22:18 Balaam replied 6 to the servants of Balak, “Even if Balak would give me his palace full of silver and gold, I could not transgress the commandment 7 of the Lord my God 8 to do less or more. 22:19 Now therefore, please stay 9 the night here also, that I may know what more the Lord might say to me.” 10 22:20 God came to Balaam that night, and said to him, “If the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.”
23:4 Then God met Balaam, who 17 said to him, “I have prepared seven altars, and I have offered on each altar a bull and a ram.” 23:5 Then the Lord put a message 18 in Balaam’s mouth and said, “Return to Balak, and speak what I tell you.” 19
23:6 So he returned to him, and he was still 20 standing by his burnt offering, he and all the princes of Moab. 23:7 Then Balaam 21 uttered 22 his oracle, saying,
“Balak, the king of Moab, brought me 23 from Aram,
out of the mountains of the east, saying,
‘Come, pronounce a curse on Jacob for me;
come, denounce Israel.’ 24
23:8 How 25 can I curse 26 one whom God has not cursed,
or how can I denounce one whom the Lord has not denounced?
23:9 For from the top of the rocks I see them; 27
from the hills I watch them. 28
Indeed, a nation that lives alone,
and it will not be reckoned 29 among the nations.
23:10 Who 30 can count 31 the dust 32 of Jacob,
Or number 33 the fourth part of Israel?
Let me 34 die the death of the upright, 35
and let the end of my life 36 be like theirs.” 37
23:11 Then Balak said to Balaam, “What have you done to me? I brought you to curse my enemies, but on the contrary 38 you have only blessed them!” 39 23:12 Balaam replied, 40 “Must I not be careful 41 to speak what the Lord has put in my mouth?” 42
23:18 Balaam 47 uttered 48 his oracle, and said,
“Rise up, 49 Balak, and hear;
Listen to me, son of Zippor:
23:19 God is not a man, that he should lie,
nor a human being, 50 that he should change his mind.
Has he said, and will he not do it?
Or has he spoken, and will he not make it happen? 51
23:20 Indeed, I have received a command 52 to bless;
he has blessed, 53 and I cannot reverse it. 54
23:21 He 55 has not looked on iniquity in Jacob, 56
nor has he seen trouble 57 in Israel.
The Lord their God is with them;
his acclamation 58 as king is among them.
23:22 God brought them 59 out of Egypt.
They have, as it were, the strength of a wild bull. 60
23:23 For there is no spell against 61 Jacob,
nor is there any divination against Israel.
At this time 62 it must be said 63 of Jacob
and of Israel, ‘Look at 64 what God has done!’
23:24 Indeed, the people will rise up like a lioness,
and like a lion raises himself up;
they will not lie down until they eat their 65 prey,
and drink the blood of the slain.” 66
23:25 Balak said to Balaam, “Neither curse them at all 67 nor bless them at all!” 68 23:26 But Balaam replied 69 to Balak, “Did I not tell you, ‘All that the Lord speaks, 70 I must do’?”
24:5 ‘How 71 beautiful are your tents, O Jacob,
and your dwelling places, O Israel!
24:6 They are like 72 valleys 73 stretched forth,
like gardens by the river’s side,
like aloes 74 that the Lord has planted,
and like cedar trees beside the waters.
24:7 He will pour the water out of his buckets, 75
and their descendants will be like abundant 76 water; 77
their king will be greater than Agag, 78
and their kingdom will be exalted.
24:8 God brought them out of Egypt.
They have, as it were, the strength of a young bull;
they will devour hostile people 79
and will break their bones
and will pierce them through with arrows.
24:9 They crouch and lie down like a lion,
and as a lioness, 80 who can stir him?
Blessed is the one who blesses you,
and cursed is the one who curses you!’”
24:10 Then Balak became very angry at Balaam, and he struck his hands together. 81 Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless 82 them these three times!
54:17 No weapon forged to be used against you will succeed;
you will refute everyone who tries to accuse you. 83
This is what the Lord will do for his servants –
I will vindicate them,” 84
says the Lord.
1 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.
2 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).
3 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.
4 tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.
5 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).
6 tn Heb “answered and said.”
7 tn Heb “mouth.”
8 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.
9 tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).
10 tn This clause is also a verbal hendiadys: “what the
11 tn The imperfect tense here can be given the nuance of permission.
12 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.”
13 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.
14 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.
15 tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.
16 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.
17 tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa.
18 tn Heb “word.”
19 tn Heb “and thus you shall speak.”
20 tn The Hebrew text draws the vividness of the scene with the deictic particle הִנֵּה (hinneh) – Balaam returned, and there he was, standing there.
21 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
22 tn Heb “took up.”
23 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.
24 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.
25 tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.
26 tn The imperfect tense should here be classified as a potential imperfect.
27 tn Heb “him,” but here it refers to the Israelites (Israel).
28 sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the
29 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.
30 tn The question is again rhetorical; it means no one can count them – they are innumerable.
31 tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times.
32 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.
33 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.
34 tn The use of נֶפֶשׁ (nefesh) for the subject of the verb stresses the personal nature – me.
35 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.
36 tn Heb “my latter end.”
37 tn Heb “his.”
38 tn The Hebrew text uses הִנֵּה (hinneh) here to stress the contrast.
39 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.
40 tn Heb “he answered and said.” The referent (Balaam) has been specified in the translation for clarity.
41 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
42 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.
43 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
44 tn The verse uses כֹּה (koh) twice: “Station yourself here…I will meet [the
45 tn Heb “word.”
46 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
47 tn Heb “he.” The antecedent has been supplied in the translation for clarity.
48 tn Heb “took up.”
49 tn The verb probably means “pay attention” in this verse.
50 tn Heb “son of man.”
51 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.
52 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.
53 sn The reference is probably to the first speech, where the
54 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.
55 tn These could be understood as impersonal and so rendered “no one has discovered.”
56 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.
57 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.
58 tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the
59 tn The form is the Hiphil participle from יָצַא (yatsa’) with the object suffix. He is the one who brought them out.
60 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).
61 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.
62 tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.
63 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.”
64 tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.
65 tn The pronoun “their” has been supplied for clarity; it is not present in the Hebrew text.
66 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.
67 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.
68 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.
69 tn Heb “answered and said.”
70 tn This first clause, “all that the
71 tn Here מָה (mah) has an exclamatory sense: “How!” (see Gen 28:17).
72 tn Heb “as valleys they spread forth.”
73 tn Or “rows of palms.”
74 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).
75 tc For this colon the LXX has “a man shall come out of his seed.” Cf. the Syriac Peshitta and Targum.
76 tn Heb “many.”
77 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.
78 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.
79 tn Heb “they will devour nations,” their adversaries.
80 tn On the usage of this word see HALOT 517 s.v. לָבִיא.
81 sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).
82 tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”
83 tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”
84 tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”