Números 22
Bob Utley · You Can Understand the Bible
Números 22
NJB (MT versing) Balak Sends Balaam Balak Sends for Balaam Balak and Balaam The King of Moab Sends for Balaam 22:1 22:1 22:1-6 22:1 The King of Moab Appeals to Balaam 22:2-14 22:2-14 22:2-6 22:2-3a 22:3b-6 22:7-14 22:7-8 22:7-14 22:9 22:10-11 22:12 22:13-14 22:15-20 22:15-21 22:15-21 22:15-17 22:15-21 22:18-19 22:20-21 22:21 The Angel and Balaam Balaam, the Donkey, and the Angel Balaam and His Donkey Balaam's Donkey 22:22-30 22:22-30 22:22-30 22:22-28 22:22-23 22:24-25 22:26-27 22:28-30 22:29 22:30 22:31-35 22:31-35 22:31-35 22:31-33 22:31-35 22:34 22:35 Balak Welcomes Balaam Balaam and Balak 22:36-40 22:36-40 22:36-40 22:36-37 22:36-38 22:38-40 Balaam's First Prophecy (22:1-23:12) The Four Oracles ofBalaam (22:41-24:25) Balaam's First Prophecy (22:41-23:12) 22:39-23:3 22:41 22:41 22:41 22:41-23:1 Etc. BACKGROUND STUDY Geographical This is the last major geographical section of Numbers, 22:1-36:3 (i.e., on the plains of Moab). It is the third lengthy encampment—Sinai, Kadesh, and now the plains of Moab. This is also the geographical setting of the book of Deuteronomy. Theological Balaam is a true prophet but is not Hebrew. These chapters show that God's spiritual gifts can be abused. The Bible records no mythological type accounts. It does record several times when God utilized animals for His purposes.
Números 22:2-14
22:2 "Amorites" This refers to the defeated Canaanite tribes on the eastern side of the Jordan, located between Moab and Ammon. The Macmillan Bible Atlas is very helpful in geography and topology. See SPECIAL TOPIC: AMORITES. 22:3 Israel's large numbers caused "fear" among Egypt ‒ Exod. 1:9-10 Edom ‒ Exod. 15:15 Moab ‒ Exod. 15:15; Num. 22:5-6,11 note Rahab's statement in Josh. 2:9-11 kings on Jordan's west side ‒ Josh. 5:1 See SPECIAL TOPIC: FEAR. 22:4 "the elders of Midian" This nomadic tribal group was widely spread over Arabia and the Sinai peninsula. Jethro, Moses' father-in-law was of this tribal group. Here, it refers to a tribal group that lived in Moab. This name is used of different people/places in the OT. a child of Abraham by Keturah sent away to the east (cf. Gen. 25:1-6; 1 Chr. 1:32) a group of traders associated with the Ishmaelites (cf. Gen. 37:25-36) some part of the Sinai peninsula where Moses fled (Exodus 2-4; esp. 3:1-2) somewhere in the southern trans-Jordan area (1 Kgs. 11:18) in Num. 22:4,7, its leaders are associated with Moab's leaders enemies of Gideon in Judges (cf. Judges 6-8) their five kings are listed in Jos. 13:21, which implies a city-state society, like the Philistines in the southern trans-Jordan area south to the eastern Gulf of Aqaba area ▣ "will lick up. . .licks up" This VERB (BDB 535, KB 525, Piel) is used in three metaphorical ways. consume all the produce of the land (literal) or imagery for military defeat, as here action of YHWH in 1 Kgs. 18:38 to prove He is real in comparison to Ba'al symbol of humiliation (i.e., "lick the dust" in Ps. 72:9; Isa. 49:23; Micah 7:17) 22:5 "Pethor, which is near the River" Balaam was from Syria, near the head waters of the Euphrates. He was not of Abraham but apparently knew YHWH (i.e., Melchizedek, Gen. 14:17-20). ▣ NASB, NKJV, LXX "in the land of the sons of his people" NRSV, TEV "in the land of Amaw" NJB, REB "in the territory of the Amawites" "in the land of his kinsfolk" "of the land of the children of Ammon" The MT has "in the land of his people." The UBS Text Project, p. 240, gives "in the land of the children of Amaw" a "C" rating (considerable doubt). The exact location of Balaam's home area in Syria is unknown but he is surely not an Israelite. Yet, he knows YHWH. The land of Amaw is known from cuneiform texts (JB, p. 201). It is 12 miles south of Carchemish on the west side of the Euphrates, about 400 miles north of Moab. The Peshitta follows the text of the Samaritan Pentateuch and the Vulgate. However, Ammon is not close to the River Euphrates. Possibly "Aram" was originally the geographical location. 22:6 "curse" For a good brief discussion, see NIDOTTE, vol. 4, pp. 491-493. For the people of the ANE, cursing had an independent power to hurt, thwart, defeat a potential foe. YHWH would not allow Balaam to curse His people. Balaam was forced to publically/ritualistically bless Israel in the very presence of Balak. ▣ "for I know that he whom. . ." Balaam was a well known and effective prophet of God (see Num. 22:13,18). This shows that God communicated to more than just the Israelis (cf. Melchizedek, Genesis 14). 22:7 "elders" See SPECIAL TOPIC: ELDER. ▣ "fees for divination" This is literally "instruments of." It was a means of knowing God's will, which was prohibited to Israel (cf. Lev. 19:26; 20:27; Deut. 18:10-11; 1 Sam. 15:23; 2 Kgs. 17:17). Israel was to use the Urim by means of the High Priests (cf. Num. 27:21). See SPECIAL TOPIC: DIVINER. 22:8 "the Lord" There are several names for Deity used in this chapter. YHWH ‒ the special covenant name for Israel's Deity, cf. Num. 22:8, 13, 18, 28; 23:3, 5, 12, 16, 21; see SPECIAL TOPIC: NAMES FOR DEITY, D the Angel of the Lord ‒ Num. 22:23, 24, 25, 26, 27, 31, 32, 34, 35; see SPECIAL TOPIC: THE ANGEL OF THE Lord Elohim ‒ the general name for Deity (like El) in the ANE; see SPECIAL TOPIC: NAMES FOR DEITY, C; it appears in Num. 22:9, 10, 20, 22, 38; 23:4, 27; 24:4, 5, 16 Eloah ‒ in the combined title of Num. 22:18, the singular form of Elohim is used El ‒ in Num. 23:8, 19, 22, 23 This is an unusual variety of Divine names. It seems to imply that Balaam was not an Israelite but knew Israel's Deity (i.e., Melchizedek, Jethro). 22:9 Apparently God revealed Himself to Balaam by dreams (i.e., "spend the night here," Num. 22:8,19-20). This is similar to how YHWH communicated to Jacob (Gen. 28:10-17) and Joseph (i.e., Genesis 40-41). For other revelations by dreams (trance) see Abraham ‒ Gen. 15:12-21 Jacob ‒ Gen. 28:10-22; 31:10-11 Joseph ‒ Gen. 37:5-11; 40-41 Solomon ‒ 1 Kgs. 3:4-15 here Peter in Acts 10 ▣ "Who are these men with you" Surely this is not a lack of information on YHWH's part, but like Gen. 3:9, is an attempt to get humans to think about their current situation. I reject the tenets of "Open Theism." 22:12 This verse is very specific and clear. do not go with them do not curse Israel Israel is blessed 22:13 Balaam obeys YHWH's word from v. 12. One wonders what changes in vv. 20,35. Was YHWH testing Balaam or was Balaam not willing to accept YHWH's word? The first option in context seems best. So, why did YHWH change His mind?
Números 22:15-20
22:17 "I will indeed honor you richly" This is an intensified grammatical form (an INFINITIVE ABSOLUTE and an IMPERFECT VERB from the same root, BDB 457, KB 455). ▣ "come. . .curse" These are both Qal IMPERATIVES used as a request, not a command. 22:18 "house full of silver and gold" Some see this as the noble attitude on the part of Balaam, but others see it as an attempt to raise the fee. The rest of Scripture (as well as Jewish tradition) sees this man's motives and actions in a negative light (cf. Num. 31:8, 16; Deut. 23:4-5; 2 Pet. 2:15; Jude 11; and Rev. 2:14). Only God knows! There is the same problem with Saul's and Solomon's end-of-life motives. 22:20 There are two commands and two possible JUSSIVES (following an IMPERATIVE). rise up ‒ BDB 877, KB1086, Qal IMPERATIVE go ‒ BDB 229, KB 246, Qal IMPERATIVE, also see Num. 22:35 speak ‒ BDB 180, KB 210, Piel IMPERFECT, possibly used in a JUSSIVE sense do ‒ BDB 793, KB 889, Qal IMPERFECT, possibly in a JUSSIVE sense Possibly the "God" of v. 20 is not the "Lord my God" of v. 18. This is only my speculation (because of v. 32) that YHWH gave one word (v. 12), but another word came from a false/evil dream (v. 20). However, this speculation seems not to fit v. 35, where the angel of the Lord gives the same message as v. 20! Oh my, what is one to do? I want to pull out my "exegetical hair"!
Números 22:22-30
22:22 "an adversary" This is the meaning of the Hebrew word (BDB 966) which is translated "Satan." See SPECIAL TOPIC: SATAN. ▣ "the angel of the Lord" This is often a personification of Deity. See SPECIAL TOPIC: THE ANGEL OF THE Lord. This is obviously not a dream or a parable. It was day time and there were servants with him. ▣ "because he was going" This is a PRESENT ACTIVE PARTICIPLE. The Rotherham's Emphasized Bible, p. 182, has an interesting footnote that tries to explain the seeming contradiction between v. 12 and v. 20. "Or 'was really going.' The emphasis here (strangely overlooked by both A.V. and R.V.) is significant. It seems to suggest that the command of ver. 20 scarcely even amounted to a permission, but was rather a piece of irony, or at most intimated this, if Balaam was determined to go, he would not be forcibly prevented. Like the hardening of Pharaoh's heart." In Joshua 24:9-10 the text states YHWH reversed Balaam's original intent. This may support the above theory. 22:23 "donkey" She had more spiritual insight than the prophet! I must confess that I am bothered by talking animals. I think the serpent in Genesis 3 is indwelt by a spiritual being (i.e., Satan), but here there is a conversation between Balaam and his donkey in which the text does not show surprise. I wish I had more information from God and from the ANE! At this point in my life, the most helpful discussion about "myth" versus "history" is in G. B. Caird's The Language and Imagery of the Bible, "part three: History, Myth and Eschatology," pp. 201-271. I hope it is also helpful for you. The whole point of the incident is Balaam's lack of spiritual insight, though he is well known for it! This context side by side, gives Balaam a positive character and a negative character! 22:28 Notice YHWH opened the mouth of the donkey. See note at Num. 22:23. 22:30 "Have I ever been accustomed to do so to you" This phrase contains an intensified grammatical structure (i.e., an INFINITIVE ABSOLUTE and a Hiphil PERFECT of the same root, BDB 698, KB 755).
Números 22:31-35
22:31 As the Lord opened the mouth of the donkey (v. 28), He now opens the eyes of Balaam (for a similar opening of eyes to the spiritual realm, see 2 Kings 6:15-17). 22:32 "contrary to me" NKJV, NRSV "perverse before Me" "you should not be making this journey" "your road is blocked" "for the errand is obnoxious" "you made straight for Me" "your way is not pretty before me" "you have directed your course contrary to Me" The MT has the VERB (BDB 437, KB 438, Qal PERFECT) occurring only here and Job 16:11. You can see the confusion in the translations. The basic point seems to be that Balaam was acting out of his own will, not YHWH's (see notes at vv. 20 and 22). 22:34 Balaam responds to the angel in an appropriate way. an acknowledgment of sin (for what, is not stated) an acknowledgment of acting in ignorance about the angel's presence an acknowledgment of a willingness to abort the trip 22:35 The angel speaks the same message as "God" of v. 20. This is confusing in the context of v. 12.
Números 22:36-40
22:37-38 There are several examples of a Hebrew grammatical feature (i.e., INFINITIVE ABSOLUTE and VERB of the same root) in this chapter. Num. 22:17 ‒ INFINITIVE ABSOLUTE and an IMPERFECT VERB Num. 22:30 ‒ INFINITIVE ABSOLUTE and a PERFECT VERB Num. 22:37 ‒ INFINITIVE ABSOLUTE and a PERFECT VERB ("Did I not urgently send to you?") Num. 22:38 ‒ INFINITIVE ABSOLUTE and an IMPERFECT VERB ("Am I able to speak anything at all?") Again, #4, to me, implies a positive word on Balaam's part. He is willing to follow God/YHWH's word (Num. 22:20, 35; 23:5, 12, 16, 26; 24:13).
Números 22:41
22:41 "the high places of Baal" This shows Balak's spiritual orientation. Ba'al is the male Canaanite fertility god and Ashterah is the female fertility goddess. The high places are traditional sites of Ba'al worship, possibly because of the idea the mountains (or man-made platforms) were closer to heaven. See SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE and notes at Jdgs. 3:7 and Hos. 2:8; also see William Albright, The Biblical Period From Abraham to Ezra. ▣ Apparently to curse someone you had to see them. So Balak finds several different vantage points (here; Num. 23:13, 27).