Numbers 24:2-7
New American Bible (Revised Edition)
2 When Balaam looked up and saw Israel encamped, tribe by tribe, the spirit of God came upon him, 3 and he recited his poem:
The oracle of Balaam, son of Beor,
the oracle of the man whose eye is true,
4 The oracle of one who hears what God says,
and knows what the Most High knows,
Of one who sees what the Almighty sees,
in rapture[a] and with eyes unveiled:
5 How pleasant are your tents, Jacob;
your encampments, Israel!
6 Like palm trees spread out,
like gardens beside a river,
Like aloes the Lord planted,
like cedars beside water;
7 Water will drip from their buckets,
their seed will have plentiful water;
Their king will rise higher than Agag[b]
and their dominion will be exalted.
Notas al pie
- 24:4 In rapture: lit., “falling,” therefore possibly “in a trance.” However, this interpretation is uncertain.
- 24:7 Agag: during Saul’s reign, king of Amalek (1 Sm 15:8), fierce enemy of Israel during the wilderness period; see v. 20 (Ex 17:8–16).
Numbers 24:15-17
New American Bible (Revised Edition)
15 Then he recited his poem:
The oracle of Balaam, son of Beor,
the oracle of the man whose eye is true,
16 The oracle of one who hears what God says,
and knows what the Most High knows,
Of one who sees what the Almighty sees,
in rapture and with eyes unveiled.
17 I see him, though not now;
I observe him, though not near:
A star shall advance from Jacob,
and a scepter[a] shall rise from Israel,
That will crush the brows of Moab,(A)
and the skull of all the Sethites,
Notas al pie
- 24:17 A star…a scepter: some early Christian writers, as well as rabbinic interpreters, understood this prophecy in messianic terms. So, for example, Rabbi Akiba designates Bar Kosiba the messiah in the early second century A.D. by calling him Bar Kokhba, i.e., son of the star, alluding to this passage. Although this text is not referred to anywhere in the New Testament, in a Christian messianic interpretation the star would refer to Jesus, as also the scepter from Israel; cf. Is 11:1. But it is doubtful whether this passage is to be connected with the “star of the Magi” in Mt 2:1–12. The brows of Moab, and the skull of all the Sethites: under the figure of a human being, Moab is specified as the object of conquest by a future leader of Israel. The personification of peoples or toponyms is common enough in the Old Testament; see, e.g., Hos 11:1; Ps 98:8. In Jer 48:45, which paraphrases the latter part of our verse, Moab is depicted as someone whose boasting warrants its ruin. In view of the use of Heb. pe’ah (here “brows”) in Nm 34:3 to indicate a boundary, some see in the “brows” of Moab and the “skull” of the Sethites a representation of features of Moab’s topography, i.e., the borderlands and the interior plateau. The Sethites: cf. Gn 4:25; here probably a general designation for nomadic/tribal groups on the borders of Palestine, unless they are to be identified with the Shutu mentioned in Execration texts of the early second millennium B.C. and the fourteenth century Amarna tablets from Egypt; however, the Shutu are not attested in Moab. On the basis of Gn 4:25 and Gn 25, one might also think of a reference to humanity in general.
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