Balaam Summoned
Numbers 22:1-20
Num.22.1 - Details
Original Text
Morphology
- ויסעו: VERB,qal,impf,3,m,pl
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- ויחנו: VERB,qal,wayyiqtol,3,m,pl
- בערבות: PREP+NOUN,f,pl,abs
- מואב: NOUN,m,sg,prop
- מעבר: NOUN,m,sg,abs
- לירדן: PREP+NOUN,m,sg,abs
- ירחו: NOUN,m,sg,abs
Parallels
- Numbers 21:18-20 (verbal): Part of Israel’s itinerary that culminates near the same region — language and route descriptions point to the plains of Moab by the Jordan, near Jericho.
- Numbers 25:1 (verbal): Identifies Israel encamped at Shittim (Acacia Grove) in the plains of Moab — same general location on the Jordan opposite Jericho.
- Deuteronomy 34:1-4 (thematic): Moses ascends from the plains of Moab (over against Jericho) and views the land of Canaan — echoes the geographic setting and narrative focus on the Jordan/Jericho frontier.
- Joshua 3:1 (structural): Joshua and the people camp by the Jordan before crossing into Canaan — a parallel scene of Israel encamped at the Jordan/Jericho threshold prior to major events.
Alternative generated candidates
- Israel traveled and camped in the plains of Moab, beyond the Jordan opposite Jericho.
- And the Israelites journeyed and camped in the plains of Moab, beyond the Jordan opposite Jericho.
Num.22.2 - Details
Original Text
Morphology
- וירא: VERB,qal,perf,3,m,sg
- בלק: NOUN,prop,m,sg
- בן: NOUN,m,sg,abs
- צפור: NOUN,prop,m,sg
- את: PRT,acc
- כל: DET
- אשר: PRON,rel
- עשה: VERB,qal,perf,3,m,sg
- ישראל: NOUN,m,sg,abs
- לאמרי: PREP,inf
Parallels
- Numbers 21:21-35 (thematic): Narrative background: records Israel's victories over the Amorite kings (Sihon and Og) that explain why Balak 'saw' and feared what Israel had done.
- Deuteronomy 2:26-3:11 (structural): Moses' retelling of Israel's conquest of the Amorite kings (Sihon and Og); a parallel account of the same events that provoked surrounding nations' alarm.
- Joshua 2:9-11 (allusion): Rahab's report that the peoples 'have heard' and been terrified by what Israel and Yahweh did (Red Sea, conquests); similar motif of nations learning of and fearing Israel's deeds.
- Joshua 5:1 (thematic): When the Amorite and Canaanite kings heard of Israel's crossing and victories, their courage failed—parallels Balak's reaction to Israel's recent actions.
- Joshua 9:1-2 (thematic): Report that the kings west of the Jordan heard of Israel's victories and reacted (gathering against Gibeon); echoes the motif of neighboring rulers responding to Israel's successes.
Alternative generated candidates
- Balak son of Zippor saw all that Israel had done to the Amorites.
- Balak son of Zippor saw all that Israel had done to the Amorites.
Num.22.3 - Details
Original Text
Morphology
- ויגר: VERB,qal,wayyiqtol,3,m,sg
- מואב: NOUN,m,sg,prop
- מפני: PREP
- העם: NOUN,m,sg,def
- מאד: ADV
- כי: CONJ
- רב: ADJ,m,sg
- הוא: PRON,3,m,sg
- ויקץ: VERB,qal,imperfect,3,m,sg
- מואב: NOUN,m,sg,prop
- מפני: PREP
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
Parallels
- Exodus 1:9-10 (verbal): Egyptian leadership: 'Behold, the people of Israel are more and mightier than we'—explicitly the same concern about Israel’s great numbers and the threat they pose.
- Joshua 2:9-11 (thematic): Rahab reports that the inhabitants 'are faint-hearted' and terrified of Israel because of the LORD’s acts and Israel’s reputation—similar language of national fear in response to Israel’s strength.
- Deuteronomy 2:9 (allusion): God instructs Israel not to harass Moab and notes Moab's distinct status (descendants of Lot); connects to the Moab–Israel relationship and the narrative context in Numbers 22.
- 2 Samuel 10:19 (structural): After military encounters neighboring peoples withdraw or become unwilling to fight Israel—another instance of surrounding nations reacting in fear to Israel’s military power and reputation.
Alternative generated candidates
- And Moab was seized with great fear because of the people, for they were many; Moab trembled before the Israelites.
- Moab was terrified because of the people, for they were many; Moab was seized with dread because of Israel.
Num.22.4 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- מואב: NOUN,m,sg,prop
- אל: NEG
- זקני: NOUN,m,pl,cons
- מדין: NOUN,m,sg,abs
- עתה: ADV
- ילחכו: VERB,qal,impf,3,m,pl
- הקהל: NOUN,m,sg,def
- את: PRT,acc
- כל: DET
- סביבתינו: NOUN,f,sg,abs+1pl
- כלחך: PREP+NOUN,m,sg,abs
- השור: NOUN,m,sg,def
- את: PRT,acc
- ירק: VERB,qal,perf,3,m,sg
- השדה: NOUN,m,sg,def
- ובלק: CONJ+NOUN,m,sg,abs
- בן: NOUN,m,sg,abs
- צפור: NOUN,m,sg,abs
- מלך: NOUN,m,sg,cons
- למואב: PREP+NOUN,m,sg,abs
- בעת: PREP+NOUN,f,sg,abs
- ההוא: DEM,ms,sg
Parallels
- Numbers 21:21-35 (thematic): Records Israel’s decisive victories over the Amorite kings Sihon and Og; these conquests explain why Moab and Midian feared Israel would ‘lick up’ the surrounding lands.
- Numbers 25:1-18 (structural): Narrates the later entanglement and conflict between Israel and the Midianites/Moabites (sexual/liturgical seduction and war), underscoring the close and hostile relations between these peoples introduced in Num 22:1–4.
- Deuteronomy 2:9, 2:29-30 (allusion): God’s instructions regarding Moab and the account of the Amorite kings (Sihon, Og) reflect the special status and territorial concerns around Moab that inform the diplomacy and fear expressed in Num 22:4.
- Psalm 83:6-8 (thematic): Lists Moab and Midian among a coalition conspiring against Israel; parallels the alliance and mutual concern of Moab and Midian depicted in Numbers 22:4–6.
Alternative generated candidates
- Moab said to the elders of Midian, “Now this assembly will lick up all our outskirts, as a bull licks up the grass of the field.” At that time Balak son of Zippor was king of Moab.
- Moab said to the elders of Midian, Now this congregation will lick up all that is around us, like an ox licks up the grass of the field. At that time Balak son of Zippor was king of Moab.
Num.22.5 - Details
Original Text
Morphology
- וישלח: VERB,qal,impf,3,m,sg
- מלאכים: NOUN,m,pl,abs
- אל: NEG
- בלעם: NOUN,prop,m,sg
- בן: NOUN,m,sg,abs
- בעור: NOUN,m,sg,abs
- פתורה: NOUN,prop,f,sg
- אשר: PRON,rel
- על: PREP
- הנהר: NOUN,m,sg,def
- ארץ: NOUN,f,sg,abs
- בני: NOUN,m,pl,construct
- עמו: PREP+PRON,3,m,sg
- לקרא: PREP+INF,qal
- לו: PRON,3,m,sg
- לאמר: INF,qal,infc
- הנה: PART
- עם: PREP
- יצא: VERB,qal,perf,3,m,sg
- ממצרים: PREP+NOUN,m,pl,abs
- הנה: PART
- כסה: VERB,qal,perf,3,m,sg
- את: PRT,acc
- עין: NOUN,f,sg,cons
- הארץ: NOUN,f,sg,def
- והוא: CONJ+PRON,3,m,sg
- ישב: VERB,qal,impf,3,m,sg
- ממלי: PREP+ADV,1,sg
Parallels
- Num.22.6 (verbal): Immediate parallel in the same episode: Balak’s messengers convey to Balaam the same report about Israel’s coming out of Egypt and settling on the borders (repeats/send of the invitation).
- Num.22.20 (structural): Continues the narrative of God’s response to the summons in v.5—God directly communicates with Balaam and regulates whether he may go, showing the theological hinge of the sending in v.5.
- Deut.23:4-5 (allusion): Later retelling alludes to the Balak–Balaam episode (Balak son of Zippor sent Balaam son of Beor) and emphasizes God’s intervention in turning Balaam’s intent, echoing the significance of the summons described in v.5.
- Josh.24:9-10 (allusion): Joshua’s summary of Israel’s history mentions that Balak king of Moab sent for Balaam to curse Israel but the LORD would not heed him—refers back to the invitation and divine control introduced in v.5.
- 2 Pet.2:15-16 (thematic): New Testament polemic uses Balaam as a negative example (loving wages of unrighteousness; rebuked for his error), alluding to the Balaam episode that begins with the summons in v.5 and its moral/theological outcomes.
Alternative generated candidates
- So Balak sent messengers to Balaam son of Beor, at Pethor, which is by the river, in the land of his people, to call him, saying, “Behold, a people has gone out of Egypt; behold, they cover the face of the earth, and they are settling opposite me.
- So Moab sent messengers to Balaam son of Beor, at Pethor, which is by the river, in the land of his people, to summon him, saying, Behold, a people has come out of Egypt; behold, they cover the face of the earth, and they live opposite me.
Num.22.6 - Details
Original Text
Morphology
- ועתה: CONJ
- לכה: VERB,qal,imp,2,f,sg
- נא: PART
- ארה: VERB,qal,imp,2,ms
- לי: PREP+PRON,1,sg
- את: PRT,acc
- העם: NOUN,m,sg,def
- הזה: DEM,m,sg
- כי: CONJ
- עצום: ADJ,m,sg
- הוא: PRON,3,m,sg
- ממני: PREP,suff,1,m,sg
- אולי: ADV
- אוכל: VERB,qal,part,1,m,sg
- נכה: VERB,qal,inf
- בו: PREP+PRON,3,m,sg
- ואגרשנו: VERB,qal,impf,1,sg
- מן: PREP
- הארץ: NOUN,f,sg,def
- כי: CONJ
- ידעתי: VERB,qal,perf,1,?,sg
- את: PRT,acc
- אשר: PRON,rel
- תברך: VERB,qal,impf,2,ms
- מברך: VERB,niphal,impf,3,ms
- ואשר: CONJ+PRON,rel
- תאר: NOUN,m,sg,abs
- יואר: VERB,niphal,impf,3,ms
Parallels
- Genesis 12:3 (verbal): The Abrahamic promise: 'I will bless those who bless you, and him who dishonors you I will curse' — the same reciprocity of blessing/cursing that underlies Balak's request and Balaam's awareness.
- Numbers 23:8 (verbal): Balaam's rhetorical objection: 'How shall I curse whom God has not cursed?' — directly echoes the idea that only God's blessing/curse ultimately stands, which informs his response to Balak.
- Numbers 24:9 (verbal): In Balaam's later oracle: 'He blesses those who bless you, and he curses him who curses you' — a clear restatement of the blessing/curse formula found in the exchange with Balak.
- 1 Kings 22:6-8 (thematic): Ahab assembles prophets and seeks prophetic assurance for battle — thematically parallel to Balak's mission to hire a seer to pronounce a curse for military advantage.
Alternative generated candidates
- Now therefore please come and curse this people for me, for they are too mighty for me; perhaps I shall be able to defeat them and drive them from the land; for I know that the one you bless is blessed, and the one you curse is cursed.”
- Now please come, curse this people for me, for they are too mighty for me; perhaps I shall be able to defeat them and drive them out of the land. For I know that whoever you bless is blessed, and whoever you curse is cursed.
Num.22.7 - Details
Original Text
Morphology
- וילכו: VERB,qal,wayyiqtol,3,m,pl
- זקני: NOUN,m,pl,cons
- מואב: NOUN,m,sg,prop
- וזקני: CONJ+NOUN,m,pl,construct
- מדין: NOUN,m,sg,abs
- וקסמים: NOUN,m,pl,abs
- בידם: PREP+PRON,3,m,pl
- ויבאו: VERB,qal,impf,3,m,pl
- אל: NEG
- בלעם: NOUN,m,sg,abs
- וידברו: VERB,qal,wayyiqtol,3,m,pl
- אליו: PREP+PRON,3,m,sg
- דברי: NOUN,m,pl,abs+PRON,1,c,sg
- בלק: NOUN,m,sg,abs
Parallels
- Deuteronomy 23:4-5 (quotation): Explicitly recalls the episode of Balak hiring Balaam to curse Israel and states that Balaam's intended curse became a blessing — direct later reference to the Balaam/ Balak incident.
- Joshua 24:9-10 (allusion): Joshua recounts how Balak king of Moab summoned Balaam son of Beor to curse Israel, echoing the Numbers narrative of envoys sent to Balaam.
- Numbers 31:16 (verbal): Attributes the Midianite women’s seduction and the resulting sin to 'the counsel of Balaam,' linking back to Balaam’s dealings with Moab and Midian in the earlier chapters.
- 2 Peter 2:15-16 (thematic): Uses Balaam as an example of greed and error (seeking reward for wrongdoing) and alludes to his story as a moral/ethical warning, thematically connected to his engagement with foreign rulers represented in Num 22.
- Revelation 2:14 (allusion): References 'the teaching of Balaam' (leading people into immorality and idolatry), echoing New Testament use of the Balaam episode as a symbol of corrupting influence stemming from his dealings with Moab/Midian.
Alternative generated candidates
- The elders of Moab and the elders of Midian went with the diviners in their hand and came to Balaam, and they conveyed to him the words of Balak.
- The elders of Moab and the elders of Midian went with divination in their hand, and came to Balaam, and conveyed to him the words of Balak.
Num.22.8 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אליהם: PREP,3,m,pl
- לינו: VERB,qal,impv,2,m,pl
- פה: ADV
- הלילה: NOUN,m,sg,def
- והשבתי: VERB,hiphil,perf,1,m,sg
- אתכם: PRT+PRON,2,m,pl
- דבר: NOUN,m,sg,abs
- כאשר: CONJ
- ידבר: VERB,qal,impf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלי: PREP+PRON,1,sg
- וישבו: VERB,qal,impf,3,m,pl
- שרי: NOUN,m,pl,cs
- מואב: NOUN,m,sg,prop
- עם: PREP
- בלעם: NOUN,prop,m,sg,abs
Parallels
- Numbers 22:20 (structural): Immediate narrative parallel: God comes to Balaam at night and gives the very message Balaam promised to bring “as the LORD will speak to me.”
- Deuteronomy 18:20-22 (thematic): Sets the criterion for true prophecy — prophets must speak only what the LORD commands — directly relevant to Balaam’s claim to report ‘as the LORD speaks to me.’
- 1 Samuel 3:10 (thematic): Illustrates the prophetic pattern of waiting and then receiving a divinely given utterance (‘Speak, LORD, for your servant hears’): parallels Balaam’s promise to bring God’s word after waiting.
- Jeremiah 1:4-5 (verbal): Uses the same prophetic formula ‘the word of the LORD came to me’ (דבר־יהוה אלי), echoing the language and concept of receiving and transmitting divine speech as in Num 22:8.
- 1 Kings 22:19-23 (thematic): Depicts the divine council and God’s control over prophetic speech (including sending a deceiving spirit), highlighting themes of authority and authenticity in messages claimed as ‘from the LORD,’ relevant to Balaam’s role.
Alternative generated candidates
- He said to them, “Lodge here tonight, and I will bring you back word as the LORD shall speak to me.” So the princes of Moab lodged with Balaam.
- He said to them, Stay here tonight, and I will return to you the word as the LORD may speak to me. So the princes of Moab remained with Balaam.
Num.22.9 - Details
Original Text
Morphology
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- אלהים: NOUN,m,pl,abs
- אל: NEG
- בלעם: NOUN,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- מי: PRON,interr,sg
- האנשים: NOUN,m,pl,def
- האלה: DEM,pl
- עמך: NOUN,m,sg,suff-2m
Parallels
- Numbers 22:20 (verbal): Same narrative/theophany—God again comes to Balaam at night and speaks to him; closely parallel in wording and context (continuation of the divine address to Balaam).
- 1 Kings 19:9-13 (thematic): Divine appearance and interrogation of a prophet—God addresses Elijah with a question during a theophany, part of the prophetic call/encounter motif of God initiating dialogue with a seer.
- Isaiah 6:8 (thematic): Divine commissioning by question—God initiates a call by posing a question about agency ('Whom shall I send?'), paralleling the motif of God addressing and probing human agents.
- Exodus 3:4-10 (structural): Theophany initiating mission—God appears to Moses and begins a commissioning dialogue; structurally similar as God breaks in on a person’s situation to instruct and question about a forthcoming task.
Alternative generated candidates
- And God came to Balaam and said, “Who are these men with you?”
- God came to Balaam and asked, Who are these men with you?
Num.22.10 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- בלעם: NOUN,m,sg,abs
- אל: NEG
- האלהים: NOUN,m,sg,def
- בלק: NOUN,m,sg,abs
- בן: NOUN,m,sg,abs
- צפר: NOUN,m,sg,abs
- מלך: NOUN,m,sg,cons
- מואב: NOUN,m,sg,prop
- שלח: VERB,qal,perf,3,m,sg
- אלי: PREP+PRON,1,sg
Parallels
- Numbers 22:7 (verbal): Same episode: Balak sends messengers/elders to summon Balaam — the sending motif and diplomatic summons are stated earlier in the narrative.
- Numbers 22:12 (thematic): God's direct response to Balaam's report of Balak's summons; contrasts human commission with divine prohibition/permission.
- Numbers 22:37 (verbal): Balaam reports back to Balak that the king sent him, and explains he cannot go beyond God's word — echoing the tension between the human envoy and divine authority.
- Numbers 23:7 (quotation): Introduction to Balaam's first oracle explicitly repeats the setting formula ('Balak the son of Zippor, king of Moab, brought me') linking the summons to the prophetic utterance.
Alternative generated candidates
- Balaam answered God, “Balak son of Zippor, king of Moab, has sent to me,
- Balaam answered God, Balak son of Zippor, king of Moab, has sent to me.
Num.22.11 - Details
Original Text
Morphology
- הנה: PART
- העם: NOUN,m,sg,def
- היצא: VERB,qal,wayyiqtol,3,m,sg
- ממצרים: PREP+NOUN,m,pl,abs
- ויכס: VERB,qal,imperf,3,m,pl
- את: PRT,acc
- עין: NOUN,f,sg,cons
- הארץ: NOUN,f,sg,def
- עתה: ADV
- לכה: VERB,qal,imp,2,f,sg
- קבה: VERB,qal,imp,2,m,sg
- לי: PREP+PRON,1,sg
- אתו: PRON,3,m,sg,acc
- אולי: ADV
- אוכל: VERB,qal,part,1,m,sg
- להלחם: VERB,qal,inf
- בו: PREP+PRON,3,m,sg
- וגרשתיו: VERB,qal,imperf,1,m,sg
Parallels
- Numbers 22:6 (structural): Balak’s original message to Balaam asks him to come and curse Israel because they ‘have come out of Egypt and cover the face of the earth’ — the immediate prompt for Balaam’s reply in 22:11.
- Numbers 22:20 (structural): Later in the same episode Balaam negotiates with Balak’s princes about coming to curse Israel; echoes the same intent and the back-and-forth about cursing/blessing Israel.
- Deuteronomy 7:1-2 (thematic): God’s command to Israel to dispossess and drive out the nations of Canaan parallels Balaam’s language of fighting against and driving out peoples inhabiting the land.
- Joshua 2:9-11 (thematic): Rahab’s report that the peoples of the land have heard of Israel’s deeds and are terrified (and that Israel came ‘to fight for them’) parallels Balak/Balaam’s perception of Israel as a threatening people who ‘cover the face of the earth.’
- Numbers 13:31-33 (thematic): The spies’ fearful report about the strength of the land’s inhabitants and their inability to go up against them mirrors the same concerns about military strength, territory, and dispossession expressed in Num 22:11.
Alternative generated candidates
- saying, ‘Behold, a people has come out of Egypt; they have covered the face of the land, and they are settling opposite me; now come, curse them for me; perhaps I shall be able to defeat them and drive them out.’”
- Behold, a people has come out of Egypt; they cover the face of the earth, and they dwell opposite me. Now come, curse them for me; perhaps I shall be able to defeat them and drive them out.
Num.22.12 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אלהים: NOUN,m,pl,abs
- אל: NEG
- בלעם: NOUN,m,sg,abs
- לא: PART_NEG
- תלך: VERB,qal,impf,3,f,sg
- עמהם: PREP+PRON,3,m,pl
- לא: PART_NEG
- תאר: NOUN,m,sg,abs
- את: PRT,acc
- העם: NOUN,m,sg,def
- כי: CONJ
- ברוך: ADJ,m,sg
- הוא: PRON,3,m,sg
Parallels
- Genesis 12:3 (verbal): God’s promise that ‘those who bless you I will bless, and whoever curses you I will curse’ — the same blessing/curse motif underpinning God’s prohibition against cursing Israel.
- Numbers 23:8 (verbal): Balaam’s later rhetorical response — “How can I curse whom God has not cursed?” — directly echoes the prohibition and explains why he must bless Israel.
- Numbers 24:9 (verbal): Balaam’s oracle — ‘May those who bless you be blessed… and those who curse you shall be cursed’ — restates the very blessing language that motivates God’s injunction in 22:12.
- Psalm 105:15 (thematic): ‘Do not touch my anointed ones...’ expresses the related theme of divine protection for God’s chosen/mediated persons, analogous to God forbidding harm or curse toward Israel.
Alternative generated candidates
- And God said to Balaam, “You shall not go with them; you shall not pronounce a curse upon the people, for they are blessed.”
- God said to Balaam, You shall not go with them, you shall not curse the people, for they are blessed.
Num.22.13 - Details
Original Text
Morphology
- ויקם: VERB,qal,wayyiqtol,3,m,sg
- בלעם: NOUN,m,sg,abs
- בבקר: PREP
- ויאמר: VERB,qal,perf,3,m,sg
- אל: NEG
- שרי: NOUN,m,pl,cs
- בלק: NOUN,m,sg,abs
- לכו: VERB,qal,imp,2,m,pl
- אל: NEG
- ארצכם: NOUN,f,sg,cons,suff,2,m,pl
- כי: CONJ
- מאן: PRON,interr
- יהוה: NOUN,prop,m,sg,abs
- לתתי: VERB,qal,inf
- להלך: VERB,qal,inf
- עמכם: PREP+PRON,2,pl
Parallels
- Numbers 22:12 (verbal): Immediate verbal parallel: God tells Balaam directly that he must not go with the messengers—this is the divine prohibition that Balaam conveys to Balak’s princes in 22:13.
- Numbers 22:18 (verbal): Balaam’s statement that he can only speak what the LORD gives him echoes 22:13’s motive for refusing to go—obedience to the Lord’s command governs the prophet’s action.
- Numbers 22:20 (structural): Narrative counterpart: God later permits Balaam to go. This reversal provides structural contrast to 22:13’s initial refusal and explains the ensuing developments in the Balaam episode.
- Jude 11 (allusion): New Testament allusion to Balaam’s wrongdoing as a negative paradigm; Jude presupposes the Balaam tradition (originating in Numbers, including the events around 22:13) when condemning corrupt leaders.
Alternative generated candidates
- Balaam rose in the morning and said to the princes of Balak, “Go to your land, for the LORD has refused to let me go with you.”
- Balaam rose up in the morning and said to the princes of Balak, Go back to your land; for the LORD has refused to give me leave to go with you.
Num.22.14 - Details
Original Text
Morphology
- ויקומו: VERB,qal,perf,3,m,pl
- שרי: NOUN,m,pl,cs
- מואב: NOUN,m,sg,prop
- ויבאו: VERB,qal,impf,3,m,pl
- אל: NEG
- בלק: NOUN,m,sg,abs
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- מאן: PRON,interr,sg
- בלעם: NOUN,m,sg,abs
- הלך: VERB,qal,perf,3,m,sg
- עמנו: PREP+PRON,1,pl
Parallels
- Numbers 22:7 (structural): Immediate parallel inside the same narrative: other verses in chapter describe Balak sending princes/messengers to find and summon Balaam—this verse functions as part of that envoy motif.
- Deuteronomy 23:4–5 (allusion): Later law/recap that explicitly recalls the Balaam episode—Balak 'hired' Balaam to curse Israel but God turned the curse into a blessing, echoing the motive and outcome behind the envoys sent in Num 22.
- Micah 6:5 (quotation): Prophetic retelling that names Balak and Balaam and appeals to that episode as evidence of God's intervention—directly alludes to the same envoy/consultation dynamic.
- 1 Kings 22:6–8 (thematic): Ahab (through Jehoshaphat) sends messengers to inquire of prophets and assemble prophetic advice—parallels the motif of a king sending envoys to secure prophetic words, including issues of true vs. flattering prophets.
- 1 Samuel 28:7–8 (thematic): Saul seeks supernatural counsel (a medium) when God is silent—themewise linked to the Israelite/neighboring monarchs' resort to seers/diviners and the problematic practice of soliciting supernatural pronouncements.
Alternative generated candidates
- So the princes of Moab returned to Balak and said, “Balaam refused to come with us.”
- The princes of Moab returned to Balak and said, Balaam will not come with us.
Num.22.15 - Details
Original Text
Morphology
- ויסף: VERB,qal,impf,3,m,sg
- עוד: ADV
- בלק: NOUN,m,sg,abs
- שלח: VERB,qal,perf,3,m,sg
- שרים: NOUN,m,pl,abs
- רבים: ADJ,m,pl,abs
- ונכבדים: CONJ+ADJ,m,pl,abs
- מאלה: PREP+DEM
Parallels
- Numbers 22:7 (structural): Earlier in the same episode Balak first 'sent messengers' to Balaam—Num.22:15 repeats and intensifies that action (sending additional, more honorable envoys).
- Numbers 22:16–20 (thematic): Immediate continuation of the scene: Balak dispatches more distinguished emissaries and offers honor/rewards to secure Balaam’s cooperation—same situational motif of escalating diplomacy/bribery.
- 1 Kings 22:8–28 (thematic): King Ahab sends envoys and officials to summon the prophet Micaiah and to obtain a favorable oracle; parallels the royal practice of dispatching messengers of differing rank to procure a desired prophetic word.
- 2 Kings 1:2–4 (thematic): King Ahaziah sends messengers to inquire of Baal‑zebub (a foreign oracle); like Balak, a ruler dispatches envoys to secure a non‑Yahwistic divination, provoking prophetic confrontation.
Alternative generated candidates
- Then Balak again sent princes—more, and more honorable than the former.
- Then Balak again sent princes, more numerous and more distinguished than the former.
Num.22.16 - Details
Original Text
Morphology
- ויבאו: VERB,qal,impf,3,m,pl
- אל: NEG
- בלעם: NOUN,m,sg,abs
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- לו: PRON,3,m,sg
- כה: ADV
- אמר: VERB,qal,perf,3,m,sg
- בלק: NOUN,m,sg,abs
- בן: NOUN,m,sg,abs
- צפור: NOUN,m,sg,abs
- אל: NEG
- נא: PART
- תמנע: NOUN,f,sg,abs
- מהלך: NOUN,m,sg,abs
- אלי: PREP+PRON,1,sg
Parallels
- Num.22.5 (verbal): Balak's earlier embassy to Balaam requesting him to come and curse Israel — essentially the same diplomatic approach and purpose as v.16.
- Num.22.18 (structural): Continuation of the same exchange: Balak reproaches Balaam for delay and reiterates his summons, showing the negotiation dynamic begun in v.16.
- Num.24.10 (thematic): Balak's anger and disappointment after Balaam's oracles — thematically linked to Balak's original intent in v.16 to procure a curse on Israel.
- Rev.2.14 (allusion): The New Testament reproaches those who follow 'the teaching of Balaam' (connected to Balak's attempt in Num.22 to induce Balaam to curse Israel), showing how the episode is interpreted as corrupting influence.
- 2 Pet.2.15-16 (allusion): Peter alludes to Balaam's greed and corrupt motives ('for reward') — a later theological reading of the Balak–Balaam transaction initiated in Num.22:16.
Alternative generated candidates
- They came to Balaam and said to him, “Thus says Balak son of Zippor: Please do not let anything hinder you from coming to me.
- They came to Balaam and said to him, Thus says Balak son of Zippor, Please do not let anything hinder you from coming to me.
Num.22.17 - Details
Original Text
Morphology
- כי: CONJ
- כבד: ADJ,m,sg,abs
- אכבדך: VERB,qal,imprf,1,NA,sg
- מאד: ADV
- וכל: CONJ+PRON,indef
- אשר: PRON,rel
- תאמר: VERB,qal,impf,2,m,sg
- אלי: PREP+PRON,1,sg
- אעשה: VERB,qal,impf,1,_,sg
- ולכה: CONJ
- נא: PART
- קבה: VERB,qal,imp,2,m,sg
- לי: PREP+PRON,1,sg
- את: PRT,acc
- העם: NOUN,m,sg,def
- הזה: DEM,m,sg
Parallels
- 1 Kings 22:6-8 (structural): A ruler seeks prophetic confirmation for military action and expects prophets to deliver a favorable word—parallel scene of a king soliciting a prophet to pronounce what he wants to hear.
- Micah 3:11 (thematic): Condemns prophets who 'divine for money' and prophesy for pay—parallels Balak's offer to reward Balaam to obtain a curse.
- Jeremiah 23:21-22 (allusion): God rebukes prophets who run and speak without being sent; echoes the tension between human requests for a word and the prophet's obligation to speak only God's message (cf. Balaam's later claim).
- Psalm 109:6 (thematic): Imprecatory request for an adversary to be opposed by a hostile agent—parallels Balak's petition that someone be sent to curse Israel.
Alternative generated candidates
- I will surely honor you greatly, and whatever you tell me I will do; now therefore come, curse this people for me.”
- For I will honor you greatly, and whatever you tell me I will do. Now please come, curse this people for me.
Num.22.18 - Details
Original Text
Morphology
- ויען: VERB,qal,perf,3,m,sg
- בלעם: NOUN,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- אל: NEG
- עבדי: NOUN,m,pl,cons
- בלק: NOUN,m,sg,abs
- אם: CONJ
- יתן: VERB,qal,imperf,3,m,sg
- לי: PREP+PRON,1,sg
- בלק: NOUN,m,sg,abs
- מלא: ADJ,m,sg
- ביתו: NOUN,m,sg,abs
- כסף: NOUN,m,sg,abs
- וזהב: CONJ+NOUN,m,sg,abs
- לא: PART_NEG
- אוכל: VERB,qal,part,1,m,sg
- לעבר: PREP+INF,qal
- את: PRT,acc
- פי: NOUN,m,sg,construct
- יהוה: NOUN,prop,m,sg,abs
- אלהי: NOUN,m,sg,cons
- לעשות: VERB,qal,inf
- קטנה: ADJ,f,sg,abs
- או: CONJ
- גדולה: ADJ,f,sg,abs
Parallels
- Numbers 23:8 (structural): Balaam later declares he cannot curse whom God has not cursed — the same constraint expressed here: he cannot go beyond the word of YHWH.
- 1 Kings 13:8-9 (verbal): A prophet refuses an offered reward ('If you were to give me half your house...') because he has a direct command from God — a verbal and situational echo of Balaam's refusal.
- 1 Kings 22:14 (thematic): Micaiah tells Ahab he will only speak what the LORD commands, refusing to please the king — same theme of prophetic obedience over royal bribery.
- Deuteronomy 18:20-22 (structural): Establishes the test for true prophecy (a prophet must speak only what YHWH commands); provides the theological background for Balaam's claim.
- Jeremiah 23:21-22 (thematic): Contrasts false prophets who speak on their own with true prophets who speak God's words — echoes the principle that a prophet cannot act apart from divine commission.
Alternative generated candidates
- Balaam answered the servants of Balak, “If Balak should give me his house full of silver and gold, I cannot go beyond the command of the LORD my God to do either less or more.
- Balaam answered Balak's servants, If Balak were to give me his house full of silver and gold I could not go beyond the word of the LORD my God, to do either small or great.
Num.22.19 - Details
Original Text
Morphology
- ועתה: CONJ
- שבו: VERB,qal,impv,2,m,pl
- נא: PART
- בזה: PREP+DEM
- גם: ADV
- אתם: PRON,2,m,pl
- הלילה: NOUN,m,sg,def
- ואדעה: VERB,qal,impf,1,m,sg
- מה: PRON,int
- יסף: VERB,qal,juss,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- דבר: NOUN,m,sg,abs
- עמי: NOUN,m,sg,abs+1s
Parallels
- Num.22.20 (structural): Immediate literary continuation: Balaam tells the envoys to wait so he can seek the LORD's word, and in the next verse God speaks to Balaam.
- 1 Sam.23:2-4 (thematic): David 'inquires of the LORD' about a military decision and waits for the LORD's answer (via the ephod), showing the common Israelite pattern of seeking a divine oracle before acting.
- 1 Kgs.22:7-8,14-16 (thematic): When Ahab and Jehoshaphat seek prophetic counsel, they send for prophets (and later Micaiah), paralleling the practice of summoning a seer to learn 'what the LORD will say.'
- 1 Sam.28:6 (thematic): Saul 'inquired of the LORD' but received no answer from the usual means—this highlights the broader motif of rulers seeking (and sometimes failing to obtain) direct word from the LORD.
- Deut.18:18 (allusion): God's promise to put words in a prophet's mouth undergirds the expectation in Num 22:19 that a seer will receive and report 'what the LORD will say'.
Alternative generated candidates
- Now therefore stay here tonight, and I will bring you back word what the LORD will say to me.”
- Now therefore stay here also tonight, that I may learn what more the LORD will speak to me.
Num.22.20 - Details
Original Text
Morphology
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- אלהים: NOUN,m,pl,abs
- אל: NEG
- בלעם: NOUN,m,sg,abs
- לילה: NOUN,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- אם: CONJ
- לקרא: PREP+INF,qal
- לך: PRON,2,m,sg
- באו: VERB,qal,perf,3,m,pl
- האנשים: NOUN,m,pl,def
- קום: VERB,qal,impv,2,m,sg
- לך: PRON,2,m,sg
- אתם: PRON,2,m,pl
- ואך: CONJ
- את: PRT,acc
- הדבר: NOUN,m,sg,def
- אשר: PRON,rel
- אדבר: VERB,qal,impf,1,-,sg
- אליך: PREP+PRON,2,m,sg
- אתו: PRON,3,m,sg,acc
- תעשה: VERB,qal,imf,2,m,sg
Parallels
- Genesis 31:24 (verbal): God appears by night to an individual and gives direct instructions—language and setting (God coming at night to speak) closely parallel Balaam’s nocturnal visitation.
- 1 Samuel 3:4-10 (thematic): A nighttime divine call to a young servant who is commissioned to speak God’s word; parallels the form of a nocturnal prophetic summons and the necessity of responding only to God’s voice.
- Deuteronomy 18:20-22 (thematic): Instruction about the true prophet: one must speak only what God commands and is accountable for false prophecy—echoes God’s limitation placed on Balaam ('only do what I tell you').
- 1 Kings 19:15-16 (structural): Post-revelation commissioning in which the prophet is sent to perform specific tasks under God’s direction—similar structural pattern of divine encounter followed by precise instructions to go and act.
- Judges 6:11-14 (thematic): An angelic/divine appearance commissioning a hesitant leader to undertake a mission for Israel; parallels include the unexpected visitation, the call to go, and the human reluctance or need for divine authorization.
Alternative generated candidates
- God came to Balaam at night and said to him, “If the men have come to call you, rise up; go with them. But only the word that I shall speak to you—you shall do.”
- God came to Balaam at night and said to him, If the men come to summon you, rise and go with them; only do the word that I shall tell you to do.
The Israelites journeyed and camped in the plains of Moab, beyond the Jordan, opposite Jericho. And Balak son of Zippor saw all that Israel had done to the Amorites. And Moab was dismayed because of the people, for they were many; Moab was terrified because of the Israelites. And Moab said to the elders of Midian, “Now this congregation will lick up all that is around us, as a bull licks the grass of the field.” At that time Balak son of Zippor was king of Moab. So Balak sent messengers to Balaam son of Beor at Pethor, which is by the River, in the land of his people, to summon him, saying, “Behold, a people has come out of Egypt; behold, they cover the face of the land, and they are dwelling opposite me. Now therefore come now, curse for me this people, for they are too mighty for me; perhaps I shall be able to defeat them and drive them out of the land; for I know that whoever you bless is blessed, and whoever you curse is cursed.” And the elders of Moab and the elders of Midian went, with divination in their hand, and they came to Balaam and related the words of Balak.
He said to them, “Stay here tonight, and I will bring you back word as the LORD speaks to me.” So the princes of Moab stayed with Balaam.
God came to Balaam and said, “Who are these men with you?”
Balaam answered God, “Balak son of Zippor, king of Moab, has sent to me.
Behold, a people has come out of Egypt; they cover the face of the land; now come, curse for me this people; perhaps I can fight against them and drive them out.” But God said to Balaam, “You shall not go with them; you shall not curse the people, for they are blessed.”
Balaam rose in the morning and said to the princes of Balak, “Go to your land; for the LORD has refused to let me go with you.” So the princes of Moab returned to Balak and said, “Balaam has refused to come with us.”
Balak again sent other princes—more and more numerous and noble than the former.
They came to Balaam and said to him, “Thus says Balak son of Zippor: Do not let anything keep you from coming to me.
For I will surely honor you greatly, and whatever you say to me I will do; now come, curse for me this people.”
Balaam answered Balak’s servants, “If Balak would give me his house full of silver and gold, I could not go beyond the word of the LORD my God, to do either less or more. Now therefore stay here also tonight, and I will know what else the LORD will speak to me.”
God came to Balaam at night and said to him, “If the men have come to call you, rise and go with them; but do only the word that I shall speak to you.”