Numbers 22 22

Numbers 22:22 kjv

And God's anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

Numbers 22:22 nkjv

Then God's anger was aroused because he went, and the Angel of the LORD took His stand in the way as an adversary against him. And he was riding on his donkey, and his two servants were with him.

Numbers 22:22 niv

But God was very angry when he went, and the angel of the LORD stood in the road to oppose him. Balaam was riding on his donkey, and his two servants were with him.

Numbers 22:22 esv

But God's anger was kindled because he went, and the angel of the LORD took his stand in the way as his adversary. Now he was riding on the donkey, and his two servants were with him.

Numbers 22:22 nlt

But God was angry that Balaam was going, so he sent the angel of the LORD to stand in the road to block his way. As Balaam and two servants were riding along,

Numbers 22 verses

Numbers 22 22 Meaning

Numbers 22:22 describes a pivotal moment in the narrative of Balaam. It reveals that despite God's previous conditional permission for Balaam to go with the Moabite envoys, divine anger was kindled. This anger stemmed not merely from the act of going, but from Balaam's underlying motive and spirit of disobedience in pursuing riches, as revealed later in the narrative. To thwart Balaam's wicked intention of cursing Israel, the Angel of the Lord appeared as an adversary, obstructing his path, though Balaam himself remained initially unaware of the divine presence due to spiritual blindness.

Numbers 22 22 Context

Numbers chapter 22 begins with Balak, the king of Moab, filled with dread at the Israelites' advance, recognizing their overwhelming numbers and military might. He summons Balaam, a renowned diviner and prophet from Mesopotamia, believing that anyone Balaam blesses is blessed, and anyone he curses is cursed. Balak seeks Balaam's services to curse Israel, thus weakening them for battle.

Initially, God explicitly tells Balaam not to go or curse Israel because they are blessed (v. 12). However, when Balak sends more prestigious and numerous envoys with a greater promise of honor and reward, Balaam goes back to God, essentially trying to persuade God to change His mind or to find an exception. God then tells Balaam, "Go with them, but only do what I tell you" (v. 20).

Verse 22 is profoundly significant because immediately after this conditional permission, God's anger ignites because Balaam went. This apparent contradiction highlights the difference between God's perfect will and His permissive will. Balaam's eager departure, likely motivated by covetousness for the promised rewards (as hinted by 2 Pet 2:15-16 and Jude 1:11), showed his heart was not aligned with God, even if his external actions seemed to obey. God's anger is against the disposition and perversity of Balaam's heart. Historically, this account underlines the absolute sovereignty of the God of Israel over even the most powerful pagan diviners and curses, positioning Yahweh as supreme over all deities and spiritual forces believed to operate in the ancient Near East. It also polemicizes against the common belief that divine favor could be magically manipulated for personal gain.

Numbers 22 22 Word analysis

• But God’s anger: wavyiḥar ’af-’ĕlōhîm (וַיִּ֤חַר אַף־אֱלֹהִים֙). The conjunction "But" signals a sharp contrast between Balaam's outward action (going, ostensibly with permission) and God's internal displeasure. Yiḥar (was kindled) implies a burning or hot anger, stemming from God's righteous indignation. ’af literally means "nose" or "nostrils," a Hebrew idiom for wrath due to the flaring of the nostrils in anger. This signifies an immediate, deep-seated displeasure.
• was kindled: yiḥar (יִחַר). From the root ḥārāh, to glow, to burn. It denotes a strong, visceral reaction of divine wrath. God's anger here is not a loss of control but a holy indignation at sin, particularly Balaam's perversity and greedy intent hidden behind outward compliance.
• because he went: kî hôlēkh hû’ (כִּי־הוֹלֵךְ֙ ה֔וּא). This is the crux. It's not the simple act of going (as God gave conditional permission) but the manner or spirit in which he went. The participial form hôlēkh (going) suggests a continued or sustained action driven by a specific disposition. Balaam was keen to go, indicating his impure motives. God sees the heart (1 Sam 16:7).
• and the angel of the Lord: ûmal’akh YHVH (וּמַלְאַ֧ךְ יְהוָה֙). Mal’akh YHVH (Messenger of Yahweh) often refers to a divine representative, at times understood as a pre-incarnate appearance of the Son of God, or God Himself acting through a distinct messenger. This figure consistently acts on Yahweh's behalf, often with divine authority, revealing God's direct involvement in human affairs.
• took his stand: vayyityatstsēv (וַיִּתְיַצֵּב֙). From the root yātsav, to station oneself, to present oneself. It implies a deliberate, determined positioning to confront or obstruct. The angel wasn't merely passing by; he took a specific, blocking stance.
• in the way: badderekh (בַּדֶּרֶךְ֙). Literally "on the path." It emphasizes the specific location of the confrontation. The intervention occurred precisely where Balaam was pursuing his corrupted path, demonstrating God's direct obstruction of unrighteousness.
• as an adversary against him: ləśāṭān (לְשָׂטָן֙). Here, śāṭān is used not as a proper noun referring to "Satan," but as a common noun meaning "adversary" or "one who opposes." The angel of the Lord took on the role of an obstruction or opponent against Balaam, sent by God. This shows God Himself can use an "adversary" to correct or confront.
• Now he was riding on his donkey: Balaam's use of a donkey highlights his ordinary means of travel. This seemingly mundane detail sets up the subsequent, extraordinary divine intervention involving the animal itself.
• and his two servants were with him: These servants serve as silent witnesses, confirming Balaam's state and movements. Crucially, they do not see the angel, highlighting Balaam's spiritual blindness.

Words-group by words-group analysis:

• "But God's anger was kindled because he went": This phrase encapsulates divine indignation at internal disposition rather than outward action. God permits the action but judges the heart's motivation behind it, contrasting apparent compliance with spiritual rebellion. Balaam was eager, driven by greed, which ignited God's holy wrath.
• "and the angel of the Lord took his stand in the way as an adversary against him": This details God's active, direct intervention to prevent a perverted course of action. The Angel of the Lord embodies God's presence and serves as a divinely appointed obstruction. This foreshadows the direct confrontation where the donkey becomes an instrument of divine communication and revelation, exposing Balaam's spiritual blindness and challenging his perceived prophetic abilities.

Numbers 22 22 Bonus section

• The usage of satan as "adversary" or "opposer" here (a verb, then a noun l'satan) predates the developed theological concept of a specific entity, Satan, the devil. It shows the root meaning of the term as one who opposes or obstructs. Here, the Angel of the Lord is a divinely appointed śāṭān to stop Balaam.
• This verse introduces the central tension of the Balaam narrative: human will (Balaam's greedy desire for reward) vs. divine will (God's plan to bless Israel). Despite initial divine directives, Balaam pushes God, highlighting how human stubbornness or self-interest can compromise spiritual purity and divine leading.
• The narrative serves as a strong polemic against pagan divination, demonstrating that even a revered non-Israelite prophet is ultimately subject to the sovereign will of Yahweh, who cannot be manipulated or coerced by human magical practices. God intervenes directly to counteract attempted curses.

Numbers 22 22 Commentary

Numbers 22:22 is a profound testament to God's absolute sovereignty and His unerring discernment of the human heart. It resolves the seeming paradox of God granting permission to Balaam to go (v. 20) and then being angered by his going (v. 22). The crucial distinction lies in Balaam's internal motivation. While God permits freedom of choice, even toward folly, His divine anger is roused by the "perverseness" (as clarified in Num 22:32) and the avarice that fueled Balaam's eager journey. Balaam, a professional diviner, desired the monetary reward more than pure obedience.

The appearance of the Angel of the Lord, adopting the role of an "adversary" (satan), underscores that divine opposition can be a merciful intervention to prevent a soul from falling further into sin. God was actively protecting His people and ensuring His covenant promises would stand. Balaam’s inability to see the angel, in stark contrast to his donkey, powerfully demonstrates his spiritual blindness, despite his renowned prophetic abilities. His "eyes" were fixed on earthly gain, not on divine reality, showing how a person can possess spiritual gifts yet lack true spiritual discernment or purity of heart. This event ultimately ensured that any curses Balaam might utter would be turned into blessings, serving God's ultimate plan.