TRV
Translation
King James Version
Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out.
Complete Jewish Bible
'The people who came out of Egypt have spread over the land; now, come and curse them for me; maybe I will be able to fight against them and drive them out.'"
Berean Standard Bible
‘Behold, a people has come out of Egypt, and they cover the face of the land. Now come and put a curse on them for me. Perhaps I may be able to fight against them and drive them away.’”
American Standard Version
Behold, the people that is come out of Egypt, it covereth the face of the earth: now, come curse me them; peradventure I shall be able to fight against them, and shall drive them out.
World English Bible Messianic
‘Behold, the people that has come out of Egypt covers the surface of the earth. Now, come curse me them. Perhaps I shall be able to fight against them, and shall drive them out.’”
Geneva Bible (1599)
Beholde, there is a people come out of Egypt and couereth the face of the earth: come nowe, curse them for my sake: so it may be that I shalbe able to ouercome them in battell, and to driue them out.
Young's Literal Translation
Lo, the people that is coming out from Egypt and covereth the eye of the land, --now come, pierce it for me; it may be I am able to fight against it, and have cast it out;'
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Commentary on Numbers 22 verses 1–14
1 ¶ And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan by Jericho.
2 And Balak the son of Zippor saw all that Israel had done to the Amorites.
3 And Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel.
4 And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time.
5 He sent messengers therefore unto Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me:
6 Come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed.
7 And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
8 And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam.
9 And God came unto Balaam, and said, What men are these with thee?
10 And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying,
11 Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out.
12 And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed.
13 And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you.
14 And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us.
The children of Israel have at length finished their wanderings in the wilderness, out of which they went up (Num 21:18), and are now encamped in the plains of Moab near Jordan, where they continued till they passed through Jordan under Joshua, after the death of Moses. Now we have here,
I. The fright which the Moabites were in upon the approach of Israel, Num 22:2-4. They needed not to fear any harm from them if they knew (and it is probable that Moses let them know) the orders God had given to Israel not to contend with the Moabites, nor to use any hostility against them, Deu 2:9. But, if they had any notice of this, they were jealous that it was but a sham, to make them secure, that they might be the more easily conquered. Notwithstanding the old friendship between Abraham and Lot, the Moabites resolved to ruin Israel if they could, and therefore they will take it for granted, without any ground for the suspicion, that Israel resolves to ruin them. Thus it is common for those that design mischief to pretend that mischief is designed against them; and their groundless jealousies must be the colour of their causeless malice. They hear of their triumphs over the Amorites (Num 22:2), and think that their own house is in danger when their neighbour's is on fire. They observe their multitudes (Num 22:3): They were many; and hence infer how easily they would conquer their country, and all about them if some speedy and effectual course were not taken to stop the progress of their victorious arms: "They shall lick up or devour us, and all that are round about us, as speedily and irresistibly as the ox eats up the grass" (Num 22:4), owning themselves to be an unequal match for so formidable an enemy. Therefore they were sorely afraid and distressed themselves; thus were the wicked in great fear where no fear was, Psa 53:5. These fears they communicated to their neighbours, the elders of Midian, that some measures might be concerted between them for their common safety; for, if the kingdom of Moab fall, the republic of Midian cannot stand long. The Moabites, if they had pleased, might have made a good use of the advances of Israel, and their successes against the Amorites. They had reason to rejoice, and give God and Israel thanks for freeing them from the threatening power of Sihon king of the Amorites, who had taken from them part of their country, and was likely to overrun the rest. They had reason likewise to court Israel's friendship, and to come in to their assistance; but having forsaken the religion of their father Lot, and being sunk into idolatry, they hated the people of the God of Abraham, and were justly infatuated in their counsels and given up to distress.
II. The project which the king of Moab formed to get the people of Israel cursed, that is, to set God against them, who, he perceived, hitherto fought for them. He trusted more to his arts than to his arms, and had a notion that if he could but get some prophet or other, with his powerful charms, to imprecate evil upon them, and to pronounce a blessing upon himself and his forces, then, though otherwise too weak, he should be able to deal with them. This notion arose, 1. Out of the remains of some religion; for it owns a dependence upon some visible sovereign powers that rule in the affairs of the children of men and determine them, and an obligation upon us to make application to these powers. 2. Out of the ruins of the true religion; for if the Midianites and Moabites had not wretchedly degenerated from the faith and worship of their pious ancestors, Abraham and Lot, they could not have imagined it possible to do any mischief with their curses to a people who alone adhered to the service of the true God, from whose service they had themselves revolted.
III. The court which he made to Balaam the son of Beor, a famous conjurer, to engage him to curse Israel. The Balaam lived a great way off, in that country whence Abraham came, and where Laban lived; but, though it was probable that there were many nearer home that were pretenders to divination, yet none had so great a reputation for success as Balaam, and Balak will employ the best he can hear of, though he send a great way for him, so much is his heart upon this project. And to gain him, 1. He makes him his friend, complaining to him, as his confidant, of the danger he was in from the numbers and neighbourhood of the camp of Israel: They cover the face of the earth, and they abide over against me, Num 22:5. 2. In effect he makes him his god, by the great power he attributes to his word: He whom thou blessest is blessed, and he whom thou cursest is cursed, Num 22:6. The learned bishop Patrick inclines to think, with many of the Jewish writers, that Balaam had been a great prophet, who, for the accomplishment of his predictions and the answers of his prayers, both for good and evil, had been looked upon justly as a man of great interest with God; but that, growing proud and covetous, God departed from him, and then, to support his sinking credit, he betook himself to diabolical arts. He is called a prophet (Pe2 2:16,) because he had been one, or perhaps he had raised his reputation from the first by his magical charms, as Simon Magus, who bewitched the people so far that he was called the great power of God, Act 8:10. Curses pronounced by God's prophets in the name of the Lord have wonderful effects, as Noah's (Gen 9:25), and Elisha's, Kg2 2:24. But the curse causeless shall not come (Pro 26:2), no more than Goliath's, when he cursed David by his gods, Sa1 17:43. Let us desire to have the prayers of God's ministers and people for us, and dread having them against us; for they are greatly regarded by him who blesseth indeed and curseth indeed. But Balak cannot rely upon these compliments as sufficient to prevail with Balaam, the main inducement is yet behind (Num 22:7): they took the rewards of divination in their hand, the wages of unrighteousness, which he loved, Pe2 2:15.
IV. The restraint God lays upon Balaam, forbidding him to curse Israel. It is very probable that Balaam, being a curious inquisitive man, was no stranger to Israel's case and character, but had heard that God was with them of a truth, so that he ought to have given the messengers their answer immediately, that he would never curse a people whom God had blessed; but he lodges the messengers, and takes a night's time to consider what he shall do, and to receive instructions from God, Num 22:8. When we enter into a parley with temptations we are in great danger of being overcome by them. In the night God comes to him, probably in a dream, and enquires what business those strangers had with him. He knows it, but he will know it from him. Balaam gives him an account of their errand (Num 22:9-11), and God thereupon charges him not to go with them, or attempt to curse that blessed people, Num 22:12. Thus God sometimes, for the preservation of his people, was pleased to speak to bad men, as to Abimelech (Gen 20:3), and to Laban, Gen 31:24. And we read of some that were workers of iniquity, and yet in Christ's name prophesied, and did many wondrous works. Balaam is charged not only not to go to Balak, but not to offer to curse this people, which he might have attempted at a distance; and the reason is given: They are blessed. This was part of the blessing of Abraham (Gen 12:3), I will curse him that curseth thee; so that an attempt to curse them would be not only fruitless, but perilous. Israel had often provoked God in the wilderness, yet he will not suffer their enemies to curse them, for he rewards them not according to their iniquities. The blessedness of those whose sin is covered comes upon them, Rom 4:6, Rom 4:7.
V. The return of the messengers without Balaam. 1. Balaam is not faithful in returning God's answer to the messengers, Num 22:13. He only tells them, the Lord refuseth to give me leave to go with you. He did not tell them, as he ought to have done, that Israel was a blessed people, and must by no means be cursed; for then the design would have been crushed, and the temptation would not have been renewed: but he, in effect, desired them to give his humble service to Balak, and let him know that he applauded his project, and would have been very glad to gratify him, but that truly he had the character of a prophet, and must not go without leave from God, which he had not yet obtained, and therefore for the present he must be excused. Note, Those are a fair mark for Satan's temptation that speak diminishingly of divine prohibitions, as if they amounted to no more than the denial of a permission, and as if to go against God's law were only to go without his leave. 2. The messengers are not faithful in returning Balaam's answer to Balak. All the account they give of it is, Balaam refuseth to come with us (Num 22:14), intimating that he only wanted more courtship and higher proffers; but they are not willing Balak should know that God had signified his disallowance of the attempt. Thus are great men wretchedly abused by the flatteries of those about them, who do all they can to prevent their seeing their own faults and follies.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Numbers 22:11 encapsulates the profound fear and strategic desperation of Balak, the king of Moab, as he confronts the formidable presence of the Israelite nation. Having recently emerged from Egypt, Israel's vast numbers and pervasive encampment are perceived by Balak as an overwhelming, land-covering force, posing an existential threat to his kingdom. In response, Balak urgently appeals to Balaam, a renowned diviner, to supernaturally curse the Israelites. His fervent hope is that through such a potent spiritual assault, he might weaken them sufficiently to gain a military advantage, overcome their might, and ultimately expel them from his territory, thereby safeguarding Moab's sovereignty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 22:11 masterfully employs several literary devices to convey Balak's profound fear and the perceived overwhelming threat of Israel. Hyperbole is prominently featured in the phrase "which covereth the face of the earth," a vivid exaggeration of Israel's numbers that powerfully communicates Balak's overwhelming sense of dread and the sheer scale of the perceived invasion. This exaggeration serves to emphasize the psychological impact of Israel's presence. There is also a strong element of Irony and Foreshadowing in Balak's plea. While he desperately seeks a curse to neutralize Israel, the subsequent narrative dramatically reveals that God will not only prevent Balaam from cursing His people but will compel him to utter blessings instead, rendering Balak's efforts utterly futile. This foreshadows God's unshakeable covenant faithfulness and His ultimate control over all human and spiritual machinations. Furthermore, the verse immediately establishes a central Conflict between human will (Balak's desire to curse and expel Israel) and divine will (God's unwavering plan to bless and protect His covenant people), a conflict that will be fully explored and resolved in the ensuing chapters of the Balaam narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:11, though spoken from the perspective of an enemy king, profoundly underscores the theological truth of God's unwavering faithfulness to His covenant people and His sovereign control over all circumstances. Balak's fear and his desperate attempt to manipulate spiritual forces against Israel ultimately highlight the futility of human schemes when they oppose divine purposes. This narrative serves as a powerful testament to the fact that no human power, no matter how great or supernaturally aided, can thwart God's will for His chosen ones. Israel's vast numbers, which so terrified Balak, were a direct fulfillment of God's promise to Abraham to multiply his descendants, demonstrating God's power to bring His promises to fruition despite all obstacles and opposition.
REFLECTION AND APPLICATION
Numbers 22:11 offers profound and enduring insights for contemporary believers, reminding us that even when confronted by seemingly overwhelming opposition or perceived threats, our ultimate trust must rest in God's sovereign protection and unshakeable faithfulness. Just as Balak's fear led him to desperate, superstitious measures against a people divinely protected, so too can we be tempted to rely on human strategies, worldly solutions, or even spiritual shortcuts when faced with daunting challenges. This passage encourages us to recognize that God's purposes for His people cannot be thwarted by any earthly power or spiritual malevolence. It calls us to cultivate a deep confidence in God's ability to turn even intended curses into blessings, affirming that His love and covenant promises are steadfast. We are reminded that our security is not in our own strength or cunning, but in the mighty hand of the One who "covers" us with His protection, far more effectively than any enemy can "cover the face of the earth" with their threats. This narrative invites us to cultivate a deep peace, knowing that God is actively working on behalf of His people, even when we are unaware of the spiritual battles being waged on our behalf.
Questions for Reflection
FAQ
Why was Balak so afraid of Israel, given that they had not attacked Moab?
Answer: Balak's fear stemmed primarily from Israel's sheer numerical strength and their recent, decisive military victories over the Amorite kings Sihon and Og, whose territories bordered Moab to the north. While Israel had not directly attacked Moab, their vast encampment in the plains of Moab, coupled with their reputation as a people led by a powerful God who had brought them out of Egypt, presented an overwhelming and unpredictable threat. Balak likely feared that their immense numbers would consume his land and resources, or that they would eventually turn their military might against Moab. His perception that Israel "covereth the face of the earth" indicates a deep-seated fear of a land-consuming, existential threat rather than just a conventional military one. This acute fear led him to seek a supernatural solution through Balaam, believing that a curse could weaken them more effectively than direct military engagement.
Did Balaam truly have the power to curse or bless, or was he merely a tool in God's hands?
Answer: The narrative in Numbers 22-24 strongly suggests that while Balaam was recognized as a diviner with a reputation for effective pronouncements, his power was entirely subordinate to God's will. He repeatedly states that he can only speak what the Lord puts in his mouth (Numbers 22:18, Numbers 23:12). Despite Balak's persistent efforts and inducements, Balaam is supernaturally constrained from cursing Israel and is compelled to utter blessings and prophecies of their future greatness. This demonstrates that God's sovereignty overrides any perceived power of human diviners or curses. Balaam was ultimately a tool in God's hands, used to declare God's unchangeable purpose to bless Israel, even against his own desires for gain and Balak's desperate pleas.
CHRIST-CENTERED FULFILLMENT
Numbers 22:11, with Balak's desperate attempt to curse Israel, powerfully foreshadows the ultimate futility of all attempts to thwart God's redemptive plan, a plan that culminates in Jesus Christ. Just as Balak sought to neutralize the "people come out of Egypt," so too did the powers of darkness and human sin conspire against the true Israel—the Church—and ultimately against Christ Himself. Yet, the story of Balaam's inability to curse Israel, and God's turning of those intended curses into blessings, points directly to the invincible blessing found in Jesus. He is the ultimate Lamb of God whose sacrifice on the cross transformed the curse of sin into the blessing of salvation and eternal life (Galatians 3:13). Through Him, believers are eternally blessed and beyond the reach of any curse or spiritual attack, for if God is for us, who can be against us (Romans 8:31-39)? Christ is the true King who overcomes all enemies, not by cursing, but by His victorious love and power, establishing a kingdom that "covers the face of the earth" not with fear, but with the knowledge of God's glory (Habakkuk 2:14). He is the one whose blessing cannot be reversed, securing the eternal inheritance for all who are in Him, having blessed us with every spiritual blessing in the heavenly places (Ephesians 1:3).