translation_id: net-engnet

book_id: NUM

label: NET study note

text: The fifth section of the book ( 22:1-33:56 ) traces the Israelite activities in Transjordan. It is hard to determine how long they were in Transjordan, but a good amount of time must have elapsed for the number of moves they made and the wars they fought. There is a considerable amount of information available on this section of the book. Some of the most helpful works include: H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS); E. Burrows, The Oracles of Jacob and Balaam ; G. W. Coats, “Balaam, Sinner or Saint?” BR 18 (1973): 21-29; P. C. Craigie, “The Conquest and Early Hebrew Poetry,” TynBul 20 (1969): 76-94; I. Parker, “The Way of God and the Way of Balaam,” ExpTim 17 (1905): 45; and J. A. Wharton, “The Command to Bless: An Exposition of Numbers 22:41 – 23:25 ,” Int 13 (1959): 37-48. This first part introduces the characters and sets the stage for the oracles. It can be divided into four sections: the invitation declined (vv. 1-14 ), the second invitation extended (vv. 15-21 ), God opposes Balaam (vv. 22-35 ), and Balaam meets Balak (vv. 36-41 ).


text: 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.


text: In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.


text: God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.


text: Balaam is not here making a general confession of sin. What he is admitting to is a procedural mistake. The basic meaning of the word is “to miss the mark.” He now knows he took the wrong way, i.e., in coming to curse Israel.


text: The reference is to Balaam’s way. He is saying that if what he is doing is so perverse, so evil, he will turn around and go home. Of course, it did not appear that he had much of a chance of going forward.


text: Balak again refers to his ability to “honor” the seer. This certainly meant payment for his service, usually gold ornaments, rings and jewelry, as well as some animals.


text: The understanding is that Balak was making a sacrifice for a covenant relationship, and so he gave some of the meat to the men and to the seer.


text: The name Bamoth Baal means “the high places of Baal.”