TRV
Translation
King James Version
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.
Complete Jewish Bible
He said to them, "Stay here tonight, and I will bring you back whatever answer ADONAI tells me." So the princes of Mo'av stayed with Bil'am.
Berean Standard Bible
“Spend the night here,” Balaam replied, “and I will give you the answer that the LORD speaks to me.” So the princes of Moab stayed with Balaam.
American Standard Version
And he said unto them, Lodge here this night, and I will bring you word again, as Jehovah shall speak unto me: and the princes of Moab abode with Balaam.
World English Bible Messianic
He said to them, “Lodge here this night, and I will bring you word again, as the LORD shall speak to me.” The princes of Moab stayed with Balaam.
Geneva Bible (1599)
Who answered them, Tary here this night, and I will giue you an answere, as the Lord shall say vnto mee. So the princes of Moab abode with Balaam.
Young's Literal Translation
and he saith unto them, `Lodge here to-night, and I have brought you back word, as Jehovah speaketh unto me;' and the princes of Moab abide with Balaam.
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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 22:8 captures a pivotal moment in the narrative of Balaam, the renowned diviner from Pethor, and the Moabite King Balak. Following the arrival of Balak's emissaries, who seek to employ Balaam to curse the encroaching Israelites, Balaam instructs them to remain overnight. He declares his intention to consult the LORD, the God of Israel, and relay the divine word back to them. This verse establishes Balaam's initial, outwardly pious posture of seeking direct divine counsel before undertaking such a significant action, thereby setting the stage for the dramatic unfolding of God's sovereign intervention and control over the events that follow.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Foreshadowing, subtly hinting at the direct and decisive intervention of the LORD in the unfolding narrative. Balaam's statement that he will bring "word again, as the LORD shall speak unto me" sets up the expectation of divine communication, which indeed occurs, but not in the way Balak or perhaps even Balaam initially desires. There is also a strong element of Irony present; Balaam, a renowned foreign diviner known for his connection to various deities, is depicted seeking counsel from Yahweh, the very God of the people he is being paid to curse. This highlights God's universal reach and His ability to use unexpected channels. Furthermore, a subtle Dramatic Irony exists, as the reader is fully aware of God's unwavering commitment to His covenant with Israel and the futility of any attempt to curse them, while Balak and his princes remain ignorant of the ultimate power dynamic, believing a curse can truly be effective against a people protected by such a powerful God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:8 serves as a foundational moment, establishing God's absolute sovereignty over all nations and individuals, even those who stand outside His covenant. It powerfully demonstrates that God's will cannot be thwarted by human machinations, pagan rituals, or the schemes of kings. Balaam's initial, albeit superficial, act of seeking counsel from Yahweh underscores the profound theological truth that God can communicate with and use anyone, regardless of their background or even their eventual moral failings, to accomplish His divine purposes. This verse also introduces the critical theme of divine communication, emphasizing that God actively speaks into human affairs, guiding, prohibiting, and revealing His will, ultimately for the protection and advancement of His redemptive plan for His chosen people.
REFLECTION AND APPLICATION
Balaam's initial posture in Numbers 22:8, though later tainted by greed and compromised motives, offers a valuable lesson in the spiritual discipline of seeking divine counsel before acting, especially when faced with significant decisions, external pressures, or moral dilemmas. In a world that often demands immediate responses and rewards quick action, this verse reminds us of the profound wisdom in pausing, waiting on the Lord, and earnestly seeking His revealed will. However, it also serves as a potent cautionary tale: true spiritual seeking must be accompanied by pure motives and a surrendered heart. Balaam outwardly sought God's word, but his heart was ultimately swayed by the "wages of unrighteousness" (2 Peter 2:15). For believers today, this means not only asking God for guidance but also diligently examining our hearts to ensure our desires align with His, rather than attempting to manipulate God to bless our own agenda or justify our preconceived notions. God's unwavering sovereignty, powerfully displayed in His control over Balaam and the entire situation, should instill profound confidence that no weapon formed against His people shall ultimately prosper, and that He can use even the most unlikely circumstances or individuals to achieve His perfect, redemptive purposes.
Questions for Reflection
FAQ
Was Balaam a true prophet of the LORD?
Answer: While Balaam was not an Israelite prophet in the covenantal lineage of Moses or Samuel, he undeniably received direct, verbal revelation from Yahweh, the God of Israel, as explicitly stated in this verse and evidenced in subsequent chapters (e.g., Numbers 22:12 and Numbers 23:5). God chose to communicate with him, demonstrating His absolute sovereignty and His ability to use anyone, even those outside His covenant people, to accomplish His divine purposes. However, Balaam's motives were deeply flawed; he was driven by greed and ultimately sought to circumvent God's will for personal gain, leading him to be condemned in the New Testament as one who loved "the wages of unrighteousness" (2 Peter 2:15). Therefore, while he received genuine divine communication, his character and ultimate actions did not align with the integrity and faithfulness expected of a true prophet of God.
Why did God communicate with Balaam, a non-Israelite diviner?
Answer: God's communication with Balaam highlights several profound theological truths. Primarily, it underscores God's absolute and universal sovereignty. He is not limited by human categories, religious affiliations, or national boundaries; He is the God of all creation and can use anyone to achieve His divine will. In this specific case, God communicated with Balaam to ensure that His chosen people, Israel, would not be cursed. It demonstrates His meticulous protective care over His covenant people and His miraculous ability to turn a potential curse into a blessing (Numbers 23:8). Furthermore, it serves as a powerful witness to the surrounding nations that Yahweh, the God of Israel, is the true and living God, whose plans cannot be thwarted by human or demonic forces. Even Balak and his princes, who sought to manipulate spiritual forces, were confronted with the undeniable power and authority of the LORD.
CHRIST-CENTERED FULFILLMENT
The narrative of Balaam, initiated in Numbers 22:8 by his stated intention to seek a word from the LORD, finds profound Christ-centered fulfillment. Balaam, a foreign diviner, was remarkably used by God to speak divine oracles, yet his own heart was tragically compromised by greed and a desire for personal gain, illustrating the deep human need for a perfect mediator and a pure prophet. Jesus Christ is the ultimate and perfect Prophet, the very Word of God made flesh, who perfectly embodied God's will and spoke only what the Father commanded (John 12:49-50). Unlike Balaam, whose "way" led to error and destruction (2 Peter 2:15), Jesus is the Way, the Truth, and the Life, leading His people to salvation and eternal life. Furthermore, Balaam's divinely orchestrated inability to curse Israel, despite Balak's persistent efforts, powerfully foreshadows Christ's ultimate victory over all curses and the power of sin and death. Through His atoning sacrifice on the cross, Christ became a curse for us, thereby redeeming us from the curse of the law and its condemnation (Galatians 3:13). The divine protection afforded to Israel in this narrative points forward to the spiritual security, unassailable blessing, and eternal inheritance that believers enjoy in Christ, who has triumphed over every adversary and secured an everlasting kingdom for His redeemed people (Ephesians 1:3-14).