[21:1]  ¹ sn This chapter has several events in it: the victory over Arad (vv. 1-3), the plague of serpents (vv. 4-9), the approach to Moab (vv. 10-20), and the victory over Sihon and Og (vv. 21-35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.

[21:1]  ² sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).

[21:1]  ³ tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.

[21:2]  ⁴ tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.

[21:2]  ⁵ tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”

[21:2]  ⁶ tn Heb “my.”

[21:2]  ⁷ tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.

[21:3]  ⁸ tc Smr, Greek, and Syriac add “into his hand.”

[21:3]  ⁹ tn In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name “Hormah” is etymologically connected to the verb “utterly destroy,” forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).

[21:4]  ¹⁰ tn The “Red Sea” is the general designation for the bodies of water on either side of the Sinai peninsula, even though they are technically gulfs from the Red Sea.

[21:4]  ¹¹ tn Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.

[21:5]  ¹² tn Heb “our souls.”

[21:5]  ¹³ tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).

[21:6]  ¹⁴ tn Heb “fiery.”

[21:6]  ¹⁵ tn The designation of the serpents/ snakes is נְחָשִׁים (nÿkhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nÿkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.

[21:7]  ¹⁶ tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.

[21:8]  ¹⁷ tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”

[21:9]  ¹⁸ sn The image of the snake was to be a symbol of the curse that the Israelites were experiencing; by lifting the snake up on a pole Moses was indicating that the curse would be drawn away from the people – if they looked to it, which was a sign of faith. This symbol was later stored in the temple, until it became an object of worship and had to be removed (2 Kgs 18:4). Jesus, of course, alluded to it and used it as an illustration of his own mission. He would become the curse, and be lifted up, so that people who looked by faith to him would live (John 3:14). For further material, see D. J. Wiseman, “Flying Serpents,” TynBul 23 (1972): 108-10; and K. R. Joines, “The Bronze Serpent in the Israelite Cult,” JBL 87 (1968): 245-56.

[21:10]  ¹⁹ sn See further D. L. Christensen, “Numbers 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60; G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itinerary,” TB 25 (1974): 46-81; idem, The Way of the Wilderness; G. E. Mendenhall, “The Hebrew Conquest of Palestine,” BA 25 (1962): 66-87.

[21:11]  ²⁰ sn These places are uncertain. Oboth may be some 15 miles (25 km) from the south end of the Dead Sea at a place called ‘Ain el-Weiba. Iye Abarim may be the modern Mahay at the southeastern corner of Moab. See J. Simons, The Geographical and Topographical Texts of the Old Testament.

[21:11]  ²¹ tn Heb “the rising of the sun.”

[21:13]  ²² tn Or “border.”

[21:14]  ²³ tc The ancient versions show a wide variation here: Smr has “Waheb on the Sea of Reeds,” the Greek version has “he has set Zoob on fire and the torrents of Arnon.” Several modern versions treat the first line literally, taking the two main words as place names: Waheb and Suphah. This seems most likely, but then there would then be no subject or verb. One would need something like “the Israelites marched through.” The KJV, following the Vulgate, made the first word a verb and read the second as “Red Sea” – “what he did in the Red Sea.” But subject of the passage is the terrain. D. L. Christensen proposed emending the first part from אֶת וָהֵב (’et vahev) to אַתָּה יְהוָה (’attah yehvah, “the Lord came”). But this is subjective. See his article “Num 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60.

[21:15]  ²⁴ tc There are many variations in this text, but the MT reading of something like “the descent of the torrents/valleys” is preferable, since it is describing the topography.

[21:15]  ²⁵ sn The place is unknown; it is apparently an important city in the region.

[21:16]  ²⁶ tn The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.

[21:16]  ²⁷ sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.

[21:17]  ²⁸ tn After the adverb “then” the prefixed conjugation has the preterite force. For the archaic constructions, see D. N. Freedman, “Archaic Forms in Early Hebrew Poetry,” ZAW 72 (1960): 101-7. The poem shows all the marks of being ancient.

[21:18]  ²⁹ sn The brief song is supposed to be an old workers’ song, and so the mention of leaders and princes is unusual. Some think they are given credit because they directed where the workers were to dig. The scepter and staff might have served some symbolic or divining custom.

[21:20]  ³⁰ tn Or perhaps as a place name, “Jeshimon.”

[21:21]  ³¹ sn For this section, see further J. R. Bartlett, “Sihon and Og of the Amorites,” VT 20 (1970): 257-77, and “The Moabites and the Edomites,” Peoples of Old Testament Times, 229-58; S. H. Horn, “The Excavations at Tell Hesban, 1973,” ADAJ 18 (1973): 87-88.

[21:21]  ³² tc Smr and the LXX have “words of peace.”

[21:22]  ³³ tn The Hebrew text uses the singular in these verses to match the reference to “Israel.”

[21:22]  ³⁴ tc Smr has “by the King’s way I will go. I will not turn aside to the right or the left.”

[21:23]  ³⁵ tn Heb “Sihon.”

[21:23]  ³⁶ tn Heb “people.”

[21:23]  ³⁷ tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.

[21:24]  ³⁸ tn The Hebrew text has “Israel,” but the verb is plural.

[21:24]  ³⁹ tn Heb “with the edge of the sword.”

[21:25]  ⁴⁰ tn Heb “its daughters.”

[21:26]  ⁴¹ sn There is a justice, always, in the divine plan for the conquest of the land. Modern students of the Bible often think that the conquest passages are crude and unjust. But an understanding of the ancient Near East is critical here. This Sihon was not a part of the original population of the land. He himself invaded the territory and destroyed the population of Moab that was indigenous there and established his own kingdom. The ancient history is filled with such events; it is the way of life they chose – conquer or be conquered. For Israel to defeat them was in part a turning of their own devices back on their heads – “those that live by the sword will die by the sword.” Sihon knew this, and he did not wait, but took the war to Israel. Israel wanted to pass through, not fight. But now they would either fight or be pushed into the gorge. So God used Israel to defeat Sihon, who had no claim to the land, as part of divine judgment.

[21:27]  ⁴² sn Proverbs of antiquity could include pithy sayings or longer songs, riddles, or poems composed to catch the significance or the irony of an event. This is a brief poem to remember the event, like an Egyptian victory song. It may have originated as an Amorite war taunt song; it was sung to commemorate this victory. It was cited later by Jeremiah (48:45-46). The composer invites his victorious people to rebuild the conquered city as a new capital for Sihon. He then turns to address the other cities which his God(s) has/have given to him. See P. D. Hanson, “The Song of Heshbon and David’s Nir,” HTR 61 (1968): 301.

[21:27]  ⁴³ tn Meaning, “rebuilt and restored.”

[21:28]  ⁴⁴ tc Some scholars emend to בָּלְעָה (bal’ah), reading “and devoured,” instead of בַּעֲלֵי (ba’aley, “its lords”); cf. NAB, NRSV, TEV. This emendation is closer to the Greek and makes a better parallelism, but the MT makes good sense as it stands.

[21:29]  ⁴⁵ sn The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.

[21:30]  ⁴⁶ tc The first verb is difficult. MT has “we shot at them.” The Greek has “their posterity perished” (see GKC 218 §76.f).

[21:30]  ⁴⁷ tc The relative pronoun “which” (אֲשֶׁר, ’asher) posed a problem for the ancient scribes here, as indicated by the so-called extraordinary point (punta extraordinaria) over the letter ר (resh) of אֲשֶׁר. Smr and the LXX have “fire” (אֵשׁ, ’esh) here (cf. NAB, NJB, RSV, NRSV). Some modern scholars emend the word to שֹׁאָה (sho’ah, “devastation”).

[21:31]  ⁴⁸ tn Heb “Israel.”

[21:32]  ⁴⁹ tn Heb “Moses sent to spy out.”

[21:32]  ⁵⁰ tn Heb “daughters.”

[21:33]  ⁵¹ tn Heb “people.”

[21:35]  ⁵² tn Heb “him”; the referent (Og) has been specified in the translation for clarity.

[21:35]  ⁵³ tn Heb “no remnant.”

[22:1]  ⁵⁴ sn The fifth section of the book (22:1-33:56) traces the Israelite activities in Transjordan. It is hard to determine how long they were in Transjordan, but a good amount of time must have elapsed for the number of moves they made and the wars they fought. There is a considerable amount of information available on this section of the book. Some of the most helpful works include: H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS); E. Burrows, The Oracles of Jacob and Balaam; G. W. Coats, “Balaam, Sinner or Saint?” BR 18 (1973): 21-29; P. C. Craigie, “The Conquest and Early Hebrew Poetry,” TynBul 20 (1969): 76-94; I. Parker, “The Way of God and the Way of Balaam,” ExpTim 17 (1905): 45; and J. A. Wharton, “The Command to Bless: An Exposition of Numbers 22:41–23:25,” Int 13 (1959): 37-48. This first part introduces the characters and sets the stage for the oracles. It can be divided into four sections: the invitation declined (vv. 1-14), the second invitation extended (vv. 15-21), God opposes Balaam (vv. 22-35), and Balaam meets Balak (vv. 36-41).

[22:1]  ⁵⁵ tn The verse begins with the vav (ו) consecutive.

[22:1]  ⁵⁶ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[22:1]  ⁵⁷ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[22:4]  ⁵⁸ tn The word is simply “company,” but in the context he must mean a vast company – a horde of people.

[22:5]  ⁵⁹ sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. 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.

[22:5]  ⁶⁰ tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).

[22:5]  ⁶¹ tn Heb “in the land of Amaw” (cf. NAB, NRSV, TEV); traditionally “in the land of the sons of his people.” The LXX has “by the river of the land.”

[22:5]  ⁶² tn Heb “eye.” So also in v. 11.

[22:6]  ⁶³ tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.

[22:6]  ⁶⁴ tn Heb “people.” So also in vv. 10, 17, 41.

[22:6]  ⁶⁵ tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.

[22:6]  ⁶⁶ tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.

[22:7]  ⁶⁷ tn Heb “spoke.”

[22:8]  ⁶⁸ tn The verb לִין (lin) means “to lodge, spend the night.” The related noun is “a lodge” – a 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.

[22:11]  ⁶⁹ tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.

[22:11]  ⁷⁰ tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).

[22:11]  ⁷¹ tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.

[22:12]  ⁷² tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.

[22:12]  ⁷³ tn The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” 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. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[22:13]  ⁷⁴ tc The LXX adds “to your lord.”

[22:13]  ⁷⁵ tn The main verb is the Piel perfect, “he has refused.” This is followed by two infinitives. The first (לְתִתִּי, lÿtitti) serves as a complement or direct object of the verb, answering the question of what he refused to do – “to give me.” The second infinitive (לַהֲלֹךְ, lahalokh) provides the object for the preceding infinitive: “to grant me to go.”

[22:14]  ⁷⁶ tn Heb “rose up.”

[22:15]  ⁷⁷ tn The construction is a verbal hendiadys. It uses the Hiphil preterite of the verb “to add” followed by the Qal infinitive “to send.” The infinitive becomes the main verb, and the preterite an adverb: “he added to send” means “he sent again.”

[22:15]  ⁷⁸ tn Heb “than these.”

[22:16]  ⁷⁹ tn The infinitive construct is the object of the preposition.

[22:17]  ⁸⁰ tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (’akhabbedkha). The great honor could have been wealth, prestige, or position.

[22:18]  ⁸¹ tn Heb “answered and said.”

[22:18]  ⁸² tn Heb “mouth.”

[22:18]  ⁸³ sn 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.

[22:19]  ⁸⁴ tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).

[22:19]  ⁸⁵ tn This clause is also a verbal hendiadys: “what the Lord might add to speak,” meaning, “what more the Lord might say.”

[22:22]  ⁸⁶ sn God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.

[22:22]  ⁸⁷ tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).

[22:23]  ⁸⁸ tn The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.

[22:24]  ⁸⁹ tn The word means a “narrow place,” having the root meaning “to be deep.” The Greek thought it was in a field in a narrow furrow.

[22:24]  ⁹⁰ tn Heb “a wall on this side, and a wall on that side.”

[22:25]  ⁹¹ tn Heb “he added to beat her,” another verbal hendiadys.

[22:29]  ⁹² tn The optative clause is introduced with the particle לוּ (lu).

[22:30]  ⁹³ tn Here the Hiphil perfect is preceded by the Hiphil infinitive absolute for emphasis in the sentence.

[22:30]  ⁹⁴ tn Heb “to do thus to you.”

[22:31]  ⁹⁵ tn The Hishtaphel verb חָוָה (khavah) – שָׁחָה (shakhah) with metathesis – has a basic idea of “bow oneself low to the ground,” and perhaps in some cases the idea of “coil up.” This is the normal posture of prayer and of deep humility in the ancient religious world.

[22:32]  ⁹⁶ tn Heb “your way.”

[22:32]  ⁹⁷ tn The verb יָרַט (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering “perverse” is still acceptable.

[22:33]  ⁹⁸ tc Many commentators consider אוּלַי (’ulay, “perhaps”) to be a misspelling in the MT in place of לוּלֵי (luley, “if not”).

[22:34]  ⁹⁹ sn Balaam is not here making a general confession of sin. What he is admitting to is a procedural mistake. The basic meaning of the word is “to miss the mark.” He now knows he took the wrong way, i.e., in coming to curse Israel.

[22:34]  ¹⁰⁰ sn The reference is to Balaam’s way. He is saying that if what he is doing is so perverse, so evil, he will turn around and go home. Of course, it did not appear that he had much of a chance of going forward.

[22:34]  ¹⁰¹ tn The verb is the cohortative from “return”: I will return [me].

[22:35]  ¹⁰² tn The imperfect tense here can be given the nuance of permission.

[22:35]  ¹⁰³ tn The Hebrew word order is a little more emphatic than this: “but only the word which I speak to you, it you shall speak.”

[22:37]  ¹⁰⁴ tn The emphatic construction is made of the infinitive absolute and the perfect tense from the verb שָׁלַח (shalakh, “to send”). The idea must be more intense than something like, “Did I not certainly send.” Balak is showing frustration with Balaam for refusing him.

[22:37]  ¹⁰⁵ sn Balak again refers to his ability to “honor” the seer. This certainly meant payment for his service, usually gold ornaments, rings and jewelry, as well as some animals.

[22:38]  ¹⁰⁶ tn The verb is אוּכַל (’ukhal) in a question – “am I able?” But emphasizing this is the infinitive absolute before it. So Balaam is saying something like, “Can I really say anything?”

[22:38]  ¹⁰⁷ tn The Piel infinitive construct (without the preposition) serves as the object of the verb “to be able.” The whole question is rhetorical – he is saying that he will not be able to say anything God does not allow him to say.

[22:38]  ¹⁰⁸ tn The imperfect tense is here taken as an obligatory imperfect.

[22:40]  ¹⁰⁹ sn 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.

[22:41]  ¹¹⁰ sn The name Bamoth Baal means “the high places of Baal.”

[23:1]  ¹¹¹ sn The first part of Balaam’s activity ends in disaster for Balak – he blesses Israel. The chapter falls into four units: the first prophecy (vv. 1-10), the relocation (vv. 11-17), the second prophecy (vv. 18-24), and a further location (vv. 25-30).

[23:2]  ¹¹² tn The Hebrew text has “on the altar,” but since there were seven of each animal and seven altars, the implication is that this means on each altar.

[23:3]  ¹¹³ tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.

[23:3]  ¹¹⁴ tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.

[23:3]  ¹¹⁵ tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.

[23:3]  ¹¹⁶ sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.

[23:4]  ¹¹⁷ tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa.

[23:5]  ¹¹⁸ tn Heb “word.”

[23:5]  ¹¹⁹ tn Heb “and thus you shall speak.”

[23:6]  ¹²⁰ tn The Hebrew text draws the vividness of the scene with the deictic particle הִנֵּה (hinneh) – Balaam returned, and there he was, standing there.

[23:7]  ¹²¹ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[23:7]  ¹²² tn Heb “took up.”

[23:7]  ¹²³ tn The passage calls for a past tense translation; since the verb form is a prefixed conjugation, this tense should be classified as a preterite without the vav (ו). Such forms do occur, especially in the ancient poetic passages.

[23:7]  ¹²⁴ sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them.

[23:8]  ¹²⁵ tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.

[23:8]  ¹²⁶ tn The imperfect tense should here be classified as a potential imperfect.

[23:9]  ¹²⁷ tn Heb “him,” but here it refers to the Israelites (Israel).

[23:9]  ¹²⁸ sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the Lord’s 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.

[23:9]  ¹²⁹ tn The verb could also be taken as a reflexive – Israel does not consider itself as among the nations, meaning, they consider themselves to be unique.

[23:10]  ¹³⁰ tn The question is again rhetorical; it means no one can count them – they are innumerable.

[23:10]  ¹³¹ tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times.

[23:10]  ¹³² sn 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.

[23:10]  ¹³³ tn Heb “and as a number, the fourth part of Israel.” The noun in the MT is not in the construct state, and so it should be taken as an adverbial accusative, forming a parallel with the verb “count.” The second object of the verse then follows, “the fourth part of Israel.” Smr and the LXX have “and who has numbered” (וּמִסְפָּר, umispar), making this colon more parallel to the preceding one. The editor of BHS prefers this reading.

[23:10]  ¹³⁴ tn The use of נֶפֶשׁ (nefesh) for the subject of the verb stresses the personal nature – me.

[23:10]  ¹³⁵ sn Here the seer’s 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.

[23:10]  ¹³⁶ tn Heb “my latter end.”

[23:10]  ¹³⁷ tn Heb “his.”

[23:11]  ¹³⁸ tn The Hebrew text uses הִנֵּה (hinneh) here to stress the contrast.

[23:11]  ¹³⁹ tn The construction is emphatic, using the perfect tense and the infinitive absolute to give it the emphasis. It would have the force of “you have done nothing but bless,” or “you have indeed blessed.” The construction is reminiscent of the call of Abram and the promise of the blessing in such elaborate terms.

[23:12]  ¹⁴⁰ tn Heb “he answered and said.” The referent (Balaam) has been specified in the translation for clarity.

[23:12]  ¹⁴¹ tn The verb שָׁמַר (shamar) means “to guard, watch, observe” and so here with a sense of “be careful” or even “take heed” (so KJV, ASV). The nuance of the imperfect tense would be obligatory: “I must be careful” – to do what? to speak what the Lord has put in my mouth. The infinitive construct “to speak” is therefore serving as the direct object of שָׁמַר.

[23:12]  ¹⁴² tn The clause is a noun clause serving as the direct object of “to speak.” It begins with the sign of the accusative, and then the relative pronoun that indicates the whole clause is the accusative.

[23:14]  ¹⁴³ tn Heb “he brought him”; the referents (Balak and Balaam) have been specified in the translation for clarity.

[23:14]  ¹⁴⁴ tn Some scholars do not translate this word as “Pisgah,” but rather as a “lookout post” or an “elevated place.”

[23:14]  ¹⁴⁵ tn Heb “and he built.”

[23:15]  ¹⁴⁶ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[23:15]  ¹⁴⁷ tn The verse uses כֹּה (koh) twice: “Station yourself here…I will meet [the Lord] there.”

[23:16]  ¹⁴⁸ tn Heb “word.”

[23:17]  ¹⁴⁹ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[23:18]  ¹⁵⁰ tn Heb “he.” The antecedent has been supplied in the translation for clarity.

[23:18]  ¹⁵¹ tn Heb “took up.”

[23:18]  ¹⁵² tn The verb probably means “pay attention” in this verse.

[23:19]  ¹⁵³ tn Heb “son of man.”

[23:19]  ¹⁵⁴ tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.

[23:20]  ¹⁵⁵ tn 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.

[23:20]  ¹⁵⁶ sn The reference is probably to the first speech, where the Lord blessed Israel. Balaam knows that there is nothing he can do to reverse what God has said.

[23:20]  ¹⁵⁷ tn The verb is the Hiphil of שׁוּב (shuv), meaning “to cause to return.” He cannot return God’s word to him, for it has been given, and it will be fulfilled.

[23:21]  ¹⁵⁸ tn These could be understood as impersonal and so rendered “no one has discovered.”

[23:21]  ¹⁵⁹ sn 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.

[23:21]  ¹⁶⁰ tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.

[23:21]  ¹⁶¹ tn 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 Yahweh is king. On the usage of this Hebrew word see further BDB 929-30 s.v. תְּרוּעָה; HALOT 1790-91 s.v.

[23:22]  ¹⁶² tn The form is the Hiphil participle from יָצַא (yatsa’) with the object suffix. He is the one who brought them out.

[23:22]  ¹⁶³ sn The expression is “the horns of the wild ox” (KJV “unicorn”). The point of the image is strength or power. Horns are also used in the Bible to represent kingship (see Pss 89 and 132).

[23:23]  ¹⁶⁴ tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.

[23:23]  ¹⁶⁵ tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ¹⁶⁶ tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”

[23:23]  ¹⁶⁷ tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.

[23:24]  ¹⁶⁸ tn The pronoun “their” has been supplied for clarity; it is not present in the Hebrew text.

[23:24]  ¹⁶⁹ sn 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.

[23:25]  ¹⁷⁰ tn The verb is preceded by the infinitive absolute: “you shall by no means curse” or “do not curse them at all.” He brought him to curse, and when he tried to curse there was a blessing. Balak can only say it would be better not to bother.

[23:25]  ¹⁷¹ tn The same construction now works with “nor bless them at all.” The two together form a merism – “don’t say anything.” He does not want them blessed, so Balaam is not to do that, but the curse isn’t working either.

[23:26]  ¹⁷² tn Heb “answered and said.”

[23:26]  ¹⁷³ tn This first clause, “all that the Lord speaks” – is a noun clause functioning as the object of the verb that comes at the end of the verse. It is something of an independent accusative case, since it is picked up with the sign of the accusative: “all that the Lord speaks, it I must do.”

[23:27]  ¹⁷⁴ tn Heb “be pleasing in the eyes of God.”

[23:27]  ¹⁷⁵ sn 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.

[23:28]  ¹⁷⁶ tn Or perhaps as a place name, “Jeshimon” (cf. 21:20).

[24:1]  ¹⁷⁷ sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).

[24:1]  ¹⁷⁸ tn Heb “it was good in the eyes of the Lord.”

[24:1]  ¹⁷⁹ tn Heb “as time after time.”

[24:1]  ¹⁸⁰ tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.

[24:1]  ¹⁸¹ tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.

[24:2]  ¹⁸² tn Heb “living according to their tribes.”

[24:3]  ¹⁸³ tn Heb “and he took up his oracle and said.”

[24:3]  ¹⁸⁴ tn The word נְאֻם (nÿ’um) is an “oracle.” It is usually followed by a subjective genitive, indicating the doer of the action. The word could be rendered “says,” but this translations is more specific.

[24:3]  ¹⁸⁵ tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.”

[24:4]  ¹⁸⁶ tn The phrase “flat on the ground” is supplied in the translation for clarity. The Greek version interprets the line to mean “falling asleep.” It may mean falling into a trance.

[24:4]  ¹⁸⁷ tn The last colon simply has “falling, but opened eyes.” The falling may simply refer to lying prone; and the opened eyes may refer to his receiving a vision. See H. E. Freeman, An Introduction to the Old Testament Prophets, 37-41.

[24:5]  ¹⁸⁸ tn Here מָה (mah) has an exclamatory sense: “How!” (see Gen 28:17).

[24:6]  ¹⁸⁹ tn Heb “as valleys they spread forth.”

[24:6]  ¹⁹⁰ tn Or “rows of palms.”

[24:6]  ¹⁹¹ sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).

[24:7]  ¹⁹² tc For this colon the LXX has “a man shall come out of his seed.” Cf. the Syriac Peshitta and Targum.

[24:7]  ¹⁹³ tn Heb “many.”

[24:7]  ¹⁹⁴ sn These two lines are difficult, but the general sense is that of irrigation buckets and a well-watered land. The point is that Israel will be prosperous and fruitful.

[24:7]  ¹⁹⁵ sn Many commentators see this as a reference to Agag of 1 Sam 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.

[24:8]  ¹⁹⁶ tn Heb “they will devour nations,” their adversaries.

[24:9]  ¹⁹⁷ tn On the usage of this word see HALOT 517 s.v. לָבִיא.

[24:10]  ¹⁹⁸ sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).

[24:10]  ¹⁹⁹ tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”

[24:11]  ²⁰⁰ tn Heb “flee to your place.”

[24:13]  ²⁰¹ tn Heb “I am not able to go beyond.”

[24:13]  ²⁰² tn Heb “mouth.”

[24:13]  ²⁰³ tn Heb “from my heart.”

[24:14]  ²⁰⁴ tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.”

[24:14]  ²⁰⁵ tn Heb “in the latter days.” For more on this expression, see E. Lipinski, “באחרית הימים dans les textes préexiliques,” VT 20 (1970): 445-50.

[24:15]  ²⁰⁶ tn Heb “and he took up his oracle and said.”

[24:17]  ²⁰⁷ tn Heb “near.”

[24:17]  ²⁰⁸ sn This is a figure for a king (see also Isa 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.

[24:17]  ²⁰⁹ tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”

[24:17]  ²¹⁰ sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”

[24:17]  ²¹¹ tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”

[24:17]  ²¹² tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.

[24:17]  ²¹³ sn 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.

[24:18]  ²¹⁴ sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.

[24:19]  ²¹⁵ tn Or, understanding the Hebrew word for “city” as a place name, “of Ir” (cf. NRSV, NLT).

[24:20]  ²¹⁶ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[24:20]  ²¹⁷ tn Heb “and he lifted up his oracle and said.” So also in vv. 21, 23.

[24:20]  ²¹⁸ sn This probably means that it held first place, or it thought that it was “the first of the nations.” It was not the first, either in order or greatness.

[24:21]  ²¹⁹ sn A pun is made on the name Kenite by using the word “your nest” (קִנֶּךָ, qinnekha); the location may be the rocky cliffs overlooking Petra.

[24:22]  ²²⁰ tc Heb “Nevertheless Cain will be wasted; how long will Asshur take you captive?” Cain was believed to be the ancestor of the Kenites. The NAB has “yet destined for burning, even as I watch, are your inhabitants.” Asshur may refer to a north Arabian group of people of Abrahamic stock (Gen 25:3), and not the Assyrian empire.

[24:23]  ²²¹ tc Because there is no parallel line, some have thought that it dropped out (see de Vaulx, Les Nombres, 296).

[24:24]  ²²² tc The MT is difficult. The Kittim refers normally to Cyprus, or any maritime people to the west. W. F. Albright proposed emending the line to “islands will gather in the north, ships from the distant sea” (“The Oracles of Balaam,” JBL 63 [1944]: 222-23). Some commentators accept that reading as the original state of the text, since the present MT makes little sense.

[24:24]  ²²³ tn Or perhaps “Assyria” (so NCV, TEV, CEV, NLT).

[24:24]  ²²⁴ tn Or “it will end in utter destruction.”

[24:25]  ²²⁵ tn Heb “place.”