Then Balak's anger burned against Balaam, and he struck his hands together and said to Balaam, "I summoned you to curse my enemies, but behold, you have persisted in blessing them these three times. Then Balak’s anger burnedThe phrase "anger burned" is a vivid depiction of Balak's intense emotional response. In Hebrew, the word for anger is "אַף" (aph), which can also mean "nose" or "nostrils," suggesting the flaring of nostrils in anger. This imagery conveys the depth of Balak's frustration and rage. Historically, Balak, the king of Moab, was desperate to protect his kingdom from the Israelites, and his anger reflects the fear and helplessness of a leader whose plans are thwarted by divine intervention. against Balaam
Balaam, a non-Israelite prophet, is a complex figure in the biblical narrative. His name in Hebrew, "בִּלְעָם" (Bil'am), can mean "not of the people" or "destroyer of the people," indicating his outsider status and potential for causing harm. Despite being hired to curse Israel, Balaam's encounters with God lead him to bless them instead. This highlights the sovereignty of God over human intentions and the futility of opposing His will. and he struck his hands together
The act of striking hands together is a gesture of anger and frustration. In ancient Near Eastern cultures, such gestures were common expressions of strong emotions. This physical manifestation of Balak's anger underscores his impotence in the face of divine will. It serves as a reminder that human power is limited and ultimately subject to God's authority. and said to him
Balak's words to Balaam are a direct confrontation. The Hebrew verb "אָמַר" (amar) means "to say" or "to speak," indicating a verbal expression of his inner turmoil. This interaction between Balak and Balaam is a pivotal moment, illustrating the clash between human desires and divine purposes. I summoned you to curse my enemies
Balak's intent in summoning Balaam was clear: to invoke a curse upon the Israelites. The Hebrew word for "curse" is "קָבַב" (qavav), which implies invoking harm or misfortune. This reflects the ancient belief in the power of spoken words to affect reality. Balak's reliance on a curse reveals his desperation and lack of understanding of the true God, who had blessed Israel. but behold
The word "behold" is translated from the Hebrew "הִנֵּה" (hinneh), which serves as an attention-grabbing interjection. It emphasizes the unexpected nature of the situation. Despite Balak's intentions, the outcome is contrary to his desires, highlighting the surprising and often counterintuitive ways in which God works. you have persisted in blessing them
The persistence in blessing, despite Balak's wishes, underscores the theme of divine faithfulness. The Hebrew word for "blessing" is "בָּרַךְ" (barak), which means to confer prosperity or favor. Balaam's repeated blessings demonstrate God's unwavering commitment to His covenant with Israel. This persistence is a testament to the unchangeable nature of God's promises. these three times
The repetition of the blessing three times is significant. In biblical numerology, the number three often symbolizes completeness or perfection. This triadic structure reinforces the certainty and completeness of God's blessing upon Israel. It serves as a powerful reminder that God's plans are established and cannot be thwarted by human schemes. Persons / Places / Events 1. BalakThe king of Moab who sought to curse the Israelites due to his fear of their growing power and presence. 2. BalaamA non-Israelite prophet or diviner hired by Balak to curse the Israelites, but who ultimately spoke blessings over them as directed by God. 3. MoabThe region ruled by Balak, located east of the Dead Sea, which was threatened by the advancing Israelites. 4. IsraelitesThe people of God, journeying to the Promised Land, whom Balak feared and sought to curse. 5. God's SovereigntyThe overarching theme of God's control and blessing over His people, despite human intentions to harm them. Teaching Points God's Sovereignty Over Human IntentionsDespite Balak's intentions, God's will prevails. This teaches us to trust in God's ultimate plan and protection over our lives. The Power of Blessing Over CursingBalaam's account shows that God's blessings cannot be overturned by human curses. We should focus on speaking blessings and trusting in God's promises. Obedience to God's WordBalaam, despite his initial intentions, obeyed God's command to bless Israel. This highlights the importance of aligning our actions with God's directives. The Futility of Opposing GodBalak's anger and frustration demonstrate the futility of opposing God's will. We should align ourselves with God's purposes rather than resist them. God's Faithfulness to His PeopleGod's protection over Israel reassures us of His faithfulness. We can rely on His promises and care in our own lives. Bible Study Questions 1. How does Balak's reaction to Balaam's blessings reflect human attempts to control outcomes contrary to God's will? 2. In what ways can we see God's sovereignty at work in our own lives, similar to His protection over Israel? 3. How can we apply the principle of blessing rather than cursing in our daily interactions with others? 4. What are some areas in our lives where we might be resisting God's will, and how can we realign ourselves with His purposes? 5. How does the account of Balaam and Balak encourage us to trust in God's faithfulness and promises, even when circumstances seem unfavorable? Connections to Other Scriptures Genesis 12:3God's promise to Abraham that He will bless those who bless him and curse those who curse him, which is reflected in Balaam's inability to curse Israel. Deuteronomy 23:5A reminder that God turned Balaam's intended curse into a blessing because of His love for Israel. Proverbs 21:30Illustrates the futility of opposing God's plans, as seen in Balak's failed attempts to curse Israel. Romans 8:31Emphasizes that if God is for us, no one can be against us, paralleling the protection over Israel. People Agag, Amalek, Asher, Ashur, Balaam, Balak, Beor, Eber, Jacob, Kenites, Kittim, Moses, Seir, ShethPlaces Amalek, Asshur, Edom, Egypt, Kain, Kittim, Moab, Peor, SeirTopics Altogether, Anger, Angrily, Balaam, Balak, Balak's, Behold, Blessed, Blessing, Burned, Burneth, Certainly, Curse, Cursed, Enemies, Full, Hands, Hast, Kindled, Persisted, Pierce, Smote, Striketh, Struck, Summoned, Waving, WrathDictionary of Bible Themes Numbers 24:10 5791 anger, human Library While Antony was Thus Speaking all Rejoiced; in Some the Love of virtue Increased...
44. While Antony was thus speaking all rejoiced; in some the love of virtue increased, in others carelessness was thrown aside, the self-conceit of others was stopped; and all were persuaded to despise the assaults of the Evil One, and marvelled at the grace given to Antony from the Lord for the discerning of spirits. So their cells were in the mountains, like filled with holy bands of men who sang psalms, loved reading, fasted, prayed, rejoiced in the hope of things to come, laboured in alms-giving, …
Athanasius—Select Works and Letters or AthanasiusThe Messianic Prophecies in the Pentateuch.
In the Messianic prophecies contained in Genesis we cannot fail to perceive a remarkable progress in clearness and definiteness. The first Messianic prediction, which was uttered immediately after the fall of Adam, is also the most indefinite. Opposed to the awful threatening there stands the consolatory promise, that the dominion of sin, and of the evil arising from sin, shall not last for ever, but that the seed of the woman shall, at some future time, overthrow their dreaded conqueror. With the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Elucidations.
I. (Princes and kings, [154]p. 13.) How memorable the histories, moreover, of Nebuchadnezzar [1609] and his decrees; of Darius [1610] and his also; but especially of Cyrus and his great monumental edict! [1611] The beautiful narratives of the Queen of Sheba and of the Persian consort of Queen Esther (probably Xerxes) are also manifestations of the ways of Providence in giving light to the heathen world through that "nation of priests" in Israel. But Lactantius, who uses the Sibyls so freely, should …
Lactantius—The divine institutes The Jewish Dispersion in the West - the Hellenists - Origin of Hellenist Literature in the Greek Translation of the Bible - Character of the Septuagint.
When we turn from the Jewish dispersion' in the East to that in the West, we seem to breathe quite a different atmosphere. Despite their intense nationalism, all unconsciously to themselves, their mental characteristics and tendencies were in the opposite direction from those of their brethren. With those of the East rested the future of Judaism; with them of the West, in a sense, that of the world. The one represented old Israel, stretching forth its hands to where the dawn of a new day was about …
Alfred Edersheim—The Life and Times of Jesus the Messiah Thoughts Upon the Appearance of Christ the Sun of Righteousness, or the Beatifick vision.
SO long as we are in the Body, we are apt to be governed wholly by its senses, seldom or never minding any thing but what comes to us through one or other of them. Though we are all able to abstract our Thoughts when we please from matter, and fix them upon things that are purely spiritual; there are but few that ever do it. But few, even among those also that have such things revealed to them by God himself, and so have infinitely more and firmer ground to believe them, than any one, or all their …
William Beveridge—Private Thoughts Upon a Christian Life The Plan for the Coming of Jesus.
God's Darling, Psalms 8:5-8.--the plan for the new man--the Hebrew picture by itself--difference between God's plan and actual events--one purpose through breaking plans--the original plan--a starting point--getting inside. Fastening a Tether inside: the longest way around--the pedigree--the start. First Touches on the Canvas: the first touch, Genesis 3:15.--three groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac, Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob, …
S. D. Gordon—Quiet Talks about Jesus Eastern Wise-Men, or Magi, visit Jesus, the New-Born King.
(Jerusalem and Bethlehem, b.c. 4.) ^A Matt. II. 1-12. ^a 1 Now when Jesus was born in Bethlehem [It lies five miles south by west of Jerusalem, a little to the east of the road to Hebron. It occupies part of the summit and sides of a narrow limestone ridge which shoots out eastward from the central chains of the Judæan mountains, and breaks down abruptly into deep valleys on the north, south, and east. Its old name, Ephrath, meant "the fruitful." Bethlehem means "house of bread." Its modern …
J. W. McGarvey—The Four-Fold Gospel The Birth and Early Life of John the Baptist.
(Hill Country of Judæa, b.c. 5.) ^C Luke I. 57-80. ^c 57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child] ; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen. xvii. 12; Lev. xii. 3; Phil. iii. 5. Male children were named at their circumcision, probably …
J. W. McGarvey—The Four-Fold Gospel Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant). …
Alfred Edersheim—The Life and Times of Jesus the Messiah Jesus Makes his First Disciples.
(Bethany Beyond Jordan, Spring a.d. 27.) ^D John I. 35-51. ^d 35 Again on the morrow [John's direct testimony bore fruit on the second day] John was standing, and two of his disciples [An audience of two. A small field; but a large harvest]; 36 and he looked [Gazed intently. The word is used at Mark xiv. 67; Luke xxii. 61 Mark x. 21, 27. John looked searchingly at that face, which, so far as any record shows, he was never to see on earth again. The more intently we look upon Jesus, the more powerfully …
J. W. McGarvey—The Four-Fold Gospel Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 24:10 NIVNumbers 24:10 NLTNumbers 24:10 ESVNumbers 24:10 NASBNumbers 24:10 KJV
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