Bilangan 22:4-7

22:4 So the Moabites said to the elders of Midian, “Now this mass of people ¹  will lick up everything around us, as the bull devours the grass of the field. Now Balak son of Zippor was king of the Moabites at this time. 22:5 And he sent messengers to Balaam ²  son of Beor at Pethor, which is by the Euphrates River ³  in the land of Amaw, ⁴  to summon him, saying, “Look, a nation has come out of Egypt. They cover the face ⁵  of the earth, and they are settling next to me. 22:6 So ⁶  now, please come and curse this nation ⁷  for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them ⁸  and drive them out of the land. For I know that whoever you bless is blessed, ⁹  and whoever you curse is cursed.”

22:7 So the elders of Moab and the elders of Midian departed with the fee for divination in their hand. They came to Balaam and reported ¹⁰  to him the words of Balak.

Bilangan 25:6

25:6 Just then ¹¹  one of the Israelites came and brought to his brothers ¹²  a Midianite woman in the plain view of Moses and of ¹³  the whole community of the Israelites, while they ¹⁴  were weeping at the entrance of the tent of meeting.

Bilangan 31:2

31:2 “Exact vengeance ¹⁵  for the Israelites on the Midianites ¹⁶  – after that you will be gathered to your people.” ¹⁷ 

[22:4]  ¹ tn The word is simply “company,” but in the context he must mean a vast company – a horde of people.

[22:5]  ² sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed.

[22:5]  ³ tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).

[22:5]  ⁴ tn Heb “in the land of Amaw” (cf. NAB, NRSV, TEV); traditionally “in the land of the sons of his people.” The LXX has “by the river of the land.”

[22:5]  ⁵ tn Heb “eye.” So also in v. 11.

[22:6]  ⁶ tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.

[22:6]  ⁷ tn Heb “people.” So also in vv. 10, 17, 41.

[22:6]  ⁸ tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.

[22:6]  ⁹ tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.

[22:7]  ¹⁰ tn Heb “spoke.”

[25:6]  ¹¹ tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.

[25:6]  ¹² tn Or “to his family”; or “to his clan.”

[25:6]  ¹³ tn Heb “before the eyes of Moses and before the eyes of.”

[25:6]  ¹⁴ tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.

[31:2]  ¹⁵ tn The imperative is followed by its cognate accusative to stress this vengeance. The Midianites had attempted to destroy Israel with their corrupt pagan practices, and now will be judged. The accounts indicate that the effort by Midian was calculated and evil.

[31:2]  ¹⁶ sn The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this – it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people.

[31:2]  ¹⁷ sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was.