Числа 23:7

Balaam's first saying. - Having come back to the burnt-offering, Balaam commenced his utterance before the king and the assembled princes. משׁל, lit., a simile, then a proverb, because the latter consists of comparisons and figures, and lastly a sentence or saying. The application of this term to the announcements made by Balaam (Num 23:7, Num 23:18, Num 24:3, Num 24:15, Num 24:20), whereas it is never used of the prophecies of the true prophets of Jehovah, but only of certain songs and similes inserted in them (cf. Isa 14:4; Eze 17:2; Eze 24:3; Mic 2:4), is to be accounted for not merely from the poetic form of Balaam's utterances, the predominance of poetical imagery, the sustained parallelism, the construction of the whole discourse in brief pointed sentences, and other peculiarities of poetic language (e.g., בּנו, Num 24:3, Num 24:15), but it points at the same time to the difference which actually exists between these utterances and the predictions of the true prophets. The latter are orations addressed to the congregation, which deduce from the general and peculiar relation of Israel to the Lord and to His law, the conduct of the Lord towards His people either in their own or in future times, proclaiming judgment upon the ungodly and salvation to the righteous. "Balaam's mental eye," on the contrary, as Hengstenberg correctly observes, "was simply fixed upon what he saw; and this he reproduced without any regard to the impression that it was intended to make upon those who heard it." But the very first utterance was of such a character as to deprive Balak of all hope that his wishes would be fulfilled. Num 23:7 "Balak, the king of Moab, fetches me from Aram, from the mountains of the East," i.e., of Mesopotamia, which was described, as far back as Gen 29:1, as the…

In this chapter we have Balak and Balaam busy at work to do Israel a mischief, and, for ought that appears, neither Moses nor the elders of Israel know any thing of the matter, nor are in a capacity to break the snare; but God, who keeps Israel, and neither slumbers nor sleeps, baffles the attempt, without any intercession or contrivance of theirs. Here is, I. The first attempt to curse Israel. 1. The preparation made for it by sacrifice (Num 23:1-3). 2. The contrary instruction God gave Balaam (Num 23:4, Num 23:5). 3. The blessing Balaam was compelled to pronounce upon Israel, instead of a curse (Num 23:7-10). 4. The great disappointment of Balak (Num 23:11, Num 23:12). II. The second attempt, in the same manner made, and in the same manner frustrated (Num 23:13-26). III. Preparations made for a third attempt (Num 23:27-30), the issue of which we have in the next chapter.

23:7-10 In his first oracle from God (23:5, 16), Balaam rehearsed the circumstances that brought him to Moab, emphasized God’s special relation with Israel, and declared his intention of protecting them from harm. • These poetic oracles illustrate the parallelism of Hebrew poetry. Parallel lines reinforce the content by repeating important concepts in a highly structured pattern. • Aram: Aram-naharaim (Gen 24:10) is another name for North Mesopotamia, where Balaam’s home of Pethor was located (Num 22:5). • The eastern hills are a line of mountains in North Syria. 23:7-8 Instead of cursing Israel, the seer noted their special status (cp. Exod 19:5-6; Deut 7:6-9) and observed that God’s blessing had turned a humble people into a great nation (cp. Gen 12:2-3; 13:16; 28:14). Balaam wished for similar good fortune to come his way (Num 23:10).