Numbers 23 7

Numbers 23:7 kjv

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.

Numbers 23:7 nkjv

And he took up his oracle and said: "Balak the king of Moab has brought me from Aram, From the mountains of the east. 'Come, curse Jacob for me, And come, denounce Israel!'

Numbers 23:7 niv

Then Balaam spoke his message: "Balak brought me from Aram, the king of Moab from the eastern mountains. 'Come,' he said, 'curse Jacob for me; come, denounce Israel.'

Numbers 23:7 esv

And Balaam took up his discourse and said, "From Aram Balak has brought me, the king of Moab from the eastern mountains: 'Come, curse Jacob for me, and come, denounce Israel!'

Numbers 23:7 nlt

This was the message Balaam delivered: "Balak summoned me to come from Aram;
the king of Moab brought me from the eastern hills.
'Come,' he said, 'curse Jacob for me!
Come and announce Israel's doom.'

Numbers 23 verses

Numbers 23 7 Meaning

This verse introduces Balaam's first divinely inspired utterance in response to Balak's summoning. It reveals Balak's desperate and direct command for Balaam to curse the nation of Israel, referred to as "Jacob" and "Israel," which had instilled fear in Moab as they approached the land. Balaam states Balak's purpose, setting the stage for his subsequent oracles, where he will be forced by God to speak blessings instead of curses.

Numbers 23 7 Context

Numbers 23 forms part of the narrative describing King Balak of Moab's repeated attempts to induce Balaam, a Mesopotamian diviner, to curse Israel. Balak, terrified by the vast numbers of the Israelites and their victory over the Amorites, sought a spiritual weapon against them. This specific verse initiates Balaam's first oracle. After Balak leads Balaam to a strategic vantage point and sacrifices are made, Balaam retreats to hear from God. Upon returning, he utters this statement, acknowledging Balak's request but speaking by divine inspiration. Historically, this event occurs towards the end of Israel's 40-year wilderness wandering, as they are preparing to enter Canaan, establishing them as a formidable presence in the region, leading to fear among surrounding nations like Moab.

Numbers 23 7 Word analysis

• Then he took up his utterance:
  • וַיִּשָּׂא מְשָׁלוֹ (vayyissā' mĕšālô): Literally, "and he lifted up his oracle/proverb."
  • וַיִּשָּׂא (vayyissā'): From the verb נָשָׂא (nasa), meaning "to lift, bear, carry." In this context, it signifies the formal commencement of a weighty, often prophetic, utterance. It is a deliberate, solemn act, suggesting the significance of what is about to be declared.
  • מְשָׁלוֹ (mĕšālô): Mashal (מָשָׁל) is a multifaceted Hebrew term. While often translated as "proverb" or "parable," here it denotes an inspired, weighty prophetic utterance, an oracle, or a formal declaration that holds profound significance. It is not mere human speech but a message divinely prompted or guided, indicating its authoritative and inescapable nature.
• and said: "From Aram Balak has brought me":
  • מֵאֲרָם יַנְחֵנִי בָלָק (mē'ăräm yaḥănênî bālāq): Balaam identifies his point of origin, Aram, specifically Pethor near the Euphrates (mentioned in Num 22:5), highlighting the significant distance Balak traversed or sent for him, underlining Balak's urgency and the extent of Balaam's reputation.
  • בָלָק (Bālāq): The king of Moab, a known historical adversary of Israel in this period. His fear-driven action sets the narrative in motion.
• the king of Moab from the mountains of the East:
  • מֶלֶךְ מוֹאָב מֵהַרְרֵי קֶדֶם (melekh mo'av mēhararê qedem):
  • מוֹאָב (Mo'av): The land and people southeast of Israel, historical rivals descended from Lot.
  • הַרְרֵי קֶדֶם (hararê qedem): "Mountains of the East." This could refer to the geographical location of Moab itself (east of Israel and across the Arnon river) or could broadly indicate the source of eastern mystical wisdom or origins. It reinforces the foreign origin of Balaam and Balak’s reach.
• "Come, curse Jacob for me, and come, denounce Israel!"
  • לְכָה אָרָה לִי יַעֲקֹב וּלְכָה זֹעֲמָה יִשְׂרָאֵל (lĕkhāh 'ārāh lî ya'aqov ûlĕkhāh zo'ămāh yiśrā'ēl): This reveals Balak's specific instructions to Balaam. The repetition and parallelism emphasize the intensity of Balak's desire.
  • אָרָה ('ārāh): "Curse," a strong verb implying imprecation, to call down harm or evil upon someone. It is a direct act of verbal sorcery or malevolent invocation.
  • יַעֲקֹב (Ya'aqov): Jacob, the patriarch, used here poetically to refer to his descendants, the entire nation of Israel.
  • זֹעֲמָה (zo'ămāh): From זָעַם (za'am), meaning "to denounce, express indignation, execrate, rage." While similar to "curse," it often carries a connotation of strong, vehement divine indignation or an expression of utter rejection and anger. Its pairing with "curse" strengthens the sense of utter condemnation Balak desired.
  • יִשְׂרָאֵל (Yiśrā'ēl): Israel, another name for the nation, frequently used in parallel with "Jacob" in Hebrew poetry, emphasizing the people chosen by God.

Words-group by words-group analysis:

• "Then he took up his utterance and said": This phrase is a literary device to mark the beginning of a prophetic declaration. It signifies that what follows is not casual conversation but a divinely inspired message, giving the words inherent authority and weight, regardless of Balaam's personal desires. The source of the words is emphasized.
• "From Aram Balak has brought me, the king of Moab from the mountains of the East": This segment serves as a detailed identification of the patron (Balak, king of Moab) and the prophet (Balaam, from Aram/East). It highlights the significance and gravity of the summons, as it came from a distant and powerful king seeking extraordinary spiritual intervention against a formidable opponent. It underscores the global implications of Israel’s divine favor.
• "Come, curse Jacob for me, and come, denounce Israel!": This dual command succinctly states Balak's primary objective: to secure a divine or magical imprecation against Israel. The parallelism using "Jacob" and "Israel" is a common poetic structure reinforcing the singular target—the entire covenant people of God. The choice of two different verbs for "curse/denounce" intensifies the desired outcome of complete spiritual debilitation.

Numbers 23 7 Bonus section

• Balaam, though portrayed with mixed motives (loving "wages of unrighteousness" as seen later in 2 Pet and Jude), demonstrates initial obedience by declaring he can only speak what God puts in his mouth (Num 22:38, 23:12). This verse exemplifies him starting his oracular pronouncements from that constrained position.
• The use of mashal for "utterance" suggests that these are not just ordinary words but prophetic pronouncements with a higher source and profound implications, sometimes involving parabolic or poetic elements that unveil divine truth.
• The "mountains of the East" can carry connotations beyond mere geography; in ancient thought, the East was sometimes associated with primordial knowledge or a place of origins, lending a mystical or profound aura to Balaam’s distant land.
• The dramatic irony of the passage is immense: Balak hopes for destruction, yet Balaam, despite his own inclinations for payment, is constrained by God to pronounce blessing instead. This highlights God's power to redirect even the hostile intentions of His adversaries for His divine purposes.

Numbers 23 7 Commentary

Numbers 23:7 initiates the remarkable narrative of Balaam's oracles, serving as the setting of God's unbreakable blessing upon Israel. Balaam, a celebrated diviner summoned by a fearful Balak, formally acknowledges his mission to curse Israel. This seemingly straightforward statement is loaded with theological tension. By voicing Balak's demand, Balaam implicitly contrasts human will (Balak's desperate desire for a curse) with divine sovereignty (God's prior blessing on Israel, which Balaam cannot overturn). The meticulous identification of all parties – Balaam's origin, Balak's title and land – underscores the gravity and public nature of this divine encounter. It foreshadows that Balaam will be a conduit for God's words, not Balak's, thus demonstrating that no human or spiritual power can overturn God's declared purpose or revoke His covenant blessings upon His chosen people. God will ensure that His people, the descendants of Jacob-Israel, remain under His blessing, even in the face of concerted opposition.