1 Balaam said to Balak, “Build here seven altars for me, and prepare here seven bulls and seven rams for me.”
2 Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bull and a ram.
3 Balaam said to Balak, “Stand by your burnt offering, and I will go. Perhaps Yahweh will come to meet me. Whatever he shows me I will tell you.” He went to a bare height.
4 God met Balaam, and he said to him, “I have prepared the seven altars, and I have offered up a bull and a ram on every altar.”
5 Yahweh put a word in Balaam’s mouth, and said, “Return to Balak, and thus you shall speak.”
6 He returned to him, and behold, he was standing by his burnt offering, he, and all the princes of Moab.
7 He took up his parable, and said, “From Aram has Balak brought me, the king of Moab from the mountains of the East. Come, curse Jacob for me. Come, defy Israel.
8 How shall I curse whom God has not cursed? How shall I defy whom Yahweh has not defied?
9 For from the top of the rocks I see him. From the hills I see him. Behold, it is a people that dwells alone, and shall not be listed among the nations.
10 Who can count the dust of Jacob, or count the fourth part of Israel? Let me die the death of the righteous! Let my last end be like his!”
11 Balak said to Balaam, “What have you done to me? I took you to curse my enemies, and behold, you have blessed them altogether.”
12 He answered and said, “Must I not take heed to speak that which Yahweh puts in my mouth?”
13 Balak said to him, “Please come with me to another place, where you may see them. You shall see just part of them, and shall not see them all. Curse them from there for me.”
14 He took him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered up a bull and a ram on every altar.
15 He said to Balak, “Stand here by your burnt offering, while I meet God over there.”
16 Yahweh met Balaam, and put a word in his mouth, and said, “Return to Balak, and say this.”
17 He came to him, and behold, he was standing by his burnt offering, and the princes of Moab with him. Balak said to him, “What has Yahweh spoken?”
18 He took up his parable, and said, “Rise up, Balak, and hear! Listen to me, you son of Zippor.
19 God is not a man, that he should lie, nor a son of man, that he should repent. Has he said, and he won’t do it? Or has he spoken, and he won’t make it good?
20 Behold, I have received a command to bless. He has blessed, and I can’t reverse it.
21 He has not seen iniquity in Jacob. Neither has he seen perverseness in Israel. Yahweh his God is with him. The shout of a king is among them.
7 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 23:1–10Now when he saw them, he desired the king to build him seven altars, and to bring him as many bulls and rams; to which desire the king did presently conform. He then slew the sacrifices, and offered them as burnt-offerings, that he might observe some signal of the flight of the Hebrews. Then said he, "Happy is this people, on whom God bestows the possession of innumerable good things, and grants them his own providence to be their assistant and their guide; so that there is not any nation among mankind but you will be esteemed superior to them in virtue, and in the earnest prosecution of the best rules of life, and of such as are pure from wickedness, and will leave those rules to your excellent children … The multitude of your posterity also shall live as well in the islands as on the continent, and that more in number than are the stars of heaven.
Now when he saw them, he desired the king to build him seven altars, and to bring him as many bulls and rams; to which desire the king did presently conform. He then slew the sacrifices, and offered them as burnt-offerings, that he might observe some signal of the flight of the Hebrews. Then said he, "Happy is this people, on whom God bestows the possession of innumerable good things, and grants them his own providence to be their assistant and their guide; so that there is not any nation among mankind but you will be esteemed superior to them in virtue, and in the earnest prosecution of the best rules of life, and of such as are pure from wickedness, and will leave those rules to your excellent children … The multitude of your posterity also shall live as well in the islands as on the continent, and that more in number than are the stars of heaven.
Josephus, Antiquities of the Jews, Antiquities 4.6.4; 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 23:11–12Thus did Balaam speak by inspiration, as not being in his own power, but moved to say what he did by the Divine Spirit. But then Balak was displeased, and said he had broken the contract he had made … To which Balaam replied, "O Balak, if thou rightly considerest this whole matter, canst thou suppose that it is in our power to be silent, or to say any thing, when the Spirit of God seizes upon us?—for he puts such words as he pleases in our mouths, and such discourses as we are not ourselves conscious of. … for when he prevents us and enters into us, nothing that we say is our own.
Thus did Balaam speak by inspiration, as not being in his own power, but moved to say what he did by the Divine Spirit. But then Balak was displeased, and said he had broken the contract he had made … To which Balaam replied, "O Balak, if thou rightly considerest this whole matter, canst thou suppose that it is in our power to be silent, or to say any thing, when the Spirit of God seizes upon us?—for he puts such words as he pleases in our mouths, and such discourses as we are not ourselves conscious of. … for when he prevents us and enters into us, nothing that we say is our own.
Josephus, Antiquities of the Jews, Antiquities 4.6.5; 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 23:19When he declares that "God cannot lie, because he is not like men," it is a severe kind of censure, as much as to say, "Would you make God a liar?" … Hence, however, a lesson of supreme utility may be extracted, namely, that men are altogether wrong when they form their estimate of God from their own disposition and habits. Still, almost all men labor under this mistake. For how comes it that we are so prone to waver, except because we weigh God's promises in our own scale? … Men are wont to lie, because they are fickle and changeable in their plans … But to God nothing of this sort occurs; for He is neither deceived, nor does He deceitfully promise anything
When he declares that "God cannot lie, because he is not like men," it is a severe kind of censure, as much as to say, "Would you make God a liar?" … Hence, however, a lesson of supreme utility may be extracted, namely, that men are altogether wrong when they form their estimate of God from their own disposition and habits. Still, almost all men labor under this mistake. For how comes it that we are so prone to waver, except because we weigh God's promises in our own scale? … Men are wont to lie, because they are fickle and changeable in their plans … But to God nothing of this sort occurs; for He is neither deceived, nor does He deceitfully promise anything
John Calvin, Commentaries, on 23:18–19; 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 23:21But how will it be correct to say that God saw not idolatry in the people, when they had so openly fallen into it? … Some reply feebly, that it was not seen, because God did not impute it; but, in my opinion, nothing else is meant by these words but that the people were pleasing to God, because He had sanctified them. If any object, that they were not therefore any the more just or innocent, the answer is easy -- that it is not here declared what they were, but only God's grace is magnified, who deigned to exalt them as a holy nation. … Others take this passage otherwise, viz., that God did not behold iniquity, nor see perverseness in Jacob, because He was not willing that he should be unrighteously grieved or afflicted; as if it were said, If any one should wish unjustly to injure this people, God will permit no violence or injustice to be done to them, but will rather defend them as their shield.
But how will it be correct to say that God saw not idolatry in the people, when they had so openly fallen into it? … Some reply feebly, that it was not seen, because God did not impute it; but, in my opinion, nothing else is meant by these words but that the people were pleasing to God, because He had sanctified them. If any object, that they were not therefore any the more just or innocent, the answer is easy -- that it is not here declared what they were, but only God's grace is magnified, who deigned to exalt them as a holy nation. … Others take this passage otherwise, viz., that God did not behold iniquity, nor see perverseness in Jacob, because He was not willing that he should be unrighteously grieved or afflicted; as if it were said, If any one should wish unjustly to injure this people, God will permit no violence or injustice to be done to them, but will rather defend them as their shield.
John Calvin, Commentaries, on 23:21; 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 23:10Happy in their end: Let me die the death of the righteous Israelites, that are in covenant with God, and let my last end, or future state, be like theirs, or my recompence, namely, in the other world. … Secondly, he goes upon the supposition of the soul's immortality, and a different state on the other side death, to which this is a noble testimony, and an evidence of its being anciently known and believed. … Fourthly, He shows his opinion of religion to be better than his resolution; there are many who desire to die the death of the righteous, but do not endeavour to live the life of the righteous. Gladly would they have their end like theirs, but not their way. They would be saints in heaven, but not saints on earth.
Happy in their end: Let me die the death of the righteous Israelites, that are in covenant with God, and let my last end, or future state, be like theirs, or my recompence, namely, in the other world. … Secondly, he goes upon the supposition of the soul's immortality, and a different state on the other side death, to which this is a noble testimony, and an evidence of its being anciently known and believed. … Fourthly, He shows his opinion of religion to be better than his resolution; there are many who desire to die the death of the righteous, but do not endeavour to live the life of the righteous. Gladly would they have their end like theirs, but not their way. They would be saints in heaven, but not saints on earth.
Matthew Henry, Commentary on the Whole Bible, on 23:1–12; 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 23:21Not that there was no sin in them, nor any observed by the Lord; yet not so as to mark it in strict justice, and punish for it; but he forgave it, hid his face from it, and did not impute it to them; all the three Targums restrain it to idolatry, that there were none among them that worshipped idols, which was the reason why the Lord could not be prevailed upon to curse them … and when God is said not to see or behold iniquity in his people, it is to be understood, not of his eye of Omniscience, with which he sees not only the sins of all men, but those of his own people also, and takes notice of them in a providential way, and chastises them for them; but of his eye of avenging justice
Not that there was no sin in them, nor any observed by the Lord; yet not so as to mark it in strict justice, and punish for it; but he forgave it, hid his face from it, and did not impute it to them; all the three Targums restrain it to idolatry, that there were none among them that worshipped idols, which was the reason why the Lord could not be prevailed upon to curse them … and when God is said not to see or behold iniquity in his people, it is to be understood, not of his eye of Omniscience, with which he sees not only the sins of all men, but those of his own people also, and takes notice of them in a providential way, and chastises them for them; but of his eye of avenging justice
John Gill, An Exposition of the Old and New Testament, on 23:21; 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.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Numbers 23:10Such a people Balaam could not curse; he could only wish that the end of his own life might resemble the end of these righteous men. Death is introduced here as the end and completion of life. … This desire did not involve the certain hope of a blessed life beyond the grave, which the Israelites themselves did not then possess; it simply expressed the thought that the death of a pious Israelite was a desirable good. … In the hour of death the pious Israelite could look back with blessed satisfaction to a long life, rich "in traces of the beneficent, forgiving, delivering, and saving grace of God;" he could comfort himself with the delightful hope of living on in his children and his children's children, and in them of participating in the future fulfilment of the divine promises of grace; and lastly, when dying in possession of the love and grace of God, he could depart hence with the joyful confidence of being gathered to his fathers in Sheol
Such a people Balaam could not curse; he could only wish that the end of his own life might resemble the end of these righteous men. Death is introduced here as the end and completion of life. … This desire did not involve the certain hope of a blessed life beyond the grave, which the Israelites themselves did not then possess; it simply expressed the thought that the death of a pious Israelite was a desirable good. … In the hour of death the pious Israelite could look back with blessed satisfaction to a long life, rich "in traces of the beneficent, forgiving, delivering, and saving grace of God;" he could comfort himself with the delightful hope of living on in his children and his children's children, and in them of participating in the future fulfilment of the divine promises of grace; and lastly, when dying in possession of the love and grace of God, he could depart hence with the joyful confidence of being gathered to his fathers in Sheol
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 23:7–10; 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 23
Numbers 23:1–21, World English Bible
Numbers 23 in the Bible · Told in the Story: Chapter 9, Balaam
What others have written
7 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 23:1–10Now when he saw them, he desired the king to build him seven altars, and to bring him as many bulls and rams; to which desire the king did presently conform. He then slew the sacrifices, and offered them as burnt-offerings, that he might observe some signal of the flight of the Hebrews. Then said he, "Happy is this people, on whom God bestows the possession of innumerable good things, and grants them his own providence to be their assistant and their guide; so that there is not any nation among mankind but you will be esteemed superior to them in virtue, and in the earnest prosecution of the best rules of life, and of such as are pure from wickedness, and will leave those rules to your excellent children … The multitude of your posterity also shall live as well in the islands as on the continent, and that more in number than are the stars of heaven.
Josephus, Antiquities of the Jews, Antiquities 4.6.4; 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 23:11–12Thus did Balaam speak by inspiration, as not being in his own power, but moved to say what he did by the Divine Spirit. But then Balak was displeased, and said he had broken the contract he had made … To which Balaam replied, "O Balak, if thou rightly considerest this whole matter, canst thou suppose that it is in our power to be silent, or to say any thing, when the Spirit of God seizes upon us?—for he puts such words as he pleases in our mouths, and such discourses as we are not ourselves conscious of. … for when he prevents us and enters into us, nothing that we say is our own.
Josephus, Antiquities of the Jews, Antiquities 4.6.5; 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 23:19When he declares that "God cannot lie, because he is not like men," it is a severe kind of censure, as much as to say, "Would you make God a liar?" … Hence, however, a lesson of supreme utility may be extracted, namely, that men are altogether wrong when they form their estimate of God from their own disposition and habits. Still, almost all men labor under this mistake. For how comes it that we are so prone to waver, except because we weigh God's promises in our own scale? … Men are wont to lie, because they are fickle and changeable in their plans … But to God nothing of this sort occurs; for He is neither deceived, nor does He deceitfully promise anything
John Calvin, Commentaries, on 23:18–19; 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 23:21But how will it be correct to say that God saw not idolatry in the people, when they had so openly fallen into it? … Some reply feebly, that it was not seen, because God did not impute it; but, in my opinion, nothing else is meant by these words but that the people were pleasing to God, because He had sanctified them. If any object, that they were not therefore any the more just or innocent, the answer is easy -- that it is not here declared what they were, but only God's grace is magnified, who deigned to exalt them as a holy nation. … Others take this passage otherwise, viz., that God did not behold iniquity, nor see perverseness in Jacob, because He was not willing that he should be unrighteously grieved or afflicted; as if it were said, If any one should wish unjustly to injure this people, God will permit no violence or injustice to be done to them, but will rather defend them as their shield.
John Calvin, Commentaries, on 23:21; 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 23:10Happy in their end: Let me die the death of the righteous Israelites, that are in covenant with God, and let my last end, or future state, be like theirs, or my recompence, namely, in the other world. … Secondly, he goes upon the supposition of the soul's immortality, and a different state on the other side death, to which this is a noble testimony, and an evidence of its being anciently known and believed. … Fourthly, He shows his opinion of religion to be better than his resolution; there are many who desire to die the death of the righteous, but do not endeavour to live the life of the righteous. Gladly would they have their end like theirs, but not their way. They would be saints in heaven, but not saints on earth.
Matthew Henry, Commentary on the Whole Bible, on 23:1–12; 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 23:21Not that there was no sin in them, nor any observed by the Lord; yet not so as to mark it in strict justice, and punish for it; but he forgave it, hid his face from it, and did not impute it to them; all the three Targums restrain it to idolatry, that there were none among them that worshipped idols, which was the reason why the Lord could not be prevailed upon to curse them … and when God is said not to see or behold iniquity in his people, it is to be understood, not of his eye of Omniscience, with which he sees not only the sins of all men, but those of his own people also, and takes notice of them in a providential way, and chastises them for them; but of his eye of avenging justice
John Gill, An Exposition of the Old and New Testament, on 23:21; 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.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Numbers 23:10Such a people Balaam could not curse; he could only wish that the end of his own life might resemble the end of these righteous men. Death is introduced here as the end and completion of life. … This desire did not involve the certain hope of a blessed life beyond the grave, which the Israelites themselves did not then possess; it simply expressed the thought that the death of a pious Israelite was a desirable good. … In the hour of death the pious Israelite could look back with blessed satisfaction to a long life, rich "in traces of the beneficent, forgiving, delivering, and saving grace of God;" he could comfort himself with the delightful hope of living on in his children and his children's children, and in them of participating in the future fulfilment of the divine promises of grace; and lastly, when dying in possession of the love and grace of God, he could depart hence with the joyful confidence of being gathered to his fathers in Sheol
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 23:7–10; 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.