1
καὶ ἰδὼν Βαλααμ ὅτι καλόν ἐστιν ἔναντι κυρίου εὐλογεῖν τὸν Ισραηλ οὐκ ἐπορεύθη κατὰ τὸ εἰωθὸς εἰς συνάντησιν τοῖς οἰωνοῖς καὶ ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ εἰς τὴν ἔρημον
And when Balaam saw that it was good in the sight of the LORD to bless Israel, he did not go, as was his custom, to meet with omens, but turned his face toward the wilderness.
The opening aorist participle ἰδών ('having seen / perceived') subordinates Balaam's insight to the main clause οὐκ ἐπορεύθη; the verse marks a decisive turn in the cycle — having twice failed to obtain a curse, Balaam now abandons the divinatory machinery (οἰωνοί, 'omens') altogether, recognizing that YHWH's settled will is to bless. The clause κατὰ τὸ εἰωθός ('according to his custom') explicitly contrasts this oracle with the omen-seeking of chs. 22–23.
Word-by-word analysis· 28 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδὼνhaving seenAor Act Ptcp Nom Masc Sg · ὁράωcircumstantial participle (temporal-causal, subordinate to ἐπορεύθη)→ antecedent aorist participle (perception preceding the main action)ὁράω (aor. εἶδον): 'see / perceive'; the participle ἰδών renders Hebrew וַיַּרְא; here perception shades into recognition — Balaam grasps that it is YHWH's fixed purpose to bless Israel, and acts accordingly. The seeing-motif (ὁράω) governs the whole chapter (cf. ὁ ἀληθινῶς ὁρῶν, v. 3).
ΒαλααμBalaamsubject (indeclinable proper noun)→ participant identificationΒαλααμ: transliteration of Hebrew בִּלְעָם; indeclinable in the LXX; the Mesopotamian seer son of Beor, the central figure of Num 22–24, here transformed from omen-diviner into involuntary spokesman of YHWH.
ὅτιthatconjunction (introducing object clause of ἰδών)→ discourse linkage or contrastὅτι: 'that'; introduces the content of Balaam's perception — the propositional object of ἰδών.
καλόνgoodNominativepredicate adjective (with ἐστιν: 'it is good')→ participant prominenceκαλός: 'good / pleasing / fair'; neuter καλόν as impersonal predicate; the construction καλόν ἐστιν ἔναντι κυρίου ('it is good before the LORD') renders the Hebrew idiom of what is pleasing in YHWH's eyes; the same adjective will recur describing Israel's dwellings (ὡς καλοί, v. 5).
ἐστινit isPres Act Indic 3 Sg · εἰμίcopula (impersonal: 'it is good')→ stative present (settled state of affairs)εἰμί: 'be'; the impersonal ἐστιν with predicate καλόν expresses YHWH's standing disposition toward blessing Israel.
ἔναντιbefore / in the sight ofpreposition + genitive (evaluative perspective: Hebraism)→ spatial or relational framingἔναντι: 'before / in the presence of / in the eyes of'; Hebraism rendering לִפְנֵי / בְּעֵינֵי; locates the judgment of 'good' from YHWH's own standpoint.
κυρίουof the LORDGenitivegenitive object of ἔναντι (the LORD as evaluator)→ relational specificationκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the genitive κυρίου marks YHWH as the one in whose sight Israel's blessing is good — the theological premise that drives Balaam's abandonment of divination.
εὐλογεῖνto blessPres Act Inf · εὐλογέωcomplementary infinitive (subject of καλόν ἐστιν: 'to bless is good')→ present infinitive (the act of blessing viewed generally)εὐλογέω: 'bless / speak well of'; renders בָּרַךְ; the blessing of Israel — the very thing Balak hired Balaam to reverse — is here named as the act pleasing to YHWH; εὐλογέω is the leitmotif of the whole cycle, climaxing in the blessing-formula of v. 9.
τὸνtheAccusativearticle (with Ισραηλ as object of εὐλογεῖν)→ noun-phrase markingthe accusative article governs the indeclinable Ισραηλ, marking it as the direct object of εὐλογεῖν.
ΙσραηλIsraelobject of εὐλογεῖν (indeclinable proper noun, case shown by article)→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here the covenant people as object of blessing, named in counterpoint to Ιακωβ throughout the oracles.
οὐκnotnegative particle (with ἐπορεύθη)→ discourse linkage or contrastοὐ (οὐκ before vowel): objective negation of the main verb; Balaam's not-going marks the renunciation of his former divinatory practice.
ἐπορεύθηhe wentAor Pass Indic 3 Sg · πορεύομαιmain verb (narrative: 'he did not go')→ constative aorist (single completed non-action)πορεύομαι: 'go / proceed'; deponent with aorist passive morphology; renders הָלַךְ; the negated main verb governs the whole sentence — instead of going out to seek omens, Balaam turns toward the wilderness.
κατὰaccording topreposition + accusative (norm / customary manner)→ spatial or relational framingκατά + acc.: 'according to'; introduces the norm Balaam is now departing from — his habitual omen-seeking.
τὸtheAccusativearticle (substantivizing the participle εἰωθός)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
εἰωθὸςcustom / what was customaryPerf Act Ptcp Acc Neut Sg · ἔθωsubstantivized participle (object of κατά: 'according to the custom')→ perfect participle (settled, habitual practice)ἔθω (perf. εἴωθα with present sense): 'be accustomed'; the neuter perfect participle τὸ εἰωθός = 'the customary thing / one's wont'; the phrase κατὰ τὸ εἰωθός signals that Balaam's prior visits 'to meet omens' were routine — and that this oracle breaks the routine.
εἰςto / forpreposition + accusative (purpose / goal)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (purpose / goal).
συνάντησινa meetingAccusativeaccusative object of εἰς (purpose: 'to meet')→ object specificationσυνάντησις: 'a meeting / encounter'; the idiom εἰς συνάντησιν ('to meet') renders Hebrew לִקְרַאת; here Balaam's former practice of going out 'to meet with the omens' — i.e. to consult divinatory signs — is precisely what he forsakes.
τοῖςtheDativearticle (with οἰωνοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰωνοῖςomens / auguriesDativedative complement of συνάντησιν (the omens met with)→ sphere or referenceοἰωνός: 'bird of omen / augury / divination-sign'; renders נְחָשִׁים ('omens'); the term evokes Greco-Roman bird-augury and stands for the whole apparatus of pagan divination that Balaam now sets aside because the Spirit of God is upon him (v. 2).
καὶand / butcoordinate conjunction (adversative force in context)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπέστρεψενhe turnedAor Act Indic 3 Sg · ἀποστρέφωmain verb (second coordinate clause)→ constative aorist (decisive turning)ἀποστρέφω: 'turn away / turn back'; renders שׁוּת / שׁוּב; Balaam turns his face toward the wilderness — toward the encamped Israel — rather than toward the omens; the gesture anticipates the lifting of his eyes upon Israel in v. 2.
τὸtheAccusativearticle (with πρόσωπον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπονfaceAccusativedirect object of ἀπέστρεψεν→ object specificationπρόσωπον: 'face / countenance'; renders פָּנִים; 'turning the face toward the wilderness' is a posture of attentive readiness to receive the vision.
αὐτοῦhisGenitivegenitive of possession (with πρόσωπον)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πρόσωπον).
εἰςtowardpreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'toward'; here it marks the relation signaled by preposition + accusative (direction).
τὴνtheAccusativearticle (with ἔρημον)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημονwildernessAccusativeaccusative object of εἰς (direction of the turned face)→ object specificationἔρημος: 'wilderness / desert'; renders מִדְבָּר; here the desert plain where Israel is encamped by tribes, the object of Balaam's prophetic gaze in v. 2.
2
καὶ ἐξάρας Βαλααμ τοὺς ὀφθαλμοὺς αὐτοῦ καθορᾷ τὸν Ισραηλ ἐστρατοπεδευκότα κατὰ φυλάς καὶ ἐγένετο πνεῦμα θεοῦ ἐν αὐτῷ
And lifting up his eyes, Balaam beheld Israel encamped by tribes, and the Spirit of God came upon him.
The historic present καθορᾷ ('he beholds') makes the sight of Israel's tribal encampment vivid and immediate. The clause ἐγένετο πνεῦμα θεοῦ ἐν αὐτῷ ('the Spirit of God came upon him') is the theological hinge of the chapter: Balaam now prophesies not by augury but by divine inspiration, distinguishing the third and fourth oracles from the omen-bound oracles of ch. 23.
Word-by-word analysis· 18 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξάραςhaving lifted upAor Act Ptcp Nom Masc Sg · ἐξαίρωcircumstantial participle (antecedent to καθορᾷ)→ antecedent aorist participle (action preceding the main verb)ἐξαίρω: 'lift up / raise'; the idiom ἐξαίρω τοὺς ὀφθαλμούς ('lift up the eyes') renders Hebrew נָשָׂא עֵינַיִם, a stock formula for directing the gaze attentively (cf. Gen 13:10; 18:2); here it prepares the prophetic beholding of Israel.
ΒαλααμBalaamsubject (indeclinable proper noun)→ participant identificationΒαλααμ: see v. 1; the subject of both the participle and the main verb καθορᾷ.
τοὺςtheAccusativearticle (with ὀφθαλμούς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμοὺςeyesAccusativedirect object of ἐξάρας→ object specificationὀφθαλμός: 'eye'; renders עַיִן; the 'eyes' theme is central to the chapter — lifted here, named as 'uncovered' in vv. 4 and 16, the organ of the true seer's vision.
αὐτοῦhisGenitivegenitive of possession (with ὀφθαλμούς)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ὀφθαλμούς).
καθορᾷhe beholdsPres Act Indic 3 Sg · καθοράωmain verb (historic present)→ historic present (vivid narration of the prophetic sight)καθοράω: 'look down on / behold clearly / discern'; the κατα- prefix intensifies the seeing into careful, comprehensive observation; the historic present heightens the immediacy of Balaam's vision of the whole tribal encampment spread out below him.
τὸνtheAccusativearticle (with Ισραηλ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙσραηλIsraelobject of καθορᾷ (indeclinable, case shown by article)→ participant identificationΙσραηλ: see v. 1; here the people viewed as a single ordered military camp.
ἐστρατοπεδευκόταencampedPerf Act Ptcp Acc Masc Sg · στρατοπεδεύωpredicate participle (with τὸν Ισραηλ: 'Israel as having encamped')→ perfect participle (settled, established state of encampment)στρατοπεδεύω: 'encamp / pitch camp (as an army)'; the perfect participle denotes Israel's settled disposition in ordered camp; renders חֹנֶה; the military term frames Israel as a disciplined host arrayed by tribes (cf. the camp-order of Num 2).
κατὰbypreposition + accusative (distributive: 'tribe by tribe')→ spatial or relational framingκατά + acc.: here distributive, 'according to / by'; κατὰ φυλάς = 'by tribes', echoing the tribal arrangement of the wilderness camp.
φυλάςtribesAccusativeaccusative object of κατά (distributive)→ object specificationφυλή: 'tribe / clan'; renders שֵׁבֶט / מַטֶּה; the orderly tribal encampment is precisely the beauty Balaam will praise in v. 5 (οἱ οἶκοι Ιακωβ, αἱ σκηναί).
καὶandcoordinate conjunction (introducing the Spirit-clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγένετοcame / came to beAor Mid Indic 3 Sg · γίνομαιmain verb (of the Spirit's coming)→ ingressive aorist (the Spirit's coming-upon as an inceptive event)γίνομαι: 'become / come to be / happen'; the construction ἐγένετο πνεῦμα θεοῦ ἐν αὐτῷ renders the Hebrew idiom וַתְּהִי עָלָיו רוּחַ אֱלֹהִים ('the Spirit of God was/came upon him'); the LXX's ἐν αὐτῷ ('in him') locates the inspiration within Balaam himself.
πνεῦμαSpiritNominativesubject (of ἐγένετο)→ participant prominenceπνεῦμα: 'spirit / breath / wind'; renders רוּחַ; πνεῦμα θεοῦ ('the Spirit of God') is the agent of prophetic inspiration that replaces Balaam's former divination — the same Spirit that empowers the judges and prophets (cf. Judg 3:10; 1 Sam 10:10 LXX).
θεοῦof GodGenitivegenitive of source/quality (with πνεῦμα)→ relational specificationθεός: 'God'; renders אֱלֹהִים; the genitive marks the Spirit as God's own, the divine source of the inspired oracle that follows.
ἐνin / uponpreposition + dative (locative of inspiration)→ spatial or relational framingἐν + dat.: 'in / upon'; here the Spirit's coming 'in/upon' Balaam denotes the seizure of the prophet by divine inspiration.
αὐτῷhimDativedative object of ἐν (the inspired prophet)→ participant reference or interestαὐτῷ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as dative object of ἐν (the inspired prophet).
3
καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν φησὶν Βαλααμ υἱὸς Βεωρ φησὶν ὁ ἄνθρωπος ὁ ἀληθινῶς ὁρῶν
And taking up his oracle he said: 'Balaam son of Beor declares, the man who truly sees declares,
The formula ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν ('taking up his oracle he said') marks the start of poetic prophetic discourse and recurs verbatim at v. 15 (fourth oracle), v. 20, v. 21, and v. 23. The doubled φησίν ('declares / says') frames the self-presentation of the prophet; ὁ ἄνθρωπος ὁ ἀληθινῶς ὁρῶν ('the man who truly sees') stakes a claim to authentic visionary insight over against mere augury.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναλαβὼνhaving taken upAor Act Ptcp Nom Masc Sg · ἀναλαμβάνωcircumstantial participle (antecedent to εἶπεν)→ antecedent aorist participle (action preceding the main speech)ἀναλαμβάνω: 'take up / lift up / assume'; the idiom ἀναλαμβάνω παραβολήν renders נָשָׂא מָשָׁל ('lift up a proverb/oracle'), the standard formula for the solemn delivery of a poetic prophetic utterance (cf. 23:7, 18; Isa 14:4; Mic 2:4).
τὴνtheAccusativearticle (with παραβολήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
παραβολὴνoracle / parableAccusativedirect object of ἀναλαβών→ object specificationπαραβολή: 'comparison / proverb / oracular saying'; renders מָשָׁל; in the Balaam cycle it denotes a formal, poetic prophetic oracle rather than a 'parable' in the narrative-Gospel sense; the LXX uses it for the whole genre of mantic-poetic utterance.
αὐτοῦhisGenitivegenitive of possession (with παραβολήν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with παραβολήν).
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act introducing the oracle)λέγω (aor. εἶπεν): introduces the direct oracular speech that follows; the aorist frames the whole oracle as a single delivered utterance.
φησὶνdeclaresPres Act Indic 3 Sg · φημίoracular speech-formula (within the poetry)→ gnomic/oracular present (solemn declaration formula)φημί: 'say / declare / affirm'; φησίν renders the Hebrew נְאֻם ('utterance / oracle of'), the technical term introducing a prophetic declaration (cf. נְאֻם בִּלְעָם); the present tense gives the oracle a timeless, authoritative ring; the repetition (φησίν … φησίν) is a Hebraic poetic device of solemn self-citation.
ΒαλααμBalaamsubject of φησίν (indeclinable proper noun)→ participant identificationΒαλααμ: the seer names himself in the third person — a convention of oracular self-presentation; cf. נְאֻם בִּלְעָם בְּנוֹ בְעֹר.
υἱὸςsonNominativeappositional noun (with Βαλααμ: 'Balaam son of Beor')→ participant prominenceυἱός: 'son'; renders בֵּן; the patronymic 'son of Beor' (cf. 22:5) fixes Balaam's identity in the formal oracle-heading.
ΒεωρBeorgenitive of relationship (indeclinable: 'of Beor')→ participant identificationΒεωρ: transliteration of Hebrew בְּעוֹר; indeclinable in the LXX; Balaam's father, named in the patronymic of both the third (v. 3) and fourth (v. 15) oracle headings; note its echo in v. 22 (τῷ Βεωρ).
φησὶνdeclaresPres Act Indic 3 Sg · φημίoracular speech-formula (second occurrence, parallelistic)→ gnomic/oracular present (repeated declaration formula)φημί: the second φησίν introduces the parallel self-designation 'the man who truly sees', restating in poetic apposition the oracle's source-authority.
ὁtheNominativearticle (with ἄνθρωπος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωποςmanNominativesubject of second φησίν (in apposition to Βαλααμ)→ participant prominenceἄνθρωπος: 'man / human being'; renders הַגֶּבֶר ('the man'); the self-designation ὁ ἄνθρωπος ὁ ἀληθινῶς ὁρῶν ('the man who truly sees') claims authentic prophetic vision; note that ἄνθρωπος recurs in the messianic crux of v. 17 (ἀναστήσεται ἄνθρωπος ἐξ Ισραηλ).
ὁthe (one)Nominativearticle (substantivizing the participle ὁρῶν)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀληθινῶςtrulyadverb of manner (modifying ὁρῶν)→ clausal contributionἀληθινῶς: 'truly / genuinely'; the adverb stresses the authenticity of Balaam's sight in contrast to false divination; the Hebrew here (שְׁתֻם הָעָיִן, 'open/clear of eye') is rendered with an emphasis on true seeing — the seer perceives reality as God reveals it.
ὁρῶνseeingPres Act Ptcp Nom Masc Sg · ὁράωsubstantival participle (with article: 'the one who sees')→ present participle (characteristic, ongoing seeing)ὁράω: 'see / perceive'; the present participle ὁ … ὁρῶν designates the prophet by his defining activity — true sight; the seeing-motif binds vv. 1, 3, 4, 16, 17 into a unified meditation on prophetic vision.
4
φησὶν ἀκούων λόγια θεοῦ ὅστις ὅρασιν θεοῦ εἶδεν ἐν ὕπνῳ ἀποκεκαλυμμένοι οἱ ὀφθαλμοὶ αὐτοῦ
the one declares who hears the oracles of God, who saw the vision of God in sleep, with his eyes uncovered:
v. 4 completes the tricolon of self-designation begun in v. 3: the prophet hears God's λόγια ('oracles'), saw God's ὅρασις ('vision') in sleep, and has uncovered eyes. The perfect participle ἀποκεκαλυμμένοι ('uncovered / revealed') describes a settled visionary openness — the eyes permanently opened to divine sight. The whole self-presentation recurs almost verbatim at vv. 15–16, framing both oracles.
Word-by-word analysis· 14 words
φησὶνdeclaresPres Act Indic 3 Sg · φημίoracular speech-formula (third occurrence, continuing v. 3)→ gnomic/oracular present (declaration formula)φημί: the third φησίν continues the self-citation, now introducing the hearing-and-seeing credentials of the prophet (renders נְאֻם).
ἀκούωνhearingPres Act Ptcp Nom Masc Sg · ἀκούωsubstantival/attributive participle (the one who hears)→ present participle (characteristic, ongoing hearing)ἀκούω: 'hear / listen'; the present participle pairs hearing (λόγια θεοῦ) with seeing (ὅρασιν θεοῦ) — the two channels of authentic prophecy; renders שֹׁמֵעַ אִמְרֵי אֵל.
λόγιαoracles / wordsAccusativedirect object of ἀκούων→ object specificationλόγιον: 'oracle / divine saying'; renders אִמְרֵי (אֵל); λόγια θεοῦ is a weighty term for authoritative divine utterances (cf. Rom 3:2; 1 Pet 4:11); it marks the content Balaam receives as genuinely God's words.
θεοῦof GodGenitivegenitive of source (with λόγια)→ relational specificationθεός: renders אֵל; the genitive marks the oracles as God's own words, not Balaam's invention.
ὅστιςwhoNominativeindefinite relative pronoun (subject of εἶδεν)→ participant referenceὅστις: 'whoever / who'; the indefinite relative introduces a qualitative description — 'the very one who saw'; here it characterizes the prophet by his visionary experience.
ὅρασινvisionAccusativedirect object of εἶδεν→ object specificationὅρασις: 'sight / vision / appearance'; renders מַחֲזֵה (שַׁדַּי); ὅρασις θεοῦ ('the vision of God') is the technical term for a prophetic theophanic vision; cognate with ὁράω, it reinforces the seeing-motif.
θεοῦof GodGenitivegenitive of source/object (with ὅρασιν)→ relational specificationθεός: here the LXX renders the Hebrew divine title שַׁדַּי ('the Almighty') with the generic θεός; the genitive marks the vision as both from and of God.
εἶδενsawAor Act Indic 3 Sg · ὁράωverb of relative clause (the seer's past visionary experience)→ constative aorist (the completed event of seeing the vision)ὁράω (aor. εἶδον): 'see'; the aorist εἶδεν reports the actual reception of the divine vision; together with ὅρασιν it forms a cognate figure (saw a sight), heightening the reality of the visionary experience.
ἐνinpreposition + dative (state/circumstance of the vision)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (state/circumstance of the vision).
ὕπνῳsleepDativedative object of ἐν (the condition during which the vision came)→ sphere or referenceὕπνος: 'sleep'; renders the implied state of prophetic trance/dream-revelation; the paradox of seeing 'in sleep' yet with 'uncovered eyes' (next clause) captures the altered-consciousness mode of mantic vision (cf. Job 33:15).
ἀποκεκαλυμμένοιuncovered / revealedPerf Pass Ptcp Nom Masc Pl · ἀποκαλύπτωpredicate participle (with οἱ ὀφθαλμοί: 'his eyes being uncovered')→ perfect passive participle (settled resultant state of revelation)ἀποκαλύπτω: 'uncover / reveal / unveil'; the perfect passive participle denotes a completed unveiling with abiding effect — the eyes stand permanently opened to divine sight; cognate with ἀποκάλυψις ('revelation'), it casts Balaam's prophetic seeing as a divine disclosure (cf. גְּלוּי עֵינָיִם, 'uncovered of eyes').
οἱtheNominativearticle (with ὀφθαλμοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμοὶeyesNominativesubject of the participial predicate (ἀποκεκαλυμμένοι)→ participant prominenceὀφθαλμός: 'eye'; the 'uncovered eyes' are the climactic image of the seer's credentials, recurring identically at v. 16; the open eye is the organ of true prophecy in contrast to the blind groping of divination.
αὐτοῦhisGenitivegenitive of possession (with ὀφθαλμοί)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ὀφθαλμοί).
5
ὡς καλοί σου οἱ οἶκοι Ιακωβ αἱ σκηναί σου Ισραηλ
How fair are your dwellings, O Jacob, your tents, O Israel!
The exclamatory ὡς ('how!') opens the lyric core of the third oracle with synonymous parallelism — οἶκοι Ιακωβ // σκηναί Ισραηλ ('dwellings of Jacob // tents of Israel'). The blessing the hired seer was meant to convert into a curse becomes instead an effusive admiration of Israel's well-ordered camp; the verse has entered liturgy (the Jewish Mah Tovu, recited on entering the synagogue).
Word-by-word analysis· 10 words
ὡςhowexclamatory adverb ('how fair!')→ clausal contributionὡς: here exclamatory, 'how!'; renders Hebrew מַה ('how'); introduces the admiring outburst over Israel's dwellings; the same ὡς will be echoed by the comparative ὡσεί ('like') of v. 6.
καλοίfair / goodNominativepredicate adjective (with οἶκοι: 'how fair are the dwellings')→ participant prominenceκαλός: 'beautiful / fair / good'; nominative plural agreeing with οἶκοι; the same adjective used of YHWH's pleasure in blessing (καλόν, v. 1) now describes Israel's beauty — what is good before God is beautiful to behold.
σουyourGenitivegenitive of possession (2nd sg., addressing Jacob)→ relational specificationσύ (gen. σου): the second-person address turns the oracle into direct apostrophe of Israel/Jacob; the people are addressed as a single beloved entity.
οἱtheNominativearticle (with οἶκοι)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἶκοιdwellings / housesNominativesubject (of the exclamatory predicate καλοί)→ participant prominenceοἶκος: 'house / dwelling'; renders אֹהָלִים ('tents') in synonymous parallel with σκηναί; the LXX varies the lexeme (οἶκοι // σκηναί) to render the Hebrew parallel pair, picturing the tribal encampment as a community of homes.
Ιακωβof Jacob / O Jacobgenitive/vocative of address (indeclinable proper noun)→ participant identificationΙακωβ: transliteration of Hebrew יַעֲקֹב; indeclinable in the LXX; the patriarch-name standing for the people, paired with Ισραηλ in the standard prophetic word-pair (Jacob // Israel).
αἱtheNominativearticle (with σκηναί)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηναίtentsNominativesubject of the second parallel colon (predicate καλοί understood)→ participant prominenceσκηνή: 'tent / tabernacle'; renders מִשְׁכְּנֹת ('dwellings'); the parallel οἶκοι // σκηναί completes the bicolon; σκηνή will reappear in v. 6 (σκηναί ἃς ἔπηξεν κύριος).
σουyourGenitivegenitive of possession (2nd sg., addressing Israel)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (2nd sg., addressing Israel).
ΙσραηλO Israelvocative/genitive of address (indeclinable proper noun)→ participant identificationΙσραηλ: see v. 1; here the second member of the Jacob // Israel parallel, completing the apostrophe.
6
ὡσεὶ νάπαι σκιάζουσαι καὶ ὡσεὶ παράδεισοι ἐπὶ ποταμῶν καὶ ὡσεὶ σκηναί ἃς ἔπηξεν κύριος ὡσεὶ κέδροι παρ᾿ ὕδατα
like shaded glens, and like gardens beside rivers, and like tents which the LORD pitched, like cedars beside the waters.
A fourfold ὡσεί ('like') simile-chain develops the praise of v. 5 with images of well-watered abundance: shaded valleys, riverside gardens (παράδεισοι, 'paradises'), divinely pitched tents, and cedars by the waters. The clause ἃς ἔπηξεν κύριος ('which the LORD pitched') makes YHWH himself the planter/pitcher of Israel's dwellings, grounding the nation's flourishing in divine action.
Word-by-word analysis· 18 words
ὡσεὶlike / ascomparative particle (first of four)→ discourse linkage or contrastὡσεί: 'as / like / as if'; renders כְּ; the anaphoric repetition (×4) structures the verse as a cascade of fertility similes.
νάπαιwooded glens / valleysNominativesubject of comparison (predicate to the σκηναί of v. 5)→ participant prominenceνάπη: 'wooded vale / glen / dell'; renders נְחָלִים ('valleys / wadis'); the shaded, watered glens evoke lush, protected fertility.
σκιάζουσαιgiving shadePres Act Ptcp Nom Fem Pl · σκιάζωattributive participle (modifying νάπαι: 'shading glens')→ present participle (characteristic, ongoing shading)σκιάζω: 'overshadow / give shade'; the participle pictures the glens as canopied and cool — an image of refreshment and protection; cf. the shade-imagery of blessing in Ps 79:11 LXX.
καὶandcoordinate conjunction (linking similes)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὡσεὶlikecomparative particle (second)→ discourse linkage or contrastὡσεὶ: meaning 'like'; conjunction or particle linking this unit with the surrounding discourse.
παράδεισοιgardens / paradisesNominativesubject of comparison→ participant prominenceπαράδεισος: 'enclosed park / garden / paradise'; a Persian loanword (pairidaēza); renders גַּנֹּת ('gardens'); the same word names Eden at Gen 2:8 LXX, lending Israel's encampment an Edenic, divinely-planted resonance.
ἐπὶbeside / bypreposition + genitive (location: 'by rivers')→ spatial or relational framingἐπί + gen.: 'on / by / at'; locates the gardens along the rivers, the source of their fertility.
ποταμῶνriversGenitivegenitive object of ἐπί (location of the gardens)→ relational specificationποταμός: 'river'; renders נָהָר; the riverside setting connotes perennial water and lush growth (cf. the tree by water-channels, Ps 1:3 LXX).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὡσεὶlikecomparative particle (third)→ discourse linkage or contrastὡσεὶ: meaning 'like'; conjunction or particle linking this unit with the surrounding discourse.
σκηναίtentsNominativesubject of comparison→ participant prominenceσκηνή: 'tent'; picks up σκηναί from v. 5, now qualified by the relative clause 'which the LORD pitched'; the LXX reads אֹהָלִים ('tents') where the MT has אֲהָלִים ('aloe-trees'), yielding the image of divinely-pitched dwellings rather than aromatic trees.
ἃςwhichAccusativerelative pronoun (object of ἔπηξεν, antecedent σκηναί)→ participant referenceὅς, ἥ, ὅ: the relative ἅς (acc. fem. pl.) introduces the clause making YHWH the agent who pitched the tents.
ἔπηξενpitchedAor Act Indic 3 Sg · πήγνυμιverb of relative clause (YHWH as subject)→ constative aorist (the act of pitching/establishing)πήγνυμι: 'fix / fasten / pitch (a tent)'; the verb used for erecting the Tabernacle (cf. ἔπηξεν τὴν σκηνήν); making YHWH the one who pitched Israel's tents grounds the nation's dwelling-security in divine establishment.
κύριοςthe LORDNominativesubject of ἔπηξεν→ participant prominenceκύριος: the Tetragrammaton יהוה; YHWH himself is the tent-pitcher — the divine architect of Israel's encampment, a striking theological intensification within the simile.
ὡσεὶlikecomparative particle (fourth)→ discourse linkage or contrastὡσεὶ: meaning 'like'; conjunction or particle linking this unit with the surrounding discourse.
κέδροιcedarsNominativesubject of comparison (final simile)→ participant prominenceκέδρος: 'cedar'; renders אֲרָזִים; the cedar (esp. of Lebanon) is the OT image of majestic, enduring strength; 'cedars beside the waters' combines stature with abundant nourishment — Israel as tall and well-watered.
παρ᾿besidepreposition + accusative (elided: 'beside waters')→ spatial or relational framingπαρά + acc.: 'beside / along'; here παρ᾿ ὕδατα, 'beside the waters', the source of the cedars' flourishing.
ὕδαταwatersAccusativeaccusative object of παρά (location)→ object specificationὕδωρ (pl. ὕδατα): 'water(s)'; renders מָיִם; water is the recurring symbol of fertility binding the whole simile-chain (rivers, waters) — Israel pictured as supernaturally well-supplied with life.
7
ἐξελεύσεται ἄνθρωπος ἐκ τοῦ σπέρματος αὐτοῦ καὶ κυριεύσει ἐθνῶν πολλῶν καὶ ὑψωθήσεται ἢ Γωγ βασιλεία αὐτοῦ καὶ αὐξηθήσεται ἡ βασιλεία αὐτοῦ
A man shall come forth from his seed, and he shall rule over many nations; and his kingdom shall be exalted above Gog, and his kingdom shall be increased.
The LXX here diverges sharply from the MT (which reads 'water shall flow from his buckets'), rendering instead ἐξελεύσεται ἄνθρωπος ἐκ τοῦ σπέρματος αὐτοῦ ('a man shall come forth from his seed') — an explicitly personal-royal reading that anticipates the ἄνθρωπος of v. 17. The replacement of Hebrew 'Agag' with Γωγ ('Gog', the eschatological enemy of Ezek 38–39) gives the verse an apocalyptic horizon: Israel's coming king will surpass even Gog.
Word-by-word analysis· 21 words
ἐξελεύσεταιshall come forthFut Mid Indic 3 Sg · ἐξέρχομαιmain verb (prophetic prediction)→ predictive future (announced future emergence)ἐξέρχομαι: 'come out / go forth'; the future ἐξελεύσεται announces the emergence of a coming figure from Israel's seed; the same verb opens v. 24 (of the ships of Kittim), framing both the rise of Israel's king and the coming judgment.
ἄνθρωποςa manNominativesubject (the coming royal figure)→ participant prominenceἄνθρωπος: 'man'; the LXX's ἄνθρωπος (for a Hebrew text about flowing water) introduces a personal-messianic reading, paralleling and anticipating ἀναστήσεται ἄνθρωπος ἐξ Ισραηλ in v. 17; the 'man from the seed' is the dynastic ruler who will dominate the nations.
ἐκfrom / out ofpreposition + genitive (source/origin)→ spatial or relational framingἐκ: 'out of'; marks the origin of the coming man — Israel's own lineage; the same preposition governs ἐξ Ιακωβ / ἐξ Ισραηλ in v. 17.
τοῦtheGenitivearticle (with σπέρματος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματοςseed / offspringGenitivegenitive object of ἐκ (the lineage of origin)→ relational specificationσπέρμα: 'seed / offspring / posterity'; renders זֶרַע; the 'seed' language carries patriarchal-promise overtones (cf. Gen 12:7; 22:18); the coming ruler emerges from Israel's promised line — a key term in messianic exegesis (cf. Gal 3:16).
αὐτοῦhisGenitivegenitive of possession (referring to Israel/Jacob)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (referring to Israel/Jacob).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κυριεύσειhe shall ruleFut Act Indic 3 Sg · κυριεύωmain verb (prediction of dominion)→ predictive future (coming royal dominion)κυριεύω: 'be lord over / rule / have dominion'; cognate with κύριος; renders the sense of royal supremacy; the man's rule over 'many nations' projects an imperial, even universal, kingship — fuel for messianic reading.
ἐθνῶνof nationsGenitivegenitive object of κυριεύσει (the ruled nations)→ relational specificationἔθνος: 'nation / people / Gentile'; renders גּוֹיִם; κυριεύω takes a genitive of the thing ruled; the dominion over 'many nations' anticipates the eschatological scope of the fourth oracle.
πολλῶνmanyGenitiveattributive adjective (modifying ἐθνῶν)→ relational specificationπολύς: 'many / much'; intensifies the scope of the dominion — not one nation but many fall under the coming king's rule.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὑψωθήσεταιshall be exaltedFut Pass Indic 3 Sg · ὑψόωmain verb (prediction of royal exaltation)→ predictive future passive (the kingdom's God-given exaltation)ὑψόω: 'lift up / exalt'; the passive ('shall be exalted') implies divine agency in raising the kingdom; renders רוּם; the comparative ἢ Γωγ ('above Gog') measures the exaltation against the supreme eschatological foe.
ἢthan / abovecomparative particle (after ὑψωθήσεται: 'higher than')→ discourse linkage or contrastἤ: 'than'; here comparative after a verb of exalting — 'exalted above (higher than) Gog'; a Hebraizing use of ἤ for the comparative.
ΓωγGogobject of comparison (indeclinable proper noun)→ participant identificationΓωγ: transliteration of גּוֹג; indeclinable. The LXX reads גּוֹג ('Gog') where the MT has אֲגַג ('Agag', the Amalekite king); Gog is the archetypal eschatological enemy of Ezek 38–39 (and Rev 20:8), so the LXX gives the verse an apocalyptic register — the coming king's realm surpasses the last great hostile power.
βασιλείαkingdomNominativesubject of ὑψωθήσεται→ participant prominenceβασιλεία: 'kingdom / reign / royal rule'; renders מַלְכוּת; the exalted and increasing kingdom belongs to the coming man — a royal-messianic motif central to later Davidic-kingdom hope.
αὐτοῦhisGenitivegenitive of possession (with βασιλεία)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with βασιλεία).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐξηθήσεταιshall be increasedFut Pass Indic 3 Sg · αὐξάνωmain verb (prediction of growth)→ predictive future passive (the kingdom's divinely-given increase)αὐξάνω: 'grow / increase'; the passive denotes the God-given growth of the kingdom; the climactic 'his kingdom shall be increased' anticipates the unending expansion of the messianic reign (cf. Isa 9:6 LXX, of the increase of his government).
ἡtheNominativearticle (with βασιλεία)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
βασιλείαkingdomNominativesubject of αὐξηθήσεται→ participant prominenceβασιλεία: repeated for emphasis (exalted … increased); the doubled clause underscores the permanence and expansion of the coming kingdom.
αὐτοῦhisGenitivegenitive of possession (with βασιλεία)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with βασιλεία).
8
θεὸς ὡδήγησεν αὐτὸν ἐξ Αἰγύπτου ὡς δόξα μονοκέρωτος αὐτῷ ἔδεται ἔθνη ἐχθρῶν αὐτοῦ καὶ τὰ πάχη αὐτῶν ἐκμυελιεῖ καὶ ταῖς βολίσιν αὐτοῦ κατατοξεύσει ἐχθρόν
God led him out of Egypt; he has, as it were, the glory of a unicorn. He shall devour the nations of his enemies, and shall drain the marrow of their fatness, and with his arrows he shall shoot through the enemy.
The oracle grounds Israel's strength in the Exodus (θεὸς ὡδήγησεν αὐτὸν ἐξ Αἰγύπτου, 'God led him out of Egypt') and figures it with the strength of the μονοκέρως ('unicorn / wild-ox', the LXX rendering of רְאֵם). The conquest imagery is graphic — devouring enemy nations, draining their marrow, transfixing them with arrows — depicting Israel's coming military supremacy under God's leading.
Word-by-word analysis· 24 words
θεὸςGodNominativesubject of ὡδήγησεν→ participant prominenceθεός: 'God'; renders אֵל; God as the agent of the Exodus is the theological foundation of Israel's invincibility in this oracle.
ὡδήγησενledAor Act Indic 3 Sg · ὁδηγέωmain verb (Exodus retrospect)→ constative aorist (the completed act of leading out)ὁδηγέω: 'lead / guide (on the way)'; from ὁδός ('way') + ἡγέομαι ('lead'); renders מוֹצִיאוֹ ('the one bringing him out'); the verb frames the Exodus as God's personal guidance of Israel out of bondage.
αὐτὸνhimAccusativedirect object of ὡδήγησεν (Israel)→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ὡδήγησεν (Israel).
ἐξout ofpreposition + genitive (source: 'out of Egypt')→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source: 'out of Egypt').
ΑἰγύπτουEgyptGenitivegenitive object of ἐξ (place of departure)→ relational specificationΑἴγυπτος: renders מִצְרַיִם; the Exodus is the paradigmatic act of divine deliverance grounding Israel's identity and strength; cf. the same phrasing at 23:22.
ὡςas / likecomparative particle ('as it were')→ discourse linkage or contrastὡς: 'as / like'; here introducing the comparison of Israel's strength to a unicorn's glory.
δόξαgloryNominativepredicate noun (with the dative αὐτῷ: 'his is the glory of a unicorn')→ participant prominenceδόξα: 'glory / splendor / majesty'; renders the figure of the רְאֵם's strength; here the 'glory of a unicorn' attributes to Israel the untamable might of the wild-ox.
μονοκέρωτοςof a unicorn / wild-oxGenitivegenitive of comparison (with δόξα)→ relational specificationμονόκερως: 'one-horned (creature) / unicorn'; the LXX's standard rendering of רְאֵם ('wild-ox / aurochs'); the single-horned beast of fearsome, untamable strength becomes the emblem of Israel's God-given power (cf. 23:22; Ps 21:22; 28:6 LXX).
αὐτῷto him / hisDativedative of possession ('he has the glory of a unicorn')→ participant reference or interestthe dative of possession assigns the unicorn's glory to Israel — 'his is the glory of a unicorn.'
ἔδεταιhe shall devourFut Mid Indic 3 Sg · ἐσθίωmain verb (prediction of conquest)→ predictive future (coming devouring of enemies)ἐσθίω (fut. ἔδομαι): 'eat / devour / consume'; the future ἔδεται renders יֹאכַל; the devouring of enemy nations is a vivid conquest-metaphor, casting Israel as a beast of prey overcoming its foes.
ἔθνηnationsAccusativedirect object of ἔδεται→ object specificationἔθνος: 'nation / Gentile people'; renders גּוֹיִם; the 'nations of his enemies' are the object of Israel's devouring conquest.
ἐχθρῶνof enemiesGenitiveattributive genitive (with ἔθνη: 'nations of enemies')→ relational specificationἐχθρός: 'enemy / hostile'; renders צָרָיו; the hostile nations are Israel's adversaries who will be overcome; ἐχθρός recurs at the verse's end (ἐχθρόν) and in v. 18 (ὁ ἐχθρός).
αὐτοῦhisGenitivegenitive of possession (with ἐχθρῶν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ἐχθρῶν).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with πάχη)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
πάχηfatness / thick partsAccusativedirect object of ἐκμυελιεῖ→ object specificationπάχος (pl. πάχη): 'thickness / fatness'; here the fat/marrow-rich parts of the enemies; the image is of consuming the enemies down to their very substance — total despoliation.
αὐτῶνtheirGenitivegenitive of possession (with πάχη)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πάχη).
ἐκμυελιεῖhe shall drain the marrowFut Act Indic 3 Sg · ἐκμυελίζωmain verb (conquest imagery)→ predictive future (the marrow-draining of enemies)ἐκμυελίζω: 'extract the marrow / drain to the marrow' (from μυελός, 'marrow'); a rare, vivid compound; the image intensifies the devouring metaphor — Israel will consume its enemies utterly, leaving nothing of their strength.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ταῖςtheDativearticle (with βολίσιν)→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
βολίσινarrows / dartsDativedative of instrument (with κατατοξεύσει: 'with his arrows')→ sphere or referenceβολίς: 'missile / dart / arrow'; renders חִצָּיו ('his arrows'); the instrumental dative completes the martial picture — Israel transfixes the enemy with arrows.
αὐτοῦhisGenitivegenitive of possession (with βολίσιν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with βολίσιν).
κατατοξεύσειhe shall shoot throughFut Act Indic 3 Sg · κατατοξεύωmain verb (final conquest image)→ predictive future (the transfixing of the enemy)κατατοξεύω: 'shoot down / transfix with arrows' (from τόξον, 'bow'); the κατα- prefix intensifies to 'shoot through / shoot dead'; the verb completes the triad of conquest images (devour / drain / transfix).
ἐχθρόνthe enemyAccusativedirect object of κατατοξεύσει→ object specificationἐχθρός: 'enemy'; the singular 'enemy' (collective) is the target transfixed by Israel's arrows; the inclusio of ἐχθρῶν … ἐχθρόν frames the conquest section.
9
κατακλιθεὶς ἀνεπαύσατο ὡς λέων καὶ ὡς σκύμνος τίς ἀναστήσει αὐτόν οἱ εὐλογοῦντές σε εὐλόγηνται καὶ οἱ καταρώμενοί σε κεκατήρανται
Having lain down, he rested like a lion and like a lion's cub; who shall rouse him? Those who bless you are blessed, and those who curse you are cursed.
The third oracle ends with the lion-couchant image (drawn from Jacob's blessing of Judah, Gen 49:9) and the rhetorical 'who shall rouse him?' — Israel at rest is too formidable to provoke. The closing distich οἱ εὐλογοῦντές σε εὐλόγηνται, καὶ οἱ καταρώμενοί σε κεκατήρανται ('those who bless you are blessed, those who curse you are cursed') reverses the Genesis 12:3 promise back upon Balak: by hiring a curse he has cursed himself. Both verbs are perfect, marking a settled, accomplished state.
Word-by-word analysis· 19 words
κατακλιθεὶςhaving lain downAor Pass Ptcp Nom Masc Sg · κατακλίνωcircumstantial participle (antecedent to ἀνεπαύσατο)→ antecedent aorist participle (the act of lying down before resting)κατακλίνω: 'lay down / recline'; the passive participle 'having lain down' sets up the lion-at-rest image; renders כָּרַע ('he crouched').
ἀνεπαύσατοhe restedAor Mid Indic 3 Sg · ἀναπαύωmain verb (the lion at repose)→ constative aorist (the act of settling into rest)ἀναπαύω (mid. ἀναπαύομαι): 'rest / repose'; renders שָׁכַב ('lie down'); the middle pictures Israel as a lion settling securely into repose — unassailable even at rest.
ὡςlikecomparative particle→ discourse linkage or contrastὡς: 'like / as'; introduces the lion-simile.
λέωνa lionNominativepredicate of comparison (with ἀνεπαύσατο)→ participant prominenceλέων: 'lion'; renders אֲרִי; the lion-couchant image is borrowed from Gen 49:9 (Judah as a lion), associating Israel's repose with royal, predatory strength; the lion is the standard OT emblem of irresistible might.
καὶandcoordinate conjunction (linking the parallel simile)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὡςlikecomparative particle (second)→ discourse linkage or contrastὡς: meaning 'like'; conjunction or particle linking this unit with the surrounding discourse.
σκύμνοςa lion's cubNominativepredicate of comparison (parallel to λέων)→ participant prominenceσκύμνος: 'cub / whelp (esp. of a lion)'; renders לָבִיא ('lion / lioness'); the λέων // σκύμνος pair (mature lion // young lion) is a standard poetic word-pair (cf. Gen 49:9; Ezek 19:2–3 LXX) intensifying the predatory image.
τίςwhoNominativeinterrogative pronoun (subject of ἀναστήσει)→ participant referenceτίς: 'who?'; introduces a rhetorical question expecting the answer 'no one' — Israel at rest is too dangerous to disturb; the same construction appears at Gen 49:9 ('who will rouse him up?').
ἀναστήσειshall rouseFut Act Indic 3 Sg · ἀνίστημιmain verb of the rhetorical question→ predictive/deliberative future (rhetorical: no one will dare)ἀνίστημι: 'raise up / rouse'; here transitive 'rouse (the lion)'; the rhetorical 'who shall rouse him?' implies that to provoke Israel is suicidal; note the intransitive of the same verb in the messianic v. 17 (ἀναστήσεται ἄνθρωπος).
αὐτόνhimAccusativedirect object of ἀναστήσει (the lion = Israel)→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀναστήσει (the lion = Israel).
οἱthose (who)Nominativearticle (substantivizing the participle εὐλογοῦντες)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
εὐλογοῦντέςblessing / those who blessPres Act Ptcp Nom Masc Pl · εὐλογέωsubstantival participle (subject of εὐλόγηνται)→ present participle (characteristic, ongoing blessing)εὐλογέω: 'bless'; the substantival participle 'those who bless you' echoes the Abrahamic promise of Gen 12:3 (וַאֲבָרְכָה מְבָרְכֶיךָ); the blessing-formula is now spoken over Israel — and implicitly over those, like Balaam, who bless rather than curse.
σεyouAccusativedirect object of εὐλογοῦντες (Israel, addressed)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of εὐλογοῦντες (Israel, addressed).
εὐλόγηνταιare blessedPerf Pass Indic 3 Pl · εὐλογέωmain verb (apodosis: blessing-formula)→ perfect passive (settled, accomplished state of blessedness)εὐλογέω (perf. pass.): 'have been blessed / stand blessed'; the perfect marks blessing as an abiding, accomplished reality for those who bless Israel; the precise inversion of the Genesis 12:3 promise applied to the Balaam situation.
καὶandcoordinate conjunction (linking the antithetical clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱthose (who)Nominativearticle (substantivizing the participle καταρώμενοι)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
καταρώμενοίcursing / those who cursePres Mid Ptcp Nom Masc Pl · καταράομαιsubstantival participle (subject of κεκατήρανται)→ present participle (characteristic, ongoing cursing)καταράομαι: 'curse / call down a curse'; the substantival participle 'those who curse you' names Balak and his agents; the verb is the antonym of εὐλογέω throughout the cycle — Balak hired Balaam precisely to curse (καταράομαι) Israel.
σεyouAccusativedirect object of καταρώμενοι (Israel)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of καταρώμενοι (Israel).
κεκατήρανταιare cursedPerf Pass Indic 3 Pl · καταράομαιmain verb (apodosis: the antithetical curse-formula)→ perfect passive (settled, accomplished state of being cursed)καταράομαι (perf. pass.): 'stand cursed'; the perfect mirrors εὐλόγηνται, sealing the antithesis; the curse Balak sought to buy recoils upon him — those who curse Israel are themselves the cursed (cf. Gen 12:3; 27:29).
10
καὶ ἐθυμώθη Βαλακ ἐπὶ Βαλααμ καὶ συνεκρότησεν ταῖς χερσὶν αὐτοῦ καὶ εἶπεν Βαλακ πρὸς Βαλααμ καταρᾶσθαι τὸν ἐχθρόν μου κέκληκά σε καὶ ἰδοὺ εὐλογῶν εὐλόγησας τρίτον τοῦτο
And Balak was angry with Balaam, and he clapped his hands together, and Balak said to Balaam, 'I called you to curse my enemy, and behold, you have surely blessed him this third time.'
The narrative resumes (level 0) with Balak's explosive reaction: anger (ἐθυμώθη), the gesture of clapping the hands together (συνεκρότησεν ταῖς χερσίν, a sign of furious indignation), and the complaint that Balaam has now blessed instead of cursed 'this third time' (τρίτον τοῦτο). The cognate construction εὐλογῶν εὐλόγησας ('blessing you have blessed') is a Hebraism rendering the infinitive absolute, expressing emphatic certainty — Balaam has thoroughly blessed Israel.
Word-by-word analysis· 27 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐθυμώθηwas angryAor Pass Indic 3 Sg · θυμόωmain verb (Balak's emotional reaction)→ ingressive aorist passive (flared into anger)θυμόω (pass. θυμόομαι): 'be angry / become enraged'; from θυμός ('hot passion / wrath'); renders חָרָה אַף ('the nose/anger burned'); the ingressive aorist marks the sudden flaring of Balak's rage.
ΒαλακBalaksubject (indeclinable proper noun)→ participant identificationΒαλακ: transliteration of Hebrew בָּלָק; indeclinable in the LXX; the Moabite king son of Zippor who hired Balaam to curse Israel (cf. 22:2).
ἐπὶwith / againstpreposition + dative (object of anger)→ spatial or relational framingἐπί + dat.: here 'at / against / with', marking Balaam as the object of Balak's anger.
ΒαλααμBalaamobject of ἐπί (indeclinable proper noun)→ participant identificationΒαλααμ: see v. 1.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνεκρότησενhe clapped togetherAor Act Indic 3 Sg · συγκροτέωmain verb (gesture of indignation)→ constative aorist (the gesture as a single act)συγκροτέω: 'strike together / clap'; from σύν + κροτέω ('strike'); the clapping of the hands (συνεκρότησεν ταῖς χερσίν) renders סָפַק כַּפָּיו, a gesture of furious indignation or derision (cf. Job 27:23; Lam 2:15 LXX).
ταῖςtheDativearticle (with χερσίν)→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
χερσὶνhandsDativedative of instrument (with συνεκρότησεν: 'with his hands')→ sphere or referenceχείρ (dat. pl. χερσίν): 'hand'; renders כַּף; the instrumental dative completes the gesture of clapping the hands in anger.
αὐτοῦhisGenitivegenitive of possession (with χερσίν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with χερσίν).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω: introduces Balak's angry rebuke of Balaam.
ΒαλακBalaksubject (indeclinable proper noun)→ participant identificationΒαλακ: transliterated proper name rendered in Greek letters; here it functions as subject (indeclinable proper noun).
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΒαλααμBalaamobject of πρός (indeclinable proper noun)→ participant identificationΒαλααμ: transliterated proper name rendered in Greek letters; here it functions as object of πρός (indeclinable proper noun).
καταρᾶσθαιto cursePres Mid Inf · καταράομαιinfinitive of purpose (with κέκληκά σε: 'I called you to curse')→ present infinitive (the intended action of cursing)καταράομαι: 'curse'; the infinitive of purpose states why Balak summoned Balaam — to curse the enemy; the verb stands in pointed contrast with the εὐλογ- root that Balaam has instead enacted.
τὸνtheAccusativearticle (with ἐχθρόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐχθρόνenemyAccusativedirect object of καταρᾶσθαι→ object specificationἐχθρός: 'enemy'; Balak calls Israel 'my enemy' — the very enemy Israel's God promised to bless; the term ties back to ἐχθρόν in v. 8.
μουmyGenitivegenitive of possession (with ἐχθρόν)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ἐχθρόν).
κέκληκάI have calledPerf Act Indic 1 Sg · καλέωmain verb of Balak's complaint→ perfect (the summoning with abiding effect: 'I have summoned you and here you are')καλέω: 'call / summon / invite'; the perfect κέκληκα emphasizes the standing fact of the summons — Balak summoned Balaam for a curse, and the result (a blessing) stands in glaring contradiction to that purpose.
σεyouAccusativedirect object of κέκληκα→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of κέκληκα.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholdpresentative particle (drawing attention)→ discourse linkage or contrastἰδού: 'behold / look'; renders הִנֵּה; a deictic exclamation calling attention to the scandalous outcome — Balaam blessed rather than cursed.
εὐλογῶνblessingPres Act Ptcp Nom Masc Sg · εὐλογέωadverbial participle (cognate intensifier with εὐλόγησας: Hebraism)→ present participle intensifying the finite verb (rendering the infinitive absolute)εὐλογέω: 'bless'; the participle εὐλογῶν with the finite εὐλόγησας is the LXX's standard device for the Hebrew infinitive absolute (בָּרֵךְ בֵּרַכְתָּ, 'you have surely blessed'), expressing emphatic certainty — Balaam has thoroughly, unmistakably blessed Israel.
εὐλόγησαςyou have blessedAor Act Indic 2 Sg · εὐλογέωmain verb (cognate construction with εὐλογῶν)→ constative aorist (the completed act of blessing)εὐλογέω: the finite verb of the cognate pair; the whole construction εὐλογῶν εὐλόγησας underlines that what Balak commissioned as a curse has come out, beyond all doubt, as a blessing.
τρίτονa third timeAccusativeadverbial accusative (numeral: 'this third time')→ object specificationτρίτος: 'third'; the adverbial accusative τρίτον τοῦτο ('this third time') counts the three oracles (chs. 23–24); Balak's frustration is that each attempt to procure a curse has yielded the opposite.
τοῦτοthisAccusativedemonstrative (with τρίτον: 'this third time')→ participant referenceοὗτος: the demonstrative reinforces τρίτον — 'this present, third occasion'; the threefold failure seals Balak's rage.
11
νῦν οὖν φεῦγε εἰς τὸν τόπον σου εἶπα τιμήσω σε καὶ νῦν ἐστέρησέν σε κύριος τῆς δόξης
Now therefore flee to your place; I said I would honor you, but now the LORD has deprived you of the honor.
Balak's furious dismissal: the inferential νῦν οὖν ('now therefore') draws the practical consequence — 'flee to your place.' He bitterly contrasts his promise to honor Balaam (εἶπα τιμήσω σε) with the present outcome: YHWH himself (κύριος) has deprived Balaam of the promised honor. Balak unwittingly attributes the reversal to YHWH, confirming the oracle's theological point.
Word-by-word analysis· 17 words
νῦνnowtemporal adverb (with inferential οὖν)→ adverbial qualificationνῦν: 'now'; with οὖν forms the dismissive 'now therefore'; the doubled νῦν in this verse (now therefore … but now) frames the bitter contrast between promise and outcome.
οὖνthereforeinferential particle→ discourse linkage or contrastοὖν: 'therefore / then'; draws the practical conclusion from the threefold blessing — Balaam is to leave at once.
φεῦγεfleePres Act Impv 2 Sg · φεύγωmain verb (imperative of dismissal)→ present imperative (urgent command to depart)φεύγω: 'flee / escape'; the present imperative conveys urgency and contempt — Balak orders Balaam to flee home, withdrawing all favor; the strong verb (not merely 'go') registers Balak's fury.
εἰςtopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
τὸνthe / yourAccusativearticle (with τόπον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativeaccusative object of εἰς (destination)→ object specificationτόπος: 'place / location'; renders מָקוֹם; 'flee to your place' (i.e. your homeland); the phrase εἰς τὸν τόπον σου/μου recurs at v. 14 and v. 25, framing the departures.
σουyourGenitivegenitive of possession (with τόπον)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with τόπον).
εἶπαI saidAor Act Indic 1 Sg · λέγωmain verb (Balak's recollection of his promise)→ constative aorist (the past promise to honor)λέγω (aor. εἶπα, Hellenistic form): 'say'; Balak recalls his earlier pledge (cf. 22:17, 37) to honor/reward Balaam richly — a promise now bitterly retracted.
τιμήσωI will honorFut Act Indic 1 Sg · τιμάωverb of indirect discourse (content of εἶπα)→ predictive future (the promised reward, now void)τιμάω: 'honor / reward / value'; from τιμή ('honor / price'); Balak's promised 'honor' included rich payment (22:17); the future within the recalled speech ('I said I would honor you') heightens the contrast with the deprivation that follows.
σεyouAccusativedirect object of τιμήσω→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of τιμήσω.
καὶbut / andcoordinate conjunction (adversative force)→ discourse linkage or contrastκαὶ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
νῦνnowtemporal adverb (contrastive: 'but now')→ adverbial qualificationνῦν: the second 'now' marks the present reversal against the past promise — 'but now (look what has happened).'
ἐστέρησένhas deprivedAor Act Indic 3 Sg · στερέωmain verb (the depriving of honor)→ constative aorist (the accomplished deprivation)στερέω: 'deprive / rob / withhold'; takes a genitive of the thing withheld (τῆς δόξης); Balak attributes the loss of Balaam's reward directly to YHWH — an unwitting confession that the LORD controls the outcome.
σεyouAccusativedirect object of ἐστέρησεν→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐστέρησεν.
κύριοςthe LORDNominativesubject of ἐστέρησεν→ participant prominenceκύριος: the Tetragrammaton יהוה; Balak's own mouth names YHWH as the agent who withheld Balaam's honor — confirming that the failure to curse is YHWH's doing, not Balaam's reluctance.
τῆςtheGenitivearticle (with δόξης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
δόξηςhonor / gloryGenitivegenitive of separation (with ἐστέρησεν: 'deprived of honor')→ relational specificationδόξα: 'glory / honor / reputation'; here in the sense of honorific reward; renders כָּבוֹד; the genitive of separation after στερέω names what Balaam has lost — the rich honor Balak had promised.
12
καὶ εἶπεν Βαλααμ πρὸς Βαλακ οὐχὶ καὶ τοῖς ἀγγέλοις σου οὓς ἀπέστειλας πρός με ἐλάλησα λέγων
And Balaam said to Balak, 'Did I not indeed speak to your messengers also, whom you sent to me, saying:
Balaam answers Balak's rebuke by recalling that he had already warned the king's own messengers (cf. 22:18) — the emphatic οὐχί ('did I not indeed?') introduces a rhetorical question expecting agreement. The verse sets up the direct citation of that warning in v. 13, exonerating Balaam: he never promised a curse and cannot deliver one against YHWH's word.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω: introduces Balaam's reply to Balak's dismissal.
ΒαλααμBalaamsubject (indeclinable proper noun)→ participant identificationΒαλααμ: transliterated proper name rendered in Greek letters; here it functions as subject (indeclinable proper noun).
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΒαλακBalakobject of πρός (indeclinable proper noun)→ participant identificationΒαλακ: transliterated proper name rendered in Greek letters; here it functions as object of πρός (indeclinable proper noun).
οὐχὶdid I not indeedinterrogative negative (introducing rhetorical question expecting 'yes')→ clausal contributionοὐχί: emphatic form of οὐ; introduces a rhetorical question anticipating affirmative agreement — 'did I not indeed (speak)?'; οὐχί recurs at the head of the messianic oracle (καὶ οὐχὶ νῦν, v. 17).
καὶalsoadverbial (ascensive: 'even/also to your messengers')→ discourse linkage or contrastκαί: here ascensive 'also / even' — Balaam stresses that he warned even the messengers, from the very start.
τοῖςtheDativearticle (with ἀγγέλοις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγγέλοιςmessengersDativeindirect object of ἐλάλησα (those addressed)→ sphere or referenceἄγγελος: 'messenger / envoy' (also 'angel'); here Balak's human envoys (cf. 22:5); renders מַלְאָכִים; the dative marks them as the recipients of Balaam's earlier warning.
σουyourGenitivegenitive of possession (with ἀγγέλοις)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ἀγγέλοις).
οὓςwhomAccusativerelative pronoun (object of ἀπέστειλας, antecedent ἀγγέλοις)→ participant referenceὅς: the relative οὕς (acc. masc. pl.) introduces the clause identifying the messengers as those Balak had sent.
ἀπέστειλαςyou sentAor Act Indic 2 Sg · ἀποστέλλωverb of relative clause→ constative aorist (the past sending of envoys)ἀποστέλλω: 'send out / dispatch (on a commission)'; renders שָׁלַח; recalls Balak's sending of envoys to summon Balaam (22:5).
πρόςtopreposition + accusative (direction)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
μεmeAccusativeobject of πρός (Balaam)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as object of πρός (Balaam).
ἐλάλησαI spokeAor Act Indic 1 Sg · λαλέωmain verb of the rhetorical question→ constative aorist (the completed prior speech)λαλέω: 'speak / say'; renders דִּבַּרְתִּי; Balaam insists he had already spoken his caveat to the messengers — the content follows in v. 13.
λέγωνsayingPres Act Ptcp Nom Masc Sg · λέγωparticiple of speech (introducing direct quotation)→ present participle (Hebraizing speech-introducer λέγων = לֵאמֹר)λέγω (ptcp. λέγων): the participle 'saying' is the LXX's stock rendering of the Hebrew לֵאמֹר, a quotation-marker introducing the direct citation of Balaam's earlier warning in v. 13.
13
ἐάν μοι δῷ Βαλακ πλήρη τὸν οἶκον αὐτοῦ ἀργυρίου καὶ χρυσίου οὐ δυνήσομαι παραβῆναι τὸ ῥῆμα κυρίου ποιῆσαι αὐτὸ πονηρὸν ἢ καλὸν παρ᾿ ἐμαυτοῦ ὅσα ἐὰν εἴπῃ ὁ θεός ταῦτα ἐρῶ
'If Balak should give me his house full of silver and gold, I will not be able to transgress the word of the LORD, to make it good or evil of my own accord; whatever God may say, that I will speak.'
The cited warning (cf. 22:18) states the principle governing the whole cycle: not even a houseful of silver and gold could induce Balaam to παραβῆναι τὸ ῥῆμα κυρίου ('transgress the word of the LORD'). The prophet's autonomy is nil (παρ᾽ ἐμαυτοῦ, 'of my own accord'); he can speak only ὅσα ἐὰν εἴπῃ ὁ θεός ('whatever God may say'). This is the theological key: the blessings are not Balaam's choice but God's compulsion.
Word-by-word analysis· 31 words
ἐάνifconditional conjunction (with subjunctive δῷ)→ discourse linkage or contrastἐάν: 'if'; introduces a third-class (hypothetical) condition with the subjunctive — 'if Balak should give'; the protasis sets up the impossibility of the apodosis.
μοιto meDativeindirect object of δῷ→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of δῷ.
δῷshould giveAor Act Subj 3 Sg · δίδωμιverb of the protasis (conditional subjunctive)→ aorist subjunctive (hypothetical giving)δίδωμι: 'give'; the aorist subjunctive with ἐάν frames a hypothetical maximal bribe; renders the conditional of 22:18 — even total wealth cannot buy disobedience to YHWH.
ΒαλακBalaksubject of δῷ (indeclinable proper noun)→ participant identificationΒαλακ: transliterated proper name rendered in Greek letters; here it functions as subject of δῷ (indeclinable proper noun).
πλήρηfullAccusativepredicate adjective (with οἶκον: 'his house full')→ object specificationπλήρης: 'full'; the accusative πλήρη agrees with οἶκον; 'his house full of silver and gold' is the image of total, maximal wealth — and even it cannot move Balaam.
τὸνthe / hisAccusativearticle (with οἶκον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οἶκονhouseAccusativedirect object of δῷ→ object specificationοἶκος: 'house / household'; renders בַּיִת; 'his house full of silver and gold' = his entire estate's worth — the proverbial maximal bribe.
αὐτοῦhisGenitivegenitive of possession (with οἶκον)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with οἶκον).
ἀργυρίουof silverGenitivegenitive of content (with πλήρη: 'full of silver')→ relational specificationἀργύριον: 'silver / money'; renders כֶּסֶף; the genitive of content specifies what fills the house; the silver-and-gold pair is the standard merism for total wealth.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
χρυσίουof goldGenitivegenitive of content (with πλήρη: 'full of gold')→ relational specificationχρυσίον: 'gold'; renders זָהָב; completes the silver-and-gold merism of maximal bribery.
οὐnotnegative particle (with δυνήσομαι)→ discourse linkage or contrastοὐ: objective negation; 'I will not be able' — the impossibility is absolute, not merely a choice.
δυνήσομαιI will be ableFut Mid Indic 1 Sg · δύναμαιmain verb of the apodosis→ predictive future (the standing impossibility of transgression)δύναμαι: 'be able / can'; the negated future 'I will not be able' frames Balaam's inability to disobey as a fixed incapacity — he is bound to YHWH's word, not free to curse for a fee.
παραβῆναιto transgressAor Act Inf · παραβαίνωcomplementary infinitive (with δυνήσομαι)→ aorist infinitive (the act of overstepping)παραβαίνω: 'go beyond / overstep / transgress'; from παρά + βαίνω ('step aside/beyond'); παραβῆναι τὸ ῥῆμα κυρίου ('to transgress the word of the LORD') is the cardinal impossibility — the prophet cannot overstep the divine command (cf. 22:18).
τὸtheAccusativearticle (with ῥῆμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμαwordAccusativedirect object of παραβῆναι→ object specificationῥῆμα: 'word / saying / utterance'; renders פִּי ('the mouth/command of'); τὸ ῥῆμα κυρίου is the binding divine command that governs all Balaam can say.
κυρίουof the LORDGenitivegenitive of source (with ῥῆμα)→ relational specificationκύριος: the Tetragrammaton יהוה; 'the word of the LORD' is the absolute authority over the prophet's speech; Balaam's submission to it is the cycle's central theological assertion.
ποιῆσαιto makeAor Act Inf · ποιέωepexegetical infinitive (explaining παραβῆναι: 'to make it...')→ aorist infinitive (the hypothetical act of altering the word)ποιέω: 'do / make'; here 'to make (the word) good or evil of my own accord' — i.e. to alter the divine message according to his own will; the infinitive specifies the kind of transgression that is impossible.
αὐτὸitAccusativedirect object of ποιῆσαι (the word)→ participant referenceαὐτὸ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ποιῆσαι (the word).
πονηρὸνevil / badAccusativepredicate adjective (with ποιῆσαι αὐτό: 'make it evil')→ object specificationπονηρός: 'bad / evil / harmful'; renders רָעָה; the pair πονηρὸν ἢ καλόν ('evil or good') is a merism for any alteration whatever — Balaam cannot change the word in any direction.
ἢordisjunctive particle→ discourse linkage or contrastἤ: 'or'; joins the merism 'evil or good' — i.e. nothing at all of his own initiative.
καλὸνgoodAccusativepredicate adjective (parallel to πονηρόν)→ object specificationκαλός: 'good / fair'; renders טוֹבָה; the good-or-evil merism (a stock OT idiom, cf. Gen 31:24) asserts Balaam's total inability to modify the divine word in any respect.
παρ᾿from / ofpreposition + genitive (source: 'of my own accord')→ spatial or relational framingπαρά + gen.: 'from'; παρ᾽ ἐμαυτοῦ = 'from myself / of my own accord', denying any independent prophetic initiative.
ἐμαυτοῦmyselfGenitivereflexive pronoun (object of παρά: 'from myself')→ relational specificationἐμαυτοῦ: reflexive 'of myself'; the phrase παρ᾽ ἐμαυτοῦ underlines that Balaam has no autonomous authority — the words are God's, not his own invention (cf. the same idea in John 5:30; 7:17).
ὅσαwhateverAccusativerelative pronoun (object of εἴπῃ, antecedent to ταῦτα)→ participant referenceὅσος: 'as much/many as / whatever'; the neuter plural ὅσα introduces the indefinite relative clause — 'whatever things God may say.'
ἐὰνeverparticle (with subjunctive, generalizing the relative: 'whatever')→ discourse linkage or contrastἐάν: here the modal particle (= ἄν) with the relative ὅσα and subjunctive, generalizing — 'whatever God may say.'
εἴπῃmay sayAor Act Subj 3 Sg · λέγωverb of the indefinite relative clause (subjunctive)→ aorist subjunctive (whatever God should say)λέγω: 'say'; the aorist subjunctive in the generalizing relative clause makes God's speech the sole determinant of Balaam's utterance.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of εἴπῃ→ participant prominenceθεός: 'God'; renders אֱלֹהִים; God's speech is the absolute source and limit of the prophet's words.
ταῦταthese thingsAccusativeresumptive demonstrative (object of ἐρῶ, resuming ὅσα)→ object specificationοὗτος: the demonstrative ταῦτα resumes the relative ὅσα — 'whatever God says, that I will speak'; the Hebraizing resumptive pronoun is characteristic of LXX style.
ἐρῶI will speakFut Act Indic 1 Sg · λέγω (εἴρω)main verb (Balaam's commitment to speak only God's word)→ predictive future (settled determination to speak only God's word)λέγω (fut. ἐρῶ): 'will say / speak'; the future commitment seals Balaam's self-defense — he will speak only and exactly what God gives him, which is why the oracles came out as blessings.
14
καὶ νῦν ἰδοὺ ἀποτρέχω εἰς τὸν τόπον μου δεῦρο συμβουλεύσω σοι τί ποιήσει ὁ λαὸς οὗτος τὸν λαόν σου ἐπ᾿ ἐσχάτου τῶν ἡμερῶν
And now, behold, I am going away to my place; come, I will advise you what this people will do to your people in the last of the days.
Before departing, Balaam offers a final, unsolicited prophecy: he will tell Balak what Israel will do to Moab ἐπ᾽ ἐσχάτου τῶν ἡμερῶν ('in the last of the days'), an eschatologically loaded formula (cf. Gen 49:1; Isa 2:2 LXX) that frames the Star oracle of v. 17 as a vision of the distant, decisive future. The phrase prepares the reader for the messianic register of the fourth oracle.
Word-by-word analysis· 23 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νῦνnowtemporal adverb (transitional 'and now')→ adverbial qualificationνῦν: 'now'; the transitional καὶ νῦν marks the move to Balaam's parting word and the fourth oracle.
ἰδοὺbeholdpresentative particle→ discourse linkage or contrastἰδού: 'behold'; renders הִנֵּה; draws attention to Balaam's imminent departure and the prophecy he is about to give.
ἀποτρέχωI am going awayPres Act Indic 1 Sg · ἀποτρέχωmain verb (announcing departure)→ futuristic/progressive present (imminent departure already in view)ἀποτρέχω: 'run off / go away / depart'; from ἀπό + τρέχω ('run'); the present 'I am off to my place' announces Balaam's return home (fulfilled in v. 25).
εἰςtopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
τὸνthe / myAccusativearticle (with τόπον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativeaccusative object of εἰς (destination)→ object specificationτόπος: 'place'; 'to my place' = Balaam's homeland; echoes εἰς τὸν τόπον σου (v. 11) and anticipates v. 25.
μουmyGenitivegenitive of possession (with τόπον)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with τόπον).
δεῦροcomeadverb-interjection (hortatory: 'come!')→ clausal contributionδεῦρο: 'here / come!'; an adverb functioning as a hortatory interjection summoning Balak's attention before the final prophecy; renders לְכָה.
συμβουλεύσωI will adviseFut Act Indic 1 Sg · συμβουλεύωmain verb (offer of counsel)→ predictive/volitive future (the promised counsel)συμβουλεύω: 'counsel / advise'; from σύν + βουλεύω ('take counsel'); Balaam offers to 'advise' Balak — here in the sense of disclosing what Israel will do to Moab; ironically, the counsel takes the form of a prophecy of Moab's doom (v. 17).
σοιyouDativeindirect object of συμβουλεύσω→ participant reference or interestσοι: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of συμβουλεύσω.
τίwhatAccusativeinterrogative pronoun (object of ποιήσει, introducing indirect question)→ participant referenceτίς: 'what?'; introduces the indirect question — the content of the counsel: what Israel will do to Moab.
ποιήσειwill doFut Act Indic 3 Sg · ποιέωverb of indirect question→ predictive future (Israel's coming action against Moab)ποιέω: 'do / make'; the future ποιήσει announces Israel's future deeds against Moab — the subject of the fourth oracle.
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ποιήσει (Israel)→ participant prominenceλαός: 'people'; here Israel; renders עַם; 'this people' (ὁ λαὸς οὗτος) is Israel, whose future deeds against 'your people' (Moab) are now to be disclosed.
οὗτοςthisNominativedemonstrative (with λαός: 'this people')→ participant referenceοὗτος: the demonstrative identifies Israel, encamped in view, as the subject of the coming deeds.
τὸνthe / yourAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativedirect object of ποιήσει (Balak's people, Moab)→ object specificationλαός: here Balak's people, Moab — the object of what Israel will do; the same noun frames both peoples (ὁ λαὸς οὗτος … τὸν λαόν σου).
σουyourGenitivegenitive of possession (with λαόν)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with λαόν).
ἐπ᾿inpreposition + genitive (temporal: 'in the last of the days')→ spatial or relational framingἐπί + gen.: here temporal, 'in / at (the time of)'; introduces the eschatological time-frame.
ἐσχάτουthe lastGenitivesubstantivized adjective (object of ἐπί: 'the last [part]')→ relational specificationἔσχατος: 'last / final'; ἐπ᾽ ἐσχάτου τῶν ἡμερῶν ('in the last of the days') renders בְּאַחֲרִית הַיָּמִים, the eschatological formula for the decisive future (cf. Gen 49:1; Isa 2:2; Mic 4:1 LXX); it frames the Star oracle as a vision of the latter days, fueling its messianic reception.
τῶνof theGenitivearticle (with ἡμερῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμερῶνdaysGenitivepartitive genitive (with ἐσχάτου: 'the last of the days')→ relational specificationἡμέρα: 'day'; the partitive genitive completes the eschatological idiom 'the last of the days', locating the oracle's fulfillment in the far horizon of history.
15
καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν φησὶν Βαλααμ υἱὸς Βεωρ φησὶν ὁ ἄνθρωπος ὁ ἀληθινῶς ὁρῶν
And taking up his oracle he said: 'Balaam son of Beor declares, the man who truly sees declares,
The fourth oracle opens with the same formula as the third (v. 3), word for word: ἀναλαβὼν τὴν παραβολὴν … ὁ ἄνθρωπος ὁ ἀληθινῶς ὁρῶν. The deliberate repetition signals a new, climactic oracle of equal or greater authority — and sets up the messianic Star prophecy of v. 17.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναλαβὼνhaving taken upAor Act Ptcp Nom Masc Sg · ἀναλαμβάνωcircumstantial participle (antecedent to εἶπεν)→ antecedent aorist participle (action preceding the speech)ἀναλαμβάνω: see v. 3; the formula ἀναλαβὼν παραβολήν (נָשָׂא מָשָׁל) reopens the solemn oracular mode for the fourth and climactic oracle.
τὴνtheAccusativearticle (with παραβολήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
παραβολὴνoracle / parableAccusativedirect object of ἀναλαβών→ object specificationπαραβολή: see v. 3; the formal poetic oracle, here the fourth in the cycle.
αὐτοῦhisGenitivegenitive of possession (with παραβολήν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with παραβολήν).
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act introducing the oracle)λέγω: introduces the fourth oracle.
φησὶνdeclaresPres Act Indic 3 Sg · φημίoracular speech-formula→ gnomic/oracular present (solemn declaration formula)φημί: see v. 3; renders נְאֻם, the prophetic utterance-marker.
ΒαλααμBalaamsubject of φησίν (indeclinable proper noun)→ participant identificationΒαλααμ: the seer's third-person self-naming, as in v. 3.
υἱὸςsonNominativeappositional noun (with Βαλααμ)→ participant prominenceυἱός: see v. 3; the patronymic heading 'son of Beor.'
ΒεωρBeorgenitive of relationship (indeclinable)→ participant identificationΒεωρ: see v. 3; Balaam's father.
φησὶνdeclaresPres Act Indic 3 Sg · φημίoracular speech-formula (second occurrence)→ gnomic/oracular present (repeated declaration formula)φημί: the parallel φησίν, as in v. 3.
ὁtheNominativearticle (with ἄνθρωπος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωποςmanNominativesubject of second φησίν (in apposition to Βαλααμ)→ participant prominenceἄνθρωπος: see v. 3; the self-designation 'the man who truly sees'; note its resonance with ἄνθρωπος in the imminent v. 17 messianic crux.
ὁthe (one)Nominativearticle (substantivizing ὁρῶν)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀληθινῶςtrulyadverb of manner (modifying ὁρῶν)→ clausal contributionἀληθινῶς: see v. 3; 'truly', stressing authentic prophetic vision.
ὁρῶνseeingPres Act Ptcp Nom Masc Sg · ὁράωsubstantival participle (with article: 'the one who sees')→ present participle (characteristic, ongoing seeing)ὁράω: see v. 3; the seeing-motif reopens for the climactic oracle.
16
ἀκούων λόγια θεοῦ ἐπιστάμενος ἐπιστήμην παρὰ ὑψίστου καὶ ὅρασιν θεοῦ ἰδὼν ἐν ὕπνῳ ἀποκεκαλυμμένοι οἱ ὀφθαλμοὶ αὐτοῦ
the one who hears the oracles of God, who knows knowledge from the Most High, and who saw the vision of God in sleep, with his eyes uncovered:
v. 16 repeats the seer's credentials from v. 4 but adds the distinctive clause ἐπιστάμενος ἐπιστήμην παρὰ ὑψίστου ('knowing knowledge from the Most High') — a heightening that marks the fourth oracle as the most exalted. The divine title ὕψιστος ('the Most High', rendering עֶלְיוֹן) gives the Star prophecy that follows the authority of supreme, revealed knowledge.
Word-by-word analysis· 17 words
ἀκούωνhearingPres Act Ptcp Nom Masc Sg · ἀκούωsubstantival/attributive participle (the one who hears)→ present participle (characteristic, ongoing hearing)ἀκούω: see v. 4; the hearing of God's oracles, first credential of the seer.
λόγιαoracles / wordsAccusativedirect object of ἀκούων→ object specificationλόγιον: see v. 4; 'oracles of God' (אִמְרֵי אֵל).
θεοῦof GodGenitivegenitive of source (with λόγια)→ relational specificationθεός: renders אֵל; the source of the oracles.
ἐπιστάμενοςknowing / understandingPres Mid Ptcp Nom Masc Sg · ἐπίσταμαιattributive participle (added credential, with cognate object ἐπιστήμην)→ present participle (characteristic, ongoing knowing)ἐπίσταμαι: 'know / understand / be skilled in'; the participle with cognate object ἐπιστήμην ('knowing knowledge') is an emphatic figura etymologica heightening the seer's revealed insight; this clause distinguishes the fourth oracle's self-presentation from the third (cf. דַעַת עֶלְיוֹן).
ἐπιστήμηνknowledgeAccusativecognate accusative (object of ἐπιστάμενος)→ object specificationἐπιστήμη: 'knowledge / understanding / science'; renders דַּעַת; the cognate accusative 'knowing knowledge' intensifies — Balaam possesses genuine, divinely-given understanding from the Most High.
παρὰfrompreposition + genitive (source: 'from the Most High')→ spatial or relational framingπαρά + gen.: 'from'; marks the Most High as the source of the seer's knowledge.
ὑψίστουof the Most HighGenitivegenitive object of παρά (the divine source)→ relational specificationὕψιστος: 'highest / Most High'; substantivized divine title rendering עֶלְיוֹן; the exalted name gives the fourth oracle's knowledge supreme authority (cf. Gen 14:18–22; Luke 1:32, 35, 76 for the title's later use).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅρασινvisionAccusativedirect object of ἰδών→ object specificationὅρασις: see v. 4; 'the vision of God' (מַחֲזֵה שַׁדַּי), the third credential.
θεοῦof GodGenitivegenitive of source/object (with ὅρασιν)→ relational specificationθεός: here rendering שַׁדַּי, as in v. 4.
ἰδὼνhaving seenAor Act Ptcp Nom Masc Sg · ὁράωattributive participle (with ὅρασιν: 'who saw the vision')→ antecedent aorist participle (the completed reception of the vision)ὁράω (aor. ptcp. ἰδών): 'see'; here the participle (where v. 4 had the finite εἶδεν) 'having seen the vision of God in sleep'; the seeing-motif at the heart of the seer's authority.
ἐνinpreposition + dative (state/circumstance)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (state/circumstance).
ὕπνῳsleepDativedative object of ἐν (condition of the vision)→ sphere or referenceὕπνος: see v. 4; the trance-sleep in which the vision came.
ἀποκεκαλυμμένοιuncovered / revealedPerf Pass Ptcp Nom Masc Pl · ἀποκαλύπτωpredicate participle (with οἱ ὀφθαλμοί)→ perfect passive participle (settled resultant state of revelation)ἀποκαλύπτω: see v. 4; 'his eyes uncovered' — the climactic credential, identical to v. 4, framing both oracles with the image of the divinely-opened eye.
οἱtheNominativearticle (with ὀφθαλμοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμοὶeyesNominativesubject of the participial predicate (ἀποκεκαλυμμένοι)→ participant prominenceὀφθαλμός: see v. 4; the uncovered eyes of the true seer.
αὐτοῦhisGenitivegenitive of possession (with ὀφθαλμοί)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ὀφθαλμοί).
17
δείξω αὐτῷ καὶ οὐχὶ νῦν μακαρίζω καὶ οὐκ ἐγγίζει ἀνατελεῖ ἄστρον ἐξ Ιακωβ καὶ ἀναστήσεται ἄνθρωπος ἐξ Ισραηλ καὶ θραύσει τοὺς ἀρχηγοὺς Μωαβ καὶ προνομεύσει πάντας υἱοὺς Σηθ
I will show him, yet not now; I bless, yet it does not draw near. A star shall rise out of Jacob, and a man shall arise out of Israel, and he shall crush the chiefs of Moab and plunder all the sons of Seth.
The chapter's headline crux and the climax of the whole Balaam cycle. The opening couplet δείξω αὐτῷ καὶ οὐχὶ νῦν, μακαρίζω καὶ οὐκ ἐγγίζει ('I will show him, yet not now; I bless, yet it draws not near') projects the vision into the distant future, matching ἐπ᾽ ἐσχάτου τῶν ἡμερῶν (v. 14). Then the double prophecy: ἀνατελεῖ ἄστρον ἐξ Ιακωβ, καὶ ἀναστήσεται ἄνθρωπος ἐξ Ισραηλ ('a star shall rise out of Jacob, and a man shall arise out of Israel'). The LXX's ἄνθρωπος ('a man') renders Hebrew שֵׁבֶט ('scepter'), giving the verse an overtly personal-messianic cast (cf. the ἄνθρωπος of v. 7). The verse stands behind a vast reception history — Matt 2:2 (the magi's star); the Bar Kokhba [bar kokhba, 'son of the star'] revolt (AD 132–135, with R. Akiba's acclamation); Rev 22:16 (Christ 'the bright morning star'); and Qumran (CD 7:18–21; 1QM 11:6–7; 4Q175 Testimonia), where the Star and Scepter are read of the eschatological deliverer(s). The conquest of Moab's chiefs and the 'sons of Seth' (a poetic name for the tumultuous peoples) completes the oracle as the reversal of Balak's hope.
Word-by-word analysis· 28 words
δείξωI will showFut Act Indic 1 Sg · δείκνυμιmain verb (prophetic disclosure of the future vision)→ FORCE-FLAG: predictive future of revelatory disclosure — opening the messianic Star oracle; the seer announces a vision he will unveil but whose fulfillment lies in the distant future ('yet not now')δείκνυμι: 'show / point out / reveal'; the future δείξω ('I will show him [it]') opens the climactic oracle by promising a disclosure deferred to the latter days; the Greek diverges from the MT ('I see him' / 'I behold him'), casting the prophet as one who will reveal a coming reality rather than merely observe it.
αὐτῷto/for himDativedative (indirect object / dative of reference with δείξω)→ participant reference or interestthe dative αὐτῷ is ambiguous ('I will show him / show it to him'); in context it points toward the one whose rising the oracle announces — the coming star/man — heightening the personal-messianic reading.
καὶand yetcoordinate conjunction (adversative-concessive: 'yet')→ discourse linkage or contrastκαί: here with adversative force, 'and yet' — the vision is real but not present; the structure 'X yet not now' projects the fulfillment forward.
οὐχὶnotemphatic negative (with νῦν: 'yet not now')→ clausal contributionοὐχί: emphatic 'not'; the phrase καὶ οὐχὶ νῦν ('and not now') is the temporal hinge — the Star is seen but its rising belongs to the future, a key datum for the oracle's eschatological-messianic reception.
νῦνnowtemporal adverb (with οὐχί: 'not now')→ adverbial qualificationνῦν: 'now'; the negated 'now' defers the vision to the eschatological horizon (cf. ἐπ᾽ ἐσχάτου τῶν ἡμερῶν, v. 14).
μακαρίζωI bless / I call blessedPres Act Indic 1 Sg · μακαρίζωmain verb (parallel to δείξω: 'I bless, yet...')→ FORCE-FLAG: declarative present in the prophetic couplet — the seer pronounces blessing on the coming reality whose nearness is still deferred ('yet it draws not near'), sustaining the future-oriented messianic tensionμακαρίζω: 'call/pronounce blessed / count happy'; from μακάριος ('blessed'); the Greek (μακαρίζω καὶ οὐκ ἐγγίζει) diverges from the MT ('I behold him, but not near'), turning the second colon into a beatitude over the future figure; the verb anticipates the NT beatitude-language (cf. Luke 1:48).
καὶand yetcoordinate conjunction (adversative-concessive)→ discourse linkage or contrastκαί: again adversative, 'yet'; parallel to the first colon.
οὐκnotnegative particle (with ἐγγίζει)→ discourse linkage or contrastοὐ (οὐκ): negation; 'it does not draw near' — the blessed reality is still distant.
ἐγγίζειdraws nearPres Act Indic 3 Sg · ἐγγίζωmain verb (parallel colon: 'yet it draws not near')→ stative/durative present (the vision's fulfillment is not yet at hand)ἐγγίζω: 'come near / approach'; from ἐγγύς ('near'); 'it does not (yet) draw near' completes the deferral — the Star's rising belongs to the far future; the verb is the LXX/NT term for eschatological nearness (cf. ἤγγικεν ἡ βασιλεία, Mark 1:15), here negated to stress the still-future fulfillment.
ἀνατελεῖshall riseFut Act Indic 3 Sg · ἀνατέλλωmain verb (the Star prophecy, first colon)→ FORCE-FLAG: predictive future of cosmic-messianic rising — the headline verb of the oracle; ἀνατελεῖ ('shall rise', of a star) is the key lexical signature, echoed in the dawn/rising-light messianism of Isa 60:1, Mal 4:2 (ἀνατελεῖ), Luke 1:78 (ἀνατολή), and the morning-star of Rev 22:16ἀνατέλλω: 'rise / spring up / dawn' (of heavenly bodies, plants, light); renders דָּרַךְ ('tread / march' — here 'a star steps forth'); ἀνατελεῖ ἄστρον is the verbal heart of the Star oracle; cognate ἀνατολή ('rising / dawn / east') becomes a messianic title ('the Dayspring', Luke 1:78; cf. Zech 3:8; 6:12 LXX), and the magi follow the star ἐν τῇ ἀνατολῇ (Matt 2:2).
ἄστρονa starNominativesubject of ἀνατελεῖ→ participant prominenceἄστρον: 'star / constellation'; renders כּוֹכָב; the rising star 'out of Jacob' is the oracle's central image and the source of its messianic reception: the Star of Bethlehem (Matt 2:2), the title 'son of the star' (bar kokhba) for the rebel messiah, the Qumran 'Star' (CD 7; 4Q175), and Christ as ὁ ἀστὴρ ὁ λαμπρὸς ὁ πρωϊνός ('the bright morning star', Rev 22:16).
ἐξout ofpreposition + genitive (source/origin)→ spatial or relational framingἐκ (ἐξ): 'out of'; marks Jacob as the origin of the rising star — the figure emerges from within Israel itself (parallel ἐξ Ισραηλ).
ΙακωβJacobgenitive of source (indeclinable proper noun)→ participant identificationΙακωβ: see v. 5; here the source of the star, paired in synonymous parallelism with Ισραηλ — the messianic figure springs from the patriarchal people.
καὶandcoordinate conjunction (linking the parallel cola)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναστήσεταιshall ariseFut Mid Indic 3 Sg · ἀνίστημιmain verb (the Star prophecy, parallel colon)→ FORCE-FLAG: predictive future of the messianic 'man's' arising — the parallel headline verb; the intransitive middle ἀναστήσεται ('shall arise/stand up') of the ἄνθρωπος out of Israel undergirds the personal-messianic reading and resonates with resurrection/raising-up language (cf. ἀναστήσει, Deut 18:15; Acts 3:22)ἀνίστημι (mid. ἀναστήσομαι): 'rise / stand up / arise'; the intransitive middle 'a man shall arise'; renders קוּם ('arise'); paired with ἀνατελεῖ in synonymous parallelism (star rises // man arises), it strengthens the LXX's personal reading; the same verb is used of the prophet-like-Moses whom God will 'raise up' (Deut 18:15, 18), feeding the messianic-prophetic reception.
ἄνθρωποςa manNominativesubject of ἀναστήσεται→ participant prominenceἄνθρωπος: 'man / human being'; THE CRUX RENDERING — the LXX reads ἄνθρωπος ('a man') where the MT has שֵׁבֶט ('scepter / staff'), parallel to the Hebrew כּוֹכָב ('star'). The Greek thus personalizes the second image, making the parallel 'star // man' rather than 'star // scepter', so that the oracle directly foretells a coming individual deliverer arising from Israel; this rendering (echoing ἄνθρωπος in v. 7) decisively shapes the verse's messianic reception (cf. Matt 2; Rev 22:16; CD 7; Bar Kokhba).
ἐξout ofpreposition + genitive (source/origin)→ spatial or relational framingἐκ (ἐξ): 'out of'; parallel to ἐξ Ιακωβ — the man arises from within Israel.
ΙσραηλIsraelgenitive of source (indeclinable proper noun)→ participant identificationΙσραηλ: see v. 1; the source of the arising man, in synonymous parallel with Ιακωβ.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θραύσειhe shall crushFut Act Indic 3 Sg · θραύωmain verb (the coming man's conquest of Moab)→ predictive future (the messianic figure's crushing of Moab's chiefs)θραύω: 'shatter / crush / break in pieces'; renders מָחַץ ('smite / shatter'); the coming man's first act is to crush the chiefs of Moab — the very people whose king sought Israel's curse; the conquest fulfills, against Balak, what Balaam was hired to prevent.
τοὺςtheAccusativearticle (with ἀρχηγούς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀρχηγοὺςchiefs / leadersAccusativedirect object of θραύσει→ object specificationἀρχηγός: 'leader / chief / ruler / founder'; renders the Hebrew here of Moab's temples/corners (פַּאֲתֵי, 'the sides/temples of Moab'), which the LXX construes as its 'chiefs/leaders'; the same noun is a christological title elsewhere ('author/pioneer', Acts 3:15; Heb 2:10; 12:2).
Μωαβof Moabgenitive of relationship (indeclinable proper noun)→ participant identificationΜωαβ: transliteration of Hebrew מוֹאָב; indeclinable; Balak's own kingdom — the crushing of Moab's chiefs is the direct undoing of Balak's project; cf. the historical subjugation of Moab under David (2 Sam 8:2).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προνομεύσειhe shall plunderFut Act Indic 3 Sg · προνομεύωmain verb (parallel conquest action)→ predictive future (the despoiling of the sons of Seth)προνομεύω: 'forage / take as spoil / plunder'; the future projects the coming man's plundering of 'all the sons of Seth'; the verb parallels θραύσει, completing the conquest couplet.
πάνταςallAccusativeattributive adjective (with υἱούς: 'all the sons')→ object specificationπᾶς: 'all'; the totality of the 'sons of Seth' are despoiled — universal scope of the coming conquest.
υἱοὺςsonsAccusativedirect object of προνομεύσει→ object specificationυἱός: 'son'; 'sons of Seth' renders בְּנֵי שֵׁת; the parallel Hebrew בְּנֵי שֵׁת is variously taken as 'sons of Sheth/tumult' (cf. Jer 48:45, 'sons of tumult') or as the antediluvian patriarch Seth (= all humanity); the LXX transliterates as a proper name (Σηθ).
Σηθof Sethgenitive of relationship (indeclinable proper noun)→ participant identificationΣηθ: transliteration of Hebrew שֵׁת; indeclinable; 'the sons of Seth' — in the LXX read as a proper name (possibly the patriarch Seth, Gen 4:25, hence 'all mankind', or a hostile people of 'tumult'); the object of the coming ruler's plundering, extending his dominion.
18
καὶ ἔσται Εδωμ κληρονομία καὶ ἔσται κληρονομία Ησαυ ὁ ἐχθρὸς αὐτοῦ καὶ Ισραηλ ἐποίησεν ἐν ἰσχύι
And Edom shall be an inheritance, and Esau his enemy shall be an inheritance; and Israel acted in strength.
The oracle extends the coming dominion to Edom and Esau, who become a κληρονομία ('inheritance / possession') — i.e. conquered territory absorbed by Israel. The designation Ησαυ ὁ ἐχθρὸς αὐτοῦ ('Esau his enemy') recalls the ancient Jacob–Esau hostility (Gen 25–27; cf. Mal 1:2–3, Rom 9:13). The closing καὶ Ισραηλ ἐποίησεν ἐν ἰσχύι ('Israel acted in strength') asserts Israel's victorious power.
Word-by-word analysis· 16 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (predicate: 'Edom shall be an inheritance')→ predictive future (the coming subjection of Edom)εἰμί (fut. ἔσται): 'will be'; the future predicts Edom's reduction to a conquered possession; renders וְהָיָה.
ΕδωμEdomsubject (indeclinable proper noun)→ participant identificationΕδωμ: transliteration of Hebrew אֱדוֹם; indeclinable; the nation descended from Esau, Israel's perennial rival; its subjection (cf. 2 Sam 8:14) is part of the coming dominion.
κληρονομίαan inheritance / possessionNominativepredicate nominative (with ἔσται)→ participant prominenceκληρονομία: 'inheritance / possession / heritage'; renders יְרֵשָׁה; Edom becomes a 'possession' — conquered land absorbed into Israel's domain; the term reverses Edom's status from rival to subject.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (parallel predicate: 'Esau shall be an inheritance')→ predictive future (the subjection of Esau)εἰμί: the repeated ἔσται in synonymous parallelism (Edom // Esau) reinforces the certainty of the conquest.
κληρονομίαan inheritanceNominativepredicate nominative (parallel to the first)→ participant prominenceκληρονομία: repeated; Esau too becomes a possession — the parallel cements the totality of the subjection.
ΗσαυEsausubject (indeclinable proper noun)→ participant identificationΗσαυ: transliteration of Hebrew עֵשָׂו; indeclinable; Jacob's brother and ancestor of Edom; called 'his enemy', recalling the fraternal hostility of Gen 27 and its later typology (Mal 1:2–3; Rom 9:13).
ὁtheNominativearticle (with ἐχθρός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐχθρὸςenemyNominativeappositional noun (with Ησαυ: 'Esau his enemy')→ participant prominenceἐχθρός: 'enemy'; renders the sense of Edom/Esau as Israel's hereditary foe; the apposition 'Esau his enemy' marks the conquest as the defeat of a long-standing adversary; ἐχθρός links back to vv. 8 and 10.
αὐτοῦhisGenitivegenitive of reference (with ἐχθρός: enemy of him/Israel)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of reference (with ἐχθρός: enemy of him/Israel).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσραηλIsraelsubject of ἐποίησεν (indeclinable proper noun)→ participant identificationΙσραηλ: see v. 1; here the victorious subject — 'Israel acted in strength.'
ἐποίησενacted / didAor Act Indic 3 Sg · ποιέωmain verb (Israel's powerful action)→ gnomic/prophetic aorist (Israel's victorious deed, viewed as accomplished)ποιέω: 'do / act / make'; here absolute, 'Israel acted/did mightily'; the idiom ἐποίησεν ἐν ἰσχύι ('acted in strength') renders עֹשֶׂה חָיִל ('does valiantly'); the prophetic aorist views the future victory as already certain.
ἐνin / withpreposition + dative (manner: 'in/with strength')→ spatial or relational framingἐν + dat.: here of manner/instrument, 'in strength / mightily.'
ἰσχύιstrengthDativedative of manner (with ἐποίησεν: 'acted in strength')→ sphere or referenceἰσχύς: 'strength / might / power'; renders חָיִל; the closing 'in strength' caps the conquest oracle — Israel prevails by power, fulfilling the unicorn-strength imagery of v. 8.
19
καὶ ἐξεγερθήσεται ἐξ Ιακωβ καὶ ἀπολεῖ σῳζόμενον ἐκ πόλεως
And one shall be raised up out of Jacob, and shall destroy the one who survives from the city.
The oracle's final couplet reiterates the rising-figure motif: ἐξεγερθήσεται ἐξ Ιακωβ ('one shall be raised up out of Jacob'), echoing ἀναστήσεται … ἐξ Ισραηλ (v. 17). He will destroy 'the one who survives from the city' — completing the total subjugation. The 'raising up from Jacob' once more carries the personal-messianic resonance of the Star oracle.
Word-by-word analysis· 9 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξεγερθήσεταιshall be raised upFut Pass Indic 3 Sg · ἐξεγείρωmain verb (the rising figure from Jacob)→ FORCE-FLAG: predictive future passive of the raising-up of the ruler from Jacob — reprising ἀναστήσεται of v. 17 and reinforcing the messianic 'rising one' motif; the passive ('shall be raised up') implies divine agency in raising the deliverer (cf. ἐξήγειρεν, the raising-up language of Acts 13:22–23 of David's seed)ἐξεγείρω: 'rouse / raise up / awaken'; the future passive ἐξεγερθήσεται ('one shall be raised up out of Jacob') echoes ἀναστήσεται ἄνθρωπος ἐξ Ισραηλ (v. 17); the divine passive points to God as the one who raises up the ruling figure from Jacob (cf. the raising of David's seed, 2 Sam 7; Acts 13:22–23).
ἐξout ofpreposition + genitive (source/origin)→ spatial or relational framingἐκ (ἐξ): 'out of'; ἐξ Ιακωβ once more names Jacob/Israel as the origin of the rising ruler, binding this verse to v. 17.
ΙακωβJacobgenitive of source (indeclinable proper noun)→ participant identificationΙακωβ: see v. 5; the source of the raised-up one — the third 'out of Jacob/Israel' in the oracle (vv. 17 ×2, 19).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπολεῖshall destroyFut Act Indic 3 Sg · ἀπόλλυμιmain verb (the destroying of the survivor)→ predictive future (the destruction of the city's survivor)ἀπόλλυμι (fut. ἀπολῶ): 'destroy / ruin / cause to perish'; the rising ruler will destroy 'the one who survives from the city' — completing the conquest so that no remnant escapes; the same verb recurs at vv. 20 (ἀπολεῖται) and 24 (ἀπολοῦνται), tying the nation-oracles together by the theme of perishing.
σῳζόμενονthe one surviving / being savedPres Pass Ptcp Acc Masc Sg · σῴζωsubstantival participle (direct object of ἀπολεῖ)→ present passive participle (the one being preserved/surviving)σῴζω: 'save / preserve / keep alive'; the substantival participle τὸν σῳζόμενον ('the survivor / the one being kept alive') is the remnant who escapes the city; even this last survivor will be destroyed — a figure of total conquest; the irony is sharp, as σῴζω is the salvation-verb.
ἐκfrompreposition + genitive (source: 'from the city')→ spatial or relational framingἐκ: 'from / out of'; marks the city as the place from which the survivor would flee.
πόλεωςthe cityGenitivegenitive object of ἐκ (source of the survivor)→ relational specificationπόλις: 'city'; renders עִיר; the 'survivor from the city' is the last remnant of the conquered enemy; the destruction of even this fugitive marks the completeness of the coming dominion.
20
καὶ ἰδὼν τὸν Αμαληκ καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν ἀρχὴ ἐθνῶν Αμαληκ καὶ τὸ σπέρμα αὐτῶν ἀπολεῖται
And seeing Amalek, he took up his oracle and said: 'Amalek is the beginning of the nations, but their seed shall perish.'
A new, brief oracle-formula (καὶ ἰδὼν … καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν) opens the series of short oracles against the surrounding nations (vv. 20–24). Amalek, called ἀρχὴ ἐθνῶν ('the beginning/first of the nations' — i.e. the first to attack Israel, Exod 17:8), is doomed: its seed shall perish (ἀπολεῖται), echoing the herem against Amalek (Exod 17:14; Deut 25:19; 1 Sam 15).
Word-by-word analysis· 18 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδὼνhaving seenAor Act Ptcp Nom Masc Sg · ὁράωcircumstantial participle (antecedent to εἶπεν)→ antecedent aorist participle (perception preceding the oracle)ὁράω (aor. ptcp. ἰδών): 'see'; the seeing-formula 'and seeing Amalek' opens each of the short nation-oracles (vv. 20, 21, 23), continuing the chapter's vision-motif as Balaam's gaze sweeps the nations.
τὸνtheAccusativearticle (with Αμαληκ, marking it as object)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑμαληκAmalekobject of ἰδών (indeclinable proper noun, case shown by article)→ participant identificationΑμαληκ: transliteration of Hebrew עֲמָלֵק; indeclinable; the nation that first attacked Israel after the Exodus (Exod 17:8–16), placed under perpetual herem (Deut 25:17–19); the archetypal enemy whose memory is to be blotted out.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναλαβὼνhaving taken upAor Act Ptcp Nom Masc Sg · ἀναλαμβάνωcircumstantial participle (antecedent to εἶπεν)→ antecedent aorist participle (action preceding the speech)ἀναλαμβάνω: see v. 3; the oracle-formula ἀναλαβὼν τὴν παραβολήν reopens for the short nation-oracle.
τὴνtheAccusativearticle (with παραβολήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
παραβολὴνoracle / parableAccusativedirect object of ἀναλαβών→ object specificationπαραβολή: see v. 3; here a brief oracular pronouncement against Amalek.
αὐτοῦhisGenitivegenitive of possession (with παραβολήν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with παραβολήν).
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω: introduces the Amalek oracle.
ἀρχὴbeginning / firstNominativepredicate nominative (with Αμαληκ: 'Amalek is the beginning')→ participant prominenceἀρχή: 'beginning / first / chief'; renders רֵאשִׁית; 'Amalek the beginning of nations' designates it as the first/foremost of nations to oppose Israel (cf. Exod 17:8) — chief in hostility, hence first in doom.
ἐθνῶνof nationsGenitivepartitive/attributive genitive (with ἀρχή)→ relational specificationἔθνος: 'nation'; renders גּוֹיִם; 'first of the nations' — Amalek's primacy is in enmity, not honor.
ΑμαληκAmaleksubject (indeclinable proper noun)→ participant identificationΑμαληκ: the subject of the predicate ἀρχή; the nation whose primacy in hostility seals its destruction.
καὶbut / andcoordinate conjunction (adversative force in context)→ discourse linkage or contrastκαὶ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheNominativearticle (with σπέρμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρμαseed / offspringNominativesubject of ἀπολεῖται→ participant prominenceσπέρμα: 'seed / offspring / posterity'; renders זֶרַע; 'their seed shall perish' announces the extinction of Amalek's line — the fulfillment of the herem (Exod 17:14; 1 Sam 15:3); note the pointed contrast with the blessed σπέρμα of Israel in v. 7.
αὐτῶνtheirGenitivegenitive of possession (with σπέρμα)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with σπέρμα).
ἀπολεῖταιshall perishFut Mid Indic 3 Sg · ἀπόλλυμιmain verb (the perishing of Amalek's seed)→ predictive future (the certain extinction of Amalek)ἀπόλλυμι (mid. ἀπολοῦμαι): 'perish / be destroyed'; the middle 'shall perish' announces Amalek's annihilation; the verb knits the nation-oracles together (ἀπολεῖ v. 19; ἀπολεῖται here; ἀπολοῦνται v. 24).
21
καὶ ἰδὼν τὸν Καιναῖον καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν ἰσχυρὰ ἡ κατοικία σου καὶ ἐὰν θῇς ἐν πέτρᾳ τὴν νοσσιάν σου
And seeing the Kenite, he took up his oracle and said: 'Strong is your dwelling-place, even though you set your nest in the rock;
The same seeing-and-taking-up formula opens the oracle against the Kenite. The image is of a secure mountain dwelling — a nest set in the rock (νοσσιὰν ἐν πέτρᾳ) — whose apparent invulnerability will nonetheless fail before Assyria (v. 22). The wordplay turns on the Kenite's name and their rocky strongholds.
Word-by-word analysis· 22 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδὼνhaving seenAor Act Ptcp Nom Masc Sg · ὁράωcircumstantial participle (antecedent to εἶπεν)→ antecedent aorist participle (perception preceding the oracle)ὁράω: see v. 20; the seeing-formula opens the second short nation-oracle.
τὸνtheAccusativearticle (with Καιναῖον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
Καιναῖονthe KeniteAccusativeobject of ἰδών (gentilic noun)→ object specificationΚαιναῖος: 'Kenite'; renders הַקֵּינִי; the Kenites were a semi-nomadic people associated with the rocky Negev and later with Israel (cf. Judg 1:16; 4:11, Jethro's clan); the name puns on קֵן ('nest') in the following clause.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναλαβὼνhaving taken upAor Act Ptcp Nom Masc Sg · ἀναλαμβάνωcircumstantial participle (antecedent to εἶπεν)→ antecedent aorist participle (action preceding the speech)ἀναλαμβάνω: see v. 3; the oracle-formula reopens for the Kenite oracle.
τὴνtheAccusativearticle (with παραβολήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
παραβολὴνoracle / parableAccusativedirect object of ἀναλαβών→ object specificationπαραβολή: see v. 3; the short oracle against the Kenite.
αὐτοῦhisGenitivegenitive of possession (with παραβολήν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with παραβολήν).
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω: introduces the Kenite oracle.
ἰσχυρὰstrongNominativepredicate adjective (with κατοικία: 'strong is your dwelling')→ participant prominenceἰσχυρός: 'strong / mighty / secure'; cognate with ἰσχύς (v. 18); the predicate-fronted ἰσχυρά emphasizes the seeming security of the Kenite's mountain dwelling — a security that v. 22 will overturn.
ἡtheNominativearticle (with κατοικία)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
κατοικίαdwelling-placeNominativesubject (of the predicate ἰσχυρά)→ participant prominenceκατοικία: 'dwelling / settlement / habitation'; renders מוֹשָׁב; the Kenite's secure mountain settlement, whose strength is acknowledged only to be shown insufficient.
σουyourGenitivegenitive of possession (with κατοικία)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with κατοικία).
καὶeven / andconcessive conjunction (with ἐάν: 'even though')→ discourse linkage or contrastκαί: here concessive with ἐάν, 'even if / even though' — granting the rock-nest's security only to deny its sufficiency.
ἐὰνthoughconditional-concessive conjunction (with subjunctive θῇς)→ discourse linkage or contrastἐάν: 'if / though'; introduces the concessive condition — even nesting in the rock will not save.
θῇςyou set / placeAor Act Subj 2 Sg · τίθημιverb of the concessive clause (subjunctive)→ aorist subjunctive (the hypothetical placing of the nest)τίθημι: 'put / place / set'; the aorist subjunctive with ἐάν, 'though you set your nest in the rock'; the same verb θῇ recurs at v. 23 (ὅταν θῇ ταῦτα ὁ θεός), linking the oracle of doom.
ἐνinpreposition + dative (location)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (location).
πέτρᾳthe rockDativedative object of ἐν (location of the nest)→ sphere or referenceπέτρα: 'rock / crag'; renders סֶלַע (which is also the place-name Sela); 'set your nest in the rock' evokes an eagle's eyrie — an image of inaccessible security (cf. Obad 3–4 of Edom in the clefts of the rock), here shown to be no defense against Assyria.
τὴνthe / yourAccusativearticle (with νοσσιάν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
νοσσιάνnestAccusativedirect object of θῇς→ object specificationνοσσιά: 'nest / brood'; renders קֵן; the 'nest in the rock' puns on the Kenite name (Καιναῖος / קֵינִי ~ קֵן); the high, hidden nest symbolizes false security; cf. νεοσσιά at v. 22.
σουyourGenitivegenitive of possession (with νοσσιάν)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with νοσσιάν).
22
καὶ ἐὰν γένηται τῷ Βεωρ νεοσσιὰ πανουργίας Ἀσσύριοί σε αἰχμαλωτεύσουσιν
and though the nest of cunning should belong to Beor, the Assyrians will take you captive.'
The apodosis of the Kenite oracle: no matter how cunning the 'nest', Assyria (Ἀσσύριοι) will carry the Kenite into captivity. The text is difficult — the LXX's τῷ Βεωρ ('to Beor') and νεοσσιὰ πανουργίας ('nest of cunning/craft') render an obscure Hebrew clause; the gist is the futility of all clever defenses against the coming Assyrian power, the first explicit naming of the Mesopotamian horizon that dominates vv. 23–24.
Word-by-word analysis· 10 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐὰνthough / ifconditional-concessive conjunction (with subjunctive γένηται)→ discourse linkage or contrastἐάν: 'if / though'; continues the concessive construction of v. 21 — even granting the cunning nest, captivity follows.
γένηταιshould be / belongAor Mid Subj 3 Sg · γίνομαιverb of the concessive clause (subjunctive)→ aorist subjunctive (the hypothetical existence/possession of the nest)γίνομαι: 'become / be / come to be'; the aorist subjunctive with ἐάν and dative τῷ Βεωρ expresses possession — 'though a nest of cunning should belong to Beor'; the clause is textually difficult, rendering an obscure Hebrew.
τῷto the / forDativearticle (with Βεωρ, dative of possession)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΒεωρBeordative of possession (indeclinable proper noun)→ participant identificationΒεωρ: see v. 3; the LXX reads בְּעֹר ('Beor', Balaam's father) where the obscure Hebrew here is variously construed; the dative 'to/for Beor' marks possession of the 'nest of cunning' — perhaps an ironic backward glance at Balaam's own lineage and craft.
νεοσσιὰa nestNominativesubject of γένηται→ participant prominenceνεοσσιά (= νοσσιά): 'nest / brood'; variant of νοσσιά (v. 21); 'a nest of cunning' continues the bird-imagery, now qualified by πανουργία — the clever, well-hidden stronghold that nonetheless cannot avert captivity.
πανουργίαςof cunning / craftGenitiveattributive genitive (with νεοσσιά: 'nest of cunning')→ relational specificationπανουργία: 'craftiness / cunning / shrewdness' (sometimes positive 'prudence', often negative 'guile'); the 'nest of cunning' figures the cleverest of defenses; the genitive of quality marks the stronghold's craft — yet even craft fails before Assyria.
ἈσσύριοίAssyriansNominativesubject of αἰχμαλωτεύσουσιν→ participant prominenceἈσσύριος: 'Assyrian'; gentilic noun rendering אַשּׁוּר; the Assyrians as the captor-power introduce the Mesopotamian-imperial horizon of the final oracle (cf. Ασσουρ, v. 24); historically, Assyria's deportations (8th c. BC) lie behind the prophecy.
σεyouAccusativedirect object of αἰχμαλωτεύσουσιν→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of αἰχμαλωτεύσουσιν.
αἰχμαλωτεύσουσινwill take captiveFut Act Indic 3 Pl · αἰχμαλωτεύωmain verb (the Assyrian captivity)→ predictive future (the coming deportation by Assyria)αἰχμαλωτεύω: 'take captive / lead away as prisoner of war' (from αἰχμάλωτος, 'spear-captive'); renders שָׁבָה; announces the Kenite's deportation by Assyria — no rock-nest can prevent it; the captivity-theme anticipates the imperial sweep of v. 24.
23
καὶ ἰδὼν τὸν Ωγ καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν ὦ ὦ τίς ζήσεται ὅταν θῇ ταῦτα ὁ θεός
And seeing Og, he took up his oracle and said: 'Alas, alas! Who shall live when God brings these things to pass?'
The final short oracle opens with the same seeing-formula (here the LXX reads τὸν Ωγ, 'Og', where the MT lacks a name) and erupts into a lament: ὦ ὦ ('alas, alas!') — τίς ζήσεται ὅταν θῇ ταῦτα ὁ θεός ('who shall live when God brings these things to pass?'). The rhetorical question universalizes the judgment: when God enacts these decrees, survival is in doubt for all. It sets up the climactic vision of imperial mutual destruction in v. 24.
Word-by-word analysis· 19 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδὼνhaving seenAor Act Ptcp Nom Masc Sg · ὁράωcircumstantial participle (antecedent to εἶπεν)→ antecedent aorist participle (perception preceding the oracle)ὁράω: see v. 20; the third occurrence of the seeing-formula opening a nation-oracle.
τὸνtheAccusativearticle (with Ωγ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΩγOgobject of ἰδών (indeclinable proper noun, case shown by article)→ participant identificationΩγ: transliteration of Hebrew עוֹג; indeclinable; the LXX supplies the name 'Og' (the Amorite king of Bashan, Num 21:33–35; Deut 3) where the MT has an unnamed subject; the addition makes the final lament-oracle a vision occasioned by beholding the defeated giant-king.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναλαβὼνhaving taken upAor Act Ptcp Nom Masc Sg · ἀναλαμβάνωcircumstantial participle (antecedent to εἶπεν)→ antecedent aorist participle (action preceding the speech)ἀναλαμβάνω: see v. 3; the oracle-formula reopens for the final lament.
τὴνtheAccusativearticle (with παραβολήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
παραβολὴνoracle / parableAccusativedirect object of ἀναλαβών→ object specificationπαραβολή: see v. 3; the final oracle of the chapter.
αὐτοῦhisGenitivegenitive of possession (with παραβολήν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with παραβολήν).
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω: introduces the lament.
ὦalas / ohinterjection (lament-cry)→ participant referenceὦ: exclamatory interjection; the doubled ὦ ὦ renders an emphatic Hebrew cry of woe (אוֹי); the lament 'alas, alas!' registers the horror of the coming divine judgment on the nations.
ὦalas / ohinterjection (lament-cry, repeated)→ participant referenceὦ: the repetition intensifies the cry of woe, heightening the pathos of the rhetorical question that follows.
τίςwhoNominativeinterrogative pronoun (subject of ζήσεται)→ participant referenceτίς: 'who?'; the rhetorical question 'who shall live?' expects the answer 'scarcely anyone' — the judgment is so total that survival itself is in doubt; cf. the similar rhetorical 'who shall stand?' of judgment-oracles (Mal 3:2; Rev 6:17).
ζήσεταιshall liveFut Mid Indic 3 Sg · ζάωmain verb of the rhetorical question→ predictive future (rhetorical: survival in doubt under divine judgment)ζάω (fut. ζήσομαι): 'live / be alive / survive'; 'who shall live (survive)?' frames the coming judgment as nearly annihilating; the verb's contrast with the perishing-language (ἀπόλλυμι) of the surrounding oracles sharpens the lament.
ὅτανwhentemporal conjunction (with subjunctive θῇ)→ discourse linkage or contrastὅταν: 'when(ever)'; with the subjunctive, 'when God brings these things to pass' — the indefinite time of the eschatological judgment.
θῇbrings to pass / setsAor Act Subj 3 Sg · τίθημιverb of temporal clause (subjunctive)→ aorist subjunctive (the decisive divine enactment of judgment)τίθημι: 'put / set / appoint / bring about'; 'when God sets/brings these things to pass' — God as the agent who enacts the decreed judgments; the same verb θῇς appeared in v. 21, binding the oracle-cluster.
ταῦταthese thingsAccusativedirect object of θῇ (the decreed judgments)→ object specificationοὗτος: the demonstrative ταῦτα refers to the catalog of judgments just pronounced (and the world-shaking events of v. 24); 'these things' that God will bring about.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of θῇ→ participant prominenceθεός: 'God'; renders אֵל; God as sovereign agent of the world-judgment — the lament's final word locates all the upheaval in the divine will.
24
καὶ ἐξελεύσεται ἐκ χειρὸς Κιτιαίων καὶ κακώσουσιν Ασσουρ καὶ κακώσουσιν Εβραίους καὶ αὐτοὶ ὁμοθυμαδὸν ἀπολοῦνται
And one shall come forth from the hand of the Kittim, and they shall afflict Asshur, and they shall afflict the Hebrews; and they too shall perish together.
The final oracle reaches a Mediterranean-imperial horizon: a power 'from the hand of the Kittim' (Κιτιαίων — Cyprus/the western maritime peoples, later read of the Greeks and Romans, cf. Dan 11:30; 1 Macc 1:1; 8:5) will afflict both Asshur (Assyria) and the Hebrews — yet these too shall perish together (ὁμοθυμαδὸν ἀπολοῦνται). The verse projects the rise and mutual destruction of the great powers, a vision that fed apocalyptic readings (Qumran's Kittim = Rome/the eschatological foe). The verb ἐξελεύσεται echoes v. 7, and ἀπολοῦνται closes the perishing-motif of the nation-oracles.
Word-by-word analysis· 15 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξελεύσεταιshall come forthFut Mid Indic 3 Sg · ἐξέρχομαιmain verb (the coming-forth of the maritime power)→ predictive future (the emergence of the Kittim-power)ἐξέρχομαι: 'come out / go forth'; the future 'one/it shall come forth from the hand of the Kittim' announces the rise of a western maritime power; the verb deliberately echoes ἐξελεύσεται ἄνθρωπος (v. 7), now turned toward the imperial-judgment horizon.
ἐκfrom / out ofpreposition + genitive (source: 'from the hand')→ spatial or relational framingἐκ: 'out of'; ἐκ χειρός = 'from the hand of', a Hebraism for 'from the power/agency of.'
χειρὸςthe handGenitivegenitive object of ἐκ (source/agency)→ relational specificationχείρ: 'hand'; renders יָד; 'from the hand of the Kittim' = from the power/region of the maritime peoples; the 'hand' idiom denotes agency and dominion (cf. the ships מִיַּד כִּתִּים of the Hebrew).
Κιτιαίωνof the KittimGenitiveattributive genitive (with χειρός: 'hand of the Kittim')→ relational specificationΚιτιαῖοι: 'Kittim / men of Kition (Cyprus)'; renders כִּתִּים; originally the Cypriot/Phoenician maritime peoples (Kition on Cyprus), the term came to denote the western sea-powers — the Greeks (1 Macc 1:1; 8:5) and especially, in apocalyptic exegesis, the Romans (Dan 11:30 LXX; the Qumran pesharim, where the Kittim are the eschatological imperial foe); thus the verse acquired a sweeping prophetic-apocalyptic horizon.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κακώσουσινthey shall afflictFut Act Indic 3 Pl · κακόωmain verb (the afflicting of Asshur)→ predictive future (the Kittim's affliction of Assyria)κακόω: 'harm / afflict / oppress / maltreat'; from κακός ('evil'); renders עָנָה / the sense of affliction; the maritime power will 'afflict Asshur' — the great eastern empire humbled by the western; the verb is repeated for the parallel object 'the Hebrews.'
ΑσσουρAsshur / Assyriadirect object of κακώσουσιν (indeclinable proper noun)→ participant identificationΑσσουρ: transliteration of Hebrew אַשּׁוּר; indeclinable; Assyria, the eastern imperial power (cf. Ἀσσύριοι, v. 22); its affliction by the Kittim depicts the toppling of empire by empire.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κακώσουσινthey shall afflictFut Act Indic 3 Pl · κακόωmain verb (parallel: the afflicting of the Hebrews)→ predictive future (the Kittim's affliction of the Hebrews)κακόω: the repeated verb extends the affliction to 'the Hebrews' (Εβραίους) — even Israel is caught in the great-power upheaval; the LXX's inclusion of the Hebrews as victims of the Kittim sharpens the universal scope of the judgment.
Εβραίουςthe HebrewsAccusativedirect object of the second κακώσουσιν→ object specificationἙβραῖος: 'Hebrew'; renders עֵבֶר ('Eber', taken by the LXX as the Hebrews, descendants of Eber); the affliction of the Hebrews too signals that the Kittim-power's reach spares no one — yet it, with all, will perish (next clause).
καὶand / butcoordinate conjunction (adversative-climactic)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτοὶthey themselvesNominativeintensive pronoun (subject of ἀπολοῦνται)→ participant referenceαὐτός: here intensive, 'they themselves' — the Kittim/the great powers who afflict others will themselves perish; the emphatic pronoun underscores the reciprocity of doom.
ὁμοθυμαδὸνtogether / with one accordadverb (manner: 'all together')→ clausal contributionὁμοθυμαδόν: 'with one accord / together / unanimously'; from ὁμός ('same') + θυμός ('mind/passion'); here of common fate — 'they too shall perish all together'; the same adverb is the Acts term for unity (Acts 1:14; 2:46), used here ironically of a shared destruction.
ἀπολοῦνταιshall perishFut Mid Indic 3 Pl · ἀπόλλυμιmain verb (the mutual perishing of the powers)→ predictive future (the certain mutual destruction of the great powers)ἀπόλλυμι (mid. ἀπολοῦμαι): 'perish / be destroyed'; the climactic 'they too shall perish together' seals the nation-oracles; the verb closes the perishing-motif (ἀπολεῖ v. 19; ἀπολεῖται v. 20; ἀπολοῦνται here) — all the hostile powers, however mighty, come to ruin under God's judgment.
25
καὶ ἀναστὰς Βαλααμ ἀπῆλθεν ἀποστραφεὶς εἰς τὸν τόπον αὐτοῦ καὶ Βαλακ ἀπῆλθεν πρὸς ἑαυτόν
And Balaam, rising up, departed and returned to his place; and Balak also went off to himself.
The cycle closes with laconic symmetry: Balaam rises and returns to his place (εἰς τὸν τόπον αὐτοῦ, fulfilling vv. 11, 14), and Balak likewise goes off 'to himself.' No curse has been achieved; the messianic Star oracle stands over the future. The double ἀπῆλθεν ('each went his way') marks the dissolution of the failed commission, leaving the blessing — and the Star — irrevocable.
Word-by-word analysis· 14 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναστὰςhaving risen upAor Act Ptcp Nom Masc Sg · ἀνίστημιcircumstantial participle (antecedent to ἀπῆλθεν)→ antecedent aorist participle (rising before departing)ἀνίστημι (aor. ptcp. ἀναστάς): 'stand up / rise'; the intransitive participle 'having risen' marks Balaam's departure; the same verb (ἀναστήσεται) carried the messianic 'arising' of v. 17 — here in its ordinary narrative sense of getting up to leave.
ΒαλααμBalaamsubject (indeclinable proper noun)→ participant identificationΒαλααμ: see v. 1; the seer, his commission ended, departs.
ἀπῆλθενdepartedAor Act Indic 3 Sg · ἀπέρχομαιmain verb (Balaam's departure)→ constative aorist (the completed departure)ἀπέρχομαι: 'go away / depart'; renders הָלַךְ; Balaam's departure fulfills his stated intention (vv. 11, 14) to return home; the verb is repeated for Balak's parallel departure.
ἀποστραφεὶςhaving turned back / returnedAor Pass Ptcp Nom Masc Sg · ἀποστρέφωcircumstantial participle (manner/result with ἀπῆλθεν: 'departed, returning')→ coincident aorist participle (the turning-back that constitutes the departure)ἀποστρέφω (aor. pass. ptcp. ἀποστραφείς): 'turn back / return'; echoes ἀπέστρεψεν of v. 1 (Balaam turned his face to the wilderness); now he turns back home — an inclusio framing the whole episode with the verb of turning.
εἰςtopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
τὸνthe / hisAccusativearticle (with τόπον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativeaccusative object of εἰς (destination)→ object specificationτόπος: 'place'; 'to his place' = Balaam's homeland; the phrase closes the εἰς τὸν τόπον σου/μου refrain (vv. 11, 14, 25).
αὐτοῦhisGenitivegenitive of possession (with τόπον)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with τόπον).
καὶandcoordinate conjunction (linking the parallel departure)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΒαλακBalaksubject (indeclinable proper noun)→ participant identificationΒαλακ: see v. 10; the Moabite king, his project frustrated, departs in parallel with Balaam.
ἀπῆλθενwent offAor Act Indic 3 Sg · ἀπέρχομαιmain verb (Balak's departure, parallel to Balaam's)→ constative aorist (the completed departure)ἀπέρχομαι: 'go away'; the repeated ἀπῆλθεν gives the closing its symmetry — each man goes his separate way, the encounter dissolved without a curse.
πρὸςtopreposition + accusative (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
ἑαυτόνhimselfAccusativereflexive pronoun (object of πρός: 'to himself / his own place')→ participant referenceἑαυτοῦ: reflexive 'himself'; πρὸς ἑαυτόν ('to himself / to his own [home]') is an idiom for returning to one's own place or affairs (cf. Luke 24:12, ἀπῆλθεν πρὸς ἑαυτόν); Balak retreats to his own concerns, the whole curse-enterprise abandoned.