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Numbers 22:1. The verse appears to be the continuation of P’s itinerary in Numbers 21:10-11; cf. Numbers 33:48.

the steppes of Moab] A term, peculiar to P , which denotes the open plain, immediately to the north of the Dead Sea, about 9 miles from north to south and from 5 to 7 miles broad. The similar plain on the west of Jordan is named ‘the steppes of Jericho’ (Joshua 4:13; Joshua 5:10).

on the other side of the Jordan] i.e. on the east. The expression is from the point of view of a writer in Palestine.

the Jordan at Jericho] lit. ‘the Jordan of Jericho,’ i.e. that portion of the river which flows by the town. Cf. ‘the waters of Megiddo’ (Jdg 5:19).

Numbers 22:2-24. The story of Balaam (J E ).

The narratives of J and E are, to a large extent, so closely interwoven that it is difficult to separate them. But in certain portions the differences between them stand out clearly, and will be indicated in the notes.

An approximate analysis is as follows:—

E . Numbers 22:2-3 a, Numbers 22:5 a (to ‘River’), Numbers 22:8-10; Num 22:12-16; Num 22:19-21; Num 22:35-41.

J . Numbers 22:3 b, Numbers 22:4, Numbers 22:5 b – Numbers 22:7; Num 22:11; Num 22:17-18; Num 22:22-34.

The object of this well-known narrative is to illustrate the all-important thought ‘if God be for us who can be against us?’ Jehovah holds Israel under His protection, and therefore provides that they shall receive a blessing and not a curse. Pharaoh’s obstinacy in opposing Jehovah in Egypt is paralleled, at the end of the journeyings, by the obstinacy of Balak, and the result is that the divine curse falls upon Moab (Numbers 24:17) among other foes of Israel. A further interest in the story is the character of Balaam, which, however, has sometimes been allowed such undue prominence as to throw into the shade the real religious import of the narrative. His character has been very variously estimated according as one or another feature in the narrative is emphasized; see e.g. Stanley, Jewish Church, and Lock in J.Th.S. ii. 161–3. This variety of estimate results from the fact that the narrative is not homogeneous. In E , so far as it has been preserved, no blame attaches to his character. It is true that in J (Numbers 22:5 b – Numbers 22:7; Num 22:11; Num 22:17-18) Balak expects him to do the work of a prophet for money, but this did not necessarily imply avarice; it was a not uncommon feature of early Israelite life; Samuel (1 Samuel 9:8), Ahijah (1 Kings 14:3), Elisha (2 Kings 8:8 f.) and Amos (Amos 7:12) were expected to do the same. [Note: Amos’ reply to Amaziah (Amos 7:14) shews that the great prophets of Israel rose superior to the practice of the earlier ‘sons of the prophets’; he had never been one who would ‘eat bread’ by prophesying. And from that time onwards it is probable that prophesying for payment was condemned by the better minds in the nation.] And when it came to the point, Balaam declared that no amount of gold or silver would persuade him to oppose the will of Jehovah his God by cursing Israel. The idea that he was forced to utter blessings mechanically though he wanted to curse is quite absent from the story, and ought not to be read into it. In J we only learn that Jehovah was angry with him because he went (see on Numbers 22:22), no reason being assigned, or perhaps rather the reason assigned having dropped out of the narrative when it was combined with E . In D (Deuteronomy 23:4 f., Joshua 24:9 f.) we meet for the first time with the thought that Balaam wanted to curse for hire, but was prevented by God, cf. Nehemiah 13:2. Lastly in P (Numbers 31:16) a different, and terrible, sin is related of him. He persuaded the Israelites to commit sin with the Midianite women at Peor, and thus brought calamity upon God’s people after all (Numbers 31:16). The dark estimate of his character is adopted in the N.T.: avarice (Judges 11, 2 Peter 2:15-16), and the teaching of idolatry and fornication (Revelation 2:14).

2–19. Balak king of Moab being frightened by the near proximity of the Israelites sent for Balaam a famous soothsayer to curse them, offering him liberal payment. Balaam came but refused to utter any oracle but that which Jehovah revealed to him.

Zippor] The word denotes ‘a little bird,’ the fem. of which is seen in Ẓippôrah, Moses’ wife. The name may point to early totemistic beliefs (see Frazer, Totemism2, W. R. Smith, Rel. Sem. 2 124 ff.).

the Amorites] Og, the king of Bashan, is not mentioned; see on Numbers 21:33-35.

3. The two halves of the verse appear to be doublets, from E and J respectively.

4. And Moab said] The people are represented in the person of their king.

the elders of Midian] They are mentioned, in this story, only here and in Numbers 22:7. The Midianites may be supposed to have made common cause with the Moabites in fear of the formidable enemy. But if so, it is surprising that they are not named in Balaam’s utterances in ch. 24. Behind the present narrative there may lie some unknown tradition in J which formed the basis of P’s narrative in 31:161 [Note: Notice that Midian is geographically connected with the territory of Moab in Genesis 36:35 (J).] . Or perhaps, as some think, a late compiler has here introduced the Midianites in view of Numbers 31:16.

And Balak … at that time] In Numbers 22:2 E has already mentioned Balak as a well-known person.

5. Balaam the son of Beor] It is interesting that the name Bela the son of Beor occurs of a king of Edom (Genesis 36:32). Balaam (Heb. Bil‘âm) and Bela‘ are practically identical words; and some have thought that the two men are the same, and that different conceptions of them were handed down in the Israelite and Edomite traditions. But there is no other evidence for the conjecture (see art. ‘Bela’ in Enc. Bibl. [Note: nc. Bibl. Encyclopaedia Biblica.] ).

Pethor, which is by the River] i.e. by the Euphrates. Cf. Deuteronomy 23:4 ‘Pethor of Aram-naharaim (Mesopotamia).’ It is probably to be identified with Pitru (mentioned in an Assyr. and an Egypt, inscription), which was situated a few miles from the Euphrates, a little to the south of Carchemish. This sentence, which is probably from E , represents Balaam as living some 400 miles from Moab.

the land of the children of his people] This must mean ‘his native land’; but it is a very awkward periphrasis. The Sam. , Syr., Lucianic LXX. , Vulg. and some Heb. MSS. read ‘Ammon, for ‘ammô ‘his people.’ If this is correct, J and E contained different traditions as to the country from which Balaam came. This reading is supported by the narrative of J (Numbers 22:22-34) which relates that Balaam rode upon an ass, with two servants, suggesting a short journey through cultivated country rather than a long desert journey for which camels and a tent caravan would be required.

8. the princes of Moab] The verse appears to be from E . In Numbers 22:7 J describes them as the ‘elders of Moab.’

10. hath sent unto me, saying] The word ‘saying’ is absent from the Heb. The abruptness with which the words of Balak’s message are given is perhaps due to the fusion of J and E .

12. for they are blessed] It was necessary to inform Balaam of this; as a foreigner in far Mesopotamia he knew nothing of Israel and their relation to Jehovah.