Numbers 23 28

Numbers 23:28 kjv

And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon.

Numbers 23:28 nkjv

So Balak took Balaam to the top of Peor, that overlooks the wasteland.

Numbers 23:28 niv

And Balak took Balaam to the top of Peor, overlooking the wasteland.

Numbers 23:28 esv

So Balak took Balaam to the top of Peor, which overlooks the desert.

Numbers 23:28 nlt

So Balak took Balaam to the top of Mount Peor, overlooking the wasteland.

Numbers 23 verses

Numbers 23 28 Meaning

Numbers 23:28 records Balak's final and most desperate strategic maneuver in his relentless attempt to secure a curse against the Israelites from Balaam. Having failed twice, he brings Balaam to the summit of Peor, a site steeped in Moabite religious significance, that provided a commanding view overlooking the desolate wasteland of Jeshimon. This act underscores Balak's persistence and his belief that a different vantage point or location, perhaps one imbued with stronger pagan energies or showcasing Israel's perceived vulnerability, would compel Balaam to utter the desired malediction.

Numbers 23 28 Context

Numbers chapter 23 details Balak's unwavering efforts to induce Balaam, the prophet-for-hire, to curse the nation of Israel. Driven by intense fear as the vast Israelite population camped at his borders, the king of Moab sought supernatural intervention against them. Earlier in the chapter, Balak had already taken Balaam to two other elevated locations—Bamoth-baal (Num 22:41) and the Field of Zophim, on the top of Pisgah (Num 23:13-14)—each time offering numerous sacrifices. However, against Balak's wishes, Balaam, under divine compulsion from the LORD, could only pronounce blessings and prophecies affirming God's unique covenant relationship with Israel and the futility of human curses against them.

Frustrated but undeterred by these two failures, Balak undertakes this third and final attempt recorded in verse 28. His action in this verse, relocating Balaam to the specific and religiously charged mountain of Peor, looking towards the desolate Jeshimon, reveals his deepening desperation. Balak likely hoped that a different, perhaps more powerful, view of Israel (specifically from a revered Moabite sacred site, viewing them as vulnerable wanderers in a wasteland) would break the divine restraint on Balaam and finally secure the desired curse. This persistence highlights the spiritual battle for supremacy between pagan superstitions and the undeniable sovereignty of the LORD, who was orchestrating Israel's journey toward the Promised Land despite all opposition.

Numbers 23 28 Word Analysis

• And Balak (וַיִּקַּח בָּלָק - vayyiqqakh Balaq):

  • וַיִּקַּח (vayyiqqakh): "And he took." The consecutive imperfect tense indicates a continuation of previous actions, showing Balak's unwavering resolve and the sequential nature of his efforts despite repeated setbacks.
  • בָּלָק (Balaq): The fearful King of Moab, whose name possibly means "destroyer" or "one who lays waste," ironic given his inability to bring harm to Israel. His repeated initiatives underscore his deep-seated anxiety regarding the Israelite presence.

• took Balaam (אֶת־בִּלְעָם - 'et-bil'am):

  • אֶת־בִּלְעָם ('et-bil'am): "Balaam." The non-Israelite diviner who, despite his mercenary intentions, is supernaturally controlled by the LORD to speak only God's words. He is a pivotal figure, a diviner forced into prophecy, demonstrating God's ultimate authority even over pagan practices.

• to the top (רֹאשׁ - rosh):

  • Literally, "head" or "summit." This denotes the highest point of a mountain. Balak consistently seeks elevated ground, believing such vantage points offered better prospects for supernatural influence or a more effective viewing angle for a curse.

• of Peor (הַפְּעוֹר - hap'or):

  • פְּעוֹר (P'or): A mountain range or peak in Moab, particularly associated with the pagan deity Baal of Peor, worshipped by the Moabites (and later the Midianites). Its inclusion signifies Balak's move to a place specifically aligned with Moabite religious power, hoping to find a more receptive spiritual environment for his cursed design. This location later became infamous for Israel's severe sin (Num 25).

• that looketh (הַנִּשְׁקָף - hannishqaph):

  • הַנִּשְׁקָף (hannishqaph): "Which looks down," "overlooks," or "is visible from." This Niphal participle highlights the panoramic view afforded from Peor. Balak's intention was to allow Balaam to fully gaze upon Israel from what he perceived as a strategically significant and potent perspective.

• toward Jeshimon (עַל־פְּנֵי הַיְשִׁימֹן - al-p'ney hay'shimôn):

  • עַל־פְּנֵי (al-p'ney): Literally "upon the face of," translating as "overlooking" or "facing." It conveys direct and clear visibility towards the specific geographical area.
  • הַיְשִׁימֹן (hay'shimôn): "The wasteland," "the desert," "the desolation." This specific geographical term refers to the wilderness expanse east of the Dead Sea and south of Jericho, part of the arid Judean wilderness. Balak likely chose this perspective to highlight Israel's seemingly vulnerable, rootless, and exposed state in the barren wilderness, aiming for a curse that emphasized their perceived weakness and lack of established blessing, contrasted with fertile lands.

• Words-Group Analysis:

  • Balak took Balaam to the top of Peor: This repeated act of relocation, a change of setting from Bamoth-baal and Pisgah, emphasizes Balak's growing desperation and superstitious belief that the specific location, particularly a pagan sacred site, would alter the divine decree. This also sets the ominous stage for future Israelite apostasy.
  • that looketh toward Jeshimon: The deliberate choice of this view underlines Balak's manipulative intent. By showing Israel seemingly vulnerable in a desolate wilderness, he aimed to provoke a curse reflecting their perceived weakness, rather than a view of their vast numbers which might be more intimidating. However, this same wilderness had been the arena of God's miraculous provision and sustained faithfulness to Israel for forty years.

Numbers 23 28 Bonus section

• The recurring pattern of Balak taking Balaam to different high places (Bamoth-baal, Pisgah, and Peor) reveals Balak's deeply ingrained pagan worldview, where specific geographical locations were thought to hold unique spiritual powers or vantage points to manipulate spiritual forces. Each site offered a distinct perspective or proximity to different deities from a Moabite perspective.
• The fact that God, Yahweh, uses a foreign diviner like Balaam and dictates his words from these pagan strongholds demonstrates Yahweh's universal sovereignty and power over all nations and their gods, fundamentally challenging the regional deities (Baal of Peor, Chemosh). It affirms that God is not confined to Israel's borders.
• While Balaam's prophecies from Peor in Numbers 24 include some of his most beautiful pronouncements, particularly about the coming "Star of Jacob" and "Scepter from Israel" (Num 24:17), which Christian tradition interprets as messianic prophecies, it contrasts sharply with the eventual moral decay Balaam facilitated in leading Israel astray through the advice given to Balak regarding the women of Moab (Num 31:16). Balaam's error, mentioned in the New Testament (Jude 1:11, 2 Pet 2:15-16), links not to his spoken prophecies under divine compulsion but to his later wicked counsel driven by greed.
• The wilderness, or Jeshimon, despite Balak's intent for it to symbolize desolation, was paradoxically the very crucible of God's covenant with Israel. In the wilderness, Israel experienced divine provision, guidance, and protection. Thus, Balak's chosen viewing spot, intended to highlight vulnerability, instead underscored God's unwavering faithfulness even in barrenness.

Numbers 23 28 Commentary

Numbers 23:28 is a pivot point, Balak's third and ultimate effort to bend divine will through Balaam. His actions display an unyielding persistence, even desperation, as he changes strategy yet again after two failures. Relocating Balaam to Peor is significant; it was a well-known Moabite high place, sacred to their deities, indicating Balak's deepened reliance on indigenous pagan religious sites. This setting aimed to enhance the magical efficacy of the curse in Balak's eyes. Furthermore, positioning Balaam to look towards Jeshimon, the vast, desolate wilderness, was not arbitrary. Balak likely intended for Balaam to view Israel as a vulnerable, rootless people, a small band of wanderers lost in an unblessed wasteland, hoping such a visual cue would lead to a devastating curse of judgment. Yet, this entire exercise ultimately highlights the futility of human plotting against divine will. Despite Balak's fervent wishes and meticulous planning, God's purpose for Israel prevailed. The true spiritual threat to Israel did not come from Moabite curses uttered from Peor, but tragically, from the moral and spiritual compromise they themselves would commit with Moabite women at this very same location (Numbers 25), leading to severe divine judgment. The verse thus serves as a somber prelude to the profound truth that external curses cannot touch God's elect, but internal sin can cause their greatest downfall.