Numbers 23:1-30

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23:1 VA YOMER BIL'AM EL BALAK BENEH LI VA ZEH SHIVAH MIZBECHOT VA HACHEN LI BA ZEH SHIVAH PHARIM VE SHIVAH EYLIM

וַיֹּאמֶר בִּלְעָם אֶל בָּלָק בְּנֵה לִי בָזֶה שִׁבְעָה מִזְבְּחֹת וְהָכֵן לִי בָּזֶה שִׁבְעָה פָרִים וְשִׁבְעָה אֵילִים

KJ (King James translation): And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams.

BN (BibleNet translation): Then Bil'am said to Balak: Erect for me here seven altars, and prepare me here seven bullocks and seven rams.


SHIVAH: That number seven yet again; however, no Beney Yisra-El shrine ever had seven altars, and seven bullocks, even if they were yearlings, would never have been sacrificed without accompanying heave, wave, sin or guilt offerings - so that we know that we are witnessing either a non Yisra-Eli, or simply a pantomime ceremony


23:2 VA YA'AS BALAK KA ASHER DIBER BIL'AM VA YA'AL BALAK U VIL'AM PAR VA AYIL BA MIZBE'ACH

וַיַּעַשׂ בָּלָק כַּאֲשֶׁר דִּבֶּר בִּלְעָם וַיַּעַל בָּלָק וּבִלְעָם פָּר וָאַיִל בַּמִּזְבֵּחַ

KJ: And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram.

BN: And Balak did as Bil'am had told him; and Balak and Bil'am offered on each altar a bullock and a ram.


23:3 VA YOMER BIL'AM LE VALAK HIT'YATSEV AL OLATECHA VE ELCHAH ULAI YIKAREH YHVH LIKRATI U DEVAR MAH YAREYNI VE HIGADETI LACH VA YELECH SHEPHI

וַיֹּאמֶר בִּלְעָם לְבָלָק הִתְיַצֵּב עַל-עֹלָתֶךָ וְאֵלְכָה אוּלַי יִקָּרֵה יְהוָה לִקְרָאתִי וּדְבַר מַה יַּרְאֵנִי וְהִגַּדְתִּי לָךְ וַיֵּלֶךְ שֶׁפִי

KJ: And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the LORD will come to meet me: and whatsoever he sheweth me I will tell thee. And he went to an high place.

BN: Then Bil'am said to Balak: Stay here beside your burnt-offering, and I shall leave. Maybe YHVH will come to meet me. And whatever He shows me I will tell you. And he went up the hill.


SHEPHI: "Bare height" is the more modern translation, and it accords with several other uses of the word; but grammatically there is a problem. If he went "to" it needs to be in the dative "el" or "la", or with a Hey ending, and it has none of these; indeed, its presence here, adjacent to the verb, infers an adverb, which it just as clearly isn't. Textual error then.


23:4 VA YIKAR ELOHIM EL BIL'AM VA YOMER ELAV ET SHIVAT HA MIZBECHOT ARACHTI VA A'AL PAR VA AYIL BA MIZBE'ACH

וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם וַיֹּאמֶר אֵלָיו אֶת שִׁבְעַת הַמִּזְבְּחֹת עָרַכְתִּי וָאַעַל פָּר וָאַיִל בַּמִּזְבֵּחַ

KJ: And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram.

BN: And Elohim met Bil'am; and he said to him: I have prepared the seven altars, and I have offered up a bullock and a ram on every altar.


ELOHIM: not YHVH, despite the last verse

VA YIKAR: met? the root is KARAH, which certainly has that meaning; but "met"? As in "face to face"? Mosheh would be deeply envious!


23:5 VA YASEM YHVH DAVAR BE PHI VIL'AM VA YOMER SHUV EL BALAK VE CHOH TEDABER

וַיָּשֶׂם יְהוָה דָּבָר בְּפִי בִלְעָם וַיֹּאמֶר שׁוּב אֶל בָּלָק וְכֹה תְדַבֵּר

KJ: And the LORD put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak.

BN: Then YHVH put a word in Bil'am's mouth, and said: Go back to Balak, and speak to him as follows.


DAVAR: in the sense of an oracular pronouncement, "the word of god" so to speak; and indeed, what we have been witnessing, is the customary oracular practice - much the same process and ceremonies would have taken place when Sha'ul visited the witch of Ein Dor or a person visited Delphi.


23:6 VA YASHAV ELAV VE HINEH NITSAV AL OLATO HU VE CHOL SAREY MO-AV

וַיָּשָׁב אֵלָיו וְהִנֵּה נִצָּב עַל עֹלָתוֹ הוּא וְכָל שָׂרֵי מוֹאָב

KJ: And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab.

BN: And he went back to him, and he found him still standing beside his burnt-offering, he, and all the princes of Mo-Av.


23:7 VA YISA MESHALO VA YOMER MIN ARAM YANCHENI VALAK MELECH MO-AV ME HAREREY KEDEM LECHAH ARAH LI YA'AKOV U LECHAH ZO'AMAH YISRA-EL


וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר מִן אֲרָם יַנְחֵנִי בָלָק מֶלֶךְ מוֹאָב מֵהַרְרֵי קֶדֶם לְכָה אָרָה לִּי יַעֲקֹב וּלְכָה זֹעֲמָה יִשְׂרָאֵל

KJ: 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.

BN: And he delivered his oracle, saying: From Aram Balak brings me the king of Mo-Av, from the mountains of the east: Come, curse Ya'akov for me, and denounce Yisra-El.


YANCHENI: brings?


23:8 MAH EKOV LO KABOH EL U MAH EZ'IM LO ZA'AM YHVH


מָה אֶקֹּב לֹא קַבֹּה אֵל וּמָה אֶזְעֹם לֹא זָעַם יְהוָה

KJ: How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied?

BN: But how shall I curse, whom El has not cursed? And how shall I denounce, whom YHVH has not denounced?


EKOV: Aurally punning on Ya'akov/Jacob, which was oddly referenced in the previous verse; here EKOV has an aleph (א), there an ayin (ע), but aurally they are indistinguishable, so the word "curse" and the name "Jacob" become interchangeable.

Once again the translators have ducked the issue; the first "god" is in fact El; I have restored him in my translation


23:9 KI ME ROSH TSURIM ER'ENU U MI GEVA'OT ASHURENU HEN AM LEVADAD YISHKON U VA GOYIM LO YIT'CHASHAV

כִּי מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ וּמִגְּבָעוֹת אֲשׁוּרֶנּוּ הֶן עָם לְבָדָד יִשְׁכֹּן וּבַגּוֹיִם לֹא יִתְחַשָּׁב

KJ: For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations.

BN: For from the top of the rocks I could see him, and from the hills I could look down on him: and indeed, it is a people that shall dwell alone, and it shall not be reckoned among the nations.


23:10 MI MANAH APHAR YA'AKOV U MISPAR ET ROV'A YISRA-EL TAMOT NAPHSHI MOT YESHARIM U TEHI ACHARIYTI KAMOHU

מִי מָנָה עֲפַר יַעֲקֹב וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל תָּמֹת נַפְשִׁי מוֹת יְשָׁרִים וּתְהִי אַחֲרִיתִי כָּמֹהוּ

KJ: Who can count the dust of Jacob, and the number of the fourth partof Israel? Let me die the death of the righteous, and let my last end be like his!

BN: Who can count the dust of Ya'akov, or number the stock of Yisra-El? Let me die the death of the righteous, and let my end be like his!


Well actually, this very Book of Numbers just did.


23:11 VA YOMER BALAK EL BIL'AM MEH ASIYTA LI LAKOV OYEVAI LEKACHTIYCHA VE HINEH BERACHTA VARECH

וַיֹּאמֶר בָּלָק אֶל בִּלְעָם מֶה עָשִׂיתָ לִי לָקֹב אֹיְבַי לְקַחְתִּיךָ וְהִנֵּה בֵּרַכְתָּ בָרֵךְ

KJ: And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed themaltogether.

BN: Then Balak said to Bil'am: What have you done to me? I brought you here to curse my enemies, and, instead, you have bestowed on them a blessing.


If this was originally a political satire, then this verse just reached the nub of it.



23:12 VA YA'AN VA YOMER HA LO ET ASHER YASIM YHVH BE PHI OTO ESHMOR LEDABER



וַיַּעַן וַיֹּאמַר הֲלֹא אֵת אֲשֶׁר יָשִׂים יְהוָה בְּפִי אֹתוֹ אֶשְׁמֹר לְדַבֵּר

KJ: And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth?

BN: And he answered , saying: Is it not my sacred duty to speak whatever YHVH puts in my mouth?


23:13 VA YOMER ELAV BALAK LECHA NA ITI EL MAKOM ACHER ASHER TIR'ENU MI SHAM EPHES KATSEHU TIR'EH VE CHULO LO TIR'EH VE KAVNO LI MI SHAM


וַיֹּאמֶר אֵלָיו בָּלָק לְךָ נָּא אִתִּי אֶל מָקוֹם אַחֵר אֲשֶׁר תִּרְאֶנּוּ מִשָּׁם אֶפֶס קָצֵהוּ תִרְאֶה וְכֻלּוֹ לֹא תִרְאֶה וְקָבְנוֹ לִי מִשָּׁם

KJ: And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence.

BN: And Balak said to him: Come, please, come with me to another place, from where you will be able to see them. You will only be able to see some of them not all of them, from there; but curse them for me from there.


23:14 VA YIKACHEYHU SEDEH TSOPHIM EL ROSH HA PISGAH VA YIVEN SHIVAH MIZBECHOT VA YA'AL PAR VA AYIL BA MIZBE'ACH


וַיִּקָּחֵהוּ שְׂדֵה צֹפִים אֶל רֹאשׁ הַפִּסְגָּה וַיִּבֶן שִׁבְעָה מִזְבְּחֹת וַיַּעַל פָּר וָאַיִל בַּמִּזְבֵּחַ

KJ: And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on everyaltar.

BN: And he took him to the field of Zophim, to the very summit of the hill, and built seven altars, and offered up a bullock and a ram on every altar.


ZOPHIM: People don't generally have fields on the summits of hills or mountains, especially ones that have been described as SHEPHI - bare. But we have seen SADEH used many times to mean a shrine (Genesis 50:13 for example), and here more altars are being raised. 


EL ROSH HA PISGAH: But isn't that the very spot where Mosheh himself will later go to watch the people crossing into Kena'an, and then remain there, hospiced for his death? (Deuteronomy 34:1)


23:15 VA YOMER EL BALAK HITYATSEV KOH AL OLATECHA VA ANOCHI IKAREH KOH

וַיֹּאמֶר אֶל בָּלָק הִתְיַצֵּב כֹּה עַל עֹלָתֶךָ וְאָנֹכִי אִקָּרֶה כֹּה

KJ: And he said unto Balak, Stand here by thy burnt offering, while I meet the LORD yonder.

BN: And he said to Balak: You stay here beside your burnt-offering, and I've got a meeting up there.


It is phrasing like this verse that convinces me we have a pantomime script in our hands, and not a religious tract or a historical report. VE ANOCHI IKAREH KOH really does translate as I have translated it. The King James has added "the Lord" (in italics, so it is clear that it is an addition), in order to try to make seriousness and sense of what is really a Laurel and Hardy line.
   And can we really imagine the deity, sitting there while Bil'am runs back and forth, getting his message, delivering it, coming back for another, and then another? 


23:16 VA YIKAR YHVH EL BIL'AM VA YASEM DAVAR BE PHIV VA YOMER SHUV EL BALAK VE CHOH TEDABER


וַיִּקָּר יְהוָה אֶל בִּלְעָם וַיָּשֶׂם דָּבָר בְּפִיו וַיֹּאמֶר שׁוּב אֶל בָּלָק וְכֹה תְדַבֵּר

KJ: And the LORD met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus.

BN: And YHVH met Bil'am, and put a new oracle in his mouth, and said: Go back to Balak, and speak to him as follows.



23:17 VA YAVO ELAV VE HINO NITSAV AL OLATO VE SAREY MO-AV ITO VA YOMER LO BALAK MAH DIBER YHVH


וַיָּבֹא אֵלָיו וְהִנּוֹ נִצָּב עַל עֹלָתוֹ וְשָׂרֵי מוֹאָב אִתּוֹ וַיֹּאמֶר לוֹ בָּלָק מַה דִּבֶּר יְהוָה

KJ: And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken?

BN: And he came to him, and there he was, standing by his burnt-offering, and the princes of Mo-Av with him. And Balak said to him: What has YHVH said?


23:18 VA YISA MESHALO VA YOMER KUM BALAK U SHEMA HA'AZINAH ADAI BENO TSIPUR


וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר קוּם בָּלָק וּשְׁמָע הַאֲזִינָה עָדַי בְּנוֹ צִפֹּר

KJ: And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor:

BN: And he delivered his oracle, saying: Arise, Balak, and hear; give ear to me, ben Tsipor


MESHALO: meaning he pronounced the oracle


HA'AZINAH: The word is used frequently as the opening of Psalms (see Psalm 5:2, 39:13, 78:1, 84:9 for examples), and is probably intended here to mock that familiar refrain.


23:19 LO ISH EL VIY'CHAZEV U VEN ADAM VE YITNECHAM HA HU AMAR VE LO YA'ASEH VE DIBER VE LO YEKIMENAH


לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן אָדָם וְיִתְנֶחָם הַהוּא אָמַר וְלֹא יַעֲשֶׂה וְדִבֶּר וְלֹא יְקִימֶנָּה

KJ: God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?

BN: El is not a man, that he should lie; nor a human being, who has need of repentance. When he says something, will he not do it? And when he has promised, will he not keep his word?


EL: not YHVH


HA HU AMAR: These words, too, a mockery of phrases familiar to us from elsewhere in Torah - and still to this day in the liturgy.


23:20 HINEH VARECH LAKACHTI U VERECH VE LO ASHIYVENAH


הִנֵּה בָרֵךְ לָקָחְתִּי וּבֵרֵךְ וְלֹא אֲשִׁיבֶנָּה

KJ: Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it.

BN: Here, I have taken a blessing from him ; and when he has given a blessing, I cannot take it back.


23:21 LO HIBIT AVEN BE YA'AKOV VE LO RA'AH AMAL BE YISRA-EL YHVH ELOHAV IMO U TERU'AT MELECH BO


לֹא הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל יְהוָה אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ

KJ: He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them.

BN: He has found no fault in Ya'akov, nor has anyone seen anything wicked in Yisra-El. YHVH his god is with him, and they are blowing alarums on the trumpet for their king.


Once again confirming that there is a contest here between El and YHVH


TERU'AH: Unclear to me why King James translates this as "shout", when we know from earlier passages that the TERU'AH is one of the trumpet-calls (see under YUVAL and Exodus 19:13, and especially Numbers 10)


23:22 EL MOTSIY'AM MI MITSRAYIM KE TO'APHOT RE'EM LO


אֵל מוֹצִיאָם מִמִּצְרָיִם כְּתוֹעֲפֹת רְאֵם לוֹ

KJ: God brought them out of Egypt; he hath as it were the strength of an unicorn.

BN: El who brought them out of Mitsrayim is for them like the lofty horns of the wild-ox.


RE'EM: In Numbers 22:4, the phrase that set up this tale, the beast translated as an "ox" was a SHOR; here, with the same translation, it is a RE'EM. Go to the shelves and you will find vast amounts of scholarly debate over this, without any conclusion, but probably the SHOR was a regular ploughing-ox, and the RE'EM the wild oryx, which is to say, the same creature, but the former domesticated, the latter still wild. There is also much speculation as whether the name Av-Ram is connected; obviously it is in terms of the letters that spell the words; but there are also innumerable statues and images of the ancient sun-god (Horus as the golden calf among them) in which the "Great Father", the sun god, is depicted, so to speak, in the star-sign Taurus (the illustration is the Egyptian god Apis as RE'EM, from the Egyptian collection in the Louvre).

23:23 KI LO NACHASH BE YA'AKOV VE LO KESEM BE YISRA-EL KA ET YE'AMER LE YA'AKOV U LE YISRA-EL MAH PA'AL EL


כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה פָּעַל אֵל

KJ: Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought!

BN: There are no serpents with Ya'akov, nor is any one in Yisra-El practising divination; and now it is being asked in Ya'akov and of Yisra-El: What has El done?


Again the translators have ducked the issue; the last named god is EL, as it was in the previous verse - is Bil'am paying lip-service to Balak when he says this?

The English translation adds an exclamation mark. Why? Why not an interrogation mark?

NACHASH: But only two chapters ago there were indeed serpents with Ya'akov (Numbers 21:6), both the Seraphim and the brass rod used to dispel them, not just a NACHASH but NECHUSHTAN itself (Numbers 21:9).

KESEM: Whereas, among the Beney Mo-Av and the Beney Midyan, using Bil'am to do so...


23:24 HEN AM KE LAVI YAKUM VE CHA ARI YITNASA LO YISHKAV AD YOCHAL TEREPH VE DAM CHALALIM YISHTEH


הֶן עָם כְּלָבִיא יָקוּם וְכַאֲרִי יִתְנַשָּׂא לֹא יִשְׁכַּב עַד יֹאכַל טֶרֶף וְדַם חֲלָלִים יִשְׁתֶּה

KJ: Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.

BN: Behold a people that rises up like a lioness, and like a lion lift himself up; he shall not lie down until he eats of the prey, and drinks the blood of the slain.


Lion? But didn't Ya'akov in his Hikavtsu (Genesis 49:9) describe Yehudah as a lion? (Later, in Deuteronomy 33:22, Dan will be described by Mosheh as a lion's whelp, and Gad in Deuteronomy 33:20 as a lioness).


23:25 VA YOMER BALAK EL BIL'AM GAM KOV LO TIKAVENU GAM BARECH LO TEVARCHENU


וַיֹּאמֶר בָּלָק אֶל בִּלְעָם גַּם קֹב לֹא תִקֳּבֶנּוּ גַּם בָּרֵךְ לֹא תְבָרְכֶנּוּ

KJ: And Balak said unto Balaam, Neither curse them at all, nor bless them at all.

BN: Then Balak said to Bil'am: Neither curse them at all, nor bless them at all.


23:26 VA YA'AN BIL'AM VA YOMER EL BALAK HA LO DIBARTI ELEYCHA LEMOR KOL ASHER YEDABER YHVH OTO E'ESEH


וַיַּעַן בִּלְעָם וַיֹּאמֶר אֶל בָּלָק הֲלֹא דִּבַּרְתִּי אֵלֶיךָ לֵאמֹר כֹּל אֲשֶׁר יְדַבֵּר יְהוָה אֹתוֹ אֶעֱשֶׂה

KJ: But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do?

BN: But Bil'am answered Balak saying: Did I not tell you, saying: Whatever YHVH tells me, that is what I must do?


E'ESEH: Do? Repeat, surely


23:27 VA YOMER BALAK EL BIL'AM LECHAH NA EKACHACHA EL MAKOM ACHER ULAI YIYSHAR BE EYNEY HA ELOHIM VE KABOTO LI MI SHAM

וַיֹּאמֶר בָּלָק אֶל בִּלְעָם לְכָה נָּא אֶקָּחֲךָ אֶל מָקוֹם אַחֵר אוּלַי יִישַׁר בְּעֵינֵי הָאֱלֹהִים וְקַבֹּתוֹ לִי מִשָּׁם

KJ: And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence.

BN: Then Balak said to Bil'am: Come now, I will take you to another place. Perhaps it will please Elohim to have you curse them for me from there.


Enough already. Point made. Pep-talk for the listening congregation of Ezraic or post-Ezraic Jews achieved. Time to move on to another story.


23:28 VA YIKACH BALAK ET BIL'AM ROSH HA PE'OR HA NISHKAPH AL PENEY HA YESHIMON


וַיִּקַּח בָּלָק אֶת בִּלְעָם רֹאשׁ הַפְּעוֹר הַנִּשְׁקָף עַל פְּנֵי הַיְשִׁימֹן

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

BN: Then Balak took Bil'am to the top of Pe'or, which looks down upon the desert.


What is the significance of these three places? Geographically, he seems to be climbing higher each time - is that right?

PE'OR: Short for Ba'al-Pe'or, which will appear again in Numbers 25:18 and 31:16, and then again in Joshua 22:17 and 24:14-23 as the locale for some of the more licentiously orgiastic of the rites in which the Beney Yisra-El will participate.

HA YESHIMON: King James and others seem to think it is a village, and name it. The root is YASHAM, which means "waste", and is simply a description for the desert, it being rather less brown sand and rather more thistles and scrub in this region.


23:29 VA YOMER BIL'AM EL BALAK BENEH LI BA ZEH SHIVAH MIZBECHOT VE HACHEN LI BA ZEH SHIVAH PHARIM VE SHIVAH EYLIM


וַיֹּאמֶר בִּלְעָם אֶל בָּלָק בְּנֵה לִי בָזֶה שִׁבְעָה מִזְבְּחֹת וְהָכֵן לִי בָּזֶה שִׁבְעָה פָרִים וְשִׁבְעָה אֵילִם

KJ: And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.

BN: Then Bil'am said to Balak: Build me seven altars here, and prepare me seven bullocks and seven rams.


23:30 VA YA'AS BALAK KA ASHER AMAR BIL'AM VA YA'AL PAR VA AYIL BA MIZBE'ACH


וַיַּעַשׂ בָּלָק כַּאֲשֶׁר אָמַר בִּלְעָם וַיַּעַל פָּר וָאַיִל בַּמִּזְבֵּחַ

KJ: And Balak did as Balaam had said, and offered a bullock and a ram on every altar.

BN: And Balak did as Bil'am had said, and offered up a bullock and a ram on each altar.


For such a silly story to have already taken up two whole chapters is ridiculous; but we are still not finished.




Numbers 1 2 3 4a 4b 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 25b 26 27 28 29 30 31 32 33 34 35 36


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