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The biblical figure of Balaam is ambivalent in many ways, including his religious affiliation. In the attestations of the Balaam tradition within the Hebrew Bible, different conceptions of this literary character are sometimes blended, sometimes unconnected. In the prose of Num 22–24, he is portrayed as a worshipper of YHWH and even confers with him nightly, albeit being a stranger from far away. In the oracles, a variety of divine designations is used without apparent reason, while the prose alternates between YHWH and Elohim only. The article focuses on the third and fourth oracles (Num 24:3–9, 15–19) and explores their use of divine designations against the backdrop of Num 22–24. The variation can be interpreted as a stylistic feature, literary conception, spoil from different religious traditions, and/or theological statement. [ABSTRACT FROM AUTHOR]

A set of parallels between the Balaam pericope and the encounter with Edom in Num. 20.14-21 form a literary allusion to the latter, which also draws on elements in the Jacob cycle – especially in Genesis 27. I suggest that these parallels encourage us to associate Balaam with Edom – as do Gen. 36.31-32 and other previously discovered evidence. A key to understanding these literary connections is the sword motif in Num. 20.14-21 and Num. 22.21-35, which points back to "you shall live by your sword" in Gen. 27.40. The allusion seems to present Esau's sword blessing and Balaam's intended curse as futile against the divine will. Another layer of meaning of the Balaam-Edom connection becomes clear when we consider the biblical motif of Edom as a symbol of the "nations" (Israel's enemies), as well as Frisch's recent proposal that Balaam's jenny is a symbol of Israel. [ABSTRACT FROM AUTHOR]

It is difficult to find a person in the Old Testament who is regarded as extreme as Balaam. Despite the conclusion in Numbers says he went back to his hometown after blessing Israel in chapters 22-24, most other passages of the Old Testament view him in highly unfavorable light. Although Balaam's name is not mentioned in the crime of fornication with Moabite women in Shittim, Numbers 31 records that the Israelites' sin in Shittim was attributable to the "counsel of Balaam," which resulted in the death of Balaam. Studies on Balaam and the Balaam narrative have advanced significantly, although they have mainly focused on positive or negative evaluations of Balaam and historical studies based on the name contained in the Deir 'Alla Inscription. This study intends to start from the point that Balaam was the first Gentile to receive the 'Spirit of God' in the Old Testament. The Spirit of God is a symbol of the unseen presence that replaces the temple in the Old Testament, and the anointing of the Spirit is a typical post-exilic style used as a method of selecting people to accomplish God's work in lieu of the anointing. The fact that Gentile was used as God's prophet reflects the idea of universalism that appeared in the latter days of the Post-Exilic Period. [ABSTRACT FROM AUTHOR]

Le Moïse des livres prophétiques renvoie, au rôle de Moïse dans les Ps 105-106 ; 99 et 77.[1] En relation étroite avec ces mentions de Moïse, le comportement de Balaam est donné en exemple, contemporain du Moïse des plaines de Moab selon Nb 22-24, en opposition aux comportements des Israélites en Nb 25,1-5.[2] Balaam a obéi à Yahvé refusant de maudire [verbes ארר et קבב (Nb 22,11.17 ; 23,8.11.13.25.27 ; 24,10 pour toute la Bible) ; נקב (Nb 23,8.25); voir הקבה en Nb 25,8 !)] Israël. Ce dernier n’ayant pas suivi l’exemple d’obéissance de Balaam doit finalement affronter la malédiction [Voir le verbe ארר en Nb 22-24 et 5,18-27 et substantifs אלה en Nb 5,21-27 et שבועה en 5,21 (cf.: אלה et שבועה en Dn 9,11)]. https://doi.org/10.17159/2312-3621/2022/v35n3a6 [1] Moïse est mentionné dans le Psautier en : Ps 77,21 ; et dans le quatrième livre du Psautier, Ps 90-106, en Ps 90,1 ; 99,6 ; 103,7 ; 105,26 ; 106,16.23.32. On note les relations antagonistes avec 1 Ch 16. Dans le titre du Ps 77 sont cités ידותון mentionné en 1 Ch 16,41.42.42, et אסף mentionné en 1 Ch 16,5.5.7.37. Le texte de Ps 105,1-15 est cité en 1 Ch 16,8-22 et Ps 106,1.47-48 en 1 Ch 16,34-36 (passages sans Moïse !, réinterprétation davidique). Voir également le Ps 96 en 1 Ch 16,23-33, avec « Yahvé règne » en 96,10 (1 Ch 16,31), et Ps 99,1. Lee Roy Martin, « The Chiastic Structure of Psalm 106 », OTE 31 (2018) : 506-521, souligne que les Ps 105 et 106 se réfèrent à la même histoire, côté « victories », pour le Ps 105, côté « disobedience », pour le Ps 106 (Voir Nb 25). Dans la catégorie « Psaume historique » il relie aux Ps 105-106, le Ps 78, or on peut noter la mention de Moïse au terme du Ps 77, le Pasteur Moïse se substituant au Pasteur David, justement au terme du Ps 78. L’insertion du rôle de Moïse dans les Ps 105-106 correspond également à la disparition de la dynastie davidique selon le Ps 89. La mention de Moïse en Ps 99,6, concerne le thème de l’ « intercession » (comme en Ps 106,23, suite au veau de l’Horeb en 106,19, cf. Ex 33), en substitution de l’intercession royale, dans la même ligne, on peut comparer les titres des Ps 86 (David) et 90 (Moïse). [2] Moïse en Nb 25,4.5.6.10.16. L’infidélité avec le Baal de Péor en 25,3, provoque la fureur de Yahvé. Moïse intervient en 25,4 pour apaiser la fureur de Yahvé. Jan-Albert Roetman and Caspar Visser’t Hooft, « Le Psaume 106 et le Pentateuque », ETR 85 (2010) : 233-243. Pages 239-241, les auteurs rapprochent les événements mentionnés dans le Ps 106 des récits du Pentateuque. Les liens avec le livre des Nombres sont prépondérants. Page 241, ils rapprochent Nb 25,1-4 et Ps 106,28-31. Le verbe קבב est propre à Nb 22-24. The mentions of Moshe in the prophetic books look to the part of Moshe in Ps 105-106; 99 and 77. In relation to these prophetic references we note the mention of the good example of Balaam, contemporary of Moses in the country of Moab in Num 22-24. Balaam obeyed to Yahweh and did not curse [verb ארר and קבב (Num 22,11.17 ; 23,8.11.13.25.27 ; 24,10 only in the Bible) ; נקב (Num 23,8.25); see הקבה in Num 25,8 !] Israel. But Israel did not obey in the line of Balaam, and must be cursed [See the verb ארר in Num 22-24 and Num 5,18-27 and אלה in Num. 5,21-27 and שבועה in Num 5,21 (cf.: אלה et שבועה in Dn 9,11)].

Prophetism is a widespread practice throughout the Bible. Both the Old and New Testaments present men and women who were true heralds of the God of Israel. However, there are other characters who also claim to speak of Yahweh. One of them is Balaam. Such characters are ambiguous and, in many cases, may appear to be legitimate men of God. Thus, this work will seek to understand the relationship between Balaam - a supposed prophet of God -and Yahweh from the appropriation that this seer made of the sacred name of this Deity, as described in the narrative of Numbers 22.13. Furthermore, this research will establish the relationship between the practices of Balaam, who claimed to speak in the name of Yahweh, and those of people who claim to be representatives of God in contemporary times. In this way, Balaam will be presented as an example of a relationship with Yahweh to be avoided by all those who place themselves as true messengers of God. [ABSTRACT FROM AUTHOR]

The Maghreb is considered as the North African territories covered by Mauritania, Morocco, Algeria, Tunisia and Libya, an area which almost coincides with what it was named "The Barbary" by Europeans from the XVI to the XIX centuries. The period included in this paper ranges from the first botanical visit to Algiers by John Tradescant the Elder at the beginning of the XVII century to the end of the XVIII. It includes information on Tradescant, Balaam, Spotswood, Shaw, Vahl, Desfontaines, Broussonet, Durand, Jackson and Schousboe. [ABSTRACT FROM AUTHOR]

Proverbs 30.1b represents a well-known textual conundrum that is regularly resolved by re-dividing and re-pointing the consonantal text of MT. The typical emendation to the initial 'words of Agur' results in a text that has this figure lament his weariness. Adopting in part this common emendation while also taking a cue from an older suggestion by Charles C. Torrey, this article contends that an Aramaic Vorlage to the initial three verses of Prov. 30 lies behind the current MT. The proposal explains better than most other suggestions how the corrupted MT of Prov. 30.1b emerged. Unlike most commentators who accept the common emendation to the line but who do not discuss much Agur's weariness, the proposal also explains why Agur experiences fatigue by considering several key biblical and Second Temple intertexts to Prov. 30.1-4. [ABSTRACT FROM AUTHOR]

There have been few, if any, exegetically based arguments for why we should interpret biblical characters as non-disabled if the text mentions their involvement in an accident or states that they sustained an injury but does not mention a recovery. Instead, we arrive at such interpretations based on an assumption of non-disability as normative rather than arguments from the text. Using Balaam's accident in Numbers 22:25 as a test case, this article analyzes the strength of the often unstated reasons for interpreting characters as nondisabled or unimpaired after they experience an accident or injury. We find that these reasons depend more on reading non-disability into the narrative rather on making a textual argument for why we should interpret these characters as unimpaired or nondisabled. [ABSTRACT FROM AUTHOR]

This article tries to discover the meaning of the donkey narrative (Num 22:21–35) in the context of Num 22–24. Against common exegetical interpretation it evaluates the coherence with the following blessing narrative (Num 22:41–24:25). In order to do that, a new translation of the crucial verses calls the traditional interpretation into question. Furthermore it is necessary to include the canonical context. This approach will reveal that the donkey narrative is an essential prelude to the blessing of Balaam over Israel.

The Biblical tale of Balaam and his taking donkey was elaborated in the Babylonian Talmud: Balaam commits bestiality with the animal and this is accounted one of his failings as a pagan prophet, which accumulate as he tries and fails to curse the Children of Israel. This aspect of testing, probably transmitted by Jews of Iran and Sasanian Mesopotamia, probably becomes the source of an Iranian folk myth about a demonic ass called "mantrier". The myth enters Armenia from there and becomes a legend about the trial that a Christian holy man successfully overcomes. [ABSTRACT FROM AUTHOR]

In Gen 20:7, YHWH refers to Abraham as a prophet, thus distinguishing Abraham as the first person explicitly identified as a prophet (...) in the Hebrew Bible. Unfortunately, the relevant secondary literature (prophetic introductions, biblical theologies, and theologies of the Pentateuch) has given minimal attention to Abraham's prophetic role. This article attempts to correct this oversight by examining Abraham's prophetic characteristics in the Abrahamic narrative (Gen 11:27-25:11). After outlining general prophetic characteristics given in the Pentateuch and the rest of the Hebrew Bible, this article highlights Abraham's prophetic characteristics in order to demonstrate Abraham's role as a prophet in the biblical text. The article's final section compares and contrasts Abraham with two other prophets in the Pentateuch, Balaam and Moses, in order to identify possible implications for the theology of the Pentateuch. [ABSTRACT FROM AUTHOR]

Smerdyakov, the likely fourth brother—a bastard, an epileptic, a murderer, a suicide—is glaringly excluded from the tripartite Karamazov soul of the appetitive Dmitri, the rational Ivan, and the spiritual Alyosha. But to dismiss him as an inexplicable freak of nature is to dismiss the entire sobornost, or spiritual community, of Dostoevsky’s Brothers Karamazov. This paper carefully examines the character of Smerdyakov, and argues that his willful self-denial of all aspects of life and humanity—his tripartite rejection of the Karamazov soul—culminates in the murder of his father Fyodor. However, I also maintain that Smerdyakov serves as Dostoevsky’s warning to Russia’s next generation of “gentlemen,” for this “Balaam’s ass” will give Russia occasion to reorient and restore her fracturing soul. [ABSTRACT FROM PUBLISHER]

"Ecco un popolo, che dimora solo e tra le nazioni non si annovera" (Nm 23,9b). Partendo dal primo oracolo di Balaam, l'autore si concentra sulla differenza tra "il popolo" di lsraele e "le nazioni" pagane. La rifflessione corre in tre tappe: A. Il contesto letterario e storico degli antichissimi oracoli "pagani" (Nm 22-24); B. Le riletture bibliche delia frasi "il popolo solitario" (Dt 33,28; Ger49,31; Mi 7,14). Infine (C.) si aggiungono alcune questioni teologiche riguardanti la relazione "lsraele - genti".

This article departs from the traditional view that the episode involving Balaam and his donkey (Num. 22.21–35) is an independent insertion that disrupts the Balaam narrative (Num. 22–24). Instead, the focus here is on the manner in which, within this episode, Balaam displays certain characteristics that are associated elsewhere in these three chapters with the Moabite king Balak. Comparison with two other texts, Genesis 38 and 1 Samuel 25, reveals that the presence of such a role-reversal in the donkey episode renders it an indispensable component of the larger narrative. Each of these three texts thus instantiates a trope in which a role-reversing interlude interacts closely with its surrounding context to highlight the rich human complexity of a central figure. [ABSTRACT FROM AUTHOR]

Abstract Levinas establishes an intriguing connection between idolatry and ontology. This connection is aptly illustrated by the biblical character of Balaam, the ambiguous Mesopotamian prophet or sorcerer of Numbers 22-24, who is almost never mentioned in Levinas's work but who is present, albeit hidden, in the talmudic reading 'Contempt for the Torah as Idolatry.' A deconstruction of this talmudic reading uncovers Balaam's footprints. It also clarifies different meanings of idolatry-exposing its ontological violence, but also, perhaps, its necessity for ethics and law. [ABSTRACT FROM AUTHOR]

Moses' endangerment in Exodus 4:24-26 in which Yahweh sought to kill him has perplexed scholarship as to its rationale: why kill Moses, the one chosen to deliver Israel out of slavery? Scholarly responses to this pericope tend to identify causality for Moses' endangerment that is both Moses' doing and external to the call and journey. The following article suggests that Moses' endangerment is a formalized rite of passage which is part of a wider, literary unit. As such, Moses is endangered precisely because he has undertaken this journey and for no other reason; his jeopardy is both internal to the narrative and a functional component of his mission. The paper proposes that this wider, literary unit is also the framework around which the story of Balaam's journey in Numbers 22 is built. As such, Exodus 4 and Numbers 22 are read, and best understood, in conversation with one another. [ABSTRACT FROM AUTHOR]

This article argues that Hebrew ... is not an Egyptian loanword for 'ship' but a verbal noun with the base meaning 'coming forth', hence '(military) expedition' or the like. This new understanding requires reinterpretation of two important passages in which this word appears, namely, Num. 24.23-24 and Isa. 33.21-22. It is suggested that Num. 24.23-24 is a reference to the fall of Assyria to the Chaldeans, which both gives the passage geographical sense and marks it as a late addition to the original text. Isaiah 33.21-22 is a miniature hymn in which, it is argued, Yahweh is described as an inaccessible place of rivers and streams, a rather odd metaphor, but one expressing the concept of transcendent godhead in its original formulation. [ABSTRACT FROM AUTHOR]

In this article, the stories of Balaam's donkey (num. 22.22-35) and the man of God from Judah (1 Kgs 13) are analyzed independently and are also compared for similarities. Features that are common to both accounts include: the importance of the word of Yhwh, the employment of animals as literary characters, the motif of death, and the portrayal of animals as divine agents. This study argues that the literary function of animals as divine agents is a distinctive characteristic of the so-called preclassical phase of biblical prophecy. [ABSTRACT FROM AUTHOR]

This article proposes that the variant Baλaά in the text of Jude 11 be read in light of theological tendency in the Bodmer codex, especially as evidenced in the christological variants of. Initially, scholarly opinion dismissed the 'Balaak' reading as nothing more than an inexperienced copyist's careless mistake. Though recognizing the older view to be unsatisfactory, recent explanations are also inadequate. Given neutral or positive traditions about Balaam in Judaism, and in the context of the early Christian belief that the Spirit of Christ inspired the OT Prophets (including Balaam), the article makes a case for reevaluation of the variant. [ABSTRACT FROM AUTHOR]

The strange character of Numbers 22–24 as a story about foreigners and their attempts to rule YHWH can successfully be read with Homi Bhabha's concept of hybridity and Gayatri Spivak's subaltern. Focusing on the characters' relationships in this text, Balak is the hegemon and Balaam the subaltern, and this constitutes much of their communicational failures. The donkey's episode serves as a lesson for the reader as well as for Balaam who is the hegemon in this case: he learns—as Balak does not—that God is the real worldly and 'wordly' hegemon. This monotheistic message is explained to the Judaean readers/listeners through non-Judean protagonists. Many details point to an origin of the final text in a reception of the deuteronomistic YHWH/Assur/Israel constellation and theology in Persian times. [ABSTRACT FROM AUTHOR]