¹sn 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).
²tn 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.
³tn The verb hityasseb (bX@y~t=h!) 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.
⁴tn 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.
⁵tn The verb is the perfect tense with vav consecutive. This clause is dependent on the clause that precedes it.
⁶sn 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.
⁷tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa.
⁸tn Heb “word.”
⁹tn Heb “and thus you shall speak.”
¹⁰tn The Hebrew text draws the vividness of the scene with the deictic particle hinneh (hN}h!)—Balaam returned, and there he was, standing there.
¹¹tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
¹²tn 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. Such forms do occur, especially in the ancient poetic passages.
¹³sn 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.
¹⁴tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.
¹⁵tn The imperfect tense should here be classified as a potential imperfect.
¹⁶tn Heb “him,” but here it refers to the Israelites (Israel).
¹⁷sn 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.
¹⁸tn 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.
¹⁹tn The question is again rhetorical; it means no one can count them—they are innumerable.
²⁰tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times.
²¹sn 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.
²²tn 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.” SP and the Greek translation have “and who has numbered” (Heb umi sapar), making this colon more parallel to the preceding one. The editor of BHS prefers this reading.
²³tn The use of nefesh (vp#n\) for the subject of the verb stresses the personal nature—me.
²⁴sn 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.
²⁵tn Heb “his.”
²⁶tn The Hebrew text uses hinneh (hN}h!) here to stress the contrast.
²⁷tn 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.
²⁸tn Heb “answered and said.”
²⁹tn The verb samar (rmv) means “to guard, watch, observe” and so here with a sense of “be careful” or even “take heed.” 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 samar.
³⁰tn 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.
³¹tn Heb “he brought him”; the referents (Balak and Balaam) have been specified in the translation for clarity.
³²tn Some scholars do not translate this word as “Pisgah,” but rather as a “lookout post” or an “elevated place.”
³³tn Heb “and he built.”
³⁴tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
³⁵tn The verse uses koh (hK)) twice: station yourself here…I will meet [the Lord] there.
³⁶tn Heb “he.” The antecedent has been supplied in the translation for clarity.
³⁷tn Heb “took up.”
³⁸tn The verb probably means “pay attention” in this verse.
³⁹tn tn Heb “son of man.”
⁴⁰tn The verb is the Hiphil of qum (<Wq), “to cause to rise; to make stand.” The meaning here is more of the sense of fulfilling the promises made.
⁴¹tn 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.
⁴²sn 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.
⁴³tn The verb is the Hiphil of sub (bWv), meaning “to cause to return.” He cannot return God’s word to him, for it has been given, and it will be fulfilled.
⁴⁴tn These could be understood as impersonal and so rendered “no one has discovered.”
⁴⁵sn 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.
⁴⁶tn 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.
⁴⁷tn 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; HALOT 4:1790-91.
⁴⁸tn The form is the Hiphil participle from yasa’ (axy) with the object suffix. He is the one who brought them out.
⁴⁹sn 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).
⁵⁰tn 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 Snaith, Numbers, 295-96.
⁵¹tn The form is the preposition “like, as” and the word for “time”—according to the time, about this time, now.
⁵²tn 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.”
⁵³tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.
⁵⁴tn The pronoun “their” has been supplied for clarity; it is not present in the Hebrew text.
⁵⁵sn 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.
⁵⁶tn 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.
⁵⁷tn 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.
⁵⁸tn Heb “answered and said.”
⁵⁹tn 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.”
⁶⁰tn Heb “be pleasing in the eyes of God.”
⁶¹sn 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.