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Torah reading Balak (בלק): Numbers 22:2–25:9

A talking donkey may seem like fodder for a cartoon, but the Torah reading בָּלָק Balak (Numbers 22:2–25:9) contains a very real message for Israel about its future and the Messiah. Often, the Creator uses what we don’t expect — an animal, a prophet not of Israel — to shake up the complacent and underscore the gravity of the situation.

Readings

  • Numbers 22:2–25:9
  • Micah 5:6–6:8
  • Romans 11:25–32

Key points in Balak

  • Tale of two kings
    • A line of Pharaoh who didn’t know Yosef or the LORD Who saved Mitzraim (Egypt) had to be humbled to acknowledge this:
      • The LORD is supreme to the so-called elohim (gods) of Mitzraim.
      • Israel belonged to the LORD and not to Pharaoh. 
    • Balak of Moab, a nation that acknowledged the Holy One via Abraham’s nephew Lot, had to be humbled to accept this:
      • The LORD is supreme over all so-called elohim.
      • The LORD has chosen Israel to be Heaven’s agent on Earth.
  • It is of great importance for the people of Heaven in preparing ourselves and the world for the Day of the LORD.
  • Bilam (Balaam) is mentioned elsewhere in the Bible.
    • Midian is destroyed along with Bilam (Numbers 31)
    • Bilam is killed (Josh. 13:22)
    • Recounting the Balak-Bilam plot: “I would not listen to him” (Josh. 24:9-10)
    • After hearing of the treachery of Bilam, returned Israel banned foreigners (Neh. 13:1-3)
    • Bilam’s oracle helped show the power of God (Micah 6:5)
    • Way of Cain, error of Bilam, rebellion of Korach (Jude 11)

 Hebrew hints

בִּלְעָם Bilam (H1109): Thought to be a combination of “בֶּלַע and עָם ‘destruction of people’ which accords with his reputation as a charmer and conjurer.” (Theological Wordbook of the Old Testament)

  • בָּלַע bala’ (H1104): “swallow down, swallow up, engulf (idea of quickness, suddenness)” (Brown Driver Briggs lexicon)
  • עַם, עָם ‘am (H5971, 5993): “people” (BDB)
  • “Some have suggested that Nikolaos ‘conquerors of the people’ in Rev. 2:6, 15 is a translation of this name.” (TWOT)

מָשָׁל mashal (H4912): “Proverb, parable, allegory, byword, taunt, discourse.” (TWOT)

“To translate מָשָׁל simply as “proverb” misses the wide sweep of the word, suggested by the many suggested translations. We are accustomed to think of a proverb as a short, pithy, epigrammatic saying which assumes the status of gnomic truth. In the Old Testament, however, the word ‏מָשָׁל‎ may be synonymous with an extended parable (and hence the frequent LXX translation παραβολή) (Ezek 17:2 and vv. 2–24; 20:49 [H 21:5] and vv. 45–49 [H 21:1–5]; 24:3 and vv. 3–14). It may refer to an extended didactic discourse (Prov 1:8–19 for example). A person (Saul, 1 Sam 10:12; Job, 17:6) or a group of persons (Israel, Ps 44:14 [H 15]), may function as a מָשָׁל .”1

“… note passages which translate ‏מָשָׁל‎ as “byword”: Ps 44:14 [Hebrew verse 15~]; 69:11 [ H 12]; Jer 24:9; Ezek 14:8; Deut 28:37; 1 Kgs 9:7; 2 Chr 7:20; Job 17:6. In each of these verses some kind of doom has, or will, come upon Israel or an individual. The result? God has made Israel a ‏מָשָׁל‎ among the nations. Job has become a ‏מָשָׁל‎ to his counselors and acquaintances. What can this mean? Much more is involved than simply scorn or derision. The point is that God has made Israel/Job a public example, an object lesson to their respective contemporaries.”2

Resources for kids

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Studies

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  1. Hamilton, Victor P. Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke, eds. Theological Wordbook of the Old Testament. Accordance electronic edition, version 2.8. Chicago: Moody Press, 1980. Paragraph 10480. ↩︎
  2. Theological Wordbook of the Old Testament, paragraph 10482. ↩︎

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