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qlb
BALAK (Balak)
Numbers 22:2-25:9

There are 40 Aleph-Tavs in this week's Torah portion




Female Donkey


This Torah portion could also be nicknamed
"Dumb and Dumber"

Dumb And Dumber

Note: you will need the oldheb.ttf (old Hebrew) and the SGreek Mediuim fonts to see the Hebrew and Greek text, as well as the three English fonts: Cooper Black, Impact and Frontlight MT Light. Right click the links and choose "Save Target As". Then go to the file, and either right click them and choose "install", or drag them into the font page.

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SGreek Medium

Cooper Black

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Frontlight MT Light




CHAPTER 22

Numbers 22:2-41

Num 22:2 And Balak, son of Zippor, saw ta all that Israel did to the Amorites. 3 And Moab feared greatly from the face of the People, for she was many: and Moab was distressed from the face of the Sons of Israel. 4 And Moab said to the Elders of Midian, Now the Assembly, they shall lick up all of ta-our surroundings, like the ox licking up ta the grass of the field. And Balak, son of Zippor was King of Moab in her time.

5 And sent messengers to Balaam, son of Beor, to Pethor, which is upon the river of the land of the sons of his people, to call for him, to say, Behold, a People has come from Egypt: behold, has covered
ta-the eye of the earth, and he dwells opposite of me: 6 And now, come now, curse ta-this People for me; for he is mightier than me: perhaps I shall be able to smite against him, and I will expel him from the land: for I know ta-whom you bless is blessed, and whom you curse is cursed. 7 And the Elders of Moab and the Elders of Midian, they left, and the divination fee was in their hand; and they came to Balaam, and they spoke to him the words of Balak. 8 And said to them, Lodge here the night, and I will bring you a word as which hwhy shall speak to me: and the princes of Moab, they dwelled with Balaam. 9 And Elohim came to Balaam, and said, Who are these men with you? 10 And Balaam said to the Elohim, Balak, son of Zippor, King of Moab, was sent to me, 11 Behold, the People that came out from Egypt, and covers ta-the eye of the earth: Now come, curse him for me; perhaps I shall be able to overcome against him, and expel him. 12 And Elohim said to Balaam, You shall not go with them; you shall not curse ta-the People: for he is blessed. 13 And Balaam arose in the morning, and said to the princes of Balak, Go to your land: for hwhy refused to allow me to go with you. 14 And the princes of Moab, they arose, and they came to Balak, and they said, Balaam refused to come with us.

15 And again, still, Balak sent many chiefs, and were more honorable than they. 16 And they came to Balaam, and they said to him, Thus says Balak, son of Zippor, Do you not now refrain from coming to me: 17 For honoring, I will honor you much, and all that you shall say to me: I will do. And come now, curse 
ta this People for me. 18 And Balaam answered and said to the servants of Balak, If Balak shall give me his house full of silver and gold, I am not able to go over ta-the Mouth of hwhy, my Elohim, to do small or great. 19 And also you now, dwell in this night, and I shall know what more hwhy will say with me. 20 And Elohim came to Balaam at night, and said to him, If the men, they came to call for you, rise up, go with them; and only ta-the Word which I speak to you, you shall do.

21 And Balaam arose in the morning, and saddled
ta-his female donkey, and went with the princes of Moab. 22 And the Anger of Elohim glowed for his going: and the Messenger of hwhy was set for an adversary in the way toward him, and he was riding upon his female donkey, and his two young men were with him. 23 And the female donkey, she saw ta-the Messenger of hwhy standing in the way, and his sword was drawn in his hand: and the female donkey, she turned from the way, and she went in the field: and Balaam struck ta-the female donkey to turn her toward the way. 24 And the Messenger of hwhy stood in a hollow path of the vineyards, a wall from here, and a wall from there. 25 And the female donkey, she saw ta-the Messenger of hwhy, and she thrusted ta-Balaam's foot to the trenched wall, and she afflicted Balaam's foot to the trenched wall: and again by striking her. 26 And again, the Messenger of hwhy had gone over, and stood in a cramped place, where was no way to turn rightward or leftward. 27 And the female donkey, she saw ta-the Messenger of hwhy, and she crouhed down under Balaam: and the anger of Balaam glowed, and struck ta-the female donkey by the staff. 28 And hwhy opened ta-the mouth of the female donkey, and she said to Balaam, What have I done to you I have been struck these three times? 29 And Balaam said to the female donkey, For you have insulted against me: If there were a sword in my hand, you would be killed by now. 30 And the female donkey, she said to Balaam, Am I not your female donkey which you have rode upon me of your witnessing unto this day? That advantaging, did I take advantage to do so to you? And said, No.

31 And
hwhy opened ta-the eyes of Balaam, and saw ta-the Messenger of hwhy standing in the way, and his sword was drawn in his hand: and he bowed, and worshipped to his face. 32 And the Messenger of hwhy said to him, Upon why have you struck ta-your female donkey these three times? Behold I, I have come of an adversary, for your way was perverse toward before me: 33 And the female donkey, she saw me, and she turned by my face these three times: If not had turned from my face, for also now, I would have killed you, and I would have kept her alive. 34 And Balaam said to the Messenger of hwhy, I have sinned; for I did not know that you stood in the way against me: and now, if evil is in your eyes, I will return by myself. 35 And the Messenger of hwhy said to Balaam, Go with the men: and only ta-the Word that I shall speak to you, him you shall speak. And Balaam went with the princes of Balak.

36 And Balak heard when Balaam had come, and went out to meet him by a city of Moab, which is upon the border of Arnon, which is on the edge of the border. 37 And Balak said to Balaam, That not sending, I sent to you to call for you? To why did you not come to me? That truly am I not able to honor you? 38 And Balaam said to Balak, Behold, I have come to you: now abling, am I able to speak anything? The Word which Elohim shall put in my mouth, him I will speak. 39 And Balaam went with Balak, and they came unto Kirjath Huzoth. 40 And Balak sacrificed oxen and sheep, and sent to Balaam and to the princes who were with him. 41 And was in the morning, and Balak took
ta-Balaam, and they ascended to Bamoth Baal, and saw from there the edge of the People.


(Note: Not all verses will have comments.)


Verses two through four

2 And Balak, son of Zippor, saw ta all that Israel did to the Amorites. 3 And Moab feared greatly from the face of the People, for she was many: and Moab was distressed from the face of the Sons of Israel. 4 And Moab said to the Elders of Midian, Now the Assembly, they shall lick up all of ta-our surroundings, like the ox licking up ta the grass of the field. And Balak, son of Zippor was King of Moab in her time.

In verse two, it clearly tells that Balak witnessed from a distance from the battle to see his brethren, the Amorites, killed by the Israelites.

Looking at the word LICK UP

The Hebrew word for lick is "l'khakh"- Lamed, Khet, Kaph Sophit (
Kxl) is from Strong's Concordance number 3897, and its definition

A primitive root; to lick: - lick (up).

This is where we get our modern English word "lick".




Verses five through fourteen

5 And sent messengers to Balaam, son of Beor, to Pethor, which is upon the river of the land of the sons of his people, to call for him, to say, Behold, a People has come from Egypt: behold, has covered ta-the eye of the earth, and he dwells opposite of me: 6 And now, come now, curse ta-this People for me; for he is mightier than me: perhaps I shall be able to smite against him, and I will expel him from the land: for I know ta-whom you bless is blessed, and whom you curse is cursed. 7 And the Elders of Moab and the Elders of Midian, they left, and the divination fee was in their hand; and they came to Balaam, and they spoke to him the words of Balak. 8 And said to them, Lodge here the night, and I will bring you a word as which hwhy shall speak to me: and the princes of Moab, they dwelled with Balaam. 9 And Elohim came to Balaam, and said, Who are these men with you? 10 And Balaam said to the Elohim, Balak, son of Zippor, King of Moab, was sent to me, 11 Behold, the People that came out from Egypt, and covers ta-the eye of the earth: Now come, curse him for me; perhaps I shall be able to overcome against him, and expel him. 12 And Elohim said to Balaam, You shall not go with them; you shall not curse ta-the People: for he is blessed. 13 And Balaam arose in the morning, and said to the princes of Balak, Go to your land: for hwhy refused to allow me to go with you. 14 And the princes of Moab, they arose, and they came to Balak, and they said, Balaam refused to come with us.

Notice that in verse six there is not an Aleph-Tav (ta) in front of the cursing part regarding this matter. Also, if one capitalize the pronouns, it would be "He" and "Him", with that noted, who was Balak really trying to curse? This is compared to what hwhy told Moses at Mount Sinai to say to Pharaoh in the Torah portion of Sh'moth, in the book of Exodus

Exodus 4:22 And you shall say to Pharaoh, Thus says hwhy, Israel is My son, My firstborn: 23 And I say to you, Send away ta-My son, and shall serve Me: and you refuse to send him away, behold, I will kill ta-your son, your firstborn.

hwhy called Israel "His" firstborn. and that is why in verse twelve hwhy responded that "he" is blessed.

What was Balak really saying when he asked Balaam to curse "him"? It is hinted in the Torah portion of B'reyshith, in to book of Genesis

Genesis 3:14 14 And hwhy Elohim said to the serpent, Because you have done this, you are cursed from all the animals, and from every beast of the field; upon your belly you shall go, and dust you shall eat all the days of your life: 15 And I will set enmity between you and between the woman, and between your seed and between her seed; he shall bruise you to the head, and you shall bruise him to the heel.

Brad Scott of Wildbranch Ministry and Bill Cloud of Shoreshim Ministries said that "the end is declared from the beginning". When 
hwhy said "he" in Genesis, there could be only one person that could do that, and "He" is "Yeshua".

In this Torah portion account, Balak was asking Balaam to curse "him". We can now say the Balak being a seed of HaSatan wanted to curse the seed of Israel, which is the future Yeshua. If Balaam would have been able to curse the Israelites, that means the future Yeshua would have been cursed as well, and Yeshua would not have been the Savior of the world.


Notice that there are a couple of issues in this week's Torah portion passage regarding the mens' responses to what was told to them to another party.

The first account is in verses five and six. This is what Balak said to the elders of Moab to say to Balaam

5 ...Behold, a People has come from Egypt: behold, has covered ta-the eye of the earth, and he dwells opposite of me: 6 And now, come now, curse ta-this People for me; for he is mightier than me: perhaps I shall be able to smite against him, and I will expel him from the land: for I know ta-whom you bless is blessed, and whom you curse is cursed.

and in verse seven, it says

7 ...and they came to Balaam, and they spoke to him the words of Balak.

As far as we know, the Elders of Moab said the same words in verses five and six to Balaam.

This is what Balaam telling 
hwhy what the men said to them

11 Behold, the People that came out from Egypt, and covers ta-the eye of the earth: Now come, curse him for me; perhaps I shall be able to overcome against him, and expel him.

Balaam did not include the following words that were supposedly spoken to him by the elders:

...and he dwells from opposite of me:... for he is mightier than me:... from the land: for I know ta-whom you bless is with blessing, and whom you curse is cursed.

Also Balaam changed one word from Balak's word "smite" to "overcome"
. Why did he not say "all" of the words Balak said to hwhy? Did the elders of Moab say "all" the words to Balaam? We don't know.


The second account was noted by Mark Biltz of El Shaddai Ministries regarding the elders' response to Balaam's words. This is what Balaam said in his reply to what 
hwhy said, to the elders of Moab in verse twelve

12 ...You shall not go with them; you shall not curse ta-the People: for he is blessed.

Balaam said to the elders in verse thirteen

13 ...Go to your land: for hwhy refused to give me to go with you.

This is what the elders of Moab said to Balak in verse fourteen

14 ...Balaam refused to come with us.

Why did they ignore that it was 
hwhy that said this to them, and changed it to "Balaam"? But why didn't Balaam say the exact words from hwhy to the elders in the first place? Mark Biltz noted that when Balak heard the words "with us", he thought that Balaam was saying they weren't good enough for him to travel. Also the elders didn't say Balaam said "hwhy refused", and replaced it with "Balaam", and because they did not give the correct source, Balak presumed that it was Balaam's words and not hwhy's, and made his decision based on these words by the elders in the next Torah portion segment, which we will look at shortly.

Looking at the following words:

BALAK

The Hebrew word "Bah-lahk"- Bet, Lamed, Kuph (
qlb). It is from Strong's Concordance number 1111, and its definition

From H1110; waster; Balak, a Moabitish king: - Balak.

from 1110 "bah-lahk"
(qlb), and its definition

A primitive root; to annihilate: - (make) waste.


Balak's name speaks for himself, and he can be nicknamed "Balak, the Annihilator".
What were their parents thinking when they named their son that? Better yet, what did the baby do when they called him that?

Mark Biltz of El Shaddai Ministries noted that Balak's name means "terminator"




ZIPPOR

The Hebrew word for Zippor is "Tseep-pohr"- Tsade, Peh, Resh (
rpu). It is from Strong's Concordance number 6834, and its definition

The same as H6833; Tsippor, a Moabite: - Zippor.


from 6833 "tseep-pohr"
(rpu), and its definition

From H6852; a little bird (as hopping): - bird, fowl, sparrow.

from 6852 "tsah-phahr"
(rpu), and its definition

A primitive root; to skip about, that is, return: - depart early.

Balak and Zippor together means 'An Annihilating Little Bird'.

Based on this story, I nicknamed Balak "Dumb".

If this phrase applies to Balak, it could be that he killed a little bird, and it could be the reason 
hwhy made this Commandment about the bird, noted in the Torah portion of Ki Theytsey, in the book of Deuteronomy

Deuteronomy 22:6 If shall encounter a nest of a bird to your face in the way in any tree, or upon the ground, of nestlings, or eggs, and the mother is crouching upon the nestlings, or upon the eggs, you shall not take the mother with the sons: 7 Sending, you shall send away ta-the mother, you shall take ta-the sons for yourself; by that, shall be well to you, and you shall lengthen days.


BALAAM

The Hebrew word for Balaam is "Bee-lahm"- Bet, Lamed, Ayin, Mem Sophit (
Melb). It is from Strong's Concordance number 1109, and its definition

Probably from H1077 and H5971; not (of the) people, that is, foreigner; Bilam, a Mesopotamian prophet; also a place in Palestine: - Balaam, Bileam.

Bal

from 1077 "bahl" (
lb), and its definition

From H1086; properly a failure; by implication nothing; usually (adverbially) not at all; also lest: - lest, neither, no, none (that . . . ), not (any), nothing.

from 1086 "bah-lah" (
hlb), and its definition

A primitive root; to fail; by implication to wear out, decay (causatively consume, spend): - consume, enjoy long, become (make, wax) old, spend, waste.

Am

from 5971 "ahm" (
Me), and its definition

From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock: - folk, men, nation, people.

from 6004 "ah-mahm"- (
Mme), and its definition

A primitive root; to associate; by implication to overshadow (by huddling together): - become dim, hide.

Balaam's name could be interpreted "Not A People" or "A Failed People" or "A Consumed People". Again, what were his parents thinking? It was most likely not common in those days to name children after tragic events in either their own lives or the lives of the community.


BEOR

The Hebrew Beor is "B'ohr"- Bet, Ayin, Vav, Resh (
rweb). It is from Strong's Concordance number 1160, and its definition

From H1197 (in the sense of burning); a lamp; Beor, the name of the father of an Edomitish king; also of that of Balaam: - Beor.

from 1197 "bah-ahr" (
reb), and its definition

A primitive root; to kindle, that is, consume (by fire or by eating); also (as denominative from H1198) to be (become) brutish: - be brutish, bring (put, take) away, burn, (cause to) eat (up), feed, heat, kindle, set ([on fire]), waste.


It was most likely that his father, Beor, was named, because their city or their home was burned. Putting the names together Balaam and Beor means "A Wasted People Consumed".

Based on this Torah story, I nicknamed Balaam "Dumber".


PETHOR

The Hebrew word for Pethor is "P'thohr"- Peh, Tav, Vav, Resh (
rwtp). It is from Strong's Concordance number 6604, and its definition

Of foreign origin; Pethor, a place in Mesopotamia: - Pethor.


It doesn't give a defnition, but there is a word that is like it.

from Strong's Concordance number 6622 "pah-thahr" (
rtp), and its definition

A primitive root; to open up, that is, (figuratively) interpret (a dream): - interpret (-ation, -er).

Based on this information about Balaam and his family at this location, it sounds like tragic events of this city had occurred at times during or just ending. This is subject to interpretation in what occurred there.

Regarding Balaam and Balak, this is the account of their genealogies.

Balaam is noted in the Torah portion of Khai-yey Sarah, in the book of Genesis

BALAAM

Genesis 25:1 And Abraham added, and took a wife, and her name was Keturah. 2 And she birthed to him ta-Zimran, and ta-Jokshan, and ta-Medan, and ta-Midian, and ta-Ishbak, and ta-Shuah.... 4 And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah.

Balaam is a descendent of Abraham via his wife, Keturah, and descended from one of the five sons of Midian.

This genealogy of Balak are noted in the Torah portion of Noakh and Vay-Yeyra, in the book of Genesis

BALAK

Genesis11:27 And these were the birthings of Terah: Terah birthed ta-Abram, ta-Nahor, and ta-Haran; and Haran birthed ta-Lot....

Genesis 19:36 And both the daughters of Lot, they were pregnant from their father. 37 And the firstborn, she birthed a son, and she called his name Moab: he is the father Moab unto today.

Balak is a descendant of Lot.

This is a pedigree chart showing the descendies of the Israelites, Balaam and Balak

Pedigree

In other words, this was a family matter.



Verses fifteen through twenty

15 And again, still, Balak sent many chiefs, and were more honorable than they. 16 And they came to Balaam, and they said to him, Thus says Balak, son of Zippor, Do you not now refrain from coming to me: 17 For honoring, I will honor you much, and all that you shall say to me: I will do. And come now, curse ta this People for me. 18 And Balaam answered and said to the servants of Balak, If Balak shall give me his house full of silver and gold, I am not able to go over ta-the Mouth of hwhy, my Elohim, to do small or great. 19 And also you now, dwell in this night, and I shall know what more hwhy will say with me. 20 And Elohim came to Balaam at night, and said to him, If the men, they came to call for you, rise up, go with them; and only ta-the Word which I speak to you, you shall do.

Their voices are now the voice of King Balak, and the voice is "imperial". King Balak thought that maybe a "royal edict" would convince Balaam to come and see him. 
hwhy made an unusual command to Balaam by saying in verse twenty if they came to call for you to go with them. We'll see why in the next passgae.



Verses twenty-one and twenty two

21 And Balaam arose in the morning, and saddled ta-his female donkey, and went with the princes of Moab. 22 And the Anger of Elohim glowed for his going:....

Question: "Why was 
hwhy
angry against Balaam for leaving"? I have yet to hear anyone ask or answer why, but this is the answer: hwhy said that he could leave, but this is what He said to Balaam in verse twenty

20 And Elohim came to Balaam at night, and said to him, If the men, they came to call for you, rise up, go with them; and only ta-the word which I speak to you, you shall do.

This is what the men said to Balaam in verses sixteen and seventeen

16 And they came to Balaam, and they said to him, Thus says Balak, son of Zippor, Do you not now refrain from coming to me: 17 For honoring, I will honor you much, and all that you shall say to me: I will do. And come now, curse ta this People for me.

Did it say anywhere that the "men" inquired themselves to have Balaam see Balak? No, they did not. The men were speaking on "behalf" of King Balak, but they were not speaking for "themselves". In many ways,
hwhy
was saying to Balaam, "wait until the men speak on their "own behalf" to say "We're not just asking you to go with us because "we" are asking you to come with us to see Balak". In other words, hwhy wanted the "the men" to speak for themselves in their "own voice", and not "Balak's voice". That is why hwhy was angry against Balaam. The men did not speak for themselves to tell him to come with "them", and Balaam did not wait until hwhy's word was fulfilled. It was the "voice" of the person that made the difference.

Looking at the word FEMALE DONKEY

The Hebrew text for female donkey is "ah-thone"- Aleph, Tav, Vav, Nun Sophit (
Nwta). It is from Strong's Concordance number 860, and its definition

Probably from the same as H386 (in the sense of patience); a female ass (from its docility): - (she) ass.

from 386 "ey-thahn" (
Nyta), and its definition

From an unused root (meaning to continue); permanence; hence (concretely) permanent; specifically a chieftain: - hard, mighty, rough, strength, strong.

The Hebrew word for female donkey is used, becuase she is a strong animal, that can endure carrying a heavy load, including humans. The Hebrew word for female donkey is different from a male donkey, which is "khah-mohr" (
rwmx).

Messianic/Hebraic Roots teachers noted that Balaam was spiritually blinded in part, because he wanted the money, and the money blinded him in part from doing all that 
hwhy
said to him. Even the apostle Peter noted of this in his application to the latter days, in his epistle

2 Peter 2:9 hwhy knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: 10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities. 11 Whereas angels, which are greater in power and might, bring not railing accusation against them before hwhy. 12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: 15 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 16 But was rebuked for his iniquity: the dumb donkey speaking with a human voice forbad the madness of the prophet. 17 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. 18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour, Yeshua the Messiah, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

Amen, Peter.



Verses twenty two and twenty three

THE FIRST ACCOUNT

22 ...and the Messenger of hwhy was set for an adversary in the way toward him, and he was riding upon his female donkey, and his two young men were with him. 23 And the female donkey, she saw ta-the Messenger of hwhy standing in the way, and his sword was drawn in his hand: and the female donkey, she turned from the way, and she went in the field: and Balaam struck ta-the female donkey to turn her toward the way.

[YAKETY SAX SONG]

First of all, the two young men who were with him witnessing all of this must have been laughing so hard seeing this happening to Balaam at this first occurrence. Notice that it didn't say that the princes of Moab was present with them. Were they with them with the two young men, or were they the two young men who were with him, or were they ahead of him? It was the princes of Midian were the two young men who were with them, because it says in verse thirty five that Balaam went with the princes of Balak.

Indirectly related, Mark Biltz of El Shaddai Ministries noted that this is not the first time the scriptures noted of two men with a major figure. The first account of two men who were servants was mentioned in the founding father in the book of Genesis

Genesis 22:1 And was after these things, and the Elohim tested ta-Abraham, and said unto him, Abraham: and he said, Behold, I. 2 And said, Take now ta-your son, ta-your only one, ta-Isaac, whom you love, and go of you to the land of the Moriah; and elevate him there for an Elevation Offering upon one of the mountains which I will tell to you. 3 And Abraham rose early in the morning, and saddled ta-his donkey, and took  ta-two of his young men with him, and ta Isaac his son, and broke up the wood of the Elevation Offering, and rose, and went to the place of which the Elohim had said to him.

Looking at the word ADVERSARY

The Hebrew text for adversary is "sah-tahn"- Shin, Tet, Nun Sophit (
Njs). It is from Strong's Concordance number 7854, and its definition

From H7853; an opponent; especially (with the article prefixed) Satan, the arch enemy of good: - adversary, Satan, withstand.

from 7853 "sah-tahn" (
Njs), and its definition

A primitive root; to attack, (figuratively) accuse: - (be an) adversary, resist.


It is also possible that is is from 7751 "shoot" (
jws), and its definition

A primitive root; properly to push forth; (but used only figuratively) to lash, that is, (the sea with oars) to row; by implication to travel: - go (about, through, to and fro), mariner, rower, run to and fro.

The reason I noted this, because Satan travels to and fro to lash out aginst 
hwhy's People.

This is where we get "satan". Jeff Gilbert of Talking Torah noted that this is the first time this Hebrew word is used in the entire Bible. In fact, it is used twice in this chapter. It doesn't occur again until 1 Samuel 29:4, and it's only used twenty seven times in the Tanakh.

Indirectly related, the apostle Peter noted this in his epistle

1 Peter 5:8 Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:

Satan, the adversary, will do anything to destroy us as believers in the Messiah, like he did against Job, noted in the book of Job

Job 1:6 Now there was a day when the sons of the Elohim came to present themselves before hwhy, and the Satan (or adversary (Njsh)) came also among them. 7 And hwhy said unto the Satan, Whence comest thou? Then the Satan answered ta-hwhy, and said, From going to and fro (jws) in the earth, and from walking up and down in it. 8 And hwhy said unto the Satan, Hast thou considered My servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth Elohim, and escheweth evil? 9 Then the Satan answered ta-hwhy, and said, Doth Job fear Elohim for nought? 10 Hast not Thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. 11 But put forth Thine Hand now, and touch all that he hath, and he will curse Thee to Thy Face.

He will go to our Heavenly Father to try to get permission to do things against us to provoke us to do or say anything against Him. Satan will even go to our Heavenly Father to accuse us of our sins. But Yeshua paid the price for us, and He would say to His Father that He paid the price for their sins.



Verses twenty four and twenty five

THE SECOND ACCOUNT

24 And the Messenger of hwhy stood in a hollow path of the vineyards, a wall from here, and a wall from there. 25 And the female donkey, she saw ta-the Messenger of hwhy, and she thrusted ta-Balaam's foot to the trenched wall, and she afflicted Balaam's foot to the trenched wall: and again by striking her.

Looking at the following words:

VINEYARD


The Hebrew word for vineyard is "keh-rehm"- Kaph, Resh, Mem Sophit (
Mrk). It is from Strong's Concordance number 3754, and its definition

From an unused root of uncertain meaning; a garden or vineyard: - vines, (increase of the) vineyard (-s), vintage. See also H1021.


This is where we get our modern English word "cram", meaning crammed together.


WALL

The Hebrew word for wall is "gah-deyr"- Gimel, Dalet, Resh (
ddg). It is from Strong's Concordance number 1447, and its definition

From H1443; a circumvallation; by implication an inclosure: - fence, hedge, wall.


from 1443 "gah-dahr" 
(ddg), and its definition

A primitive root; to wall in or around: - close up, fence up, hedge, inclose, make up [a wall], mason, repairer.

It would have been most likely a solid type wall, because Balaam's foot was inflicted, meaning physical pain and bruising at minimum.



Verses twenty six and twenty seven

THE THIRD ACCOUNT

26 And again, the Messenger of hwhy had gone over, and stood in a cramped place, where was no way to turn rightward or leftward. 27 And the female donkey, she saw ta-the Messenger of hwhy, and she crouhed down under Balaam: and the anger of Balaam glowed, and struck ta-the female donkey by the staff.

Looking at the following words:

CRAMPED PLACE

The Hebrew word for cramped place is "tsahr"- Tsade, Resh (
ru). It is from Strong's Concordance number 6862, and its definition

From H6887; narrow; (as a noun) a tight place (usually figuratively, that is, trouble); also a pebble (as in H6864); (transitively) an opponent (as crowding): - adversary, afflicted (-tion), anguish, close, distress, enemy, flint, foe, narrow, small, sorrow, strait, tribulation, trouble.

from 6887 "tsah-rahr"
(rru), and its definition

A primitive root; to cramp, literally or figuratively, transitively or intransitively: - adversary, (be in) afflict (-ion), besiege, bind (up), (be in, bring) distress, enemy, narrower, oppress, pangs, shut up, be in a strait (trouble), vex.


CROUCH

The Hebrew word for crouch is "rah-bahts"- Resh, Bet, Tsade (
ubr
). It is from Strong's Concordance number 7257, and its definition

A primitive root; to crouch (on all four legs folded, like a recumbent animal); by implication to recline, repose, brood, lurk, imbed: - crouch (down), fall down, make a fold, lay (cause to, make to) lie (down), make to rest, sit.

In this third account, Balaam was in a cramped and vexed environment, and the donkey caused him to be stopped in his path of travelling.

Mark Biltz of El Shaddai Ministries noted the comparison between Balaam and his ancestor, Abraham in Genesis twelve:

Both saw angels
Both left their country
Both heard from 
hwhy
Both followed orders from hwhy [Not everytime on Balaam's end]
Both rose early
Both saddled their donkey
Both brought two [people]



Verses twenty eight through thirty

28 And hwhy opened ta-the mouth of the female donkey, and she said to Balaam, What have I done to you I have been struck these three times? 29 And Balaam said to the female donkey, For you have insulted against me: If there were a sword in my hand, you would be killed by now. 30 And the female donkey, she said to Balaam, Am I not your female donkey which you have rode upon me of your witnessing unto this day? That advantaging, did I take advantage to do so to you? And said, No.

hwhy
opens the "dumb" female donkey's mouth and speaks to Balaam. Mark Biltz of El Shaddai Ministries noted that one would think Balaam would have been shocked. In this case, "Dumber" Balaam responds to the female donkey like it was no big deal, and responds to it like its a normal thing. At the third time, when Balaam was really angry with the female donkey, and when the donkey started speaking to him, he was so angry that he lost his discernment when he was talking back to the donkey, thinking nothing of it. What was he thinking? If he was more sane, he probably would have been really surprised at the matter.

Anyone remember the 1960's TV comedy series, Mr Ed, the talking mule? It was based from the old 1950's movie series "Francis, the Talking Mule" with Donald O'Connor. Don't be surprised if the Balaam scene was the basis of these movies and episode series.

The female donkey was a symbol of our soul. I noted in past Torah portions that the soul is female, walking in the will of our Elohim. In our soul, there are times we don't do any or all of what hwhy our Heavenly Father tells us. When that occurs, hwhy will provide an obstacle of a messenger as an adversary, which is the Ruakh HaKodesh (the Holy Spirit), and in the first instance, our soul wants to run to the open fields, but we "spiritually strike" our soul to get our soul back on the path in our own strength. If we don't get the message the first time, hwhy will send an adversary again to "spiritually cram" us (the Hebrew for vineyard) with "walls" to prevent us from going off the path. Our souls will cause our "spiritual feet" to be "inflicted", and hindering our walk to continuously try to get the message that were not walking the way we are supposed to. But we still "spiritually strike" our souls again in our own strength to keep going. If we still don't get the message, He will cause our souls to be located in a "spiritually cramped" state in our relationship with Him, and our souls will be "spiritually crouched" at a stop. Everytime these events occur, we try in our own strength to "spiritually strike" our souls to get up and keep going. After the third account, with no success, our "soul", which our "conscience" comes from, will "speak" to us. Then the messenger will reveal Himself by speaking to us in our hearts to explain to us what we did wrong, to make us come to the point of repentance. After we repent, He has us continue in our walk with hwhy.



In this chapter, the female donkey
(Nwta) is mentioned twelve times. There are places in the Hebrew text that the female donkey is spelled without the Vav- Aleph, Tav, Nun [Nun Sophit] (Nta). But if one notices in the Hebrew text, most of the time when the female donkey is mentioned, the Hebrew word restores the Vav back in the word (Nwta).

I have included a list of each of the Hebrew word female donkey with and without the Vav, and these are where they are applied:

WITHOUT THE VAV (
nta
)

Verse
twenty-one: Balaam saddling the female donkey
Verse thirty: The female donkey speaking to Balaam
Verse thirty two: The Messenger asking Balaam re: hitting his female donkey


WITH THE VAV
(Nwta)

Verse twenty three: The female donkey seeing the Messenger the first time
Verse twenty three: The female donkey turning to the field
Verse twenty three: Balaam hitting the female donkey the first time
Verse twenty five: The female donkey seeing the Messenger the second time
Verse twenty seven: The female donkey seeing the Messenger the third time
Verse twenty seven: Balaam hitting the female donkey the third time
Verse twenty eight: 
hwhy
opening the female donkey's mouth
Verse thirty: The female donkey about to speak to Balaam
Verse thirty three: The Messenger stating to Balaam that the female donkey saw him

The purpose of the Vav in the female donkey is to show that
hwhy
was involved with the female donkey. The Vav is the Paleo-Hebrew picture of a nail, and the nail is a symolic connector for hwhy in the heavenly realm to be connected with the earthly realm in His will for the Israelites.



There is a Brith Khadashah (New Covenant) account, similar to the story of Balaam in these Torah passages. Note: I have not heard this comparison before from anyone as of July 3, 2015.

Acts 9:2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. 3 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from the heavens: 4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me? 5 And he said, Who art Thou, Lord? And the Lord said, I am Yeshua whom thou persecutest: it is hard for thee to kick against the pricks. 6 And he trembling and astonished said, Lord, what wilt Thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8 And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. 9 And he was three days without sight, and neither did eat nor drink. 10 And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. 11 And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, 12 And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. 13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to Thy saints at Jerusalem: 14 And here he hath authority from the Chief Priests to bind all that call on Thy Name. 15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto Me, to bear My Name before the Gentiles, and kings, and the children of Israel: 16 For I will shew him how great things he must suffer for My Name's sake. 17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Yeshua, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Spirit. 18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. 19 And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.

Looking at the comparisons between the events of this Torah portion of Balaam and his female donkey, and Saul's conversion journey.

Balaam And His Female Donkey
Numbers 22:21-35
Acts Chapter 9:2-19
Balaam traveling
to meet Balak
Saul traveling to
Damascus to find believers in Yeshua
Balaam's eyes blinded from
seeing the messenger
Saul's eyes blinded after
seeing Yeshua
Balaam's eyes and the
female donkey's eyes were opened
to see the Messenger of 
hwhy
Saul's eyes were opened
by Ananias
Balaam's female donkey
crouches to ground
Saul falls off his animal (probably horse)
to the ground
Balaam's eyes open to see
the Messenger of 
hwhy
The light shines on Saul
to see Yeshua
The Messenger of hwhy
 reveals Himself
to Balaam
Yeshua reveals Himself
to Saul
Balaam's female donkey
asks him "why do you strike me..."?
Yeshua asks Saul "why
do you persecute Me"?



Verses thirty six through forty-one

THE FIRST ATTEMPT TO CURSE THE PEOPLE

36 And Balak heard when Balaam had come, and went out to meet him by a city of Moab, which is upon the border of Arnon, which is on the edge of the border. 37 And Balak said to Balaam, That not sending, I sent to you to call for you? To why did you not come to me? That truly am I not able to honor you? 38 And Balaam said to Balak, Behold, I have come to you: now abling, am I able to speak anything? The Word which Elohim shall put in my mouth, him I will speak. 39 And Balaam went with Balak, and they came unto Kirjath Huzoth. 40 And Balak sacrificed oxen and sheep, and sent to Balaam and to the princes who were with him. 41 And was in the morning, and Balak took ta-Balaam, and they ascended to Bamoth Baal, and saw from there the edge of the People.

This is the first time we see "Dumb and Dumber" together, and t
his is the first of the three attempts for Balaam to curse Israel.

Looking at the following words:

KIRJATH HUZOTH

The first place they came to is Kirjath Huzoth. The Hebrew is  "Keer-yath Khoo-tsoth"- Kuph, Resh, Yod, Tav; Khet, Tsade, Vav, Tav
(twux tyrq). It is from Strong's Concordance number 7155, and its definition

From H7151 and the feminine plural of H2351; city of streets; Kirjath Chutsoth, a place in Moab: - Kirjath-huzoth.

Kirjath

from 7151 "keer-yah" (
hyrq), and its definiton

From H7136 in the sense of flooring, that is, building; a city: - city.

from 7136 "kah-rah"
(hrq), and its definition

A primitive root; to light upon (chiefly by accident); causatively to bring about; specifically to impose timbers (for roof or floor): - appoint, lay (make) beams, befall, bring, come (to pass unto), floor, [hap] was, happen (unto), meet, send good speed.

Huzoth

from 2351 "khoots"
(Ux of uwx), and its definiton

(Both forms feminine in the plural); from an unused root meaning to sever; properly separate by a wall, that is, outside, outdoors: - abroad, field, forth, highway, more, out (-side, -ward), street, without.


Kirjath Huzoth means "A City of Walls" or "A City of Streets".


BAMOTH BAAL

The Hebrew word for Bamoth Baal is "Bah-moth Bah'ahl"- Bet, Mem, Vav, Tav; Bet Ayin, Lamed
(leb twmb). It is from Strong's Concordance number 1120, and its definition

Plural of H1116; heights; the second form is a more complete form of the first form; from the same and H1168; heights of Baal; Bamoth or Bamoth Baal, a place East of the Jordan: - Bamoth, Bamoth-baal.

Bamoth

from 1116 "bah-mah"
(hmb), and its definition

From an unused root (meaning to be high); an elevation: - height, high place, wave.



Baal

from 1168 "bah'ahl" (
leb), and its definition

The same as H1167; Baal, a Phoenician deity: - Baal, [plural] Baalim.

from 1167 "bah'ahl"
(leb), and its definition

From H1166; a master; hence a husband, or (figuratively) owner (often used with another noun in modifications of this latter sense: -    + archer, + babbler, + bird, captain, chief man, + confederate, + have to do, + dreamer, those to whom it is due, + furious, those that are given to it, great, + hairy, he that hath it, have, + horseman, husband, lord, man, + married, master, person, + sworn, they of.


from 1166 "b'ahl"
(leb), and its definition

A primitive root; to be master; hence (as denominative from H1167) to marry: - Beulah have dominion (over), be husband, marry (-ried, X wife).

Bamoth Baal means "Heights of the Master," or "Heights of Dominion". This was most likely an open area where Balak hoped to have Balaam curse the Israelites.

Continuing on the next chapter







CHAPTER 23

Numbers 23:1-30

Num 23:1 And Balaam said to Balak, Build for me seven altars on this, and prepare for me seven bullocks and seven rams on this. 2 And Balak did as which Balaam had spoken; and Balak and Balaam offered a bullock and a ram on the altar. 3 And Balaam said to Balak, Stand upon your Elevation Offering, and I will go: perhaps
hwhy shall come to meet me: and what the Word shall be shown me, and I will declare to you. And went to a bare hill, 4 and Elohim met to Balaam: and said to him, I have prepared ta-the seven altars, and I have offered a bullock and a ram on the altar. 5 And hwhy put a Word in the mouth of Balaam, and said, Return to Balak, and thus you shall speak. 6 And returned to him, and, behold, he and all the Chiefs of Moab were standing upon his Elevation Offering. 7 And lifted up his parable, and said,

From Aram, Balak, King of Moab, has guided me
from the mountains of the east,

Come, curse Jacob for me,
and come, defy Israel.

8 How shall I curse whom El has not cursed?
and how shall I defy whom
hwhy has not defied?

9 For I see him from the head of the rocks,
and I behold him from the little hills:

Behold, a People shall dwell alone,
and shall not be reckoned among the nations.

10 Who can count the dust of Jacob,
and the number of
ta-the fourth of Israel?

My soul, she shall die the death of the upright,
and like him, she shall be my latter end!

11 And Balak said to Balaam, What have you done to me?! I have brought you to curse my enemies, and behold, you have blessed a blessing! 12 And answered, and said, That not ta which hwhy shall in my mouth, he shall I take heed to speak?

13 And Balak said to him, Come now with me to another place, where you will see from there: only you shall see his edge, and all of him you shall not see: and curse him for me from there. 14 And took him to the field of Zophim, toward the head of the Pisgah, and built seven altars, and offered a bullock and a ram on the altar. 15 And said to Balak, Stand here upon your Elevation Offering, and I, I will meet here
. 16 And hwhy met by Balaam, and put a Word in his mouth, and said, Return to Balak, and thus you shall say. 17 And came to him, and behold, stood upon his Elevation Offering, and the Chiefs of Moab with him. And Balak said to him, What had hwhy spoke? 18 And lifted up his parable, and said,

Rise up, Balak, and hear.
Give ear unto me, son of he, of Zippor.

19 El is not a man, and should lay;
and a son of Adam, and should repent.

That he said, And shall not do?
And spoken, And shall not establish?

20 Behold, I have placed a blessing:
and is blessed; and I cannot reverse.

21 Has not regarded iniquity in Jacob,
and has not seen wickedness in Israel:

hwhy, his Elohim, is with him,
and the shout of a king is in him.

22 El brought them from Egypt;
like the strength of a wild ox.

23 For is no spell in Jacob,
and is no divination in Israel:

As now, shall be said of Jacob and of Israel,
What had El done!

24 Behold, a People shall rise like a loiness,
and shall lift up like a lion:

shall not lie down until shall eat of the prey,
and shall drink the blood of the slain.

25 And Balak said to Balaam, Also cursing, you do not curse, Also blessing you do not bless. 26 And Balaam answered and said to Balak, That not had I spoke to you, to say, All that 
hwhy speaks, him I will do?

27 And Balak said to Balaam, Come now, I will take you to another place; perhaps shall be right in the eyes of Elohim, and curse him for me from there. 28 And Balak took
ta-Balaam to the head of the Peor that gazes upon the face of Jeshimon. 29 And Balaam said to Balak, Build for me seven altars on this, and prepare for me seven bullocks and seven rams on this. 30 And Balak did as which Balaam said, and offered a bullock and a ram on the altar.


(Note: Not all verse will have comments)


Verses one and two

FIRST ATTEMPT TO CURSE ISRAEL (CONTINUED)

1 And Balaam said to Balak, Build for me seven altars on this, and prepare for me seven bullocks and seven rams on this. 2 And Balak did as which Balaam had spoken; and Balak and Balaam offered a bullock and a ram on the altar.

Why did they sacrifice on "seven" altars? Was not one altar enough to make sacrifices? It can be compared to where Balaam's ancestor Abraham, was via his wife Keturah, noted in the Torah portion of Khai-yey Sarah, in the book of Genesis

Genesis 25:1 And Abraham added, and took a wife, and her name was Keturah, 2 and she birthed to him ta-Zimran, and ta-Jokshan, and ta-Medan, and ta-Midian, and ta-Ishbak, and ta-Shuah.

Abraham made a covenant with Abimelech, King of Gerar of the Philistines, and sacrificed "seven lambs" on an altar in the location of Beer Sheva or "Well of Oaths", but it could also be called "Well of Seven". This is based in the Torah portion of , in the book of Genesis

Genesis 21:22 And was in that time, and Abimelech and Phichol, captain of his army, spoke to Abraham, to say, Elohim is with you in all that you do: 23 And now, swear to me in Elohim, here, that you will not do falsehood to me, and to my progeny, and to my offspring: according to the kindness which I have done with you, you shall do with me, and with the land which you have sojourned in her. 24 And Abraham said, I will swear. 25 And Abraham rebuked ta-Abimelech upon the sake of a well of water, which the servants of Abimelech robbed. 26 And Abimelech said, I do not know who has done ta-this thing: and also you, you did not tell to me, and also I, I have not heard, except today. 27 And Abraham took flocks and herds, and gave them to Abimelech; and both of them, they cut a covenant. 28 And Abraham set ta-seven ewe lambs of the flock to their apartness. 29 And Abimelech said to Abraham, What are they, these seven ewe lambs, which you have set to their apartness? 30 And said, For ta-the seven ewe lambs, you shall take from my hand, in order that she shall be for me for a witness that I have dug ta-this well. 31 Upon thus, was called to that place Beer Sheba; for there they swore, the two of them. 32 And they cut a covenant in Beer Sheba: and Abimelech rose, and Phichol, captain of his army, and they returned to the land of the Philistines. 33 And Abraham planted a tamarisk tree in Beer Sheba, and called there on the name of hwhy, El of Ages. 34 And Abraham sojourned in the land of the Philistines many days.

It was most likely that Balaam took his ancestor's tradition one step further and made seven altars for the seven rams and the seven bullocks instead of one altar.



Verse four

4 and Elohim met to Balaam: and said to him, I have prepared ta-the seven altars, and I have offered a bullock and a ram on the altar.

Looking at the word PREPARED

In verse four, the Hebrew word for prepared is "arakh"- Ayin, Resh, Kaph Sophit (
Kre). It is from Strong's Concordance number 6186, and its definition

A primitive root; to set in a row, that is, arrange, put in order (in a very wide variety of applications): - put (set) (the battle, self) in array, compare, direct, equal, esteem, estimate, expert [in war], furnish, handle, join [battle], ordain, (lay, put, reckon up, set) (in) order, prepare, tax, value.

This is where we get our modern English word "erect".




Verses seven and eight

7 And lifted up his parable, and said,

From Aram, Balak, King of Moab, has guided me
from the mountains of the east,

Come, curse Jacob for me,
and come, defy Israel.

8 How shall I curse whom El has not cursed?
and how shall I defy whom
hwhy has not defied?

Balaam didn't say that he blessed Israel, but he did not curse them either.



Verse nine

9 For I see him from the head of the rocks,
and I behold him from the little hills:

Behold, a People shall dwell alone,
and shall not be reckoned among the nations.


Mark Biltz of El Shaddai Ministries noted that this is happening today by the United Nations not reckoning Israel, and doing everything they can to destroy it.



Verses eleven and twelve

Dumb And Dumber

11 And Balak said to Balaam, What have you done to me?! I have brought you to curse my enemies, and behold, you have blessed a blessing! 12 And answered, and said, That not ta which hwhy shall in my mouth, he shall I take heed to speak?

Balak was really mad at Balaam, but
Balaam passed the first test, and kept hwhy's Word.



Verse thirteen

THE SECOND ATTEMPT TO CURSE ISRAEL

13 And Balak said to him, Come now with me to another place, where you will see from there: only you shall see his edge, and all of him you shall not see: and curse him for me from there.

"Dumb" Balak approaches "dumber" Balaam's response, with a new idea by taking Balaam to another location which Balaam shall only see a "part" of him. In other words, Balak was going to hide Balaam in part. That way, Balak hoped
it would be easier for Balaam to curse, and Balaan would not be as afraid for Balaam to curse him than if he was directly in front of him out in full exposure.



Verse fourteen

14 And took him to the field of Zophim, toward the head of the Pisgah, and built seven altars, and offered a bullock and a ram on the altar.

Looking at the following words:

ZOPHIM

The Hebrew word for Zophim is "Tsoh-pheem"- Tsade, Peh, Yod, Mem Sophit (
Mypu). It is from Strong's Concordance number 6839, and its definition

Plural of active participle of H6822; watchers; Tsophim, a place East of Jordan: - Zophim.

from 6822 "tsah-phah" (
hpu), and its definition

A primitive root; properly to lean forward, that is, to peer into the distance; by implication to observe, await: - behold, espy, look up (well), wait for, (keep the) watch (-man).


Zophim means "watchman", and it is also "peering from distance". Balak took Balaam to this location, which was most likely a watchman's location and is slightly further away from the Israelites, and was hoping that it will give Balaam more encouragement to curse "him".


PISGAH

The Hebrew word for Pisgah is "Pees-gah"- Peh, Samek, Gimel, Heh (
hgop). It is from Strong's Concordance number 6449, and its definition

From H6448; a cleft; Pisgah, a mountain East of Jordan: - Pisgah.

Pisgah means "cleft".

Putting the two definitions together, it says "
The field of Watchers at the Head of the Cleft". It was most likely that Balak and Balaam (Dumb and Dumber) went to a cleft that was partially hidden, like a watchman tower in order for Balaam to curse him.



Verse twenty

20 Behold, I have placed a blessing:
and is blessed; and I cannot reverse.


Balaam knew enough about Israel's blessing based from the account hwhy spoke to Balaam's ancestor, Abraham, noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 12:1 And hwhy said to Abram, Go of you from your land, and from your birth place, and from the house of your father, to the land that I will show you: 2 and I will make you of a great nation, and I will bless you, and I will make your name great, and shall be a blessing: 3 And from those blessing you I will bless, and from cursing I will curse: and among you, all families of the earth will be blessed.

This was passed on to Abraham's grandson, Jacob, by his father, Isaac, from his statement to his son, Esau, after Jacob received the blessing when he dressed himself like his brother, Esau, noted in the Torah portion of Toldoth, in the book of Genesis

Genesis 27:33 And Isaac was terrified with a great terror unto much, and said, Who was he then that hunted game, and brought to me, and I ate of all before you came, and I have blessed him, also, shall be blessed?

Though Balaam didn't bless, Balaam did not curse either. It is interesting that Balaam did a "neutral" parable that did not lean to curse or bless Israel.



Verses twenty five and twenty six

Dumb And Dumber

25 And Balak said to Balaam, Also cursing, you do not curse, Also blessing you do not bless. 26 And Balaam answered and said to Balak, That not had I spoke to you, to say, All that hwhy speaks, him I will do?

Balak did not like what Balaam said, and was still not satisfied with Balaam's statement.

One can see that "Dumb" Balak was not getting the message, because he did not just accept what Balaam said the first time but did not accept it this second time.
Balaam passed the second test and kept hwhy's Word.

Looking at the word WILD OX

In verse twenty two, the Hebrew word for wild ox is "r'eym"- Resh, Aleph, Mem Sophit (Mar). It is from Strong's Concordance number 7214, and its definition

From H7213; a wild bull (from its conspicuousness): - unicorn.

It is strongly probable that this is where we get our modern English word "ram".




Verses twenty seven through thirty

THE THIRD ATTEMPT TO CURSE ISRAEL

27 And Balak said to Balaam, Come now, I will take you to another place; perhaps shall be right in the eyes of Elohim, and curse him for me from there. 28 And Balak took ta-Balaam to the head of the Peor that gazes upon the face of Jeshimon. 29 And Balaam said to Balak, Build for me seven altars on this, and prepare for me seven bullocks and seven rams on this. 30 And Balak did as which Balaam said, and offered a bullock and a ram on the altar.

Looking at the following words:

PEOR

The Hebrew word for Peor is "P'ohr"- Peh, Ayin, Vav, Resh
(rwep). It is from Strong's Concordance number 6465, and its definition

From H6473; a gap; Peor, a mountain East of Jordan; also (for H1187) a deity worshipped there: - Peor. See also H1047.

from 6473 "pah'ahr"
(rep), and its definition

A primitive root; to yawn, that is, open wide (literally or figuratively): - gape, open (wide).

Peor means "gap".


JESHIMON

The Hebrew word for Jeshimon is "Y'shee-mohn"- Yod, Shin, Yod, Mem, Nun Sophit (
Nmysy
), but without the Vav (Nwmysy). It is from Strong's Concordance number 3452, and its definition

From H3456; a desolation: - desert, Jeshimon, solitary, wilderness.

from 3456 "yah-shahm"
(Msy), and its definiton

A primitive root; to lie waste: - be desolate.

Putting the two definitions together, it says "The Gap of Desolation".

Based on the namesake, Balak was locating Balaam where there the Israelites were still visible, but as an means to "desolate" them, thinking that Balaam will have all the more courage to curse "him".

Contuing in the next chapter







CHAPTER 24

Numbers 24:1-25

Num 24:1 And Balaam saw that was good in the Eyes of
hwhy to bless ta-Israel, and did not went, like the time, in the time, to encounter divinations, and set his face toward the wilderness. 2 And Balaam lifted ta-his eyes, and saw ta-Israel by his tribes; and the Spirit of Elohim, she was upon him. 3 And lifted his parable, and said,

The saying of his son, Balaam of Beor, hath said,
and the saying of the mighty man of the unveling of the eyes:

4 The saying of a hearer of the sayings of El,
whom the vision of the Almighty envisions,
having fallen down,
and having uncovered the eyes:

5 How good are they are your tents, Jacob!
of your dwellings, Israel!

6 Like the valleys, they spread as gardens upon a river,
like the aloe trees
hwhy planted as cedar trees upon the waters.

7 The water shall pour from his buckets,
and his seed in many waters,

and his King is higher than Agag,
and his Kingdom, she is exalted.

8 El brought him out from Egypt;
as the strength of a wild ox for Himself:

shall eat the nations of his afflictors,
and shall break their bones,
and shall crush his arrows.

9 Crouched, lain down like a lion,
and like a lioness: who shall arouse him?

Blessing you are blessed,
and cursing you are cursed.

10 And the anger of Balak glowed toward Balaam, and struck
ta-his palms: And Balak said to Balaam, I called you to curse my enemies, and behold, you have blessed a blessing these three times. 11 And now, flee of you to your place: I have said honoring, I will honor you; and behold, hwhy has withheld you from honor. 12 And Balaam said to Balak, That not also to your messengers that you sent to me, I spoke to say, 13 If Balak should give to me his house full of silver and gold, I cannot go over ta-the Mouth of hwhy to do good or evil from my heart; what hwhy speaks, him will I speak?

14 And now, behold, I will go to my people. Come, and I will counsel you what this People shall do to your people in the latter days. 15 And took up his parable, and said,

The saying of Balaam, son of Beor,
and the saying of the mighty man unveiling the eyes:

16 The saying of one hearing the Words of El,
and knowing the knowledge of the Most High,

shall gaze the vision of the Almighty,
falling down and unveiling the eyes:

17 I shall see him, but not now:
I shall behold him, but not near:

A Star
shall walk from Jacob,
and a Sceptre shall rise from Israel,

and shall crush the corners of Moab,
and shall destroy all the sons of Sheth.

18 And Edom shall be a possession,
and Seir shall be a possession for his enemies;
and Israel shall do valiantly.

19 And shall rule from Jacob,
and the remnant shall perish from Iyr.

20 And saw
ta-Amalek, and lifted his parable, and said,

Amalek was first of the nations;
and his latter end is unto destruction.

21 And saw
ta-the Kenites, and lifted his parable, and said,

Strong is thy dwelling,
and set your midst in the rock,

22 for but the Kenite shall be for burning,
until when Asshur shall carry you away.

23 And lifted his parable, and said,

Woe! Who shall live from El setting Him?
24 And ships from the hand of Chittim,

and shall afflict Asshur,
and shall afflict Eber,
and he is also perished forever.

25 And Balaam arose, and went and returned to his place: and Balak also went toward his way.



(Note: Not all verses will have comments)


Verses one through three

THIRD ATTEMPT TO CURSE ISRAEL (CONTINUED)

1 And Balaam saw that was good in the Eyes of hwhy to bless ta-Israel, and did not went, like the time, in the time, to encounter divinations, and set his face toward the wilderness. 2 And Balaam lifted ta-his eyes, and saw ta-Israel by his tribes; and the Spirit of Elohim, she was upon him. 3 And lifted his parable,...

Notice that Balaam saw that it pleased 
hwhy to bless Israel, and that he did not inquire him the third time. So he made the parable without going to hwhy to give him a Word. Why it was that way? I don't know.



Verse nine

9 Crouched, lain down like a lion,
and like a lioness: who shall arouse him?

Blessing you are blessed,
and cursing you are cursed.


For the third time, Balaam didn't bless or curse the Israelites, but said the similar thing that 
hwhy said to Abraham in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 12:3 3 And from those blessing you I will bless, and from cursing I will curse:...



Verses ten and eleven

Dumb And Dumber

10 And the anger of Balak glowed toward Balaam, and struck ta-his palms: And Balak said to Balaam, I called you to curse my enemies, and behold, you have blessed a blessing these three times. 11 And now, flee of you to your place: I have said honoring, I will honor you; and behold, hwhy has withheld you from honor.

One would think that Balak would give up and admit defeat, but he didn't.
Balak was really mad, or really "dumb", and he was so mad that he clapped his hands to stop Balaam from continuing to not curse Israel.

It has been known that believers use the means of clapping their hands to break spells, bondages, curses or words. In this case, Balak, with evil intent, was trying to break the words
spoken by Balaam, by clapping his hands as a last resort, but it failed.



Verses twelve and thirteen

12 And Balaam said to Balak, That not also to your messengers that you sent to me, I spoke to say, 13 If Balak should give to me his house full of silver and gold, I cannot go over ta-the Mouth of hwhy to do good or evil from my heart; what hwhy speaks, him will I speak?

Balaam passed the third and final test to speak hwhy's Word, and Balaam kept his word, thus redeeming himself when he disobeyed hwhy's word in chapter twenty two to wait until the princes of Moab told him that they wanted him to come with them to see Balak, by the Messenger having the female donkey distract Balaam "three times".

In baseball terms, Balak received three strikes. He's out.


Looking at the three kinds of places in order that Balaam was placed to Balak's attempt for Balaam to curse Israel:

First location: An open space on a hill
Second location: A partially protected place on a hill
Third location: A desolate gap without being noticed

This reveals to us that each progressive location Balak placed Balaam was making him less exposed in order to make him curse the Israelites.
 
Looking at these events starting from chapter twenty two, If Balaam would have been able to curse the Israelites, that means the future Messiah would have been cursed as well, and Yeshua would not have become the Savior of the world if the People were curse, and would put the Descenant of the People to be a curse as well. Yeshua's ministry would have been null and void before He started, let alone before He was even born.



Indirectly related, there was another person who was told to curse, but was told to curse 
hwhy, and it's in the book of Job. Job's friends and wife, as well as HaSatan, like Balak, tried to make Job curse like Balak's attempt for Balaam to curse hwhy, and it's noted in the book of Job

Job 1:11 But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.

Job 2:5 But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.

Job 2:9 Then said his wife unto him, Dost thou still retain thine integrity? curse Elohim, and die.

Job 3:8 Let them curse it that curse the day, who are ready to raise up their mourning.

But Job, like Balaam didn't curse Him

Job 31:30 Neither have I suffered my mouth to sin by wishing a curse to his soul.


Spiritually, we as believers would have gone through, or would be going through tests from HaSatan like Balak did to Balaam by going against the will of hwhy, our Heavenly Father, three different times. The first time we would be "completely exposed" in an spiritual open field, where we could see Him. The second time we would be in a spiritual position of "partial protection, but partially exposed" to partially see Him in a cleft so that we might be more bolden. Then the third time we would spiritually be at a "desolate gapping" place that supposedly HaSatan thinks our Heavenly Father can't see", and to make us feel "spiritually hidden" to speak our minds. Think of the three times that Yeshua was tempted by HaSatan while in the wilderness. It is noted in the Gospel of Matthew

Matthew 4:1 Then was Yeshua led up of the Spirit into the wilderness to be tempted of the devil. 2 And when he had fasted forty days and forty nights, He was afterward an hungred. 3 And when the tempter came to Him, he said, If Thou be the Son of Elohim, command that these stones be made bread. 4 But He answered and said, It is written, Man shall not live by bread alone, but by every Word that proceedeth out of the Mouth of hwhy. 5 Then the devil taketh Him up into the Holy City, and setteth Him on a pinnacle of the Temple, 6 And saith unto Him, If Thou be the Son of Elohim, cast Thyself down: for it is written, He shall give his angels charge concerning Thee: and in their hands they shall bear Thee up, lest at any time Thou dash thy foot against a stone. 7 Yeshua said unto him, It is written again, Thou shalt not tempt hwhy, thy Elohim. 8 Again, the devil taketh Him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; 9 And saith unto Him, All these things will I give Thee, if Thou wilt fall down and worship me. 10 Then saith Yeshua unto him, Get thee hence, Satan: for it is written, Thou shalt worship hwhy, thy Elohim, and Him only shalt thou serve. 11 Then the devil leaveth Him, and, behold, angels came and ministered unto Him.



Verse fourteen

PROPHECY OF THE LATTER DAYS

14 And now, behold, I will go to my people. Come, and I will counsel you what this People shall do to your people in the latter days.


Does this mean the end of days or in the middle term days when Israel went in to conquer the land? I don't know.



Verse seventeen

17 I shall see him, but not now:
I shall behold him, but not near:

A Star
shall walk from Jacob,
and a Sceptre shall rise from Israel,


Mark Biltz of El Shaddai Ministries noted the meanings this verse's parable to Yeshua's first and future second coming:

I shall see him, but not now: Messiah's first coming
I shall behold him, but not near: Messiah's future second coming
A Star shall walk from Jacob: A light to the nations [first coming]
And a Sceptre shall rise from Israel: Shall rule the nations [second coming]

Thank you Mark.

The "Star" and "Sceptre" is Yeshua the Messiah, and the Star was noted by the Magi in the Gospel of Matthew

Matthew 2:1 Now when Yeshua was born in Bethlehem of Judaea in the days of Herod the king, behold, there came magi from the east to Jerusalem, 2 Saying, Where is He that is born King of the Jews? for we have seen His star in the east, and are come to worship Him. 3 When Herod, the king, had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the Chief Priests and Scribes of the People together, he demanded of them where Messiah should be born. 5 And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule My People Israel. 7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. 8 And he sent them to Bethlehem, and said, Go and search diligently for the Young Child; and when ye have found Him, bring me word again, that I may come and worship Him also. 9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the Young Child was. 10 When they saw the Star, they rejoiced with exceeding great joy. 11 And when they were come into the house, they saw the Young Child with Mary, His mother, and fell down, and worshipped Him: and when they had opened their treasures, they presented unto Him gifts; gold, and frankincense, and myrrh. 12 And being warned of hwhy in a dream that they should not return to Herod, they departed into their own country another way. 13 And when they were departed, behold, the angel of hwhy appeareth to Joseph in a dream, saying, Arise, and take the Young Child and His mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the Young Child to destroy Him. 14 When he arose, he took the Young Child and His mother by night, and departed into Egypt: 15 And was there until the death of Herod: that it might be fulfilled which was spoken of hwhy by the prophet, saying, Out of Egypt have I called my son. 16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the sons that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.

By the time the magi saw "Yeshua, the Star", He was about two years old, just old enough to be nursed and to handle the journey in order for Joseph and Mary to travel to Egypt.

Also in this week's Torah portion passage parable, it says "his" and "him" signifying that this is Yeshua the Messiah, and as Balaam prophesied that He will be the one to destroy and perish these nations in the latter days.




Verses seventeen through nineteen

MOAB AND EDOM

and shall crush the corners of Moab,
and shall destroy all the sons of Sheth.

18 And Edom shall be a possession,
and Seir shall be a possession for his enemies;
and Israel shall do valiantly.

19 And shall rule from Jacob,
and the remnant shall perish from Iyr.


Looking at the following words:

MOAB

The Hebrew word for Moab is "Moh-ahv"- Mem, Vav, Aleph, Bet (
bawm). It is from Strong's Concordance number 4121, and its definition

From a prolonged form of the prepositional prefix “m-” and H1; from (her (the mother’s)) father; Moab, an incestuous son of Lot; also his territory and descendants: - Moab.

Moab means "from her father".


SHETH

The Hebrew word for Sheth is "Sheyth"- Shin, Tav
(ts). It is from Strong's Concordance number 8351, and its definition

Used in Num_24:17; from H7582; tumult: - Sheth.

from 7582 "shah'ah"- Shin, Aleph, Heh (has), and its definition

A primitive root; to rush; by implication to desolate: - be desolate, (make a) rush (-ing), (lay) waste.

Sheth means "waste" and "rush". I won't say it, but Sheth is where get our modern English cuss word.


EDOM

The Hebrew word for Edom is "Eh-dohm"- Aleph, Dalet, Vav, Mem Sophit (
Mwda). It is from Strong's Concordance number 123, and its definition

From H122; red (see Gen_25:25); Edom, the elder twin-brother of Jacob; hence the region (Idumaea) occuped by him: - Edom, Edomites, Idumea.

from 122 "ah-dohm" (
Mda), and its definition

From H119; rosy: - red, ruddy.

from 119 "ah-dahm" (
Mda), and its definition

To show blood (in the face), that is, flush or turn rosy: - be (dyed, made) red (ruddy).

Edom means "red".


SEIR

The Hebrew word for Seir is "Sey-eer"- Shin, Ayin, Yod, Resh (
ryes). It is from Strong's Concordance number 8165, and its definition

Formed like H8163; rough; Seir, a mountain of Idumaea and its aboriginal occupants, also one in Palestine: - Seir.

from 8163 "sah-eer" (
ryes), and its definition

From H8175; shaggy; as noun, a he goat; by analogy a faun: - devil, goat, hairy, kid, rough, satyr.


from 8175 "sah'ahr" (
res), and its definition

A prim root; to storm; by implication to shiver, that is, fear: - be (horribly) afraid, fear, hurl as a storm, be tempestuous, come like (take away as with) a whirlwind.

Seir means "rough", and it also means "devil", especially being a red devil with horns, probably from a "goat".


IYR

The Hebrew word for Iyr is "Eer"- Ayin, Yod, Resh (
rye). It is from Strong's Concordance number 5892, and its definition

From H5782 a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post): - Ai [from margin], city, court [from margin], town.

from 5782 "ahv-vah-thah (
htwe), and its definition

From H5791; oppression: - wrong.

from 5791 "ahv-vath" (
twe), and its definition

A primitive root; to wrest: - bow self, (make) crooked, falsifying, overthrow, deal perversely, pervert, subvert, turn upside down.

Iyr means "city", but it could be a "perverse, oppressed city".




Verse twenty

AMALEK

20 And saw ta-Amalek, and lifted his parable, and said,

Amalek was first of the nations;
and his latter end is unto destruction.


Looking at the word AMALEK

The Hebrew word for Amalek is "Ah-mah-leyk"- Ayim, Mem, Lamed, Kuph (
qlme). It is from Strong's Concordance number 6002, and its definition

Probably of foreign origin; Amalek, a descendant of Esau; also his posterity and their country: - Amalek.

It doesn't say, but there might be a word with the same last three letters

from 4454 "mah-lahk" (
qlm), and its definition

A primitive root; to crack a joint; by implication to wring the neck of a fowl (without separating it): - wring off.

Now add the Ayin (
e) to Amalek's name, which in the Paleo-Hebrew is a picture of an eye. Is it possible that Amalek's eye was accidentaly wringed off before he was named? I don't know, but it is possible.



Verses twenty-one through twenty four

KENITES

21 And saw ta-the Kenites, and lifted his parable, and said,

Strong is thy dwelling,
and set your midst in the rock,

22 for but the Kenite shall be for burning,
until when Asshur shall carry you away.

23 And lifted his parable, and said,

Woe! Who shall live from El setting Him?
24 And ships from the hand of Chittim,

and shall afflict Asshur,
and shall afflict Eber,
and he is also perished forever.


Looking at the following words:

KENITES

The Hebrew word for Kenites is "Key-nee"- Kuph, Yod, Nun, Yod (
ynyq). It is from Strong's Concordance number 7017, and its definition

Patronymic from H7014; a Kenite or member of the tribe of Kajin: - Kenite.

from 7014 "kah-yeen" (
Nyq), and its definition

The same as H7013 (with a play upon the affinity to H7069); Kajin, the name of the first child, also of a place in Palestine, and of an Oriental tribe: - Cain, Kenite (-s).

from 7013 "kah-yeen" (
Nyq), and its definition

From H6969 in the original sense of fixity; a lance (as striking fast): - spear.

from 6969 "koon" (
Nwq), and its definition

A primitive root; to strike a musical note, that is, chant or wail (at a funeral): - lament, mourning woman.

Kenites means "spear".


ASSHUR

The Hebrew word for Asshur is "Ahsh-shoor"- Aleph, Shin, Vav, Resh (
rwsa). It is from Strong's Concordance number 804, and its definition

Apparently from H833 (in the sense of successful); Ashshur, the second son of Shem; also his descendants and the country occupied by them (that is, Assyria), its region and its empire: - Asshur, Assur, Assyria, Assyrians. See H838.

from 838 "ahsh-shoor" (
rsa), and its definition

From H833 in the sense of going; a step: - going, step

from 833 "ah-shar" (
rsa), and its definition

A primitive root; to be straight (used in the widest sense, especially to be level, right, happy); figuratively to go forward, be honest, prosper: - (call, be) bless (-ed, happy), go, guide, lead, relieve.

Asshur means "straight", "prosper" and "forward".


CHITTIM

The Hebrew word for Chittim is "kee-tee"- Khet, Tav, Yod (
ytk). It is from Strong's Concordance number 3794, and its definition

Patrial from an unused name denoting Cyprus (only in the plural); a Kittite or Cypriote; hence an islander in general, that is, the Greeks or Romans on the shores opposite Palestine: - Chittim, Kittim.

It doesn't say what it means, but there is a word similar to it

from 3795 "kah-theeth" (
tytk), and its definition

From H3807; beaten, that is, pure (oil): - beaten.

from 3807 "kah-thath" (
ttk), and its definition

A primitive root; to bruise or violently strike: - beat (down, to pieces), break in pieces, crushed, destroy, discomfit, smite, stamp.

It is probable that Chittim means "beat" and "strike". This people could have been known for being harsh strikers or beaters.


EBER

The Hebrew word for Eber is "Ey-vehr"- Ayin, Bet, Resh (
rbe). It is from Strong's Concordance number 5677, and its definition

The same as H5676; Eber, the name of two patriarchs and four Israelites: - Eber, Heber.

from 5676 "ey-vehr" (
rbe), and its definition

From H5674; properly a region across; but used only adverbially (with or without a preposition) on the opposite side (especially of the Jordan; usually meaning the east): -    X against, beyond, by, X from, over, passage, quarter, (other, this) side, straight.

from 5674 "ah-vahr" (
rbe), and its definition

A primitive root; to cross over; used very widely of any transition (literally or figuratively; transitively, intransitively, intensively or causatively); specifically to cover (in copulation): - alienate, alter, X at all, beyond, bring (over, through), carry over, (over-) come (on, over), conduct (over), convey over, current, deliver, do away, enter, escape, fail, gender, get over, (make) go (away, beyond, by, forth, his way, in, on, over, through), have away (more), lay, meddle, overrun, make partition, (cause to, give, make to, over) pass (-age, along, away, beyond, by, -enger, on, out, over, through), (cause to, make) + proclaim (-amation), perish, provoke to anger, put away, rage, + raiser of taxes, remove, send over, set apart, + shave, cause to (make) sound, X speedily, X sweet smelling, take (away), (make to) transgress (-or), translate, turn away, [way-] faring man, be wrath.

Eber means "cross over" and "beyond". This is where we get our modern English word "over".


Putting all the definitions together, this makes a possibile phrase:

From a father, was a rushing red devil, oppresive from an eye wringed off by a spear that is going forward to strike beyond.


Balaam was saying to these nations in the latter days, that they all will perish from "him". And who is this "him"? It is Yeshua, the Messsiah, that will destroy the nations in the latter days.

Notice that these accounts these past three chapters all occur in the events of threes:

*Three times Balaam was to be potentially called, but he disobeyed hwhy when he did not wait for the men to call him which would have made it the third time.

*Three times the Messenger of 
hwhy stopped Balaam in the pathway by his female donkey.

*Three times Balaam beat up his female donkey.


*Three times Balak and Balaam put up seven altars and made sacrifices.


*Three times Balak wanted Balaam to curse Israel.


*Three times Balaam benefited Israel through his parables.

*Three times Balaam redeems himself telling Balak that he was to say 
hwhy's Word, and kept His word.


hwhy tried to made Balak and Balaam go through circumstances in threes to make them humble. Balaam humbled himself, but Balak did not humble himself, because he was a king, and a king could be so proud, and it would be difficult to humble a king.



There are a couple of accounts regarding threes, and it is noted in the Gospel of Luke

John 18:15 And Simon Peter followed Yeshua, and so did another disciple: that disciple was known unto the High Priest, and went in with Yeshua into the palace of the High Priest. 16 But Peter stood at the door without. Then went out that other disciple, which was known unto the High Priest, and spake unto her that kept the door, and brought in Peter. 17 Then saith the damsel that kept the door unto Peter, Art not thou also one of this Man's disciples? He saith, I am not.... 25 And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of His disciples? He denied it, and said, I am not. 26 One of the servants of the High Priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with Him? 27 Peter then denied again: and immediately the cock crew.

In this case Peter denied he knew Yeshua three times.

Yeshua, after His resurrection, helped Peter redeem himself those three times later, noted in the Gospel of John

John 21:15 So when they had dined, Yeshua saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto him, Feed My lambs. 16 He saith to him again the second time, Simon, son of Jonas, lovest thou Me? He saith unto him, Yea, Lord; Thou knowest that I love Thee. He saith unto him, Feed My sheep. 17 He saith unto him the third time, Simon, son of Jonas, lovest thou Me? Peter was grieved because He said unto him the third time, Lovest thou Me? And he said unto him, Lord, Thou knowest all things; Thou knowest that I love Thee. Jesus saith unto him, Feed My sheep.



How many times did Yeshua reveal himself to his disciples after His resurrection?

FIRST TIME


John 20:19 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Yeshua and stood in the midst, and saith unto them, Peace be unto you. 20 And when He had so said, He shewed unto them His Hands and His Side. Then were the disciples glad, when they saw the Lord. 21 Then said Yeshua to them again, Peace be unto you: as My Father hath sent Me, even so send I you. 22 And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Spirit: 23 Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.


SECOND TIME


John 20:26 And after eight days again His disciples were within, and Thomas with them: then came Yeshua, the doors being shut, and stood in the midst, and said, Peace be unto you. 27 Then saith he to Thomas, Reach hither thy finger, and behold My Hands; and reach hither thy hand, and thrust it into My Side: and be not faithless, but believing. 28 And Thomas answered and said unto Him, My Lord and my Elohim. 29 Yeshua saith unto him, Thomas, because thou hast seen Me, thou hast believed: blessed are they that have not seen, and yet have believed.



THIRD TIME

John 21:1 After these things Yeshua shewed Himself again to the disciples at the sea of Tiberias; and on this wise shewed He Himself....4 But when the morning was now come, Yeshua stood on the shore: but the disciples knew not that it was Yeshua. 5 Then Yeshua saith unto them, Children, have ye any meat? They answered Him, No. 6 And He said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. 7 Therefore that disciple whom Yeshua loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea. 8 And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. 9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. 10 Yeshua saith unto them, Bring of the fish which ye have now caught. 11 Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken. 12 Yeshua saith unto them, Come and dine. And none of the disciples durst ask Him, Who art Thou? knowing that it was the Lord. 13 Yeshua then cometh, and taketh bread, and giveth them, and fish likewise. 14 This is now the third time that Yeshua shewed Himself to His disciples, after that He was risen from the dead.


Answer: Three times.








CHAPTER 25

Numbers 25:1-9

Num 25:1 And Israel dwelled in the Shittim, and the People profaned by fornicating to the daughters of Moab. 2 And they called the People to the sacrifices of their elohim: and the People ate, and bowed down to their elohim. 3 And Israel joined to Baal Peor: and the Anger of hwhy burned against Israel. 4 And hwhy said to Moses, Take ta-all the heads of the People, and hang them to hwhy before the sun, and turn the Fierce Anger of hwhy from Israel. 5 And Moses said to the Judges of Israel, Slay a man of his men that are joined to Baal Peor. 6 And behold, a man from the Sons of Israel came, and brought to his brothers ta-the Midianitess to the eyes of Moses, and to the eyes of all the Congregation of the Sons of Israel, and who were weeping at the Entrance of the Tent of Appontment. 7 And Phinehas, son of Eleazar, son of Aaron, the Priest, saw, and arose from the midst of the Congregation, and took a spear in his hand; 8 and went after the man of Israel toward the pavillion, and thrusted ta-both of them, ta the man of Israel and ta-the woman to her belly. And the plague, she was stayed from upon the Sons of Israel. 9 And they were that were dead by the plague four and twenty thousand.


(Note: Not all verses will have comments)


Verses one through three

1 And Israel dwelled in the Shittim, and the People profaned by fornicating to the daughters of Moab. 2 And they called the People to the sacrifices of their elohim: and the People ate, and bowed down to their elohim. 3 And Israel joined to Baal Peor: and the Anger of hwhy burned against Israel.

Rico Cortes of Wisdom in Torah Ministries deserves the credit for this basis of the Food Covenant. A Food Covenenant is a covenant of finalization, and completes and seals a vow, or a promise, or a contract, and it cannot be broken. An example is in the Torah portion of Toldoth, in the book of Genesis, where a Food Covenant was made between Esau and Jacob, when Esau sold his birthright to Jacob and sealed that Food Covenant by Esau eating the red lentils. Another example is in the Torah portion of Vay-Yeytsey, in the book of Genesis, when Jacob requested that Rachel would be his wife, but slyish Laban made a "non-answer answer", and did not make the promise. Laban switched sisters and put Leah in the marriage bed, presumably by Jacob to be Rachel. Jacob ate the feast for his marriage, but when Jacob ate, he sealed his contract with Laban via the Food Covenant. Laban in general had to give Jacob a wife, which became Leah, because she was the one in the bedchamber. Jacob could not divorce her because of that Food Covenant, even if Laban did wrong against him. Also in the book of Joshua, the two Canaanites disguised as peasants made a Food Covenant with Joshua in the land of Canaan, promising Joshua that he would not kill them, and they ate, thus, completing the Food Covenant. Joshua found out later that they were Canaanites, but he could not kill him on account of that Food Covenant.

This is the same matter regarding the Israelites eating the food the Midianite women provided. The Midianite women offered the food to their pagan elohim, and when the Israelite men ate that food, they sealed their fate through that Food Covenant by acknowledging their Midianite elohim. When they did that, they rejected 
hwhy
and they sealed their fate of death.

Rico Cortes also noted that this was a common ancient near east ritual of the day by having a ritual fonication to their perverse pagan elohim. He also noted that Balaam knew that they couldn't defeat Israel without, but they could destroy Israel from within through this account. He also noted that this was how King Solomon fell from favor from YHWH by marrying foreign women, and serving their perverse pagan elohim, noted in the book of the Kings

1 Kings 11:1 But king Solomon loved many strange women, together with ta-the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; 2 Of the nations concerning which hwhy said unto the Sons of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their elohim: Solomon clave unto these in ta-love. 3 And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart. 4 For it came to pass, when Solomon was old, that his wives turned away ta-his heart after other elohim: and his heart was not perfect with hwhy, his Elohim, as was the heart of David, his father.

Indirectly related, the apostle Paul made an issue regarding food sacrificed to idols in his letter to the assembly at Corinth

1 Corinthians 10:16 The cup of blessing which we bless, is it not the communion of the Blood of Messiah? The bread which we break, is it not the communion of the Body of Messiah? 17 For we being many are one bread, and one body: for we are all partakers of that one Bread. 18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the Altar? 19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? 20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to hwhy: and I would not that ye should have fellowship with devils. 21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. 22 Do we provoke the Lord to jealousy? are we stronger than He? 23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24 Let no man seek his own, but every man another's wealth. 25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: 26 For the earth is hwhy's, and the fulness thereof. 27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. 28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is hwhy's, and the fulness thereof: 29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? 30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? 31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the Glory of hwhy. 32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the Assembly of hwhy: 33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.



Verse four

4 And hwhy said to Moses, Take ta-all the heads of the People, and hang them to hwhy before the sun, and turn the Fierce Anger of hwhy from Israel.

This is not the earliest account of any person being hanged in human history. It is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis

Genesis 40:16 And the chief of the bakers saw that the interpretation was good, and said to Joseph, Even I was in my dream, and behold, three baskets of coriander bread were upon my head: 17 And in the top of the basket from all the the food of Pharaoh was the work of a baker; and the birds were eating them from the basket, from upon my head. 18 And Joseph answered and said, This is His interpretation: The three baskets, they are three days: 19 In yet three days Pharaoh will lift ta-your head from upon you, and shall hang you upon a tree; and the birds shall eat ta-your flesh from upon you.

 It was most likely that they hanged them on trees. That was most likely why 
hwhy made this Commandment, noted in the Torah portion of Ki Theytsey, in the book of Deuteronomy

Deuteronomy 21:22 And if shall be in a man sin of the judgment of death, and is dead, and you shall hang him upon a tree: 23 You shall not leave his carcass upon the tree, for burying, you shall bury in his day; for is accursed of Elohim to be hanged; and you shall not defile ta-your ground, which hwhy your Elohim is giving to you of an inheritance.

Indirectly related, the Messiah redeemed us from the curse of the Torah, as the apostle Paul noted in his letter to the assembly in Galatia

Galatians 3:10 For as many as are of the works of the Torah are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the Book of the Torah to do them. 11 But that no man is justified by the Torah in the sight of hwhy, it is evident: for, The just shall live by faith. 12 And the Torah is not of faith: but, The man that doeth them shall live in them. 13 Messiah hath redeemed us from the curse of the Torah, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14 That the blessing of Abraham might come on the Gentiles through Yeshua, the Messiah; that we might receive the promise of the Spirit through faith.

Zimri was supposed to have been hanged with the other leaders, but Zimri was already acting out in defiance in public against 
hwhy
and his brothers. As it is mentioned in verse eight, Phinehas stabbed Zimri and Cozbi with the spear and killed them. There are some Messianic/Hebraic Roots leaders who say that Phinehas bypassed the due process of justice and went straight into the judgment to kill them. That is not the case. hwhy already made the judgment in verse four for them to be hanged, but because Zimri was walking in pride in defiance against hwhy and the People, Phinehas' righteous indignation and his act in killing Zimri and Cosbie was an act of an alternate judgment, and was just. One reason was that he was a son of Eliezer, the High Priest. The other reason was that Phinehas had to kill him, otherwise the plague would have continued.

Yeshua was a descendant of Phinehas through his biological mother, Mary, and because He was, and is, Phinehas' descendant. As Brad Scott of Wildbranch Ministry, and Bill Cloud of Shoreshim Ministries said that history repeats itself, and that the Hebraic timeline is cyclical. In Yeshua's case, He was going to repeat history in the end times. Though it does not mean that it has to be the same exact purpose, Yeshua is coming in the future to destroy His enemies, as we see clearly in the apostle John's book of Revelation

Revelation 19:11 And I saw heaven opened, and behold a white horse; and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war. 12 His Eyes were as a flame of fire, and on His Head were many crowns; and He had a name written, that no man knew, but He Himself. 13 And He was clothed with a vesture dipped in blood: and His Name is called The Word of hwhy. 14 And the armies which were in the heavens followed Him upon white horses, clothed in fine linen, white and clean. 15 And out of His Mouth goeth a sharp sword, that with it He should smite the nations: and He shall rule them with a rod of iron: and He treadeth the winepress of the fierceness and wrath of Almighty El. 16 And He hath on His vesture and on His Thigh a Name written, KING OF KINGS, AND LORD OF LORDS. 17 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of the heavens, Come and gather yourselves together unto the supper of the great Elohim; 18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. 19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat on the horse, and against His army. 20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. 21 And the remnant were slain with the sword of Him that sat upon the horse, which sword proceeded out of His Mouth: and all the fowls were filled with their flesh.

Yeshua followed His ancestor, Phinehas' example, but on a world wide scale.



Verse six

6 And behold, a man from the Sons of Israel came, and brought to his brothers ta-the Midianitess to the eyes of Moses, and to the eyes of all the Congregation of the Sons of Israel, and who were weeping at the Entrance of the Tent of Appontment.

According to Rico Cortes, this is an act of ultimate defiance against hwhy and Moses. Later in this chapter, in the next Torah portion of Pinkhas, in the book of Numbers

Numbers 25:14 And the name of the man of Israel that was slain, whom was slain with ta-the Midianitess, was Zimri, son of Salu, a ruler of the house of the father to the Simeonites. 15  And the name of the Midianitess woman that was slain was Cozbi, daughter of Zur, he was head of the mothers of the house of the father in Midian.



Verse nine

9 And they were that were dead by the plague four and twenty thousand.

That's a lot of men who died in this plague. It is hard to imagine that huge amount in one account with the Midianite women. There had to have been at least that many of Midanitessess as well. That many people covered a large area. This was an all out scale attack against the Israelites.




Looking at the following words:

PAVILLION

In verse eight, the Hebrew word for pavillion is "kah-bah"- Quph, Bet, Heh
(hbq). It is from Strong's Concordance number 6898, and its definition

From H6895; a pavilion (as a domed cavity): - tent.

from 6895, "kah-bahb"- Quph, Bet, Bet
(bbq), and its definition

A primitive root; to scoop out, that is, (figuratively) to malign or execrate (that is, stab with words): -    X at all, curse.

Anyone heard of the word "Shish Kabab", the stuff that is "stabbed" on a skewer? This is where we get our modern English word from the Hebrew.


BELLY

Also in verse eight, the Hebrew word for belly is "qoh-bah"- Quph, Bet, Resh
(hbq). It is from Strong's Concordance number 6897, and its definition

From H6895; the abdomen (as a cavity): - belly.


the same 6895 definition mentioned above.

Based on this definition, a pavillion is a scooped location. Also based on this notion, it looks like the Israelite and the Moabitess unkowingly were prepared for their own "graves" and Phinehas gave them a reason to be killed in it. Phineas stabbed not just to his own pavillion, now gravesite (kabah (
hbq
)) for Zimri and Cosbi. Also, Phinehas "stabbed" the Midianitess' "womb", now also a grave (qobah (hbq)) where she can't bear any children. So, jokingly, Phinehas made a "kabab" out of those two :) .


ZIMRI

The Hebrew word for Zimri is "Zeem-ree"- Zayin, Mem, Resh, Yod
(yrmz). It is from Strong's Concordance number 2174, and its definition

From H2167; musical; Zimri, the name of five Israelites, and of an Arabian tribe: - Zimri.

from 2167 "zah-mahr"
(rmz), and its definition

A primitive root (perhaps identical with H2168 through the idea of striking with the fingers); properly to touch the strings or parts of a musical instrument, that is, play upon it; to make music, accompanied by the voice; hence to celebrate in song and music: - give praise, sing forth praises, psalms.


Zimri means "music".


SALU

The Hebrew word Salu is "Sah-loo"- Samek, Lamed, Vav, Aleph
(awlo). It is from Strong's Concordance number 5543, and its definition

From H5541; weighed; Sallu or Sallai, the name of two Israelites: - Sallai, Sallu, Salu.

from 5541 "sah-lah"
(hlo), and its definition

A primitive root; to hang up, that is, weigh, or (figuratively) contemn: - tread down (under foot), value.


Salu means "trodden down".

With the two definitions of these names together, it says:

"Music Trodden Down"


COZBI

The Hebrew word for Cozbi is "Kahz-bee"- Kaph, Zayin, Bet, Yod
(ybzk). It is from Strong's Concordance number 3579, and its definition

From H3576; false; Cozbi, a Midianitess: - Cozbi.

from 3576 "kah-zahv" 
(bzk), and its definition

A primitive root; to lie (that is, deceive), literally or figuratively: - fail, (be found a, make a) liar, lie, lying, be in vain.

Cozbi means "false" and "vain".



ZUR

The Hebrew word for Zur is "Tsoor"- Tsade, Vav, Resh
(rwu). It is from Strong's Concordance number 6698, and its definition

The same as H6697; rock; Tsur, the name of a Midianite and of an Israelite: - Zur.

from 6697 "tsoor"
(rwu), and its definition

From H6696; properly a cliff (or sharp rock, as compressed); generally a rock or boulder; figuratively a refuge; also an edge (as precipitous): - edge, X (mighty) God (one), rock, X sharp, stone, X strength, X strong. See also H1049.

from 6696 "tsoor"
(rwu), and its definition

A primitive root; to cramp, that is, confine (in many applications, literally and figuratively, formative or hostile): - adversary, assault, beset, besiege, bind (up), cast, distress, fashion, fortify, inclose, lay siege, put up in bags.

Zur means "rock".

With the two definitions of these names together, it says:

"A Vain Rock"

With all the definitions together, it states a phrase:

"Music Trodden Down by a Vain Rock"


I will give Phinehas' definition information in next week's Torah portion.


Phinehas was not the only Levite that killed another man. Looking in the book of Samuel

1 Samuel 15:32 Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past. 33 And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before hwhy in Gilgal.

Wow! Was Samuel a butcher. Saul rebelled against the Voice of hwhy by not killing everything and everyone in the battle, but spared some the animals and King Agag, the Amelikite, which cost Saul his kingship. And Samuel, the prophet, who was also a Levite, a descendant of Korah from Korah's rebellion, killed King Agag in front of Saul.


In this week's Torah portion chapter, the Israelites made battle against Balaam's people, which is noted later in the Torah portion of Matoth, in the book of Numbers

Numbers 31:1 And hwhy spoke to Moses, to say, 2 Avenge vengance of the Sons of Israel from ta the Midianim: afterward, you shall be gathered to your People. 3 And Moses spoke to the People, to say, Arm with you men for the army, and they shall be upon Midian, to give the vengance of hwhy on Midian. 4 A thousand to a tribe, a thousand to a tribe, for all the tribes of Israel, you shall send to the battle. 5 And they were comitted from the thousands of Israel, a thousand to a tribe, twelve thousand armed ones of the battle. 6 And Moses sent them, a thousand of every tribe, to the battle, them and ta-Phinehas, son of Eleazar, the Priest, to the battle, and the Holy Vessels, and the Trumpets of the sounding in his hand. 7 And they battled against Midian, as which hwhy commanded ta-Moses; and they killed every male. 8 And they killed ta-the kings of Midian upon their slain; ta-Evi, and ta-Rekem, and ta-Zur, and ta-Hur, and ta-Reba, five kings of Midian: And ta Balaam, son of Beor, they killed on the sword.

This is what Moses said in the Torah portion of Ki Theytsey, in the book of Deuteronomy

Deuteronomy 23:3 An Ammonite and a Moabite shall not enter in the Assembly of hwhy; also the tenth generation shall not enter in the Assembly of hwhy unto ages: 4 Upon the Word which they not met you on bread and on water in the way in your coming out from Egypt; and which was hired upon you ta-Balaam, son of Beor, from Pethor of Aram Naharim, to curse you. 5 hwhy, your Elohim, shall not consent to hearken to Balaam; and hwhy, your Elohim, changed for you ta-the curse to a blessing, for hwhy, your Elohim, loves you. 6 You shall not inquire their peace and their goodness all of your days for ages.

Because of what Balaam did against the Israelites, the Ammonites and the Moabites were not to be part of the Assembly of Israel at all. Mark Biltz of El Shaddai Ministries noted one exception to that Commandment, and that was Ruth, the Moabitess, in the book of Ruth, who was married to the Israelite nation via her marriage to Boaz, and later became the great-grandmother to King David and an ancestor of Yeshua.

We could roughly configure the time line she came into the land of Israel by looking at the account the House of hwhy was built, noted in the book of the Kings

1 Kings 6:1 And it came to pass in the four hundred and eightieth year after the sosns of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, that he began to build the House of hwhy....38 And in the eleventh year, in the month Bul, which is the eighth month, was the house finished throughout all the parts thereof, and according to all the fashion of it. So was he seven years in building it.

Roughly, the Temple started about 956 BC, and was finished about 949 BC, during the eleventh reign of King Solomon. King David started to reign around 1000 BC in Judah for 6 1/2 years and all of Israel for 33 1/2 years. King David was thirty years old when he reign. This would take his birth to about 1030 BC. His father, Jesse, had seven sons before David. He would have been roughly between thirty and forty years old having David. This takes it to between 105o and 1060 BC. Jesse's father, Obed, could have been in his twenties when Jesse was born. This would take it to around between 1090-1095 BC and 1080-1085 BC. Say it was around 1100 BC that Ruth gave birth to Obed. That was about 151 years prior to the beginning of the Temple to be built, which it finished 480 years after the Exodus. Since Moses made this Commandment to the People, It was 440 years ago from the time hwhy's Temple began to be built that Moses said this verse to the Israelites. Take 151 years and subtract it from 440 years, and it comes to 249 years later by the time Ruth came into the land of Israel.

Now figuring a generation would have been between twenty and twenty five years each, multiplying that by ten generations, that would take it to between 200 years with a 49 years difference at the time of Moses, and 250 years with one year before Moses said this. This would fit within the timeline that Ruth the Moabitess came into the land, and strongly probable that she was the eleventh generation of a Moabite. That is why she had the right to go into the land of Israel and become an Israelitess.



Mark Biltz of El Shadadi Ministries was also inflential in this part. Finding out later in the Torah, the Apostle John noted one of the seven assemblies regarding Balaam in his book of Revelation

Revelation 2:12 And to the angel of the assembly in Pergamos write; These things saith He which hath the sharp sword with two edges; 13 I know thy works, and where thou dwellest, even where HaSatan's seat is: and thou holdest fast My Name, and hast not denied My faith, even in those days wherein Antipas was My faithful martyr, who was slain among you, where HaSatan dwelleth. 14 But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumblingblock before the Sons of Israel, to eat things sacrificed unto idols, and to commit fornication. 5 So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. 16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of My Mouth. 17 He that hath an ear, let him hear what the Spirit saith unto the assemblies; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

One of the issues was that some of them were holding onto the doctrine of Balaam, and Balaam schemed to curse the Israelites within themselves through fornication. In many ways, the apostle John wrote to them to say to gather the people to rid of the doctrine, or get rid of the people. Because of what Balaam did to the Israelites, those people will do the same thing to the assembly in Pergamos.

According to the apostle John, whom Yeshua most likely told him, they made battle against Balaam's people as noted above.




I will end this week's Torah portion by saying keep and walk in the Word of the Heavenly Father.


Continuing the story of Phinehas in next week's Torah portion.



That ends this week's Torah portion commentary.



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