He took up his parable, and said, “From Aram has Balak brought me, the king of Moab from the mountains of the East. Come, curse Jacob for me. Come, defy Israel.
How shall I curse whom God has not cursed? How shall I defy whom Yahweh has not defied?
Parallel Translations
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He took up his parable, and said, “From Aram has Balak brought me, the king of Moab from the mountains of the East. Come, curse Jacob for me. Come, defy Israel.
How shall I curse whom God has not cursed? How shall I defy whom Yahweh has not defied?
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And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel.
How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied?
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And he took up his parable, and said: From Aram Balak bringeth me, the king of Moab from the mountains of the East: 'Come, curse me Jacob, and come, execrate Israel.'
How shall I curse, whom God hath not cursed? And how shall I execrate, whom the LORD hath not execrated?
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (34)
- Numbers 23:23 (v8) Surely there is no enchantment with Jacob; Neither is there any divination with Israel. Now it shall be said of Jacob and of Israel, ‘What…
- Numbers 23:20 (v8) Behold, I have received a command to bless. He has blessed, and I can’t reverse it.
- Isaiah 44:25 (v8) who frustrates the signs of the liars, and makes diviners mad; who turns wise men backward, and makes their knowledge foolish;
- Numbers 22:12 (v8) God said to Balaam, “You shall not go with them. You shall not curse the people, for they are blessed.”
- Numbers 22:5-6 (v7) He sent messengers to Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him,…
Show all 34 cross-references
- Numbers 23:18 (v7) He took up his parable, and said, “Rise up, Balak, and hear! Listen to me, you son of Zippor.
- Numbers 24:3 (v7) He took up his parable, and said, “Balaam the son of Beor says, the man whose eyes are open says;
- Deuteronomy 23:4 (v7) because they didn’t meet you with bread and with water on the way when you came out of Egypt, and because they hired against you Balaam the…
- Numbers 24:15 (v7) He took up his parable, and said, “Balaam the son of Beor says, the man whose eyes are open says;
- Numbers 24:23 (v7) He took up his parable, and said, “Alas, who shall live when God does this?
- Job 29:1 (v7) Job again took up his parable, and said,
- Psalms 78:2 (v7) I will open my mouth in a parable. I will utter dark sayings of old,
- Isaiah 47:12-13 (v8) “Stand now with your enchantments and with the multitude of your sorceries, in which you have labored from your youth, as if you might…
- Micah 2:4 (v7) In that day they will take up a parable against you, and lament with a doleful lamentation, saying, ‘We are utterly ruined! My people’s…
- 1 Samuel 17:45 (v7) Then David said to the Philistine, “You come to me with a sword, with a spear, and with a javelin; but I come to you in the name of Yahweh…
- 2 Samuel 23:9 (v7) After him was Eleazar the son of Dodai the son of an Ahohite, one of the three mighty men with David, when they defied the Philistines who…
- Job 27:1 (v7) Job again took up his parable, and said,
- Proverbs 26:2 (v7) Like a fluttering sparrow, like a darting swallow, so the undeserved curse doesn’t come to rest.
- Matthew 13:33 (v7) He spoke another parable to them. “The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was…
- Matthew 13:35 (v7) that it might be fulfilled which was spoken through the prophet, saying, “I will open my mouth in parables; I will utter things hidden from…
- Mark 12:12 (v7) They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went…
- Genesis 10:22 (v7) The sons of Shem were: Elam, Asshur, Arpachshad, Lud, and Aram.
- Genesis 28:2 (v7) Arise, go to Paddan Aram, to the house of Bethuel your mother’s father. Take a wife from there from the daughters of Laban, your mother’s…
- Genesis 28:7 (v7) and that Jacob obeyed his father and his mother, and was gone to Paddan Aram.
- Numbers 22:11 (v7) ‘Behold, the people that has come out of Egypt covers the surface of the earth. Now, come curse me them. Perhaps I shall be able to fight…
- Numbers 22:17 (v7) for I will promote you to very great honor, and whatever you say to me I will do. Please come therefore, and curse this people for me.’ ”
- Numbers 24:21 (v7) He looked at the Kenite, and took up his parable, and said, “Your dwelling place is strong. Your nest is set in the rock.
- 1 Samuel 17:10 (v7) The Philistine said, “I defy the armies of Israel today! Give me a man, that we may fight together!”
- 1 Samuel 17:25-26 (v7) The men of Israel said, “Have you seen this man who has come up? He has surely come up to defy Israel. The king will give great riches to…
- 1 Samuel 17:36 (v7) Your servant struck both the lion and the bear. This uncircumcised Philistine shall be as one of them, since he has defied the armies of…
- 2 Samuel 21:21 (v7) When he defied Israel, Jonathan the son of Shimei, David’s brother, killed him.
- Ezekiel 17:2 (v7) “Son of man, tell a riddle, and speak a parable to the house of Israel;
- Ezekiel 20:49 (v7) Then I said, “Ah Lord Yahweh! They say of me, ‘Isn’t he a speaker of parables?’ ”
- Habakkuk 2:6 (v7) Won’t all these take up a parable against him, and a taunting proverb against him, and say, ‘Woe to him who increases that which is not…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On v7 Cause that all may hate and detest them.
Cause that all may hate and detest them.
Or, Syria.
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Or, prophecy.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–8 Num 23:7 And he took up his parable, and…
Num 23:7 And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, [saying], Come, curse me Jacob, and come, defy Israel.
Ver. 7. And he took up his parable.] Or, Pithy and powerful speech, uttered in numerous and sententious terms, and taken among the heathen for prophecies or oracles: poemata pro vaticiniis, &c. Poets were taken for prophets, {Tit 1:12} and poems for prophecies. Hence their στοιχομαντεια, wherein opening a book of Homer, Hesiod, &c., they took upon them, by the first verse they lighted upon, to divine. Tragedians also, for their parables, or master sentences, were highly esteemed of old, insomuch as, after the discomfit of the Athenians in Sicily, they were relieved who could repeat somewhat of Euripides.
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Out of Aram.] Aram Naharim, or Mesopotamia, so called, because it is situated between those two rivers of Paradise, Tigris and Euphrates. This was Abraham’s country, where, while he was in it, he "served strange gods." {Jos 24:2}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7–8 He took up, to wit, into his mouth; he…
He took up, to wit, into his mouth; he expressed or spoke.
His parable, i.e. his oracular and prophetical speech; which he calls a parable, because of the weightiness of the matter, and the majesty and smartness of the expressions which is usual in parables.
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From Aram; from Aram, Naharaim, or Mesopotamia, Deu 23:4. See Gen 10:22. Aram lay
towards the mountains of the east: the east was infamous for charmers or soothsayers, Isa 2:6.
Jacob; the posterity of Jacob, i.e. Israel, as it here follows.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv7–8 And he took up his parable, and said,.... Pronounced…
And he took up his parable, and said,.... Pronounced the word, the prophetic word, which God had put into his mouth; so the Targums of Jonathan and Jerusalem call it, the parable of his prophecy; so called, because, in prophecies, often figurative and enigmatical expressions are used, and also sententious and weighty ones, either of which are sometimes called parables; see Psa 78:2,
Balak the king of Moab hath brought me from Aram; or Syria, that is, from Mesopotamia, as the Septuagint translate it; and so the Targum of Jonathan, from Aram or Syria, which is by Euphrates:
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out of the mountains of the east: it being the mountainous part of Mesopotamia or Chaldea, where Balaam dwelt, which lay to the east of the land of Moab:
saying, come, curse me Jacob, and come, defy Israel; he owns that this was Balak's view in sending for him; nor does he deny that be himself came with such an intention, could he be able to execute it; even curse the people of Israel, with the utmost abhorrence and detestation of them, and in the most furious and wrathful manner, as the last word used signifies.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v7 His parable - That is, his oracular and prophetical…
His parable - That is, his oracular and prophetical speech; which he calls a parable, because of the weightiness of the matter, and the liveliness of the expressions which is usual in parables. Jacob - The posterity of Jacob.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7–8 Verse 7. And he took up his parable] משלו…
Verse 7. And he took up his parable] משלו meshalo, see on Nu 21:27. All these oracular speeches of Balaam are in hemistich metre in the original. They are highly dignified, and may be considered as immediate poetic productions of the Spirit of God; for it is expressly said, Nu 23:5, that God put the word in Balaam's mouth, and that the Spirit of God came upon him, Nu 24:2.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v7 Num 23:7. His parable — That is, his oracular…
Num 23:7. His parable — That is, his oracular and prophetical speech; which he calls a parable, because of the weightiness of the matter, and the liveliness of the expressions which is usual in parables. Jacob — The posterity of Jacob.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v7 Aram - Or, “highland.” This term denotes the whole…
Aram - Or, “highland.” This term denotes the whole elevated region, from the northeastern frontier of Palestine to the Euphrates and the Tigris. The country between these streams was especially designated “Aram-naharaim,” or “Aram of the two rivers:” the Greeks called it Mesopotamia; and here, according to Deu 23:4, was Balaam’s home. Compare Num 22:5 note.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v7 Parable. Beginning to speak in a beautiful and poetic…
Parable. Beginning to speak in a beautiful and poetic style, like a man inspired. (Calmet) --- Mashal, denotes a striking and elegant prophecy. (Menochius) --- Aram, when placed alone, properly means Syria; but when Padan or Naharaim are added, Mesopotamia is meant, whence Balaam came, Deuteronomy xxii. 5. --- East of Moab, though lying to the north, or higher part of Mesopotamia. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7–8 took up his parable--that is, spoke under the influence…
took up his parable--that is, spoke under the influence of inspiration, and in the highly poetical, figurative, and oracular style of a prophet.
brought me from Aram--This word joined with "the mountains of the East," denotes the upper portion of Mesopotamia, lying on the east of Moab. The East enjoyed an infamous notoriety for magicians and soothsayers (Isa 2:6).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7–8 BALAAM’S FIRST PROPHECY, Num_23:7-12.
BALAAM’S FIRST PROPHECY, Num_23:7-12.
7. Parable — Hebrew mashal, a simile. Hengstenberg makes the use of this word in reference to the prophecies of Balaam an indication of the difference between them and real prophecy. All these oracular speeches of Balaam are, in the Hebrew, in a highly poetic form. They are dignified and sublime productions immediately caused by the Spirit of God. The mental eye of the speaker was fixed only upon what he saw, and this he uttered without the least regard to the expectations and desires of his hearers. The very first utterance must have extinguished all hope in the mind of the Moabite king. Aram literally signifies the high land. The Seventy render it Mesopotamia. See Num_22:5, note; Deu_23:4; Gen_29:1, note. When Aram is used alone it generally denotes Western Syria, and when Mesopotamia is designated the word naharayim, of the two rivers, is added. This high land swarmed with soothsayers.
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Of the east — The exact direction was northeast. The Hebrews were accustomed to specify only the four principal points of the compass.
Defy — Rather detest, with angry threats and fierce indignation. See Dan_11:30.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On v7 7. he took up his parable] i.e. he took…
7. he took up his parable] i.e. he took up upon his lips, he uttered; Num_23:18, Num_24:3; Num_24:15; Num_24:20 f., Num_24:23. Cf. Job_27:1; Job_29:1, Amo_5:1 and frequently. On the Heb. mâshâl (‘parable’), a didactic or artistic utterance, see Num_21:27.
Aram] i.e. Aram-naharaim. See on Num_22:5. The short form Aram (cf. Hos_12:12, where the meaning is the same as here) usually denotes the more westerly regions of which Damascus was the capital.
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the mountains of the East] The high ranges of the Syrian desert, the country of the nomad ‘children of the east’ (Jer_49:28, Eze_25:4; Eze_25:10), who wandered E . of Ammon, Moab, and Edom.
7–10. Balaam’s first prophetic message. This consists of seven short couplets. Balaam declares the uselessness of Balak’s action in fetching him for the purpose of cursing (Num_23:7 f.); the security of Israel, their separateness from other nations, and their great numbers (Num_23:9-10 a); and he prays that his end may be like theirs (Num_23:10 b).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7–8 Took up his parable. lvm. (cf. Num_21:27) Balaam"s utterances…
Took up his parable. lvm. (cf. Num_21:27) Balaam"s utterances were in the highest degree poetical, according to the antithetic form of the poetry of that day, which delighted in sustained parallelisms, in lofty figures, and in abrupt turns. The "mashal of Balaam resembled the "burden" of the later prophets in this, that it was not a discourse uttered to men, but a thing revealed in him of which he had to deliver himself as best he might in such words as came to him. His inward eye was fixed on this revelation, and he gave utterance to it without consideration of those who heard. Aram, i.e., Aram-Naharaim, or Mesopotamia. (cf. Gen_29:1 Deu_23:4) Defy, or "threaten," i.e., with the wrath of Heaven. Jacob. The use of this name as the poetical equivalent of Israel shows that Balaam was familiar with the story of the patriarch, and understood his relation to the people before him.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v7 and said
and said
In the prophecies of Balaam God testifies on behalf of His people rather than (as usual) to them. It is the divine testimony to their standing as a redeemed people in view of the serpent "lifted up," and of the water from the smitten rock. Num 21:5-9; Num 20:11. Their state was morally bad, but this was a matter concerning the discipline of God, not His judgment. The interpretation of the prophecies is literal as to Israel, typical as to Christians. Through Christ "lifted up" Joh 3:14 our standing is eternally secure and perfect, though our state may require the Father’s discipline; 1Co 11:30-32; 2Co 1:4-9; 2Co 1:10-13 meantime, against all enemies, God is "for us." Rom 8:31.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v7 Balak has brought me from Aram ... the king…
Balak has brought me from Aram ... the king of Moab from the eastern mountains
These phrases mean the same thing. (See: Parallelism)
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'Come, curse Jacob for me,' ... 'Come, defy Israel.'
Both of these statements mean the same thing. They emphasize that Balak wants Balaam to curse the people of Israel. (See: Parallelism)
How can I curse those whom God has not cursed? How can I oppose those whom Yahweh does not oppose?
These rhetorical questions emphasize Balaam's refusal to disobey God. They can be translated as statements. AT: "But I cannot curse those whom God has not cursed. I cannot fight against those whom Yahweh does not fight!" (See: Rhetorical Question)
translationWords
prophet
Aram
king
curse
Jacob
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v7 23:7-10 In his first oracle from God (23:5, 16),…
23:7-10 In his first oracle from God (23:5, 16), Balaam rehearsed the circumstances that brought him to Moab, emphasized God’s special relation with Israel, and declared his intention of protecting them from harm. • These poetic oracles illustrate the parallelism of Hebrew poetry. Parallel lines reinforce the content by repeating important concepts in a highly structured pattern. • Aram: Aram-naharaim (Gen 24:10) is another name for North Mesopotamia, where Balaam’s home of Pethor was located (Num 22:5). • The eastern hills are a line of mountains in North Syria.
23:7-8 Instead of cursing Israel, the seer noted their special status (cp. Exod 19:5-6; Deut 7:6-9) and observed that God’s blessing had turned a humble people into a great nation (cp. Gen 12:2-3; 13:16; 28:14). Balaam wished for similar good fortune to come his way (Num 23:10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.