Numbers / Chapter 23

Numbers 23

30 verses • Westminster Leningrad Codex 2 traditions available

Translator's Introduction

What This Chapter Is About

Balaam delivers his first two oracles. Despite elaborate sacrificial preparations on seven altars — Mesopotamian divination custom, not Israelite practice — Balaam cannot curse Israel. His first oracle declares Israel a people dwelling apart; his second announces that God sees no guilt in Israel and that what God has blessed cannot be reversed. Balak, furious, takes Balaam to a new vantage point for another attempt.

What Makes This Chapter Remarkable

The irony is structural: Balak pays for premium prophetic service — fourteen animals across seven altars — yet the seer cannot deliver the product. Balaam's admission ulay yiqqareh YHWH liqrati ('perhaps the LORD will come to meet me,' v. 3) reveals that he does not control when or whether God speaks. The second oracle contains the remarkable declaration: lo hibbith aven beYa'aqov ('He has not beheld iniquity in Jacob,' v. 21) — God sees Israel through the lens of covenant, not current behavior.

Translation Friction

Balaam's oracles are Hebrew poetry, and we rendered them with line breaks to preserve the parallelism visible in the mashal ('oracle, parable') form. The verb qarah ('to happen upon, encounter by chance,' v. 3) for God's meeting with Balaam suggests the seer cannot summon the divine at will — we chose 'met' rather than 'appeared to' to preserve the unexpected quality. The difficult phrase teru'at melekh bo ('the shout of a king among them,' v. 21) may refer to God as king or to a future human king.

Connections

The declaration 'God is not a man that He should lie' (v. 19) is quoted and echoed in 1 Samuel 15:29. The 'people dwelling apart' (v. 9) echoes Deuteronomy 33:28. Balaam's involuntary blessing ironically fulfills God's promise to Abraham: 'I will bless those who bless you and curse those who curse you' (Genesis 12:3). **Tradition comparisons:** The Samaritan Pentateuch shows 1 moderate variant(s) in this chapter. See the [Samaritan Pentateuch](/samaritan-pentateuch/numbers). Targum Onkelos interprets this chapter with notable Aramaic renderings: Balaam's first oracle acknowledges that cursing requires divine sanction. Onkelos adds 'from before the LORD,' applying the standard reverential formula. (3 notable renderings in this chapter) See the [Targum Onkelos on Numbers](/targum/numbers).

Numbers 23:1

וַיֹּ֤אמֶר בִּלְעָם֙ אֶל־בָּלָ֔ק בְּנֵה־לִ֥י בָזֶ֖ה שִׁבְעָ֣ה מִזְבְּחֹ֑ת וְהָכֵ֥ן לִי֙ בָּזֶ֔ה שִׁבְעָ֥ה פָרִ֖ים וְשִׁבְעָ֥ה אֵילִֽים׃

Balaam said to Balak, "Build me seven altars here, and prepare seven bulls and seven rams for me."

KJV And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.

Notes & Key Terms

Translator Notes

Seven altars, seven bulls, seven rams — the number of completeness applied three times. Balaam's ritual preparation is elaborate and expensive, befitting a high-stakes divination attempt. The seven-fold offering is not Israelite practice (Israel uses one altar); it reflects Mesopotamian divination customs where the seer creates optimal conditions for receiving an oracle. Balak is paying for premium prophetic service.

Numbers 23:2

וַיַּ֣עַשׂ בָּלָ֔ק כַּאֲשֶׁ֖ר דִּבֶּ֣ר בִּלְעָ֑ם וַיַּ֨עַל בָּלָ֧ק וּבִלְעָ֛ם פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ׃

Balak did as Balaam said, and Balak and Balaam offered a bull and a ram on each altar.

KJV And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram.

Notes & Key Terms

Translator Notes

Both king and prophet participate in the offering — Balak is not a passive client but an active co-officiant. The phrase par va'ayil bammizbeach ('a bull and a ram on each altar') means fourteen animals total across seven altars. The extravagance is deliberate: Balak believes that the size of the offering might influence the outcome. The narrative will demonstrate otherwise.

Numbers 23:3

וַיֹּ֨אמֶר בִּלְעָ֜ם לְבָלָ֗ק הִתְיַצֵּב֮ עַל־עֹלָתֶ֒ךָ֒ וְאֵלְכָ֗ה אוּלַ֞י יִקָּרֶ֤ה יְהֹוָה֙ לִקְרָאתִ֔י וּדְבַ֥ר מַה־יַּרְאֵ֖נִי וְהִגַּ֣דְתִּי לָ֑ךְ וַיֵּ֖לֶךְ שֶֽׁפִי׃

Balaam told Balak, "Stand beside your burnt offering while I go. Perhaps the LORD will come to meet me, and whatever He reveals to me I will report to you." He went off to a barren height.

KJV And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the LORD will come to meet me: and whatsoever he sheweth me I will tell thee. And he went to an high place.

Notes & Key Terms

Translator Notes

Balaam's uncertainty is telling: ulay yiqqareh YHWH liqrati ('perhaps the LORD will come to meet me'). The verb qarah ('to happen upon, to encounter by chance') suggests Balaam does not control when or whether God speaks — he can only position himself to receive. He goes to a shefi ('barren height, bare hilltop') — an elevated, isolated location favorable for prophetic encounter. Balak must stay with the offerings while Balaam seeks the oracle alone.

Numbers 23:4

וַיִּקָּ֥ר אֱלֹהִ֖ים אֶל־בִּלְעָ֑ם וַיֹּ֣אמֶר אֵלָ֗יו אֶת־שִׁבְעַ֤ת הַֽמִּזְבְּחֹת֙ עָרַ֔כְתִּי וָאַ֛עַל פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ׃

God met Balaam, and Balaam said to Him, "I have arranged seven altars and offered a bull and a ram on each altar."

KJV And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram.

Notes & Key Terms

Translator Notes

God meets Balaam (vayyiqqar Elohim el-Bil'am) — the verb qarah implies God initiated the encounter, not Balaam's technique. Balaam's first words to God are a report of his ritual preparations: 'I have arranged seven altars.' The statement reads almost like an invoice — Balaam is telling God what he has done to merit a response. The irony is sharp: Balaam treats God as a deity who can be influenced by the size of the sacrifice, but the God of Israel does not work that way.

Numbers 23:5

וַיָּ֧שֶׂם יְהֹוָ֛ה דָּבָ֖ר בְּפִ֣י בִלְעָ֑ם וַיֹּ֛אמֶר שׁ֥וּב אֶל־בָּלָ֖ק וְכֹ֥ה תְדַבֵּֽר׃

The LORD placed a word in Balaam's mouth and said, "Return to Balak and speak exactly this."

KJV And the LORD put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak.

Notes & Key Terms

Translator Notes

The mechanism of prophetic inspiration: vayyasem YHWH davar befi Bil'am ('the LORD placed a word in Balaam's mouth'). God does not give Balaam a general message to paraphrase — He puts specific words in his mouth. Balaam becomes a vessel, not a composer. The command vekho tedabber ('and thus you shall speak') leaves no room for editorial revision. What Balaam says next (v7-10) is God's oracle, not Balaam's composition.

Numbers 23:6

וַיָּ֣שׇׁב אֵלָ֔יו וְהִנֵּ֥ה נִצָּ֖ב עַל־עֹלָת֑וֹ ה֖וּא וְכׇל־שָׂרֵ֥י מוֹאָֽב׃

He returned to Balak, who was standing beside his burnt offering with all the Moabite officials.

KJV And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab.

Notes & Key Terms

Translator Notes

Balak has obeyed — hinneh nitsav al-olato ('there he was, standing beside his burnt offering'). The Moabite officials (sarei Mo'av) are present as witnesses, expecting to hear the curse they commissioned. The stage is set for Balaam's first oracle, with the full Moabite leadership assembled to hear what they believe will be Israel's condemnation.

Numbers 23:7

וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר מִן־אֲ֠רָ֠ם יַנְחֵ֨נִי בָלָ֤ק מֶלֶךְ־מוֹאָב֙ מֵֽהַרְרֵי־קֶ֔דֶם לְכָ֤ה אָֽרָה־לִּי֙ יַעֲקֹ֔ב וּלְכָ֖ה זֹעֲמָ֥ה יִשְׂרָאֵֽל׃

He took up his oracle and said: "From Aram, Balak brought me — the king of Moab, from the eastern mountains: 'Come, curse Jacob for me! Come, denounce Israel!'

KJV And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel.

Notes & Key Terms

Translator Notes

The first oracle opens in poetry with Balaam's geographic origin: min-Aram ('from Aram,' the Syrian region) and meharrei-qedem ('from the eastern mountains'). He establishes that he was hired: Balak brought him specifically to curse (arah) and denounce (zo'amah). The parallel structure — Jacob/Israel, curse/denounce — uses the two names for the patriarch/nation to fill both lines. The oracle is rendered as poetry with line breaks preserving the Hebrew parallelism.

Numbers 23:8

מָ֣ה אֶקֹּ֔ב לֹ֥א קַבֹּ֖ה אֵ֑ל וּמָ֣ה אֶזְעֹ֔ם לֹ֥א זָעַ֖ם יְהֹוָֽה׃

How can I curse whom God has not cursed? How can I denounce whom the LORD has not denounced?

KJV How shall I curse, whom God hath not cursed? or how shall I defy him, whom the LORD hath not defied?

Notes & Key Terms

Translator Notes

The oracle's thesis: Balaam cannot curse what God has blessed. The rhetorical questions — mah eqqov lo qabbo El ('how can I curse what God has not cursed?') — state the impossibility. A human seer's words have no power against God's prior determination. The verse establishes a fundamental biblical principle: no curse pronounced by any power can override God's blessing. The parallelism pairs God (El) with the LORD (YHWH), using both divine names.

Targum Onkelos (Aramaic, 1st-5th c. CE)literal

"How shall I curse whom the LORD has not cursed?"

Balaam's first oracle acknowledges that cursing requires divine sanction. Onkelos adds 'from before the LORD,' applying the standard reverential formula.

Numbers 23:9

כִּֽי־מֵרֹ֤אשׁ צֻרִים֙ אֶרְאֶ֔נּוּ וּמִגְּבָע֖וֹת אֲשׁוּרֶ֑נּוּ הֶן־עָם֙ לְבָדָ֣ד יִשְׁכֹּ֔ן וּבַגּוֹיִ֖ם לֹ֥א יִתְחַשָּֽׁב׃

From the rocky heights I see them, from the hills I gaze upon them: a people that dwells apart, not counting itself among the nations.

KJV For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations.

Notes & Key Terms

Translator Notes

Balaam sees Israel from above — mero'sh tsurim ('from the top of the rocks') — his elevated prophetic vantage point. What he sees defines Israel's fundamental character: am levadad yishkon ('a people that dwells apart'). Israel's separateness is not accidental but constitutional — they are distinct from the nations by divine design. The phrase uvagoyim lo yitchashav ('among the nations it does not reckon itself') asserts that Israel cannot be evaluated by the categories applied to other peoples. Their identity is unique.

Numbers 23:10

מִ֤י מָנָה֙ עֲפַ֣ר יַעֲקֹ֔ב וּמִסְפָּ֖ר אֶת־רֹ֣בַע יִשְׂרָאֵ֑ל תָּמֹ֤ת נַפְשִׁי֙ מ֣וֹת יְשָׁרִ֔ים וּתְהִ֥י אַחֲרִיתִ֖י כָּמֹֽהוּ׃

Who can count the dust of Jacob or number even a fourth of Israel? Let me die the death of the upright — let my end be like theirs!"

KJV Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his!

Notes & Key Terms

Translator Notes

The first oracle culminates in Balaam's personal wish: tamot nafshi mot yesharim ('let me die the death of the upright'). The pagan seer, looking at Israel's blessed multitude, wants to share their destiny. The 'dust of Jacob' (afar Ya'aqov) echoes the Abrahamic promise of Genesis 13:16 ('I will make your offspring like the dust of the earth'). Balaam unknowingly confirms the patriarchal covenant. The word yesharim ('upright ones') may be a wordplay on Yisra'el — both share the root y-sh-r. Balaam's wish to die as one of them is the deepest possible endorsement from an outsider.

Samaritan Pentateuch (4th c. BCE divergence)moderate

"Who can count the dust of Jacob"

Balaam's first oracle largely agrees between MT and SP. Minor orthographic differences only.

Numbers 23:11

וַיֹּ֤אמֶר בָּלָק֙ אֶל־בִּלְעָ֔ם מֶ֥ה עָשִׂ֖יתָ לִ֑י לָקֹ֤ב אֹיְבַי֙ לְקַחְתִּ֔יךָ וְהִנֵּ֖ה בֵּרַ֥כְתָּ בָרֵֽךְ׃

Balak said to Balaam, "What have you done to me? I brought you to curse my enemies, and instead you have blessed them!"

KJV And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.

Notes & Key Terms

Translator Notes

Balak's outrage: meh asita li ('what have you done to me?'). The contrast between intention (laqov oyevay — 'to curse my enemies') and outcome (hinneh berakhta varekh — 'you have blessed with blessing') is stark. The infinitive absolute berakhta varekh intensifies the blessing — not merely a failure to curse but an emphatic, thorough blessing. Balak is paying for a weapon and receiving a benediction.

Numbers 23:12

וַיַּ֖עַן וַיֹּאמַ֑ר הֲלֹ֗א אֵ֣ת אֲשֶׁ֨ר יָשִׂ֤ים יְהֹוָה֙ בְּפִ֔י אֹת֥וֹ אֶשְׁמֹ֖ר לְדַבֵּֽר׃

He answered, "Must I not take care to speak exactly what the LORD puts in my mouth?"

KJV And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth?

Notes & Key Terms

Translator Notes

Balaam's defense is simple and consistent: he can only say what God gives him to say. The phrase et asher yasim YHWH befi oto eshmor ledabber ('what the LORD places in my mouth, that I must take care to speak') — the verb shamar ('to keep, to guard') means he guards God's words as a sacred trust. Balaam is compelled — not by professional ethics but by divine power — to speak only truth.

Numbers 23:13

וַיֹּ֨אמֶר אֵלָ֜יו בָּלָ֗ק לֶךְ־נָ֨א אִתִּ֜י אֶל־מָק֤וֹם אַחֵר֙ אֲשֶׁ֣ר תִּרְאֶ֣נּוּ מִשָּׁ֔ם אֶ֚פֶס קָצֵ֣הוּ תִרְאֶ֔ה וְכֻלּ֖וֹ לֹ֣א תִרְאֶ֑ה וְקׇבְנוֹ־לִ֖י מִשָּֽׁם׃

Balak said to him, "Please come with me to another place where you can see them — you will see only part of them, not all of them — and curse them for me from there."

KJV And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence.

Notes & Key Terms

Translator Notes

Balak's reasoning is superstitious: perhaps seeing only part of Israel (efes qatsehu tir'eh — 'only their edge you will see') will make them appear smaller and more vulnerable, enabling a curse. The attempt to manipulate the oracle by changing the vantage point reveals Balak's fundamental misunderstanding: he thinks Balaam's problem is technique, not theology. The issue is not where Balaam stands but what God has decided.

Numbers 23:14

וַיִּקָּחֵ֗הוּ שְׂדֵ֤ה צֹפִים֙ אֶל־רֹ֣אשׁ הַפִּסְגָּ֔ה וַיִּ֖בֶן שִׁבְעָ֣ה מִזְבְּחֹ֑ת וַיַּ֛עַל פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ׃

He took him to the field of Zophim, on top of Pisgah, built seven altars, and offered a bull and a ram on each altar.

KJV And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar.

Notes & Key Terms

Translator Notes

A new location: sedeh Tsofim ('field of the watchers/lookouts') on top of Pisgah — the same mountain range where Moses will later see the promised land and die (Deut 34:1). The identical offering — seven altars, seven bulls, seven rams — shows Balak repeating the same expensive ritual, hoping for a different result. The narrative builds through repetition: same setup, different location, same divine outcome.

Numbers 23:15

וַיֹּ֙אמֶר֙ אֶל־בָּלָ֔ק הִתְיַצֵּ֥ב כֹּ֖ה עַל־עֹלָתֶ֑ךָ וְאָנֹכִ֖י אִקָּרֶ֥ה כֹּֽה׃

He said to Balak, "Stand here beside your burnt offering while I go to seek an encounter over there."

KJV And he said unto Balak, Stand here by thy burnt offering, while I meet the LORD yonder.

Notes & Key Terms

Translator Notes

The same instruction as v3 — Balak stays with the offering while Balaam seeks God. The verb iqqareh ('I will seek an encounter') is from the same root qarah as in v3 and 4 — the language of uncertain, sought-for divine meeting. Balaam does not command God's appearance; he positions himself and waits.

Numbers 23:16

וַיִּקָּ֤ר יְהֹוָה֙ אֶל־בִּלְעָ֔ם וַיָּ֥שֶׂם דָּבָ֖ר בְּפִ֑יו וַיֹּ֛אמֶר שׁ֥וּב אֶל־בָּלָ֖ק וְכֹ֥ה תְדַבֵּֽר׃

The LORD met Balaam and placed a word in his mouth, saying, "Return to Balak and speak exactly this."

KJV And the LORD met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus.

Notes & Key Terms

Translator Notes

Identical to v5: God meets Balaam, places words in his mouth, and sends him back. The repetition reinforces the pattern: the procedure does not change God's message. Different altars, different location, same divine instruction. The oracle that follows (v18-24) will be an even more emphatic blessing than the first.

Numbers 23:17

וַיָּבֹ֣א אֵלָ֗יו וְהִנּ֤וֹ נִצָּב֙ עַל־עֹ֣לָת֔וֹ וְשָׂרֵ֥י מוֹאָ֖ב אִתּ֑וֹ וַיֹּ֤אמֶר לוֹ֙ בָּלָ֔ק מַה־דִּבֶּ֖ר יְהֹוָֽה׃

He came to Balak, who was standing beside his burnt offering with the Moabite officials. Balak asked him, "What did the LORD say?"

KJV And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken?

Notes & Key Terms

Translator Notes

Balak's question — mah-dibber YHWH ('what did the LORD speak?') — acknowledges, perhaps inadvertently, that it is YHWH who speaks, not Balaam. Even the Moabite king uses Israel's covenant name for God. The Moabite officials are again present as witnesses — they will hear the second blessing along with Balak.

Numbers 23:18

וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר ק֤וּם בָּלָק֙ וּֽשְׁמָ֔ע הַאֲזִ֥ינָה עָדַ֖י בְּנ֥וֹ צִפֹּֽר׃

He took up his oracle and said: "Rise up, Balak, and listen! Give ear to me, son of Zippor.

KJV And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor:

Notes & Key Terms

Translator Notes

The second oracle opens with a direct command to the king: qum Balaq ushma ('rise up, Balak, and listen!'). The imperatives are forceful — Balaam is not asking permission but commanding attention. The shift in tone from v7's third-person introduction ('Balak brought me from Aram') to v18's second-person address ('Rise up, Balak') signals escalation. Balaam now speaks to Balak's face with prophetic authority, not diplomatic courtesy.

Numbers 23:19

לֹ֣א אִ֥ישׁ אֵל֙ וִֽיכַזֵּ֔ב וּבֶן־אָדָ֖ם וְיִתְנֶחָ֑ם הַה֤וּא אָמַר֙ וְלֹ֣א יַעֲשֶׂ֔ה וְדִבֶּ֖ר וְלֹ֥א יְקִימֶֽנָּה׃

God is not a human being, that He should lie, nor a mortal, that He should change His mind. Has He spoken and will He not act? Has He promised and will He not fulfill it?

KJV God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?

Notes & Key Terms

Translator Notes

One of the most quoted verses in the Hebrew Bible on divine faithfulness. The declaration lo ish El vikhazzev ('God is not a man, that He should lie') establishes absolute divine reliability. The verb nacham ('change His mind, repent, relent') is denied of God here — though elsewhere God does 'relent' (e.g., Exod 32:14, Jonah 3:10). The tension is genuine: God's character is unchanging, but His responses to human repentance are flexible. Here the point is specific: God has blessed Israel, and no human scheme will make Him reverse that blessing.

Targum Onkelos (Aramaic, 1st-5th c. CE)anti-anthropomorphism

"Not like the words of a man are the words of God that he should lie, nor like a son of man that he should repent."

Onkelos shifts from direct comparison ('God is not a man') to comparing God's words with human words, further distancing God from any human likeness while preserving the theological point about divine faithfulness.

Numbers 23:20

הִנֵּ֥ה בָרֵ֖ךְ לָקָ֑חְתִּי וּבֵרֵ֖ךְ וְלֹ֥א אֲשִׁיבֶֽנָּה׃

I received a command to bless — He has blessed, and I cannot reverse it.

KJV Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it.

Notes & Key Terms

Translator Notes

Balaam's admission: hinneh varekh laqachti ('I received [a command] to bless'). The verb laqach ('to receive, to take') frames the blessing as something given to Balaam, not something he chose. The concluding declaration — uverekh velo ashivennah ('He has blessed, and I cannot reverse it') — states the irreversibility of divine blessing. No human prophet, regardless of their skill or desire, can undo what God has done.

Numbers 23:21

לֹא־הִבִּ֥יט אָ֙וֶן֙ בְּיַעֲקֹ֔ב וְלֹא־רָאָ֥ה עָמָ֖ל בְּיִשְׂרָאֵ֑ל יְהֹוָ֤ה אֱלֹהָיו֙ עִמּ֔וֹ וּתְרוּעַ֥ת מֶ֖לֶךְ בּֽוֹ׃

He has seen no guilt in Jacob, no misery in Israel. The LORD their God is with them — the acclamation of a king is among them!

KJV He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them.

Notes & Key Terms

Translator Notes

A theologically dense verse. Lo-hibbit aven beYa'aqov ('He has not beheld iniquity in Jacob') — does this mean Israel is sinless, or that God chooses not to hold their sin against them? The latter reading fits the context: God has decided to bless, and blessing overrides judgment. The phrase teru'at melekh bo ('the shout/acclamation of a king is among them') may refer to God as king (the royal shout of a divine sovereign) or anticipate the future human monarchy. YHWH Elohav immo ('the LORD their God is with them') — the simplest and most powerful statement: God is present among His people. That presence is the ground of everything.

Targum Onkelos (Aramaic, 1st-5th c. CE)memra

"The Memra of the LORD their God is in their help, and the Shekinah of their King is among them."

Both Memra and Shekinah appear in the same verse — a rare double occurrence. God's presence with Israel is Memra-help; the King's presence is Shekinah-indwelling. The 'shout of a king' is interpreted as the Shekinah of their King, a royal-divine presence.

Numbers 23:22

אֵ֖ל מוֹצִיאָ֣ם מִמִּצְרָ֑יִם כְּתוֹעֲפֹ֥ת רְאֵ֖ם לֽוֹ׃

God who brought them out of Egypt — He has the strength of a wild ox.

KJV God brought them out of Egypt; he hath as it were the strength of an unicorn.

Notes & Key Terms

Translator Notes

The exodus reference: El motsi'am miMitsrayim ('God who brought them out of Egypt'). This phrase appears in both the second oracle (here) and the third (24:8) — the exodus is the defining event that Balaam keeps returning to. The re'em ('wild ox,' not 'unicorn' as in KJV) represents untamable power. The KJV's 'unicorn' reflects the LXX translation (monokeros) but the Hebrew refers to the now-extinct aurochs, a massive wild bovine.

Numbers 23:23

כִּ֤י לֹא־נַ֙חַשׁ֙ בְּיַעֲקֹ֔ב וְלֹא־קֶ֖סֶם בְּיִשְׂרָאֵ֑ל כָּעֵ֗ת יֵאָמֵ֤ר לְיַעֲקֹב֙ וּלְיִשְׂרָאֵ֔ל מַה־פָּ֖עַל אֵֽל׃

For there is no omen against Jacob, no divination against Israel. In due time it will be said of Jacob and Israel: 'See what God has done!'

KJV Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought!

Notes & Key Terms

Translator Notes

The verse strikes at the heart of Balak's scheme: lo-nachash beYa'aqov velo-qesem beYisra'el ('no omen against Jacob, no divination against Israel'). The very practice Balak hired Balaam to perform — divination against Israel — is declared impossible. Israel is immune to sorcery because God is with them (v21). The closing exclamation — mah-pa'al El ('what has God done!') — shifts from curse to wonder. Instead of asking 'what can be done to Israel?', the nations will ask 'what has God done for Israel!'

Numbers 23:24

הֶן־עָם֙ כְּלָבִ֣יא יָק֔וּם וְכַאֲרִ֖י יִתְנַשָּׂ֑א לֹ֤א יִשְׁכַּב֙ עַד־יֹ֣אכַל טֶ֔רֶף וְדַם־חֲלָלִ֖ים יִשְׁתֶּֽה׃

See — a people that rises like a lioness, that lifts itself like a lion! It will not lie down until it has devoured its prey and drunk the blood of the slain."

KJV Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.

Notes & Key Terms

Translator Notes

The second oracle closes with the lion image, echoing the first oracle's closing wish (v10) and the parallel in 24:9. Two lion words: lavi ('lioness') and ari ('lion') — the pairing emphasizes both ferocity and nurturing protectiveness. The violent imagery — 'devour prey, drink blood' — describes military invincibility. Israel resting is Israel victorious: lo yishkav ad-yokhal teref ('it will not lie down until it has consumed its prey'). The nation personified as a lion that cannot be put to rest until its work is complete.

Numbers 23:25

וַיֹּ֤אמֶר בָּלָק֙ אֶל־בִּלְעָ֔ם גַּם־קֹ֖ב לֹ֣א תִקֳּבֶ֑נּוּ גַּם־בָּרֵ֖ךְ לֹ֥א תְבָרְכֶֽנּוּ׃

Balak said to Balaam, "If you will not curse them, at least do not bless them!"

KJV And Balak said unto Balaam, Neither curse them at all, nor bless them at all.

Notes & Key Terms

Translator Notes

Balak's desperate compromise: gam-qov lo tiqqovennu gam-barekh lo tevarekhennu ('neither curse them at all, nor bless them at all'). Having failed to get a curse twice, Balak settles for neutrality — at least stop blessing them! The request reveals his diminished expectations: from 'curse my enemies' (v11) to 'please stop helping them.' Balaam's response (v26) will reject even this reduced request.

Numbers 23:26

וַיַּ֣עַן בִּלְעָ֔ם וַיֹּ֖אמֶר אֶל־בָּלָ֑ק הֲלֹ֗א דִּבַּ֤רְתִּי אֵלֶ֙יךָ֙ לֵאמֹ֔ר כֹּ֛ל אֲשֶׁר־יְדַבֵּ֥ר יְהֹוָ֖ה אֹת֥וֹ אֶעֱשֶֽׂה׃

Balaam answered Balak, "Did I not tell you: everything the LORD speaks, that is what I must do?"

KJV But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do?

Notes & Key Terms

Translator Notes

Balaam repeats his consistent position: kol asher-yedabber YHWH oto e'eseh ('everything the LORD speaks, that I must do'). The seer cannot choose silence when God chooses speech. He is a channel, not a filter. Balak's request for neutrality is as impossible as his request for a curse — Balaam speaks what God gives him, whether blessing, curse, or nothing.

Numbers 23:27

וַיֹּ֤אמֶר בָּלָק֙ אֶל־בִּלְעָ֔ם לְכָ֣ה נָּ֔א אֶקָּחֲךָ֖ אֶל־מָק֣וֹם אַחֵ֑ר אוּלַ֤י יִישַׁר֙ בְּעֵינֵ֣י הָאֱלֹהִ֔ים וְקַבֹּ֥תוֹ לִ֖י מִשָּֽׁם׃

Balak said to Balaam, "Come now, let me take you to yet another place. Perhaps it will be right in God's sight for you to curse them for me from there."

KJV And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence.

Notes & Key Terms

Translator Notes

Balak's persistence is remarkable — and foolish. After two failed attempts, he tries a third: ulay yishar be'einei ha'Elohim ('perhaps it will be right in God's sight'). The word ulay ('perhaps') reveals that even Balak now has doubts. Yet he cannot accept defeat. The phrase 'right in God's sight' is ironic — Balak is asking whether God might approve the very thing God has twice refused. The narrative's comedy deepens with each repetition.

Numbers 23:28

וַיִּקַּ֥ח בָּלָ֖ק אֶת־בִּלְעָ֑ם רֹ֣אשׁ הַפְּע֔וֹר הַנִּשְׁקָ֖ף עַל־פְּנֵ֥י הַיְשִׁימֹֽן׃

Balak took Balaam to the top of Peor, which overlooks the wasteland.

KJV And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon.

Notes & Key Terms

Translator Notes

The third location: ro'sh haPe'or ('the top of Peor') — a mountain associated with the Moabite deity Baal-Peor. The location hannishqaf al-penei haYeshimon ('overlooking the wasteland/desert') provides another vantage point over the Israelite camp. Peor will become infamous: it is here that Israel will later fall into apostasy with Moabite women and worship Baal-Peor (ch 25). The place name carries a dark foreshadowing that the blessing oracles cannot prevent.

Numbers 23:29

וַיֹּ֤אמֶר בִּלְעָם֙ אֶל־בָּלָ֔ק בְּנֵה־לִ֥י בָזֶ֖ה שִׁבְעָ֣ה מִזְבְּחֹ֑ת וְהָכֵ֥ן לִ֛י בָּזֶ֖ה שִׁבְעָ֥ה פָרִ֖ים וְשִׁבְעָ֥ה אֵילִֽם׃

Balaam said to Balak, "Build me seven altars here, and prepare seven bulls and seven rams for me."

KJV And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.

Notes & Key Terms

Translator Notes

Verbatim repetition of v1 — the same instruction, the same numbers, the third time. The ritual rigidity contrasts with its total ineffectiveness: the offerings have not influenced God's oracle at any point. The repetition makes the narrative's point through structure: no amount of ritual manipulation can change what God has determined. The third attempt will produce the third blessing (ch 24), and Balaam will finally abandon his divination techniques entirely (24:1).

Numbers 23:30

וַיַּ֣עַשׂ בָּלָ֔ק כַּאֲשֶׁ֖ר אָמַ֣ר בִּלְעָ֑ם וַיַּ֛עַל פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ׃

Balak did as Balaam said and offered a bull and a ram on each altar.

KJV And Balak did as Balaam had said, and offered a bullock and a ram on every altar.

Notes & Key Terms

Translator Notes

The chapter closes mid-ritual: Balak offers again, and the oracle that will follow (24:1-9) is the third and most elaborate blessing. The chapter's structure — two complete oracle cycles (v1-10 and v13-24) with the setup for a third (v27-30) — creates a rhythm of escalating divine endorsement. Each time Balak tries to curse, the blessing grows stronger. The narrative demonstrates that human opposition to God's purposes does not merely fail — it produces the opposite of what was intended.

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