Numbers 22 28

Numbers 22:28 kjv

And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?

Numbers 22:28 nkjv

Then the LORD opened the mouth of the donkey, and she said to Balaam, "What have I done to you, that you have struck me these three times?"

Numbers 22:28 niv

Then the LORD opened the donkey's mouth, and it said to Balaam, "What have I done to you to make you beat me these three times?"

Numbers 22:28 esv

Then the LORD opened the mouth of the donkey, and she said to Balaam, "What have I done to you, that you have struck me these three times?"

Numbers 22:28 nlt

Then the LORD gave the donkey the ability to speak. "What have I done to you that deserves your beating me three times?" it asked Balaam.

Numbers 22 verses

Numbers 22 28 Meaning

Numbers 22:28 describes a supernatural intervention by the Lord, who miraculously enabled Balaam's she-donkey to speak. This astonishing act was a direct confrontation to Balaam's harsh treatment of the animal and a revelation of his profound spiritual blindness, exposing his unrighteous anger and initiating a pivotal moment for divine revelation regarding God's protective plan for Israel. It underscores God's absolute sovereignty over creation and His ability to communicate His will through the most unexpected means when conventional means, or those meant to hear, fail to understand His purposes.

Numbers 22 28 Context

Numbers chapter 22 initiates the narrative of Balak, the king of Moab, summoning Balaam, a Mesopotamian diviner-prophet renowned for his blessings and curses. Balak fears the Israelites, who have encamped near Moab, and desires Balaam to curse them. Despite the Lord forbidding him to go initially (vv. 12-13), Balaam succumbs to the allure of greater wealth offered by Balak's persistent envoys (vv. 15-18). Although Balaam outwardly maintains that he can only speak what the Lord puts in his mouth, his subsequent actions—departing for Moab with the second delegation and growing angry at his donkey—reveal his underlying covetousness and desire to please Balak.

The immediate context leading to verse 28 details Balaam's journey. Unknown to Balaam, an Angel of the Lord stands in the way to block his path. The donkey, however, perceives the angel, responding by deviating from the road, pressing against a wall, and finally lying down. Each time, Balaam, blinded to the divine presence, brutally beats his donkey, culminating in the third instance when his rage prompts the miraculous intervention. Verse 28 is the dramatic climax, where God supernaturally empowers the donkey to vocalize a direct challenge to Balaam, forcing him to acknowledge his irrational cruelty and the extraordinary reality unfolding before him, preparing him for the divine revelation that follows. Historically, diviners like Balaam were sought for their presumed ability to influence fate through words; this passage turns that power on its head by showing God's unyielding control and His willingness to humble even those who claim spiritual authority.

Numbers 22 28 Word analysis

• Then the Lord opened (וַיִּפְתַּח יְהוָה, Vayyi'ftach YHWH):

  • וַיִּפְתַּח (Vayyi'ftach): "And opened," from the verb פָּתַח (patach), meaning to open. The waw-consecutive (וַיִּ) indicates a direct and immediate action, highlighting the sudden, miraculous nature of the event.
  • יְהוָה (YHWH): The covenant name of God, emphasizing the personal, active, and sovereign God of Israel as the agent behind this astonishing event, not merely a pagan deity or blind chance. This asserts divine control over all creation.

• the mouth (אֶת־פִּי, et-pi):

  • פִּי (pi): The construct form of פֶּה (peh), meaning "mouth." This denotes the physical opening through which speech occurs. Its direct reference emphasizes that literal, intelligible speech was produced.

• of the donkey (הָאָתוֹן, Ha'athon):

  • הָאָתוֹן (Ha'athon): "The she-donkey." אָתוֹן specifically refers to a female donkey, an animal common for riding and bearing burdens. Its humble and mundane nature starkly contrasts with the extraordinary event, emphasizing God's ability to use the lowliest creatures to perform His will and shame human pride. The definite article (הָ) specifies this particular donkey.

• and she said (וַתֹּאמֶר, Vatto'mer):

  • וַתֹּאמֶר (Vatto'mer): "And she said," from the verb אָמַר (amar), "to say, speak." The waw-consecutive signals that her speech was a direct, immediate consequence of God opening her mouth. This implies intelligible, rational communication, not merely an animalistic sound.

• to Balaam (לְבִלְעָם, Le'Bil'am):

  • לְבִלְעָם (Le'Bil'am): "To Balaam." The recipient of this astonishing message is a prominent diviner, highlighting the direct and personal nature of the divine rebuke. It confronts him face-to-face with his irrational behavior.

• 'What have I done (מַה־עָּשִׂיתִי, Mah-asíti):

  • מַה־עָּשִׂיתִי (Mah-asíti): "What have I done," a rhetorical question designed to express innocence and to challenge Balaam's unjustifiable violence. It forces him to consider the motive behind his rage.

• to you (לְךָ, Lechá):

  • לְךָ (Lechá): "To you," emphasizing that the donkey's action was not a threat or opposition but a response directed personally towards Balaam.

• that you have struck me (כִּי הִכִּיתַנִי, Ki Hikkîtani):

  • כִּי (Ki): Here, "that" or "because," linking the complaint to the action.
  • הִכִּיתַנִי (Hikkîtani): "You have struck me," from the verb נָכָה (nakah), meaning "to strike, hit, smite." This word choice conveys the violence and repeated nature of Balaam's physical abuse, painting a vivid picture of his uncontrolled anger.

• these three times (זֶה שָׁלֹשׁ רְגָלִים, Zeh shalosh ragálím):

  • זֶה שָׁלֹשׁ רְגָלִים (Zeh shalosh ragálím): "These three times." שָׁלֹשׁ (shalosh) is "three," and רְגָלִים (ragalím), while literally meaning "feet," idiomatically signifies "times" or "occurrences" in the context of repeated actions, such as pilgrim "foot-journeys" or "times." The emphasis on "three" underscores the repetitive, escalating nature of Balaam's abuse and his consistent failure to discern the divine warnings, paralleling the three previous attempts by the angel to block him. This highlights his persistent spiritual blindness and cruelty.

Words-group analysis:

• "Then the Lord opened the mouth of the donkey": This phrase directly attributes the miracle to divine power. It signifies God's absolute sovereignty over His creation and His ability to subvert natural laws for His purposes. The "opening" implies releasing a capacity that was naturally sealed, demonstrating supernatural enablement for a specific, holy intent. It is a powerful theological statement about God's direct involvement in human affairs, even down to a talking animal.
• "and she said to Balaam, 'What have I done to you...?'": The shift from supernatural enablement to intelligent communication highlights the purpose of the miracle: not mere spectacle, but direct, logical communication and rebuke. The rhetorical question from the donkey exposes Balaam's unwarranted rage and blindness, challenging him to examine his actions. This phrase marks the climax of the confrontation, leading to the unfolding of greater truths.
• "that you have struck me these three times?": This part underscores Balaam's brutal impatience and lack of perception. The repetition "three times" draws attention to Balaam's escalating rage and his inability to understand why his path was being hindered, even as the donkey exhibited supernatural understanding. It reveals the prophetic blindness of Balaam—unable to see God's intervention, but the animal could.

Numbers 22 28 Bonus section

• The episode of the talking donkey serves as a powerful theological reversal. It is the wisdom of an animal that challenges the folly of a human prophet, reminding us that true discernment often bypasses human expectations and comes from God alone.
• The three strikes by Balaam against the donkey mirror the three times the angel stood in the path of Balaam. This narrative symmetry underscores Balaam's consistent failure to recognize the divine obstacle despite the clear warning signs provided by the donkey.
• The incident serves as a polemic against the divination practices prevalent in the ancient Near East. While practitioners sought omens from animals or natural phenomena, this passage asserts God's direct, purposeful, and authoritative communication, which bypasses manipulative or superstitious practices and confronts human rebellion head-on.

Numbers 22 28 Commentary

Numbers 22:28 marks a profound divine intervention, transforming a common donkey into an instrument of God's immediate rebuke. This extraordinary miracle highlights several key aspects of God's character and purposes. Firstly, it underscores God's absolute sovereignty, demonstrating His capacity to overrule natural laws and use the most humble of creatures to fulfill His will. The fact that the Lord (YHWH) directly opened the mouth emphasizes a personal, active divine presence guiding events.

Secondly, the donkey's direct question ("What have I done to you?") serves as a searing indictment of Balaam's unrighteous anger and his shocking spiritual blindness. While Balaam, a renowned prophet, was physically capable of seeing the world, he was utterly blind to the angelic opposition set by God, perceiving only a stubborn animal. The donkey, a creature typically without voice, sees the unseen and articulates reason, starkly contrasting with the irrational prophet. This act functions as a divine judgment against Balaam's pursuit of material gain over divine will and exposes the moral degradation of one who claimed spiritual insight.

Thirdly, this event sets a critical precedent: God can communicate His will through any means, even the most unexpected, when those entrusted with discerning His truth fail. It serves as a stark warning to those in positions of spiritual authority against pride, greed, and the dangers of allowing ambition to cloud divine perception. The miracle humbles Balaam and prepares him to finally recognize the Angel of the Lord, paving the way for God's blessings upon Israel despite Balaam's intent to curse them.