5 He sent messengers to Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying, “Behold, there is a people who came out of Egypt. Behold, they cover the surface of the earth, and they are staying opposite me.
6 Please come now therefore, and curse this people for me; for they are too mighty for me. Perhaps I shall prevail, that we may strike them, and that I may drive them out of the land; for I know that he whom you bless is blessed, and he whom you curse is cursed.”
7 The elders of Moab and the elders of Midian departed with the rewards of divination in their hand. They came to Balaam, and spoke to him the words of Balak.
8 He said to them, “Lodge here this night, and I will bring you word again, as Yahweh shall speak to me.” The princes of Moab stayed with Balaam.
9 God came to Balaam, and said, “Who are these men with you?”
10 Balaam said to God, “Balak the son of Zippor, king of Moab, has said to me,
11 ‘Behold, the people that has come out of Egypt covers the surface of the earth. Now, come curse them for me. Perhaps I shall be able to fight against them, and shall drive them out.’”
12 God said to Balaam, “You shall not go with them. You shall not curse the people, for they are blessed.”
13 Balaam rose up in the morning, and said to the princes of Balak, “Go to your land; for Yahweh refuses to permit me to go with you.”
14 The princes of Moab rose up, and they went to Balak, and said, “Balaam refuses to come with us.”
15 Balak again sent princes, more, and more honorable than they.
16 They came to Balaam, and said to him, “Balak the son of Zippor says, ‘Please let nothing hinder you from coming to me,
17 for I will promote you to very great honor, and whatever you say to me I will do. Please come therefore, and curse this people for me.’”
18 Balaam answered the servants of Balak, “If Balak would give me his house full of silver and gold, I can’t go beyond the word of Yahweh my God, to do less or more.
19 Now therefore please stay here tonight as well, that I may know what else Yahweh will speak to me.”
20 God came to Balaam at night, and said to him, “If the men have come to call you, rise up, go with them; but only the word which I speak to you, that you shall do.”
21 Balaam rose up in the morning, and saddled his donkey, and went with the princes of Moab.
22 God’s anger burned because he went; and Yahweh’s angel placed himself in the way as an adversary against him. Now he was riding on his donkey, and his two servants were with him.
23 The donkey saw Yahweh’s angel standing in the way, with his sword drawn in his hand; and the donkey turned out of the path, and went into the field. Balaam struck the donkey, to turn her into the path.
24 Then Yahweh’s angel stood in a narrow path between the vineyards, a wall being on this side, and a wall on that side.
25 The donkey saw Yahweh’s angel, and she thrust herself to the wall, and crushed Balaam’s foot against the wall. He struck her again.
26 Yahweh’s angel went further, and stood in a narrow place, where there was no way to turn either to the right hand or to the left.
27 The donkey saw Yahweh’s angel, and she lay down under Balaam. Balaam’s anger burned, and he struck the donkey with his staff.
28 Yahweh opened the mouth of the donkey, and she said to Balaam, “What have I done to you, that you have struck me these three times?”
29 Balaam said to the donkey, “Because you have mocked me, I wish there were a sword in my hand, for now I would have killed you.”
30 The donkey said to Balaam, “Am I not your donkey, on which you have ridden all your life long until today? Was I ever in the habit of doing so to you?” He said, “No.”
31 Then Yahweh opened the eyes of Balaam, and he saw Yahweh’s angel standing in the way, with his sword drawn in his hand; and he bowed his head, and fell on his face.
32 Yahweh’s angel said to him, “Why have you struck your donkey these three times? Behold, I have come out as an adversary, because your way is perverse before me.
33 The donkey saw me, and turned away before me these three times. Unless she had turned away from me, surely now I would have killed you, and saved her alive.”
34 Balaam said to Yahweh’s angel, “I have sinned; for I didn’t know that you stood in the way against me. Now therefore, if it displeases you, I will go back again.”
35 Yahweh’s angel said to Balaam, “Go with the men; but you shall only speak the word that I shall speak to you.” So Balaam went with the princes of Balak.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 22:5–13Now these Midianites knowing there was one Balaam, who lived by Euphrates, and was the greatest of the prophets at that time, and one that was in friendship with them, sent some of their honorable princes along with the ambassadors of Balak, to entreat the prophet to come to them, that he might imprecate curses to the destruction of the Israelites. So Balaam received the ambassadors, and treated them very kindly; and when he had supped, he inquired what was God's will, and what this matter was for which the Midianites entreated him to come to them. But when God opposed his going, he came to the ambassadors, and told them that he was himself very willing and desirous to comply with their request, but informed them that God was opposite to his intentions, even that God who had raised him to great reputation on account of the truth of his predictions; for that this army, which they entreated him to come and curse, was in the favor of God; on which account he advised them to go home again, and not to persist in their enmity against the Israelites
Now these Midianites knowing there was one Balaam, who lived by Euphrates, and was the greatest of the prophets at that time, and one that was in friendship with them, sent some of their honorable princes along with the ambassadors of Balak, to entreat the prophet to come to them, that he might imprecate curses to the destruction of the Israelites. So Balaam received the ambassadors, and treated them very kindly; and when he had supped, he inquired what was God's will, and what this matter was for which the Midianites entreated him to come to them. But when God opposed his going, he came to the ambassadors, and told them that he was himself very willing and desirous to comply with their request, but informed them that God was opposite to his intentions, even that God who had raised him to great reputation on account of the truth of his predictions; for that this army, which they entreated him to come and curse, was in the favor of God; on which account he advised them to go home again, and not to persist in their enmity against the Israelites
Josephus, Antiquities of the Jews, Antiquities 4.6.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 22:15–35Now the Midianites, at the earnest request and fervent entreaties of Balak, sent other ambassadors to Balaam, who, desiring to gratify the men, inquired again of God; but he was displeased at [second] trial and bid him by no means to contradict the ambassadors. Now Balaam did not imagine that God gave this injunction in order to deceive him, so he went along with the ambassadors; but when the divine angel met him in the way, when he was in a narrow passage, and hedged in with a wall on both sides, the ass on which Balaam rode understood that it was a divine spirit that met him … but when the ass, upon the angel's continuing to distress her, and upon the stripes which were given her, fell down, by the will of God, she made use of the voice of a man, and complained of Balaam as acting unjustly to her … And when he was disturbed by reason of the voice of the ass, which was that of a man, the angel plainly appeared to him, and blamed him for the stripes he had given his ass
Now the Midianites, at the earnest request and fervent entreaties of Balak, sent other ambassadors to Balaam, who, desiring to gratify the men, inquired again of God; but he was displeased at [second] trial and bid him by no means to contradict the ambassadors. Now Balaam did not imagine that God gave this injunction in order to deceive him, so he went along with the ambassadors; but when the divine angel met him in the way, when he was in a narrow passage, and hedged in with a wall on both sides, the ass on which Balaam rode understood that it was a divine spirit that met him … but when the ass, upon the angel's continuing to distress her, and upon the stripes which were given her, fell down, by the will of God, she made use of the voice of a man, and complained of Balaam as acting unjustly to her … And when he was disturbed by reason of the voice of the ass, which was that of a man, the angel plainly appeared to him, and blamed him for the stripes he had given his ass
Josephus, Antiquities of the Jews, Antiquities 4.6.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Numbers 22:8Inasmuch as he waits for a revelation from the true God, it is probable that he was not a magician or sorcerer, whose only power to divine arose from superstition or evil arts. We shall, indeed, see hereafter, that he was accustomed to use many impostures and deceptions; but it will be plain, from the evidence of facts, that he was furnished with the gift of prophecy. Not that he is to be reckoned among the true prophets whom God set over His Church, because neither was the perpetual office of prophesying conferred upon him, nor was it conjoined with that of teaching. … Far different was the case with Balaam, and such like, who were only endued with a particular gift, … so that they truly foretold some things, and were mistaken in others; and, indeed, they only uttered bare revelations without any admixture of doctrine.
Inasmuch as he waits for a revelation from the true God, it is probable that he was not a magician or sorcerer, whose only power to divine arose from superstition or evil arts. We shall, indeed, see hereafter, that he was accustomed to use many impostures and deceptions; but it will be plain, from the evidence of facts, that he was furnished with the gift of prophecy. Not that he is to be reckoned among the true prophets whom God set over His Church, because neither was the perpetual office of prophesying conferred upon him, nor was it conjoined with that of teaching. … Far different was the case with Balaam, and such like, who were only endued with a particular gift, … so that they truly foretold some things, and were mistaken in others; and, indeed, they only uttered bare revelations without any admixture of doctrine.
John Calvin, Commentaries, on 22:8–11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Numbers 22:20–22God, therefore, ironically permits what He had before forbidden. If any should deem it to be absurd that God, who is truth itself, should speak deceptively, the answer is easily found, viz., that God was guilty of no falsehood, but that He loosed the reins to a man obstinate in his own perverseness, just as a person might emancipate a wayward and grossly immoral son, because he will not suffer himself to be ruled. … How is it consistent that God should be angry when Balaam had attempted nothing, thus far, contrary to His command? But we must bear in mind, what I have lately hinted, that God apparently permits much which He does not approve. … At any rate, Balaam sinned by pertinaciously urging what was sinful, and thus deserved the punishment of death, though God was pleased to mitigate it.
God, therefore, ironically permits what He had before forbidden. If any should deem it to be absurd that God, who is truth itself, should speak deceptively, the answer is easily found, viz., that God was guilty of no falsehood, but that He loosed the reins to a man obstinate in his own perverseness, just as a person might emancipate a wayward and grossly immoral son, because he will not suffer himself to be ruled. … How is it consistent that God should be angry when Balaam had attempted nothing, thus far, contrary to His command? But we must bear in mind, what I have lately hinted, that God apparently permits much which He does not approve. … At any rate, Balaam sinned by pertinaciously urging what was sinful, and thus deserved the punishment of death, though God was pleased to mitigate it.
John Calvin, Commentaries, on 22:20–21 and 22:22–27; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Numbers 22:28–30The Lord opened the mouth of the ass, Num 22:28. This was a great miracle, quite above the power of nature, and wrought by the power of the God of nature, who made man's mouth, and taught him to speak … He that made man speak could, when he pleased, make the ass to speak with man's voice … The dominion God has given us over the creatures is a good reason why we should not abuse them. We are their lords, and therefore must not be tyrants. Secondly, Her serviceableness to him: On which thou hast ridden. Note, It is good for us often to consider how useful the inferior creatures are, and have been, to us, that we may be thankful to God, and tender of them.
The Lord opened the mouth of the ass, Num 22:28. This was a great miracle, quite above the power of nature, and wrought by the power of the God of nature, who made man's mouth, and taught him to speak … He that made man speak could, when he pleased, make the ass to speak with man's voice … The dominion God has given us over the creatures is a good reason why we should not abuse them. We are their lords, and therefore must not be tyrants. Secondly, Her serviceableness to him: On which thou hast ridden. Note, It is good for us often to consider how useful the inferior creatures are, and have been, to us, that we may be thankful to God, and tender of them.
Matthew Henry, Commentary on the Whole Bible, on 22:22–35; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Numbers 22:5but who he was is not easy to say: the Jews sometimes make him to be a magician in Pharaoh's court, at the time when Moses was born … which is not probable; and it is still more improbable that he should be Laban the Syrian, as the Targum of Jonathan here … and with as little probability is he said to be Elihu, that answered Job according to a tradition of the Jews, mentioned by Jerom … nor is there any reason to believe that he was ever a good man, and a true prophet of the Lord; he is expressly said to be a diviner or a soothsayer, Joshua 13:22, a sort of men abhorred of God, and not to be suffered to be among his people, Deuteronomy 18:10
but who he was is not easy to say: the Jews sometimes make him to be a magician in Pharaoh's court, at the time when Moses was born … which is not probable; and it is still more improbable that he should be Laban the Syrian, as the Targum of Jonathan here … and with as little probability is he said to be Elihu, that answered Job according to a tradition of the Jews, mentioned by Jerom … nor is there any reason to believe that he was ever a good man, and a true prophet of the Lord; he is expressly said to be a diviner or a soothsayer, Joshua 13:22, a sort of men abhorred of God, and not to be suffered to be among his people, Deuteronomy 18:10
John Gill, An Exposition of the Old and New Testament, on 22:5; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Numbers 22:22God's anger was kindled because he went--The displeasure arose partly from his neglecting the condition on which leave was granted him--namely, to wait till the princes of Moab "came to call him" … and because, through desire for "the wages of unrighteousness" … he entertained the secret purpose of acting in opposition to the solemn charge of God.
God's anger was kindled because he went--The displeasure arose partly from his neglecting the condition on which leave was granted him--namely, to wait till the princes of Moab "came to call him" … and because, through desire for "the wages of unrighteousness" … he entertained the secret purpose of acting in opposition to the solemn charge of God.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 22:22–23; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Numbers 22:28–31Are we to understand this miracle as being a purely internal fact of an ecstatic nature, or a fact that actually came under the cognizance of the senses? … The ass's speaking was produced by the omnipotence of God; but it is impossible to decide whether the modulation was miraculously communicated to the animal's voice, so that it actually gave utterance to the human words which fell upon Balaam's ears (Kurtz), or whether the cries of the animal were formed into rational discourse in Balaam's soul, by the direct operation of God, so that he alone heard and understood the speech of the animal, whereas the servants who were present heard nothing more than unintelligible cries. … In either case Balaam received a deeply humiliating admonition from the mouth of the irrational beast, and that not only to put him to shame, but also to call him to his senses, and render him capable of hearing the voice of God.
Are we to understand this miracle as being a purely internal fact of an ecstatic nature, or a fact that actually came under the cognizance of the senses? … The ass's speaking was produced by the omnipotence of God; but it is impossible to decide whether the modulation was miraculously communicated to the animal's voice, so that it actually gave utterance to the human words which fell upon Balaam's ears (Kurtz), or whether the cries of the animal were formed into rational discourse in Balaam's soul, by the direct operation of God, so that he alone heard and understood the speech of the animal, whereas the servants who were present heard nothing more than unintelligible cries. … In either case Balaam received a deeply humiliating admonition from the mouth of the irrational beast, and that not only to put him to shame, but also to call him to his senses, and render him capable of hearing the voice of God.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 22:28–31; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Numbers 22
Numbers 22:5–35, World English Bible
Numbers 22 in the Bible · Told in the Story: Chapter 9, Balaam
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 22:5–13Now these Midianites knowing there was one Balaam, who lived by Euphrates, and was the greatest of the prophets at that time, and one that was in friendship with them, sent some of their honorable princes along with the ambassadors of Balak, to entreat the prophet to come to them, that he might imprecate curses to the destruction of the Israelites. So Balaam received the ambassadors, and treated them very kindly; and when he had supped, he inquired what was God's will, and what this matter was for which the Midianites entreated him to come to them. But when God opposed his going, he came to the ambassadors, and told them that he was himself very willing and desirous to comply with their request, but informed them that God was opposite to his intentions, even that God who had raised him to great reputation on account of the truth of his predictions; for that this army, which they entreated him to come and curse, was in the favor of God; on which account he advised them to go home again, and not to persist in their enmity against the Israelites
Josephus, Antiquities of the Jews, Antiquities 4.6.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 22:15–35Now the Midianites, at the earnest request and fervent entreaties of Balak, sent other ambassadors to Balaam, who, desiring to gratify the men, inquired again of God; but he was displeased at [second] trial and bid him by no means to contradict the ambassadors. Now Balaam did not imagine that God gave this injunction in order to deceive him, so he went along with the ambassadors; but when the divine angel met him in the way, when he was in a narrow passage, and hedged in with a wall on both sides, the ass on which Balaam rode understood that it was a divine spirit that met him … but when the ass, upon the angel's continuing to distress her, and upon the stripes which were given her, fell down, by the will of God, she made use of the voice of a man, and complained of Balaam as acting unjustly to her … And when he was disturbed by reason of the voice of the ass, which was that of a man, the angel plainly appeared to him, and blamed him for the stripes he had given his ass
Josephus, Antiquities of the Jews, Antiquities 4.6.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Numbers 22:8Inasmuch as he waits for a revelation from the true God, it is probable that he was not a magician or sorcerer, whose only power to divine arose from superstition or evil arts. We shall, indeed, see hereafter, that he was accustomed to use many impostures and deceptions; but it will be plain, from the evidence of facts, that he was furnished with the gift of prophecy. Not that he is to be reckoned among the true prophets whom God set over His Church, because neither was the perpetual office of prophesying conferred upon him, nor was it conjoined with that of teaching. … Far different was the case with Balaam, and such like, who were only endued with a particular gift, … so that they truly foretold some things, and were mistaken in others; and, indeed, they only uttered bare revelations without any admixture of doctrine.
John Calvin, Commentaries, on 22:8–11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Numbers 22:20–22God, therefore, ironically permits what He had before forbidden. If any should deem it to be absurd that God, who is truth itself, should speak deceptively, the answer is easily found, viz., that God was guilty of no falsehood, but that He loosed the reins to a man obstinate in his own perverseness, just as a person might emancipate a wayward and grossly immoral son, because he will not suffer himself to be ruled. … How is it consistent that God should be angry when Balaam had attempted nothing, thus far, contrary to His command? But we must bear in mind, what I have lately hinted, that God apparently permits much which He does not approve. … At any rate, Balaam sinned by pertinaciously urging what was sinful, and thus deserved the punishment of death, though God was pleased to mitigate it.
John Calvin, Commentaries, on 22:20–21 and 22:22–27; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Numbers 22:28–30The Lord opened the mouth of the ass, Num 22:28. This was a great miracle, quite above the power of nature, and wrought by the power of the God of nature, who made man's mouth, and taught him to speak … He that made man speak could, when he pleased, make the ass to speak with man's voice … The dominion God has given us over the creatures is a good reason why we should not abuse them. We are their lords, and therefore must not be tyrants. Secondly, Her serviceableness to him: On which thou hast ridden. Note, It is good for us often to consider how useful the inferior creatures are, and have been, to us, that we may be thankful to God, and tender of them.
Matthew Henry, Commentary on the Whole Bible, on 22:22–35; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Numbers 22:5but who he was is not easy to say: the Jews sometimes make him to be a magician in Pharaoh's court, at the time when Moses was born … which is not probable; and it is still more improbable that he should be Laban the Syrian, as the Targum of Jonathan here … and with as little probability is he said to be Elihu, that answered Job according to a tradition of the Jews, mentioned by Jerom … nor is there any reason to believe that he was ever a good man, and a true prophet of the Lord; he is expressly said to be a diviner or a soothsayer, Joshua 13:22, a sort of men abhorred of God, and not to be suffered to be among his people, Deuteronomy 18:10
John Gill, An Exposition of the Old and New Testament, on 22:5; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Numbers 22:22God's anger was kindled because he went--The displeasure arose partly from his neglecting the condition on which leave was granted him--namely, to wait till the princes of Moab "came to call him" … and because, through desire for "the wages of unrighteousness" … he entertained the secret purpose of acting in opposition to the solemn charge of God.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 22:22–23; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Numbers 22:28–31Are we to understand this miracle as being a purely internal fact of an ecstatic nature, or a fact that actually came under the cognizance of the senses? … The ass's speaking was produced by the omnipotence of God; but it is impossible to decide whether the modulation was miraculously communicated to the animal's voice, so that it actually gave utterance to the human words which fell upon Balaam's ears (Kurtz), or whether the cries of the animal were formed into rational discourse in Balaam's soul, by the direct operation of God, so that he alone heard and understood the speech of the animal, whereas the servants who were present heard nothing more than unintelligible cries. … In either case Balaam received a deeply humiliating admonition from the mouth of the irrational beast, and that not only to put him to shame, but also to call him to his senses, and render him capable of hearing the voice of God.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 22:28–31; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.