The theology of the balaam oracles: a pagan diviner and the word of god

And Seir, his enemies, will be a possession,

While Israel is demonstrating power.

One from Jacob will have dominion,

And shall destroy the remnant of the city.

In this division of the oracle there are two elements: (1) Her

enemies will be destroyed, and (2) her people will have dominion. Verse 18

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is made of one line of tricola with 3:4:3 meter. The parallelism is a b c //

synonynous and the third is synthetically parallel. The first two cola begin

with the verb hyAhAv; and then have chiasm between the "b" and "c" elements,

“Edom // Seir " and "possession // possession." Rather than use a synonym

for possession," the shift in word order was employed by the poet allowing

for desired literary variety.¹ The word "his enemies" at the end of the second

colon is a bit unexpected, and is hence somewhat stressed by position. The

third colon is a synthetic development of the first two: since Edom is its

possession, Israel is displaying strength,

Edom, along with Moab, was one of the nations Israel was for-

bidden to attack, as has been discussed above.² But since this oracle has

a future prophetic projection, the enmity of Edom against Israel is presumed

(cf. Obadiah'), and final subjugation is promised.

The term "Seir" [ryfiWe] refers to a mountain range in Edom, and

is used regularly as a parallel for "Edom" (Gen. 32:4; 36:8, 9) or a substitute

for Edom (Deut. 1:44; 2:4, 8, 12, etc.). The feminine singular noun

is used only in this verse with this spelling. Usually the feminine singular

¹ Beegle, following Albright, speaks of this as "perfect Canaanite

format." Moses, The Servant of Yahweh, p. 325.

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Whereas David conquered Edom (II Sam. 8:14), after the division

of the Israelite state, Edom became independent again (II Kings 8:20-22). It

then became an implacable foe of Israel, awaiting the final wrath of God

(Isa. 63:1-6).² Here again, Numbers 24 has some reference to the conquests

of David, but deems to refer as well to the final destruction of Israel's foes

Under the Messiah. The last colon of verse 18 employs the idiom 5?n fmY

Meaning "achieves might" or "does valiantly." When Edom falls, Israel

demonstrates power. In the eschaton, when the enemies of Israel are van-

wished, Israel will achieve might.³

Verse 19 is composed of one line of bicola in formal parallelism,

a b // c d e. The meter is 2:3. The subject of the verb D;r;yev; is indefinite,

but probably refers to the Star-Scepter of verse 17.⁴ This verb hdArA means

"to have dominion, rule, dominate." The Star-Scepter makes Israel triumphant

as he gains dominion over the enemies of God's people.

The coming one will destroy the remnant of the city. The verb

in the Hiphil means "to destroy, " "to put to death, " and refers to the
¹ There is also a feminine singular noun hwArAOm, as in Exod.

6:8, and a masculine singular noun wrAOm, e. g., Isa. 14:23.

in the Herodian era, is given by Keil, The Pentateuch, III, 194-95.

L B.

complete victory gained by the Coming One, Anyone who happens to escape

or survive the initial onslaught is to be destroyed. The word "city" in this

verse [ ryfi ] is not defined, but may refer to the (capital) city of Edom (verse

18), Some have taken ryfi to be a proper name. So, the Torah renders, "To

wipe out what is left of Ir."¹ A third approach, as given in the R S. V., is

cake the word ryfi in a collective sense and render "cities.”² This last

approach seems preferable, as it demonstrates an advance in thought. Not

only will the Coming One defeat Moab and have dominion over Edom, but He

will effect dominion over the remnants of all cities. This fits well with a

Messianic point-of-view. Messiah in His Kingdom will exercise dominion

over all peoples, The theme of this oracle has been seen to be: Israel's

Ultimate Blessing Centers in Her Deliverer from All Her Enemies.
The Fifth Oracle (Numbers 24:20)

Oracles five through seven come quite abruptly as extensions

and outgrowths of the fourth oracle. They may be viewed as part of that

oracle in this sense. Yet, since they each have an introductory formula, it

seems best to regard them as separate, though brief, oracles. As outgrowths

of the fourth oracle, these oracles develop the promise of the victory of Israel

over her enemies. These oracles may, in fact, be regarded as "curse oracles,"
¹ J. B. reads "Ar," as does N. E. B.

² So Keil, The Pentateuch, III, 195.

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Balaam regarding Israel. But Israel was given the blessing and her enemies

ttae curse. The fifth oracle reads:

qlemAfE-tx, xr;y.ava

rmaxy.ova OlwAm; xWA.yi.va

qlemAfE MyiOG tywixre

:dbexo ydefE OtyriHExav;

And he saw Amalek,

And he took up his oracle and said:

First among the nations was Amalek,

But its end will be destruction.

Numbers 24:20 has two lines of bicola. The first line has a

2:3 meter in formal parallelism, a b // c d e. Balaam the seer turns from

Israel to several of Israel's enemies, the first of which is Amalek. The second

line of bicola has a 3:3 meter and is in antithetical parallelism, a b c // a' d.

Amalek is termed "first among the nations," not that it was the

most powerful, the pre-eminent, or the first "created; " but because it was

the first to attack Israel (see Exodus 17:8-16). The aggravated assault of

Amalek upon Israel was never forgotten by Israel. It resulted in an over-

whelming defeat of Amalek by Israel at the time of the occasion, as well as

a thorough-going curse on Amalek by Yahweh:

And Yahweh said to Moses, write this in the book as a memorial,

and place it in the ears of Joshua: For I will utterly blot out the

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altar, and he named it, "Yahweh Is My Banner. " And he

said,

For a hand is on the throne of Yah:

for all generations. [ Exod. 17:14-16 ] .

The Amalekites were defeated by Saul (I Sam. 14:48; but see

15:1-35) and David (I Sam. 30:18; II Sam. 8:12). 1 These defeats may be

fogarded as part of the fulfillment of the passage at hand. Yet, there may be

seen a reference to Israel's enemies in the latter days in the reference to

Amalek, just as may be seen in the references to Moab and Edom. Such is

not "spiritual" interpretation; any more so than seeing implements of modern

(and future) warfare in those prophecies describing warfare with spears and

swords. There has to be a correspondence of reality on a literal level. The

nation Amalek met its defeat through Israel, and as a prototype for the enemies

of Israel in the future, Amalek also serves a purpose. .

The Sixth Oracle (Numbers 24:21-22).

The spotlight of judgment turns from Amalek to the Kenites:

yniyqe.ha-tx, xr;ye.va

rmaxy.ov; OlwAm; xWAyiva

20 has nothing to do with "destruction," but is to be compared with Arabic

XXXXX meaning "to be everlasting." OL, XXXIV (1931), 609-12 [ summary in

ZAW, XLIX (1931), 305].

325

:j~n.,qi flas,.Ba MyWiv;

NyiqA rfebAl; hy,h;yi-Mxi yKi

:j~B,w;Ti rUwxa hmA-dfa

And he saw the Kenite,

And he took up his oracle and said:

Your dwelling place is enduring,

And your nest is set in the cliff;

Nevertheless, Kain shall be consumed,

How long? Assur will take you captive.

Verses 21-22 form a brief oracle that remains somewhat obscure.

Verse 21 begins with an introductory line of bicola patterned after that of verse

20. The vision of Balaam is now focused on the Kenites. The second line of

bicola has the meter 2:3, in synonymous parallelism, a b // a' c b'

Greenstone observes that there may be a qualitative difference

in the oracles against the Kenites and the Amalekites. Whereas the Amalekites

are Israel's first enemies, the Kenites were often quite friendly to Israel. He

writes:

Israel on the part of the Kenites. This brief prophecy is therefore

couched not in the vengeful spirit of the prophecies against Moab,

Edom and Amalek, but rather in a sympathetic form.¹

Yet the prophecy is remarkable, in that Assur, the nation whose rise to inter-
¹ Julius H. Greens tone, The Holy Scriptures: Numbers, With

Commentary (Philadelphia: The Jewish Publication Society of America, 5708/

1948), p. 272.

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national power was still long off—is cited as the ultimate foe of the Kenites.

verse. The Kenites who thought they were secure lived under an ominous

curse. The word Nqe "nest," appears to be a play on the word "Kenite"

[yniyqe]. The Kenites regarded their position as unassailable. This word

“nest" is used in other places as a figure of security Ger. 49:16; Obad. v.

4; flab. 2:9), which prove to be insecure after all.

Such is expressed in the twenty-second verse: the Kenites

will be destroyed. The use of yKi plus the pleonastic Mxⁱ¹ serves to stress

the unexpected end of the "secure" Kenites. "Nevertheless"--i. e., despite

her seeming security--the Kenite would be exterminated. The verb rfaBA in

the Piel means "to burn," "to consume," "to be destroyed."² There may be

a play on words in the use of the verb for "burning. " The noun Nyiqa is related

to the word for "smith."³ The meaning seems to be, "one who works with heat

will be burned."⁴

"Numbers," JBC, I, 96. Cf. , Nelson Gleuck, "Transjordan, " Archaeology and

p. 434.

222, n. 102.

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The second colon of verse 22 begins with aposiopesis, or

means by which the Kenites will be taken captive. Assur is often used as the

symbol of an invading army and world power (Hos. 12:2 [ Eng. v. 1 ] ; 14:4

[Eng, v. 3]; Isa. 10:5; 14:25; 23:13). Its use in the Balaam oracles has

occasioned great debate. Many critics have dated the last oracles late due

to such words as "Algur, "2 Others have attempted to emend the text to avoid

the difficulty. Moriarty, for example, renders the word as a verb from the

root rUw. He translates, "even as I watch."³ Snaith says respecting the

word Augur that "no one is happy about this reference."⁴ And Rowley remarked

that he is doubtful if the original meaning has yet been penetrated.⁵

Assur was known even in Abraham's time as a powerful people,

however, so that the mention of Assur should not be dismissed too quickly by

Albright, "Oracles," p. 222, n. 104.

and Sons, Ltd. , 1963 [ First published in the BJRL, XXXIV (1951-1952), 81-

118 ] ), pp. 30-31, n. 3. In this note, Rowley observes Albright's recon-

struction with some approval (see note 3, above).

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the reader.1 If this is indeed prophetic prophecy, as it purports to be, there

as Yahweh's future instrument of judgment. The predictions of the fourth

oracle are more marvelous than those of the sixth.
Seventh Oracle (Numbers 24:23-24).

With the mention of Assur, Balaam is led to give his last oracle:

rmaxyo.va OlwAm; xWA.yi.va

:lxe OmWu.mi hy,h;yi ymi yOx

MyTiKi dy.ami Myciv;

rb,re-Un.fiv; rUw.xa Un.fiv;

:dbexo ydefE xUh-Mgav;

And he took up his oracle and said:

Woe! Who can live except God establish him?

For ships will come from the direction of Kittim,

And they will afflict Assur and they will afflict Eber,

And he also will come to destruction.

The first verse has one line of bicola in formal parallelism, with

3:5 meter. This oracle begins a bit more abruptly than the preceding two. Per-

haps this is because of the wide range of the oracle as well as its climactic

nature. The first colon is the now well-familiar introductory formula.

Reformed Publishing Company, 1972), p. 413, n. 43.

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The second colon is a summary of the theology of the nations in

him!” For the believer, the providence of God occasions joy. But for one

not related to Him, the proper response is indeed "Alas!" Balaam speaks for

himself and for the nations in uttering this word. God is in control of the

nations. This is the lesson that is taught throughout the oracle corpus. Balak

and Balaam attempted to control history by means of mantic powers and acts

of magic. Such is useless. God is in control. As Daniel wrote centuries

later:

He removes kings and he establishes kings.

[ Dan. 2:21 a, b].

None is able to live, except God establishes it. In his "Alas;" Balaam realizes

the ultimate futility of his vocation. God is in control.

Verse 24 has occasioned a gaggle of guesses. As the text stands,

however, there is one line of tricola. The mention of Assur leads to this verse,

as Assur and the afflictors of Assur are said to meet their respective dooms.

And in all this there is the absolute: God is in control.

The first colon states that ships will come from Kittim. The word

"ships" [Myci] is a rare term in the Hebrew Bible, used elsewhere in Isaiah

33:21 and Ezekiel 30:9. The expression dy.ami is renderd "from the direction of."¹

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to Cyprus in the Balaam oracles. Ultimately the reference is to Rome, as in

the Qumran materials,¹ and in Daniel.²

Whereas the debate concerning this verse will continue, we

prefer to take it as a magnificent panorama of history. The ships from Kittim

speak of Western powers which will afflict Eastern powers (Assur and Eber).

Then the Western powers too will finally be destroyed. If this is the correct

interpretation of the verse, then there should be no surprise that it is a

debated verse. For this would mean that Balaam was given a glimpse of the

scope of history of the nations that is truly remarkable.³

Although difficulties abound, this prophecy appears to be a

fitting climax to the oracle corpus. This is indeed an expression of what

this people will do to your people in the latter days" (Num. 24:14). More
¹ See above, chapter II, pp. 27-37.

² Cf., Dan. 11:30. Compare the comments on this verse by

John F. Walvoord, Daniel, The Key to Prophetic Revelation: A Commentary

(Chicago: Moody Press, 1971), and Leon Wood, A Commentary on Daniel

(Grind Rapids: Zondervan Publishing House, 1973). F. F. Bruce, Second

Thoughts on the Dead Sea Scrolls (2d ed.; London: The Paternoster Press,

1961), p. 40, relates Daniel 11:30 and Numbers 24:24.

pp. 222-23; idem, Yahweh and the Gods of Canaan, p. 16, n. 40; Snaith,

and Samuel in den Spruchen des Bileam, " ZAW, XXVIII (1908), 227-

28; Felix Perles, "Zu Numeri 24 23, " ZAW, XXIX (1909), 73.

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world powers" that will be judged (Matt. 25:31-46) before Israel's Kingdom

is set up.¹
Conclusion

This chapter began with the affirmation that biblical theology

Must have its starting point in the exegesis of the text. The present writer

is well aware that the approach he has taken in exegetical methodology will

pot commend him in some circles. For many, the attempt to exegete the text

“as it stands" is regarded as simplistic, an exercise in naivete, Yet it would

appear that this naive approach is far more objective a goal than to attempt

to exegete the text as it "might have been." This latter practice would allow

for the demonstration of ingenuity, but it gives little basis for theology.

If exegesis is the starting point for biblical theology, as Her-

mann Schultz maintained,² then one may also point to the truism: sound ex-

ogesis is the starting point for sound biblical theology. There was thus

little attempt to be novel or innovative in the exegesis given above. The

desire was rather to "lead-out" from the text that which is inherent in it.

In his chapter we have surveyed the role of the curse in the

ancient Near East as well as the concept of the masal. We then moved to

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in this regard in terms of the role of the various designations for deity. But

the present chapter contains material arguing for the unity of the corpus on

the basis of the text we have before us. The unity is not static, nor do we

believe that the unity is the result of editing in the sense of the literary-

critical school. Rather, we believe the unity to be original with the writing

of the documents at hand. The unity is progressive and dynamic, exhibiting

structure, dramatic flow, climax--yes, and art.

Within the narrative and the oracles there are moments of high

tension and other times of sad irony. There are levels of outstanding poetry

and magnificent prophecy. The figures of speech employed are bold and

graphic. There is an economy of language at times; at other times there is

the familiar Semitic device of, repetition.

Certainly in the Balaam story we are concerned with the art of

man coupled to the word of God--the dual-natured Scriptures. And the thing

that is so hard to conceive of in this instance is that the man involved was

less than a Yahwist; he was a fraud--an imposter whom Yahweh used to His

own glory. As recorded by one infinitely more genuine than Balaam, but whose

words were no more inspired--Yahweh says:

For my own sake, for my own sake I act;

For how may [ My Name ] be profaned?

For my glory to another I do not give!

[Isa. 48:11]

CHAPTER VI

A THEOLOGICAL STUDY:

THE THEOLOGY OF THE BALAAM PERICOPE

Ronald M. Hals begins his monograph, The Theology of the Book

reaction to the title, "The Theology of the Book of Ruth" is quite likely a

doubt as to the importance, or even the existence, of any such theology.”¹

An initial response to the title of the present chapter might be similar to

that imagined by Hals regarding his theme: Is there in fact an important

role in theology for Balaam? Or does he play a role in the theology of the

Old Testament at all?

As was noted in the introductory chapter to this present paper,

however, there are Old Testament scholars of high repute who have found

these several chapters of the Book of Numbers to be intensely theological.

In fact, some have indicated that Numbers 22-24 contain the quintessence
^l Ronald M. Hals, The Theology of the Book of Ruth, Facet Books,

Biblical Series--23, ed. John Reumann (Philadelphia: Fortress Press,

1969), p. 1.

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Moriarty: "few sections in the Pentateuch are more important theologic-

ally than this remarkable narrative. In a real sense the Balaarn story

may be said to summarize the revelation of God's purpose as it was com-

municated to Moses."¹

In a similar fashion, Gerhard von Rad, in his book, Moses, ex-

claims: In a wonderful way, this story sums up the whole of the reve-

lation of God given through Moses."² There is also the estimation of our

account by Soulek who writes, "The Balaam pericope is a weighty com-

ponent of the message concerning the salvation work of Yahweh."³

But before exploring our account for its theological implications,

and thus evaluating these ebullient remarks, it will be well to review the