Numbers 23

Numbers 23


Then BalaamI saidII to Balak,III

Notes on verse 1a

I “Balaam” = Bil’am. Probably from bal (not, none, nothing, a failure); {from balah (to grow old, wear out, waste away, consume, spend)} + am (people, folk, nation; also troops or attendants; used figuratively for a flock); {from amam (to darken, hide, associate; creating shadows by huddling together)} OR from bala (to swallow, engulf, cover, destroy) + am (see above). This is Balaam, meaning “not of the people” or “foreigner” or “swallowing up the people” or “destroyer of the people” or “destruction of the people” or “confuser of the people.” See
II “said” = amar. This is to speak, say, answer, command, promise, report.
III “Balak” = Balaq. From balaq (to lay waste, annihilate). This is Balak, meaning “devastator” or “empty” or “wasting.” See

“BuildIV me sevenV altarsVI here,

Notes on verse 1b

IV “build” = banah. This is to build, make, set up, restore, repair, or obtain children. It is to build literally or figuratively.
V “seven” = sheba. This is seven or by sevenfold. It can also be used to imply a week or an indefinite number. Symbolically, this is the number of fullness, sacredness, perfection.
VI “altars” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.

and prepareVII seven bullsVIII and seven ramsIX for me.” 

Notes on verse 1c

VII “prepare” = kun. Properly, this means in a perpendicular position. So, it is set up in a literal sense – establish, fix, fasten, prepare. In a figurative sense, it is certainty, to be firm, faithfulness, render sure or prosperous.
VIII “bulls” = par. Perhaps related to parar (to break, defeat, frustrate, caste off, clean, cease). This is a young bull or ox.
IX “rams” = ayil. From the same as ul (mighty, strength, body, belly; root may mean to twist and that implies strength and power). This is strength so it is used to indicate things that are strong or powerful: political chiefs, rams, posts, trees, oaks.

Balak didX as Balaam had saidXI and offeredXII a bull and a ram on each altar. 

Then Balaam said to Balak, “StayXIII here beside your burnt offeringsXIV

Notes on verses 2-3a

X “did” = asah. This is to make, do, act, appoint, become in many senses.
XI “said” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.
XII “offered” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
XIII “stay” = yatsab. This is to set oneself, take a stand, remain, continue, to station or set something in place.
XIV “burnt offerings” = olah. Related to “offered” in v2. From alah (see note XII above). This is a step, stairs, or some kind of ascent. It is also used for whole burnt offerings, being the offering in which the whole thing is burned and rises as smoke. Burnt offerings were the least common of the offerings: most were eaten, shared with the priest and the one bringing the offering.

while I go aside.XV PerhapsXVI the LordXVII will comeXVIII to meetXIX me.

Notes on verse 3b

XV “go aside” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
XVI “perhaps” = ulay. Perhaps from o (or). This is perhaps, if, or suppose.
XVII “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
XVIII “come” = qarah. This is to encounter, usually unintentionally. It can also mean to happen or to lay wood for a floor or roof.
XIX “meet” = qirah. From the same as qara (to happen, meet, bring about). This is any kind of encounter, whether peaceful, hostile, or incidental. It can also mean help or seek.

WhateverXX he showsXXI me I will tellXXII you.” And he wentXXII to a bare height.XXIV

Notes on verse 3c

XX “whatever” = dabar + mah. Dabar is related to “said” in v2. From dabar (see note XI above). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense. Mah is what, how, thing, which.
XXI “shows” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
XXII “tell” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
XXIII “went” = halak. Same as “go aside” in v3. See note XV above.
XXIV “bare height” = shephi. 10x in OT. From shaphah (to sweep bare, stick out). This is smoothness, a high place, stick out, a bare height.

Then GodXXV metXXVI Balaam, and Balaam said to him, “I have arrangedXXVII the seven altars and have offered a bull and a ram on each altar.” 

Notes on verse 4

XXV “God” = Elohim.
XXVI “met” = qarah. Same as “come” in v3. See note XVIII above.
XXVII “arranged” = arak. This is to arrange by setting in a row. It can also mean to set a battle, estimate, put in order, or compare.

The Lord putXXVIII a wordXXIX in Balaam’s mouthXXX and said, “ReturnXXXI to Balak, and thisXXXII is what you must say.” 

Notes on verse 5

XXVIII “put” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
XXIX “word” = dabar. Same as “whatever” in v3. See note XX above.
XXX “mouth” = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.
XXXI “return” = shub. To turn back, return, turn away – literally or figuratively. Doesn’t necessarily imply going back to where you started from. This is also the root verb for the Hebrew word for repentance “teshubah.”
XXXII “this” = koh. Perhaps from ki (that, for when, certainly) + hu (he, she, it). This is like this, thus, here, now.

So he returned to Balak, whoXXXIII was standingXXXIV beside his burnt offerings with allXXXV the officialsXXXVI of Moab.XXXVII 

Notes on verse 6

XXXIII {untranslated} = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
XXXIV “standing” = natsab. This is to station, appoint, establish, take a stand.
XXXV “all” = kol. From kalal (to complete). This is all or every.
XXXVI “officials” = sar. This is chief, leader, ruler, lord, official, governor, prince, military leader. It refers to someone at the top of a rank or class.
XXXVII “Moab” = Moab. May be from ab (father, ancestor, grandfather; father in a literal or figurative sense). This is Moab or Moabite. Name could mean “from her father” in reference to the incestuous relationship between Lot and his daughters. The name could also mean, more pleasantly, “seed of a father” or “desirable land.” See

Then Balaam utteredXXXVIII his oracle,XXXIX saying,

“Balak has broughtXL me from Aram,XLI

Notes on verse 7a

XXXVIII “uttered” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.
XXXIX “oracle” = mashal. From mashal (to compare, speak in a proverb or riddle – to speak in allegory or liken). This is proverb, parable, taunt, discourse, maxim, adage, poem.
XL “brought” = nachah. This is lead, guide, or bring. It can be used for transporting into exile or coming in as colonists. This is the word used in Psalm 23 “he leads me in the paths of righteousness.”
XLI “Aram” = Aram. Perhaps from ‘armon (any fortified building – castle, citadel, palace) OR from rum (to be high, rise, exalt self, extol, be haughty; to rise literally or figuratively). This is Aram, Syria, Mesopotamia – meaning elevated or citadel. See

    the kingXLII of Moab from the easternXLIII mountains:XLIV

Notes on verse 7b

XLII “king” = melek. From malak (to be or become king or queen, to rise to the throne, to be crowned; by implication, to take counsel). This is king or royal.
XLIII “eastern” = qedem. Perhaps from qadam (to come in front or be in front; to meet, anticipate, confront, receive, or rise; sometimes to meet for help). This is front, formerly, before, east, eternal, everlasting, antiquity.
XLIV “mountains” = harar. 12x in OT. From the same as har (mountain, hill, hilly region). This is hill or mountain.

‘Come,XLV curseXLVI JacobXLVII for me.
    Come,XLVIII denounceXLIX Israel!’L

Notes on verse 7c

XLV “come” = halak. Same as “go aside” in v3. See note XV above.
XLVI “curse” = arar. This is to curse.
XLVII “Jacob” = Yaaqob. From the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is Isaac’s son and his descendants. The name means heel-catcher or supplanter.
XLVIII “come” = halak. Same as “go aside” in v3. See note XV above.
XLIX “denounce” = zaam. 12x in OT. Properly, this refers to foaming at the mouth and so being enraged or angry. It can also be to curse or denounce.
L “Israel” = Yisrael. Related to “God” in v4. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (see note XXV above). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.

HowLI can I curseLII whom GodLIII has not cursed?LIV
    How can I denounce those whom the Lord has not denounced?

Notes on verse 8

LI “how” = mah. Same as “whatever” in v3. See note XX above.
LII “curse” = naqab. This is to pierce, bore holes, puncture; to make a hole more or less forcefully. It is also to curse or libel. It can also mean to appoint, express, blaspheme, or name.
LIII “God” = El. Related to “God” in v4 & “Israel” in v7. See note XXV above.
LIV “cursed” = qabab. 8x in OT– all in Numbers 22-24. This is to scoop out – to curse or blaspheme.

For from the topLV of the cragsLVI I seeLVII him;
    from the hillsLVIII I beholdLIX him.

Notes on verse 9a

LV “top” = rosh. This may come a word that means to shake. It is the head, captain, or chief. It can also be excellent or the forefront. It can be first in position or in statue or in time (i.e. the beginning).
LVI “crags” = tsur. From tsur (to confine, cramp, or bind in a literal or figurative sense; to besiege, assault, or distress). This is rock, stone, cliff, boulder, rocky. It can also be a refuge, a way to refer to God.
LVII “see” = raah. Same as “shows” in v3. See note XXI above.
LVIII “hills” = gibah. From the same as Geba (Geba or Gibeah; hillock); from the same as gabia (cup, bowl, flower; root might mean being convex). This is hill or little hill.
LIX “behold” = shur. 16x in OT. This is to look, see, spy out, lurk for, care for.

HereLX is a peopleLXI livingLXII aloneLXIII
    and not reckoningLXIV itself among the nations!LXV

Notes on verse 9b

LX “here” = hen. Related to {untranslated} in v6. See note XXXIII above.
LXI “people” = am. Related to “Balaam” in v1. See note I above.
LXII “living” = shakan. This is to settle down in the sense of residing somewhere or staying there permanently. It can mean abide or continue. “Mishkan,” taken from this verb, is the Hebrew word for the Tabernacle (as a place where God abided).
LXIII “alone” = badad. 12x in OT. From badad (to divide or be separated; alone, solitary, lonely, isolated, straggler). This is separation, alone, apart, isolation, secluded, desolate, or lonely.
LXIV “reckoning” = chashab. This is properly to braid or interpenetrate. Literally it is to create or to wear. Figuratively, it can mean plotting – generally in a negative sense. More broadly, this can also mean think, consider, or make account of.
LXV “nations” = goy. From the same root as gevah (the back, person, or body); related to gev (among); related to gaah (to rise up). This is nation or people. Often used to refer to Gentiles or foreign nations. It can also be used figuratively for a group of animals. This is where the Yiddish “goy” comes from.

10 Who can countLXVI the dustLXVII of Jacob
    or numberLXVIII the dust cloudLXIX of Israel?

Notes on verse 10a

LXVI “count” = manah. To weigh out, reckon, count, number, set, tell. By implication, it is allotting or providing something officially.
LXVII “dust” = aphar. May be related to aphar (to throw dust, be dust). This is dust as powdered, perhaps gray colored. It could be ashes, powder, ground, dry earth, clay mud, or rubbish.
LXVIII “number” = mispar. From the same as sepher (writing itself or something that is written like a document, book, letter, evidence, bill, scroll, or register); from saphar (to tally or record something; to enumerate, recount, number, celebrate, or declare). This is a number, whether definite or symbolic – could be innumerable, few, abundance. It can also be a tally or account – or a narration.
LXIX “dust cloud” = roba. 2x in OT. From the same as arba (four); from raba (to square, have four sides). This si a fourth.

Let meLXX dieLXXI the deathLXXII of the upright,LXXIII
    and let my endLXXIV beLXXV like his!”

Notes on verse 10b

LXX “me” = nephesh. Related to naphash (to refresh or be refreshed). This is soul, self, person, emotion. It is a breathing creature. Can also refer to appetites and desires.
LXXI “die” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
LXXII “death” = mavet. Related to “die” in v10. From mut (see note LXXI above). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.
LXXIII “upright” = yashar. From yashar (to be straight, right, even, smooth, or agreeable; figuratively, to make something pleasant or prosperous). This is straight, right, level. Also, it is pleasing, whether pleasing God or pleasing other people. So, it is upright or righteous.
LXXIV “end” = acharit. From achar (to be behind, delay, be late, procrastinate, continue). This is the last, length, remnant, end, reward, future.
LXXV “be” = hayah. Related to “Lord” in v3. See note XVII above.

11 Then Balak said to Balaam, “What have you done to me? I broughtLXXVI you to curseLXXVII my enemies,LXXVIII but now you have done nothing butLXXIX blessLXXX them.” 

Notes on verse 11

LXXVI “brought” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
LXXVII “curse” = qabab. Same as “cursed” in v8. See note LIV above.
LXXVIII “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
LXXIX {untranslated} = hinneh. Same as {untranslated} in v6. See note XXXIII above.
LXXX “bless” = barak + barak. This is to kneel, to bless. It is blessing God as part of worship and adoration or blessing humans to help them. It can be used as a euphemism to say curse God. The word is repeated twice – the second time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”

12 He answered,LXXXI “Must I not take careLXXXII to say what the Lord puts into my mouth?”

13 So Balak said to him, “ComeLXXXIII with me to anotherLXXXIV placeLXXXV from which you may seeLXXXVI them;

Notes on verses 12-13a

LXXXI “answered” = anah. This is answer, respond, announce, sing, shout, or testify. It means to pay attention, which implies responding and, by extension, starting to talk. Used in a specific sense for singing, shouting, testifying, etc.
LXXXII “take care” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
LXXXIII “come” = halak. Same as “go aside” in v3. See note XV above.
LXXXIV “another” = acher. Related to “end” in v10. From achar (see note LXXIV above). This is following, next, strange, other.
LXXXV “place” = maqom. From qum(to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). This is a standing, which is to say a spot or space a place. It can also refer to a locality or a physical/mental condition. HaMaqom is also a Jewish name for God – the place, i.e. the Omnipresent One.
LXXXVI “see” = raah. Same as “shows” in v3. See note XXI above.

you shall seeLXXXVII only partLXXXVIII of them and shall not seeLXXXIX them all; then curseXC them for me from there.” 

Notes on verse 13b

LXXXVII “see” = raah. Same as “shows” in v3. See note XXI above.
LXXXVIII “part” = ephes. From aphes (to finish, fail, stop, come to nothing, disappear). This is an end, ceasing, no further. It is often used to refer to the ends of the earth.
LXXXIX “see” = raah. Same as “shows” in v3. See note XXI above.
XC “curse” = qabab. Same as “cursed” in v8. See note LIV above.

14 So he tookXCI him to the fieldXCII of Zophim,XCIII to the top of Pisgah.XCIV He built seven altars and offered a bull and a ram on each altar. 

Notes on verse 14

XCI “took” = laqach. Same as “brought” in v11. See note LXXVI above.
XCII “field” = sadeh. This is literally field, ground, soil, or land. It can be used to mean wild like a wild animal.
XCIII “Zophim” = Tsophim. 1x in OT. From tsaphah (to look out, look around, spy watchman, sentinel; leaning out to look far away; to await or observe). This is Zophim or Tsophim, meaning “watchers” or “coverings.” See
XCIV “Pisgah” = Pisgah. 8x in OT. From pasag (to go between, pass through; figuratively to contemplate or consider). This is Pisgah, meaning cleft. It is a mountain in Moab.

15 Balaam said to Balak, “StandXCV hereXCVI beside your burnt offerings, while I meetXCVII the Lord over there.”XCVIII 

16 The Lord metXCIX Balaam, put a word into his mouth, and said, “Return to Balak, and this is whatC you shall say.” 

Notes on verses 15-16

XCV “stand” = yatsab. Same as “stay” in v3. See note XIII above.
XCVI “here” = koh. Same as “this” in v5. See note XXXII above.
XCVII “meet” = qarah. Same as “come” in v3. See note XVIII above.
XCVIII “over there” = koh. Same as “this” in v5. See note XXXII above.
XCIX “met” = qarah. Same as “come” in v3. See note XVIII above.
C “this is what” = koh. Same as “this” in v5. See note XXXII above.

17 When he cameCI to him, CIIhe was standingCIII beside his burnt offerings with the officials of Moab. Balak said to him, “What has the Lord said?” 

Notes on verse 17

CI “came” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
CII {untranslated} = hinneh. Same as {untranslated} in v6. See note XXXIII above.
CIII “standing” = natsab. Same as “standing” in v6. See note XXXIV above.

18 Then Balaam uttered his oracle, saying,

“Rise,CIV Balak, and hear;CV
    listenCVI to me, O sonCVII of Zippor:CVIII

Notes on verse 18

CIV “rise” = qum. Related to “place” in v13. See note LXXXV above.
CV “hear” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
CVI “listen” = azan. Perhaps from ozen (ear, hearing, audience, show; properly, broadness – applied to its ear in reference to its shape). Properly, this is to expand or broaden one’s ear i.e. listen intently, pay attention, heed.
CVII “son” = ben. Related to “build” in v1. From banah (see note IV above). This is son, age, child. It is son in a literal or figurative sense.
CVIII “Zippor” = Tsippor. 7x in OT. From the same as tsippor (bird, sparrow; little bird); from tsaphar (to skip about, maybe to depart). This is Zippor or Tsippor, meaning “bird” or “sparrow” or “little bird” or “goat.” See

19 GodCIX is not a human being,CX that he should lie,CXI
    or a mortal,CXII that he should change his mind.CXIII

Notes on verse 19a

CIX “God” = El. Same as “God” in v8. See note LIII above.
CX “human being” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
CXI “lie” = kazab. 18x in OT. This is to lie, be false or in vain, to fail. It is to deceive in a literal or figurative sense.
CXII “mortal” = ben + adam. Literally, “a child of humankind.” Ben is the same as “son” in v18. See note CVII above. Adam is perhaps from adam (to be red, make ruddy); related to adamah (ground, dirt, earth). This is man, humankind, also Adam’s name. It refers to a human individual or humanity.
CXIII “change…mind” = nacham. Properly, this is a strong breath or a sigh. This can be to be sorry, to pity, console. Comfort, or repent. But, one can also comfort oneself with less righteous thoughts, so this can also mean to avenge oneself.

Has he promised,CXIV and will he not do it?
    Has he spoken,CXV and will he not fulfillCXVI it?
20 See,CXVII I receivedCXVIII a command to bless;
    he has blessed, and I cannot revokeCXIX it.

Notes on verses 19b-20

CXIV “promised” = amar. Same as “said” in v1. See note II above.
CXV “spoken” = dabar. Same as “said” in v2. See note XI above.
CXVI “fulfill” = qum. Same as “rise” in v18. See note CIV above.
CXVII “see” = hinneh. Same as {untranslated} in v6. See note XXXIII above.
CXVIII “received” = laqach. Same as “brought” in v11. See note LXXVI above.
CXIX “revoke” = shub. Same as “return” in v5. See note XXXI above.

21 He has not beheldCXX misfortuneCXXI in Jacob,
    nor has he seenCXXII troubleCXXIII in Israel.

Notes on verse 21a

CXX “beheld” = nabat. This is to behold, look at intently, consider, or scan. It can mean to have respect or regard someone favorably.
CXXI “misfortune” = aven. Root may mean panting as one does when expending a lot of energy, especially when it comes to nothing. This is nothingness, trouble, sorrow, distress, wickedness, evil, harm, sorrow, misfortune, and mischief. It is also used specifically to refer to idols.
CXXII “seen” = raah. Same as “shows” in v3. See note XXI above.
CXXIII “trouble” = amal. From amal (to work – hard labor). This is trouble, toil, labor as well as misery, sorrow, or iniquity. It is work that wearies through effort so hence worry – can refer to body or mind.

The Lord their GodCXXIV is with them,
    acclaimedCXXV as a king among them.
22 God,CXXVI who bringsCXXVII them out of Egypt,CXXVIII

Notes on verses 21b-22a

CXXIV “God” = Elohim. Same as “God” in v4. See note XXV above.
CXXV “acclaimed” = teruah. From rua (to break or destroy something so figuratively, an ear splitting sound such as a call of alarm or a joyful sound). This is an alarm, trumpet sound, battle cry, rejoicing, joyful shout, or jubilee.
CXXVI “God” = El. Same as “God” in v8. See note LIII above.
CXXVII “brings” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
CXXVIII “Egypt” = Mitsrayim. Related to “crags” in v9. Perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (see note LVI above). This is Egypt.

    is like the hornsCXXIX of a wild oxCXXX for them.
23 Surely there is no enchantmentCXXXI against Jacob,
    no divinationCXXXII against Israel;

Notes on verses 22b-23a

CXXIX “horns” = toaphah. 4x in OT. Perhaps from yaaph (to be weary, to tire). This is horn, height, error, weariness. It can also refer to something precious that has been acquired by effort or strength.
CXXX “wild ox” = reem. 9x in OT. From raam (to lift up). This is a wild bull or ox.
CXXXI “enchantment” = nachash. 2x in OT. From nachash (to practice divination, learn by experience, to use an enchantment; to hiss as in whispering a spell). This is divination, enchantment, or omen.
CXXXII “divination” = qesem. 11x in OT. Perhaps from qasam (to conjure, divine, be a soothsayer; to determine something using lots or magical scrolls). This is a lot, oracle, divination, witchcraft, or a divine decision.

nowCXXXIII it shall be said of Jacob and Israel,
    ‘See what GodCXXXIV has done!’CXXXV
24 Look,CXXXVI a people rising up like a lionessCXXXVII
    and rousingCXXXVIII itself like a lion!CXXXIX

Notes on verses 23b-24a

CXXXIII “now” = eth. Related to “answered.” Probably from anah (see note LXXXI above) OR from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is a period or season. It can also mean whenever or continually.
CXXXIV “God” = El. Same as “God” in v8. See note LIII above.
CXXXV “done” = paal. This is to do, make, work, or accomplish. Generally refers to regularly repeated or systematic action – so, to practice.
CXXXVI “look” = hen. Same as “here” in v9. See note LX above.
CXXXVII “lioness” = labiy. 14x This is to roar – a lion or lioness as stout and fierce.
CXXXVII “rousing” = nasa. Same as “uttered” in v7. See note XXXVIII above.
CXXXIX “lion” = ari. From arah (to gather or pluck). This is a young lion.

It does not lie downCXL until it has eatenCXLI the preyCXLII
    and drunkCXLIII the bloodCXLIV of the slain.”CXLV

Notes on verse 24b

CXL “lie down” = shakab. This is to lie down, lodge. It is lying for sleep, sex, or other reasons.
CXLI “eaten” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
CXLII “prey” = tereph. From taraph (to tear or pluck off into pieces, to rend or catch; to supply with food). This is something that is torn – spoil, prey, food, or some other fragment.
CXLIII “drunk” = shathah. This is to drink literally or figuratively. It could also be a drinker.
CXLIV “blood” = dam. Perhaps from damam (to cease, be or become mute, silent, still, cut off, hold peace, be astonished, die). This is blood, bloodshed, bloodguilt, lifeblood, and death. It is used for people and animals. More often blood from a wound or the blood of the innocent. Used figuratively for violence or for wine. Closely tied to life and death.
CXLV “slain” = chalal. From chalal (to pierce, to wound; figuratively, making someone or something profane or breaking your word; to begin as though one opened a wedge; to eat something as a common thing). This is to pierce, profane or pollute. It can also refer to slain or deadly.

25 Then Balak said to Balaam,CXLVI “Do not curseCXLVII them at all,CXLVIII andCXLIX do not bless them at all.”CL 

Notes on verse 25

CXLVI {untranslated} = gam. This is also, again, likewise.
CXLVII “curse” = naqab. Same as “curse” in v8. See note LII above.
CXLVIII “at all” = qabab. Same as “cursed” in v8. See note LIV above.
CXLIX {untranslated} = gam. Same as {untranslated} in v25. See note CXLVI above.
CL “bless…at all” = barakbarak. Same as “bless” in v11. See note LXXX above. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”

26 But Balaam answered Balak, “Did I not speak to you, saying, ‘WhateverCLI the Lord says, that is what I must do’?”CLII

27 So Balak said to Balaam, “ComeCLIII now,CLIV I will take you to another place; perhaps it will pleaseCLV, CLVI GodCLVII that you may curseCLVIII them for me from there.” 

Notes on verses 26-27

CLI “whatever” = kol + asher. Kol is the same as “all” in v6. See note XXXV above.
CLII “do” = asah. Same as “did” in v2. See note X above.
CLIII “come” = halak. Same as “go aside” in v3. See note XV above.
CLIV “now” = na. This particle is used for requests or for urging. It can be we pray, now, I ask you, oh. This is the same “na” in “hosanna.”
CLV “please” = yashar. Same as “upright” in v10. See note LXXIII above.
CLVI {untranslated} = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
CLVII “God” = Elohim. Same as “God” in v4. See note XXV above.
CLVIII “curse” = qabab. Same as “cursed” in v8. See note LIV above.

28 So Balak took Balaam to the top of Peor,CLIX which overlooksCLX, CLXI the wasteland.CLXII 

29 Balaam said to Balak, “Build me seven altars here, and prepare seven bulls and seven rams for me.” 30 So Balak didCLXIII as Balaam had said and offered a bull and a ram on each altar.

Notes on verses 28-30

CLIX “Peor” = Peor. 5x in OT – 4x in Numbers & 1x in Joshua. From paar (to gape, yawn; open wide – especially the mouth – in a literal or figurative sense). This is Peor, meaning “gap” or “opening.” See
CLX “overlooks” = shaqaph. This is to look down or look out. Properly, it is looking by leaning out a window. It can be peeping or gazing.
CLXI {untranslated} = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
CLXII “wasteland” = yeshimon. 13x in OT. From yasham (to be stripped, destroyed, desolate). This is a wilderness or desert. It can also refer to a place called Jeshimon. It means “wasteland” or “wilderness.” See
CLXIII “did” = asah. Same as “did” in v2. See note X above.

Image credit: “Saved by a Donkey” by Curtis and Pip Reid of Bible Pathway Adventures.

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