priesthood, not the high priesthood.

15
 The Story of Balaam
13: made atonement - The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he
dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in
place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the
people. Gods holiness and righteousness have always been every bit as important as Gods mercy and compassion, for without righteousness
and holiness mercy and compassion mean nothing.
14
The name of the slain man of Israel, who was killed with the Midianite woman, was Zimri the son of Salu, chief of a father's
house belonging to the Simeonites. 15And the name of the Midianite woman who was killed was Cozbi the daughter of Zur, who
was the tribal head of a father's house in Midian.
14: chief of a fathers house - The passage makes it clear that this individual was a leader, one who was supposed to be preventing this thing
from happening. The judgment was swift and severe, because the crime was so great, and the danger of it spreading was certain. Paul refers to
this horrible incident when he reminds Christians not to do similar things (1Cor 10:6-8).
15: Zur - Cozbis father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name
and family of a woman, it is asserting that she is important, at least for social reasons, among her people.
16
And the LORD spoke to Moses, saying, 17"Harass the Midianites and strike them down, 18for they have harassed you with their
wiles, with which they beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of the chief of Midian, their
sister, who was killed on the day of the plague on account of Peor."

16: Harass the Midianites - it clearly is meant to be an instruction for Israel. The idea is that of causing trouble, harassing, vexing Midian.
The verb is repeated as the active participle in the line, and so the punishment is talionic.
18: for they have harassed you with their wiles - i.e. because they were attacking you with their deception

16