Bilangan 22:5-6

22:5 And he sent messengers to Balaam ¹  son of Beor at Pethor, which is by the Euphrates River ²  in the land of Amaw, ³  to summon him, saying, “Look, a nation has come out of Egypt. They cover the face ⁴  of the earth, and they are settling next to me. 22:6 So ⁵  now, please come and curse this nation ⁶  for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them ⁷  and drive them out of the land. For I know that whoever you bless is blessed, ⁸  and whoever you curse is cursed.”

Bilangan 22:15-17

Balaam Accompanies the Moabite Princes

22:15 Balak again sent princes, ⁹  more numerous and more distinguished than the first. ¹⁰  22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming ¹¹  to me. 22:17 For I will honor you greatly, ¹²  and whatever you tell me I will do. So come, put a curse on this nation for me.’”

[22:5]  ¹ 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]  ² tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).

[22:5]  ³ 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]  ⁴ tn Heb “eye.” So also in v. 11.

[22:6]  ⁵ 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]  ⁶ tn Heb “people.” So also in vv. 10, 17, 41.

[22:6]  ⁷ 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]  ⁸ 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.

[22:15]  ⁹ tn The construction is a verbal hendiadys. It uses the Hiphil preterite of the verb “to add” followed by the Qal infinitive “to send.” The infinitive becomes the main verb, and the preterite an adverb: “he added to send” means “he sent again.”

[22:15]  ¹⁰ tn Heb “than these.”

[22:16]  ¹¹ tn The infinitive construct is the object of the preposition.

[22:17]  ¹² tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (’akhabbedkha). The great honor could have been wealth, prestige, or position.