Numbers 22:4

Translation
King James Version
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.
Ask
KJV (with Strong's)
And Moab H4124 said H559 unto the elders H2205 of Midian H4080, Now shall this company H6951 lick up H3897 all that are round about H5439 us, as the ox H7794 licketh up H3897 the grass H3418 of the field H7704. And Balak H1111 the son H1121 of Zippor H6834 was king H4428 of the Moabites H4124 at that time H6256.
Ask
Complete Jewish Bible
So Mo'av said to the leaders of Midyan, "This horde will lick up everything around us, the way an ox licks up grass in the field." Balak the son of Tzippor was king of Mo'av at that time.
Ask
Berean Standard Bible
So the Moabites said to the elders of Midian, “This horde will devour everything around us, as an ox licks up the grass of the field.” Since Balak son of Zippor was king of Moab at that time,
Ask
American Standard Version
And Moab said unto the elders of Midian, Now will this multitude lick up all that is round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of Moab at that time.
Ask
World English Bible Messianic
Moab said to the elders of Midian, “Now this multitude will lick up all that is around us, as the ox licks up the grass of the field.” Balak the son of Zippor was king of Moab at that time.
Ask
Geneva Bible (1599)
Therfore Moab said vnto the Elders of Midian, Nowe shall this multitude licke vp all that are round about vs, as an oxe licketh vp ye grasse of the fielde: and Balak the sonne of Zippor was King of the Moabites at that time.
Ask
Young's Literal Translation
and Moab saith unto the elders of Midian, `Now doth the assembly lick up all that is round about us, as the ox licketh up the green thing of the field.' And Balak son of Zippor is king of Moab at that time,
Ask
See also
Numbers 25:15Numbers 25:18Numbers 31:8Numbers 22:7Jeremiah 48:38Judges 11:25Numbers 24:17
See on the biblical-era map
Balak and Balaam
Balak and Balaam View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 4,380 of 31,102

Study This Verse

SUMMARY

Numbers 22:4 vividly captures the profound geopolitical fear gripping the Moabite kingdom as King Balak observes the immense Israelite encampment in his territory. Recognizing the overwhelming numbers and recent victories of the Israelites, Moab, in a strategic alliance with the elders of Midian, expresses deep apprehension that this formidable "company" will utterly consume their land and resources, much like an ox devours a field. This verse thus establishes the critical tension and serves as the immediate narrative catalyst for Balak's desperate, yet ultimately futile, attempt to counteract Israel's divinely protected presence through the prophet Balaam.

CONTEXT

  • Literary Context: Numbers 22:4 marks a pivotal transition point in the book of Numbers, shifting the narrative focus from Israel's wilderness journeys and conquests to the dramatic encounter with Balaam. Immediately preceding this verse, the Israelites have achieved significant victories over Sihon, king of the Amorites, and Og, king of Bashan, taking possession of their lands east of the Jordan River, as detailed in Numbers 21. Their encampment "in the plains of Moab, on the east side of the Jordan at Jericho" (Numbers 22:1) directly threatens the Moabite kingdom. This verse, therefore, serves as the immediate narrative catalyst for the dramatic encounter between Balak and Balaam, which unfolds from Numbers 22:5 onward, providing the essential motivation for Balak's desperate actions. It highlights the perspective of Israel's adversaries, framing the subsequent prophetic narrative within a context of fear and perceived existential threat.
  • Historical & Cultural Context: Moab and Midian were distinct but often interacting peoples in the Transjordan region. Moabites were descendants of Lot (Genesis 19:37), while Midianites descended from Abraham through Keturah (Genesis 25:2). Despite their shared ancestral ties and occasional alliances, their relationship was complex, sometimes marked by conflict, but here united by a common, overwhelming fear of the encroaching Israelites. The "plains of Moab" were fertile agricultural lands, and the arrival of a vast, victorious, and mobile population like Israel's would have been perceived as an immediate threat to their agricultural resources, settled way of life, and territorial integrity. The mention of "elders of Midian" suggests a formal diplomatic or military alliance being forged, indicating the gravity of the perceived threat and the need for a united front against a superior force.
  • Key Themes: The primary theme emerging from this verse is the overwhelming fear and perceived threat that Israel's presence instilled in the surrounding nations. The vivid simile of an "ox licking up the grass" powerfully conveys the Moabites' belief that the Israelites would utterly consume and devastate their land and resources, leaving nothing behind. This existential dread is the driving force behind King Balak's subsequent actions, particularly his desperate attempt to employ a foreign prophet to curse Israel (Numbers 22:5-6). Another significant theme is the strategic alliance between Moab and Midian, born out of mutual apprehension, illustrating how common fear can unite disparate groups against a perceived common enemy. Finally, though not explicitly stated, the sheer, intimidating presence of Israel, which causes such panic, implicitly points to the powerful hand of God orchestrating their journey and protecting His people, even when they are feared. This divine presence underscores the futility of human efforts to thwart God's purposes, a theme that will be dramatically demonstrated throughout the Balaam narrative.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Balak (Hebrew, Bâlâq', H1111): From the root meaning "waster," Balak is identified as the Moabitish king. His name itself subtly foreshadows his role as one who attempts to bring ruin upon Israel. As the central human antagonist in the subsequent narrative, his identity is crucial for understanding the political and spiritual conflict that unfolds. He is the one who initiates the desperate plan to curse Israel, driven by the fear articulated in this verse.
  • lick up (Hebrew, לָחַךְ, lachakh', H3897): This primitive root verb vividly describes the action of an animal consuming food with its tongue, emphasizing thoroughness and completeness. In the context of an ox licking up grass, it implies total consumption, leaving nothing remaining. Its use here by Moab conveys their absolute conviction that Israel's presence would result in the complete depletion of their land, resources, and perhaps even their very existence. It's a powerful image of devastation and overwhelming force.
  • company (Hebrew, קָהָל, qâhâl', H6951): While often translated as "assembly" or "congregation," qâhâl here refers to the vast multitude of Israelites. It can denote a formal gathering, but in this context, it highlights the sheer number and collective power of the Israelite people. For the Moabites, this was not just a collection of individuals but a formidable, organized body, perceived as a unified and consuming force. The term subtly foreshadows Israel's identity as God's chosen "assembly" or "congregation," whose movements are divinely directed.

Verse Breakdown

  • "And Moab said unto the elders of Midian,": This opening clause establishes the diplomatic and strategic context. It reveals that Moab, under King Balak, initiated contact with the elders of Midian, signaling a formal appeal for an alliance. This was not a casual conversation but a weighty overture, indicating the severity of the perceived threat and the need for a united front against a common enemy. The "elders" suggest a council of leaders, highlighting the official nature of this desperate plea.
  • "Now shall this company lick up all [that are] round about us, as the ox licketh up the grass of the field.": This is the core expression of Moab's fear and their assessment of the Israelite threat. The phrase "this company" refers to the vast Israelite encampment. The vivid simile "as the ox licketh up the grass of the field" powerfully communicates their belief that the Israelites would utterly consume their land, resources, and everything in their path. It speaks to a fear of complete devastation, leaving nothing behind, reflecting a profound sense of vulnerability and impending ruin.
  • "And Balak the son of Zippor [was] king of the Moabites at that time.": This concluding clause identifies the specific monarch leading Moab during this crisis. Balak's name is significant, as he will be the central human antagonist in the subsequent narrative, the one who initiates the summoning of Balaam. His kingship underscores the official and national nature of the fear and the desperate measures that will follow, rooting the narrative in the actions of a specific, authoritative figure.

Literary Devices

Numbers 22:4 effectively employs several literary devices to convey its message. The most prominent is the Simile: "as the ox licketh up the grass of the field." This vivid comparison immediately conjures an image of overwhelming, relentless consumption, emphasizing the Moabites' perception of Israel as an unstoppable force that would leave their land barren. The choice of an "ox" – a powerful, grazing animal – underscores the thoroughness and inevitability of the perceived destruction. Additionally, there is an element of Hyperbole in the Moabites' assessment; while Israel was numerous and victorious, their immediate intention was not necessarily to "lick up" every surrounding nation in a literal sense, but to pass through or settle in specific territories. This exaggerated language reflects the profound fear and panic that had gripped Moab. The verse also functions as a crucial piece of Foreshadowing, setting the stage for the entire Balaam narrative. It clearly establishes the motivation for Balak's desperate actions, hinting at the dramatic conflict and the divine intervention that will unfold as a result of this initial fear and perceived threat.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 22:4 powerfully illustrates the recurring biblical theme of human opposition to God's chosen people, often stemming from fear and a misunderstanding of divine purposes. Moab's desperate alliance and their vivid imagery of consumption reveal a profound sense of vulnerability in the face of God's advancing plan. This fear, though rooted in a perceived military threat, implicitly acknowledges the extraordinary power accompanying Israel, a power ultimately derived from Yahweh. The futility of their attempts to thwart Israel's progress, as seen in the subsequent narrative of Balaam, underscores God's unwavering sovereignty and His commitment to His covenant people. Even when nations conspire against them, God's protective hand ensures His purposes are fulfilled, turning potential curses into blessings. This verse sets the stage for a dramatic demonstration that no human or demonic power can ultimately prevail against the divine will for Israel.

REFLECTION AND APPLICATION

The intense fear experienced by Moab and Midian in Numbers 22:4 serves as a potent reminder of how perceived threats can drive individuals and nations to desperate measures. Balak's reaction, born of overwhelming dread, illustrates a common human tendency: to resort to any means, even supernatural ones, to neutralize what we perceive as a danger to our security or way of life. For us today, this verse challenges us to examine the sources of our own fears. Do we, like Balak, allow anxieties about future uncertainties, economic instability, or social change to dictate our responses, leading us to act in ways that are contrary to faith or God's will? The presence of God's people, even without direct intention, can often provoke strong reactions in the world—sometimes admiration, sometimes fear or hostility. As believers, we are called to trust in God's unwavering sovereignty and protection, knowing that His plans for His people cannot be thwarted by human fear or strategic alliances. Our response to perceived threats should be rooted in faith, prayer, and adherence to God's commands, rather than succumbing to the same kind of panic that gripped Moab.

Questions for Reflection

  • How does fear influence our decisions, both individually and collectively, and what are the potential consequences of such fear-driven choices?
  • In what ways might the presence and actions of the church, as God's people, be perceived by the world around us, and how should we respond to such perceptions?
  • How can we cultivate a deeper trust in God's sovereignty and protection when faced with overwhelming challenges or perceived threats, rather than resorting to desperate human strategies?

FAQ

Why were Moab and Midian specifically afraid of Israel?

Answer: Moab and Midian were afraid of Israel primarily due to their immense numbers and recent, decisive military victories. Numbers 21 details Israel's conquest of Sihon, king of the Amorites, and Og, king of Bashan, demonstrating their formidable military strength. The sheer size of the Israelite encampment in the plains of Moab would have been an intimidating sight, suggesting an overwhelming force. The vivid simile used by Moab, "as the ox licketh up the grass of the field," underscores their fear of total consumption and depletion of their land and resources, indicating a perception of existential threat. They likely also knew of the divine power that accompanied Israel, as evidenced by earlier accounts of the Exodus and wilderness wanderings.

What was the relationship between Moab and Midian, and why did they form an alliance here?

Answer: Moab and Midian were distinct but neighboring peoples in the Transjordan region. Moabites were descendants of Lot, while Midianites descended from Abraham through Keturah. Their relationship was complex, sometimes marked by rivalry or conflict, but often intertwined through trade, intermarriage, and shared cultural elements. In Numbers 22:4, they form a strategic alliance born out of a common, overwhelming fear of the Israelite presence. The magnitude of the perceived threat from Israel was so great that it compelled these two nations to set aside any past differences and unite their efforts to counteract what they believed was an imminent danger to their survival and sovereignty. This alliance highlights the desperation of their situation.

CHRIST-CENTERED FULFILLMENT

The fear of Moab and Midian in Numbers 22:4, and their subsequent futile efforts to curse Israel, foreshadow a profound truth about the ultimate "company" of God: the church, the body of Christ. Just as ancient Israel, by God's powerful presence, was an intimidating force that no human power could ultimately overcome or curse, so too is the church, empowered by the Spirit of God, a divine entity against which "the gates of Hades will not prevail" (Matthew 16:18). Balak's desperate attempt to hire Balaam to curse Israel prefigures the world's ongoing attempts to oppose, undermine, or silence the people of God. However, just as Balaam was compelled to bless Israel, so too are all curses against Christ's followers rendered null and void through His finished work on the cross. Jesus, the true Lamb of God, has already "disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross" (Colossians 2:15). The "licking up" imagery, signifying overwhelming consumption, finds its ultimate fulfillment not in destruction, but in the triumphant reign of Christ, where every knee will bow and every tongue confess His Lordship (Philippians 2:10-11). The fear of Israel in Numbers 22:4 thus points forward to the glorious, unstoppable advance of God's kingdom through Christ, a kingdom that will ultimately consume all opposition, not through destructive force, but through redemptive power and sovereign authority, establishing His eternal reign.

Copy as

Commentary on Numbers 22 verses 1–14

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.
Copy as
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.
Copy as

Continue studying Numbers 22:4 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.