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TORAH PORTIONS



qlb
BALAK (Balak)
Numbers 22:2-25:9

There are 40 Aleph-Tavs in this week's Torah portion






This Torah portion could also be nicknamed
"Dumb and Dumber"





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NOTE: All of the yous and yours underlined as "you" and "your" indicates that the you and the your are plural. Also any of the words that are in bold pink lettering as "you" refers to the feminine gender, but it is only applied when it does not commonly refer to a woman. This only is applied to this week's Torah portion text at this time.



CHAPTER 22
Numbers 22:2-41

Num 22:2 And Balak, son of Zippor, saw ta all which Israel did to the Amorites. 3 And Moab sojourned (strangered, shrunk, turned aside) greatly from the face of the People, for he was multiple: and Moab was distressed (grieved, weary, disgusted, anxious) from the face of the Sons of Israel. 4 And Moab said to the Elders of Midian, Now the Assembly, they shall lick up ta-all around us [(ta-all of our surroundings)], like the ox licking up ta the green of the field. And Balak, son of Zippor was king for Moab in that time.

5 And sent messengers to Balaam, son of Beor, at Pethor, which is upon the river of the land of the sons of his people, to call for him, to say, Behold, a People has come out from Egypt: behold, has covered (concealed) ta-the eye of the Earth, and he dwells from the front [(from before, from opposite)] of me: 6 And now, come now, execrate (curse) ta-this People for me; for he is bonier (mightier) than me: perhaps I shall be able at striking (smiting) against him, and I will drive (expel) him out from the land: for I know ta-which you bless is with blessing, and the which you curse is cursed. 7 And the Elders of Moab and the Elders of Midian, they left, and the divination fee (seer's fee) was in their hand; and they came to Balaam, and they spoke to him the words of Balak. 8 And said to them, Lodge here (thus) the night, and I will return you Word as the which hwhy shall speak to me: and the princes of Moab, they dwelled with Balaam. 9 And Elohim came to Balaam, and said, Who are these men with you? 10 And Balaam said to the Elohim, Balak, son of Zippor, King of Moab, was sent to me, 11 Behold, the People that came out from Egypt, and covers (conceals) ta-the eye of the Earth: Now come, stab him verbally [(stab him out, scoop him out)] for me; perhaps I shall be able to overcome (prevail, war) against him, and I will drive him out [(expel him out)]. 12 And Elohim said to Balaam, You shall not go with them; you shall not curse ta-the People: for he is blessed. 13 And Balaam arose in the breaking period (morning), and said to the princes of Balak, Go to your land: for hwhy refused to give me to go with you. 14 And the princes of Moab, they arose, and they came to Balak, and they said, Balaam refused at the coming with us.

15 And again (adding) still, Balak sent multiple princes, and were honorable (glorious) than they. 16 And they came to Balaam, and they said to him, Thus says Balak, son of Zippor! Do you not now refrain (restrain, deny, withold, hinder) from the coming to me!: 17 For honoring (glorifying), I will honor (glorify) you much, and all which you shall say to me: I will do! And come now, stab verbally [(stab out, scoop out)] ta this People for me! 18 And Balaam answered and said to the servants of Balak, If Balak shall give to me his house full of silver and gold, I am not able to go over ta-the Mouth of hwhy, my Elohim, to do small or great. 19 And now dwell now on this, also you, the night, and I shall know what adding hwhy will speak with me. 20 And Elohim came to Balaam at night, and said to him, If the men, they have come to call for you, arise, go with them; and only ta-the Word which I speak to you, him you shall do.

21 And Balaam arose in the breaking period (morning), and saddled (girded, wrapped) ta-his female donkey, and went with the princes of Moab. 22 And the Anger of Elohim glowed for he went: and the Messenger of hwhy was stationed (standing) in the way for an adversary to him, and he was riding upon his female donkey, and his two young men were with him. 23 And the female donkey, she saw ta-the Messenger of hwhy was stationed (standing) in the way, and his sword was drawn in his hand: and the female donkey, she bent away (yielded away) from the way, and she went in the field: and Balaam struck (beat) ta-the female donkey to bend (yield) her to the way. 24 And the Messenger of hwhy stood in a hollowed area (hollowed path, hollow passage, narrow path) at the vineyards, an inclosure (a mason wall, a hedge) from this (here), and an inclosure (a mason wall, a hedge) from this (here). 25 And the female donkey, she saw ta-the Messenger of hwhy, and she thrusted (pressed, crushed) ta-Balaam's foot to the trenched wall (wall, side wall): and added (again) to strike her. 26 And adding (again), the Messenger of hwhy had gone over and stood in a cramped (tight, troubled, tribulation) place which was no way to bend away (yield away) rightward and smallward (leftward). 27 And the female donkey, she saw ta-the Messenger of hwhy, and she crouhed down under Balaam: and the anger of Balaam glowed, and struck (beat) ta-the female donkey among the shoot (stick, long thin branch, thin branch). 28 And hwhy opened ta-the mouth of the female donkey, and she said to Balaam, What have I done to you, for I have been struck (beaten) these three footings (steps. times)? 29 And Balaam said to the female donkey, For you were insulting against me: By him (Would that) have existed a sword in my hand, for now I would have killed you. 30 And the female donkey, she said to Balaam, That am I not your female donkey which you have rode upon me from your continuance [(from you still)] unto this day? That advantaging, I took advantage to do so to you? And said, No.

31 And hwhy exposed (revealed) ta-the eyes of Balaam, and saw ta-the Messenger of hwhy stationed (standing) in the way, and his sword was drawn in his hand: and he bowed, and worshipped to his nose. 32 And the Messenger of hwhy said to him, Upon why have you struck (beaten) ta-your female donkey this three footings (steps, times)? Behold I, I have come out for an adversary, for your way was rash (perverse) to before me: 33 And the female donkey, she saw me, and she bent away (yielded away) to my face this three footings (steps, times): Unless had bent away (yielded away) her from my face, for also now, that I would have killed you, and I would have let her live. 34 And Balaam said to the Messenger of hwhy, I have sinned; for I did not know for you were stationed (had stood) in the way to encounter (meet) me: and now, if evil is in your eyes, I will return by myself. 35 And the Messenger of hwhy said to Balaam, Go with the men: and only (save) ta-the Word that I shall speak to you, him you shall speak. And Balaam went with the princes of Balak.

36 And Balak heard for Balaam had come, and went out to encounter (meet) him to a city of Moab, which is upon the border of Arnon, which is in the edge (outermost, outskirts) of the border. 37 And Balak said to Balaam, That not sending, I sent to you to call for you? To why did you not come to me? That truly am I not able at honoring (glorifying) you? 38 And Balaam said to Balak, Behold, I have come to you: now that abling, am I able at speaking anything? The Word which Elohim shall put in my mouth, him I will speak. 39 And Balaam went with Balak, and they came at Kirjath Huzoth. 40 And Balak sacrificed herd and flock, and sent to Balaam and to the princes which were with him. 41 And was in the breaking period (morning), and Balak took ta-Balaam, and they ascended at Bamoth Baal [(the high areas of Baal)], and saw from there the edge (outermost, outskirts) of the People.


(NOTE: Not all verses will have comments.)


Verses two through four

2 And Balak, son of Zippor, saw ta all which Israel did to the Amorites. 3 And Moab sojourned (strangered, shrunk, turned aside) greatly from the face of the People, for he was multiple: and Moab was distressed (grieved, weary, disgusted, anxious) from the face of the Sons of Israel. 4 And Moab said to the Elders of Midian, Now the Assembly, they shall lick up ta-all around us [(ta-all of our surroundings)], like the ox licking up ta the green of the field. And Balak, son of Zippor was king for Moab in that time.

In verse two of this week's Torah portion passage that it clearly states that Balak witnessed from a distance from the battle to see his brethren, the Amorites, killed by the Israelites.

Looking at the word LICK UP

The Hebrew word for lick is "l'khakh"- Lamed, Khet, Kaph Sophit (Kxl) is from Strong's Concordance number 3897, and its definition

A primitive root; to lick: - lick (up).

This is where we get our modern English word "lick".

Not related, but the word lick was used in the Gospel of Luke

Luke 16:20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, 21 And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.



Verses five through fourteen

5 And sent messengers to Balaam, son of Beor, at Pethor, which is upon the river of the land of the sons of his people, to call for him, to say, Behold, a People has come out from Egypt: behold, has covered (concealed) ta-the eye of the Earth, and he dwells from the front [(from before, from opposite)] of me: 6 And now, come now, execrate (curse) ta-this People for me; for he is bonier (mightier) than me: perhaps I shall be able at striking (smiting) against him, and I will drive (expel) him out from the land: for I know ta-which you bless is with blessing, and the which you curse is cursed. 7 And the Elders of Moab and the Elders of Midian, they left, and the divination fee (seer's fee) was in their hand; and they came to Balaam, and they spoke to him the words of Balak. 8 And said to them, Lodge here (thus) the night, and I will return you Word as the which hwhy shall speak to me: and the princes of Moab, they dwelled with Balaam. 9 And Elohim came to Balaam, and said, Who are these men with you? 10 And Balaam said to the Elohim, Balak, son of Zippor, King of Moab, was sent to me, 11 Behold, the People that came out from Egypt, and covers (conceals) ta-the eye of the Earth: Now come, stab him verbally [(stab him out, scoop him out)] for me; perhaps I shall be able to overcome (prevail, war) against him, and I will drive him out [(expel him out)]. 12 And Elohim said to Balaam, You shall not go with them; you shall not curse ta-the People: for he is blessed. 13 And Balaam arose in the breaking period (morning), and said to the princes of Balak, Go to your land: for hwhy refused to give me to go with you. 14 And the princes of Moab, they arose, and they came to Balak, and they said, Balaam refused at the coming with us.

Notice that in verse six of this week's Torah portion passasge that there is not an Aleph-Tav (ta) in front of the cursing part regarding this matter. Also, if one capitalize the pronouns, it would be "He" and "Him", with that noted, who was Balak really trying to curse? This is compared to what hwhy told Moses at Mount Sinai to say to Pharaoh, which is noted in the Torah portion of Sh'moth, in the book of Exodus

Exodus 4:22 And you shall say to Pharaoh, Thus says hwhy, Israel is My Son, My Firstborn: 23 And I say to you, Send away ta-My Son, and shall serve Me: and the refusing of you [(and you will refuse)[ to send Him away, behold, I will kill (slay, slaughter) ta-your son, your firstborn.

hwhy called Israel "His" firstborn. and that is why in verse twelve hwhy responded that "he" is blessed.

What was Balak really saying when he asked Balaam to curse "him"? It is hinted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:14 And hwhy Elohim said to the serpent, For you have done this, you are cursed from all the animals and from every beast of the field; you shall go upon your abdomen (belly), and you shall eat dust all the days of your life: 15 and I will set (put) enmity between you and between the woman, and between your seed and between her seed; he shall bruise (gape) you at the head, and you shall bruise (gape) him at the heel.

Brad Scott of Wildbranch Ministry and Bill Cloud of Shoreshim Ministries noted that "the end is declared from the beginning". When hwhy said "he" in Genesis, there could be only one person that could do that, and "He" is "Yeshua".

In this Torah portion account, Balak was asking Balaam to curse "him". We can now say that Balak being a seed of HaSatan wanted to curse the seed of Israel, which is the future "Yeshua". If Balaam would have been able to curse the Israelites, that means the future Yeshua would have been cursed as well, and Yeshua would not have been the Savior of the world. Oy!


Notice that there are a couple of issues in this week's Torah portion passage regarding the mens' responses to what was told to them to another party. The first account is in verses five and six of this week's Torah portion passage. This is what Balak said to the elders of Moab to say to Balaam

5 ...behold, has covered (concealed) ta-the eye of the Earth, and he dwells from the front [(from before, from opposite)] of me: 6 And now, come now, execrate (curse) ta-this People for me; for he is bonier (mightier) than me: perhaps I shall be able at striking (smiting) against him, and I will drive (expel) him out from the land: for I know ta-which you bless is with blessing, and the which you curse is cursed.

In verse seven of this week's Torah portion passage, it says this

7 ...and they came to Balaam, and they spoke to him the words of Balak.

As far as we know, the Elders of Moab said the same words in verses five and six of this week's Torah portion passage to Balaam.

In verse eleven of this week's Torah portion passage, this is what Balaam telling hwhy what the men said to them

11 Behold, the People that came out from Egypt, and covers (conceals) ta-the eye of the Earth: Now come, stab him verbally [(stab him out, scoop him out)] for me; perhaps I shall be able to overcome (prevail, war) against him, and I will drive him out [(expel him out)].

Balaam did not include the following words that were supposedly spoken to him by the elders:

5 ...and he dwells from the front [(from before, from opposite)] of me: 6 ...for he is bonier (mightier) than me:... for I know ta-which you bless is with blessing, and the which you curse is cursed.

.Also Balaam changed one word from Balak's word "smite" to "overcome". Why did he not say "all" of the words Balak said to hwhy? Did the elders of Moab say "all" the words to Balaam? We don't know.


The second account was noted by Mark Biltz of El Shaddai Ministries regarding the elders' response to Balaam's words. This is what Balaam said in his reply to what hwhy said, to the elders of Moab in verse twelve of this week's Torah portion passage

12 ...You shall not go with them; you shall not curse ta-the People: for he is blessed.

Balaam said to the elders in verse thirteen of this week's Torah portion passage

13 ...Go to your land: for hwhy refused to give me to go with you.

This is what the elders of Moab said to Balak in verse fourteen of this week's Torah portion passage

14 ...Balaam refused at the coming with us.

Why did they ignore that it was hwhy that said this to them, and give the credit to hwhy, and changed it to "Balaam"? But why didn't Balaam say the exact words from hwhy to the elders in the first place? Mark Biltz noted that when Balak heard the words "with us", he thought that Balaam was saying they weren't good enough for him to travel. Also the elders didn't say Balaam said "hwhy refused", and replaced it with "Balaam", and because they did not give the correct source, Balak presumed that it was Balaam's words and not hwhy's, and made his decision based on these words by the elders in the next Torah portion segment, which we will look at shortly.

Looking at the following words:

BALAK

The Hebrew word "Bah-lahk"- Bet, Lamed, Kuph (qlb). It is from Strong's Concordance number 1111, and its definition

From H1110; waster; Balak, a Moabitish king: - Balak.

from 1110 "bah-lahk" (qlb), and its definition

A primitive root; to annihilate: - (make) waste.

Balak's name speaks for himself, and he can be nicknamed "Balak, the Annihilator". What were their parents thinking when they named their son that? Better yet, what did the baby do when they called him that?

Mark Biltz of El Shaddai Ministries noted that Balak's name means "terminator"




ZIPPOR

The Hebrew word for Zippor is "Tseep-pohr"- Tsade, Peh, Resh (rpu). It is from Strong's Concordance number 6834, and its definition

The same as H6833; Tsippor, a Moabite: - Zippor.

from 6833 "tseep-pohr" (rpu), and its definition

From H6852; a little bird (as hopping): - bird, fowl, sparrow.

from 6852 "tsah-phahr" (rpu), and its definition

A primitive root; to skip about, that is, return: - depart early.

Balak and Zippor together means 'An Annihilating Little Bird'.

Based on this story, I nicknamed Balak "Dumb".

If this phrase applies to Balak, it could be that he killed a little bird, and it could be the reason hwhy made this Commandment about the bird, which is noted in the Torah portion of Ki Theytsey, in the book of Deuteronomy

Deuteronomy 22:6 When shall encounter (befallen) to your face a nest of a bird in the way, in any tree, or upon the Earth, of nestlings or eggs, and the mother is crouching upon the nestlings, or upon the eggs, you shall not take the mother upon the sons: 7 Sending away, you shall send away ta-the mother, and you shall take ta-the sons for yourself; by that, shall be good (well) to you, and you shall be lengthened (prolonged) of days.


BALAAM

The Hebrew word for Balaam is "Bee-lahm"- Bet, Lamed, Ayin, Mem Sophit (Melb). It is from Strong's Concordance number 1109, and its definition

Probably from H1077 and H5971; not (of the) people, that is, foreigner; Bilam, a Mesopotamian prophet; also a place in Palestine: - Balaam, Bileam.

Bal

from 1077 "bahl" (lb), and its definition

From H1086; properly a failure; by implication nothing; usually (adverbially) not at all; also lest: - lest, neither, no, none (that . . . ), not (any), nothing.

from 1086 "bah-lah" (hlb), and its definition

A primitive root; to fail; by implication to wear out, decay (causatively consume, spend): - consume, enjoy long, become (make, wax) old, spend, waste.

Am

from 5971 "ahm" (Me), and its definition

From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock: - folk, men, nation, people.

from 6004 "ah-mahm"- (Mme), and its definition

A primitive root; to associate; by implication to overshadow (by huddling together): - become dim, hide.

Balaam's name could be interpreted "Not A People" or "A Failed People" or "A Consumed People". Again, what were his parents thinking? It was most likely not common in those days to name children after tragic events in either their own lives or the lives of the community.


BEOR

The Hebrew Beor is "B'ohr"- Bet, Ayin, Vav, Resh (rweb). It is from Strong's Concordance number 1160, and its definition

From H1197 (in the sense of burning); a lamp; Beor, the name of the father of an Edomitish king; also of that of Balaam: - Beor.

from 1197 "bah-ahr" (reb), and its definition

A primitive root; to kindle, that is, consume (by fire or by eating); also (as denominative from H1198) to be (become) brutish: - be brutish, bring (put, take) away, burn, (cause to) eat (up), feed, heat, kindle, set ([on fire]), waste.

It was most likely that his father, Beor, was named, because their city or their home was burned. Putting the names together Balaam and Beor means "A Wasted People Consumed".

Based on this Torah story, I nicknamed Balaam "Dumber".


PETHOR

The Hebrew word for Pethor is "P'thohr"- Peh, Tav, Vav, Resh (rwtp). It is from Strong's Concordance number 6604, and its definition

Of foreign origin; Pethor, a place in Mesopotamia: - Pethor.

It doesn't give a defnition, but there is a word that is like it.

from Strong's Concordance number 6622 "pah-thahr" (rtp), and its definition

A primitive root; to open up, that is, (figuratively) interpret (a dream): - interpret (-ation, -er).

Based on this information about Balaam and his family at this location, it sounds like tragic events of this city had occurred at times during or just ending. This is subject to interpretation in what occurred there.

Regarding Balaam and Balak, this is the account of their genealogies.

Balaam is noted in the Torah portion of Khai-yey Sarah, in the book of Genesis

BALAAM

Genesis 25:1 And Abraham added and took a woman (wife) [(And was the adding of Abraham and the taking of a woman (wife))], and her name was Keturah. 2 And she birthed to him ta-Zimran, and ta-Jokshan, and ta-Medan, and ta-Midian, and ta-Ishbak, and ta-Shuah.... 4 And the sons of Midian were Ephah, and the Epher, and the Hanoch, and the Abida, and Eldaah. All of these were the sons of Keturah.

Balaam is a descendent of Abraham via his wife, Keturah, and descended from one of the five sons of Midian.

This genealogy of Balak is noted in the Torah portion of Noakh and Vay-Yeyra, in the book of Genesis

BALAK

Genesis 11:27 And these were the birthings of Terah: Terah birthed ta-Abram, ta-Nahor, and ta-Haran; and Haran birthed ta-Lot.

Genesis 19:36 And both the daughters of Lot, they were pregnant (conceived) from their father. 37 And the firstborn, she birthed a son, and she called his name, Moab: he is the father Moab unto today (the day).

Balak is a descendant of Lot.

This is a pedigree chart showing the descendies of the Israelites, Balaam and Balak



In other words, this was a "family" matter.



Verses fifteen through twenty

15 And again (adding) still, Balak sent multiple princes, and were honorable (glorious) than they. 16 And they came to Balaam, and they said to him, Thus says Balak, son of Zippor! Do you not now refrain (restrain, deny, withold, hinder) from the coming to me!: 17 For honoring (glorifying), I will honor (glorify) you much, and all which you shall say to me: I will do! And come now, stab verbally [(stab out, scoop out)] ta this People for me! 18 And Balaam answered and said to the servants of Balak, If Balak shall give to me his house full of silver and gold, I am not able to go over ta-the Mouth of hwhy, my Elohim, to do small or great. 19 And now dwell now on this, also you, the night, and I shall know what adding hwhy will speak with me. 20 And Elohim came to Balaam at night, and said to him, If the men, they have come to call for you, arise, go with them; and only ta-the Word which I speak to you, him you shall do.

Their voices are now the voice of King Balak, and the voice is "imperial". King Balak thought that maybe a "royal edict" would convince Balaam to come and see him. hwhy made an unusual command to Balaam by saying in verse twenty of this week's Torah portion passage if they came to call for you to go with them. We'll see why in the next Torah portion passage.

In verse nineteen of this week's Torah portioni passage, Balaam told the men to that he shall know "more" of what hwhy will say to him. In other words, indirectly, Balaam was telling them that hwhy told him the first time to not go. and as far as he knows it still applies on this second search and will not change.



Verses twenty-one and twenty two

21 And Balaam arose in the breaking period (morning), and saddled (girded, wrapped) ta-his female donkey, and went with the princes of Moab. 22 And the Anger of Elohim glowed for he went:...

Question: "Why was hwhy angry against Balaam for leaving"? I have yet to hear anyone ask or answer why, but this is the answer: hwhy said that he could leave, but this is what He said to Balaam in verse twenty of this week's Torah portion passage

20 And Elohim came to Balaam at night, and said to him, If the men, they have come to call for you, arise, go with them; and only ta-the Word which I speak to you, him you shall do.

This is what the men said to Balaam in verses sixteen and seventeen of this week's Torah portion passage

16 And they came to Balaam, and they said to him, Thus says Balak, son of Zippor! Do you not now refrain (restrain, deny, withold, hinder) from the coming to me!: 17 For honoring (glorifying), I will honor (glorify) you much, and all which you shall say to me: I will do! And come now, stab verbally [(stab out, scoop out)] ta this People for me!

Did it say anywhere that the "men" inquired themselves to have Balaam see Balak? No, they did not. The men were speaking on "behalf" of King Balak, but they were not speaking for "themselves". In many ways, hwhy was saying to Balaam, "Wait until the men speak on their "own behalf" to say "We're not just asking you to go with us because "we" are asking you to come with us to see Balak". In other words, hwhy wanted the "the men" to speak for themselves in their "own voice", and not "Balak's voice". That is why hwhy was angry against Balaam. The men did not speak for themselves to tell him to come with "them", and Balaam did not wait until hwhy's Word was fulfilled. It was the "voice" of the person that made the difference. Balaam disobeyed hwhy's Word, by not honoring all of the Word, and it gave hwhy the right to be angry against Balaam.

Looking at the word FEMALE DONKEY

The Hebrew text for female donkey is "ah-thone"- Aleph, Tav, Vav, Nun Sophit (Nwta). It is from Strong's Concordance number 860, and its definition

Probably from the same as H386 (in the sense of patience); a female ass (from its docility): - (she) ass.

from 386 "ey-thahn" (Ntya), and its definition

From an unused root (meaning to continue); permanence; hence (concretely) permanent; specifically a chieftain: - hard, mighty, rough, strength, strong.

The Hebrew word for female donkey is used, becuase she is a strong animal that can endure carrying a heavy load, including humans. The Hebrew word for female donkey is different from a male donkey, which is "khah-mohr" (rwmx).

Messianic/Hebraic Roots teachers noted that Balaam was spiritually blinded in part, because he wanted the money, and the money blinded him in part from doing all that hwhy said to him. Even the apostle Peter noted of this in his application to the latter days, which is noted in his epistle

2 Peter 2:9 hwhy knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: 10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities. 11 Whereas angels, which are greater in power and might, bring not railing accusation against them before hwhy. 12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: 15 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 16 But was rebuked for his iniquity: the dumb donkey speaking with a human voice forbad the madness of the prophet. 17 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. 18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour, Yeshua, the Messiah, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the Holy Commandment delivered unto them. 22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

Amen, Peter.



Verses twenty two and twenty three

THE FIRST ACCOUNT

22 ...and the Messenger of hwhy was stationed (standing) in the way for an adversary to him, and he was riding upon his female donkey, and his two young men were with him. 23 And the female donkey, she saw ta-the Messenger of hwhy was stationed (standing) in the way, and his sword was drawn in his hand: and the female donkey, she bent away (yielded away) from the way, and she went in the field: and Balaam struck (beat) ta-the female donkey to bend (yield) her to the way.

[YAKETY SAX SONG]

First of all, the two young men who were with him were witnessing all of this must have been laughing so hard seeing this happening to Balaam at this first occurrence. Notice that it didn't say that the princes of Moab was present with them. Were they with them with the two young men, or were they the two young men who were with him, or were they ahead of him? It was the princes of Midian with the two young men who were with them, because it says in verse thirty five of this week's Torah portion passage that Balaam went with the princes of Balak.

Indirectly related, Mark Biltz of El Shaddai Ministries noted that this is not the first time the Scriptures noted of two men with a major figure. The first account of two men who were servants was mentioned in the founding father, which is noted in the Torah portion of Vay-Yeyra, in the book of Genesis

Genesis 22:1 And was after these words, and The Elohim tested (tempted) ta-Abraham, and said unto him, Abraham: and he said, Behold, I. 2 And said, Take now ta-your son, ta-your only one, ta-Isaac, which you love, and go of you to the land of the Moriah; and elevate him there for an Elevation Offering (Ascension Offering, Burnt Offering) upon one of the mountains which I will say to you. 3 And Abraham arose early (woke up, loaded up, started up) in the breaking period (morning), and saddled ta-his donkey, and took ta-two of his young men with him, and ta Isaac his son, and cleaved (rent, broke up) the trees (wood) of the Elevation Offering (Ascension Offering, Burnt Offering), and arose, and went to the place of which The Elohim had said to him.

Looking at the word ADVERSARY

The Hebrew text for adversary is "sah-tahn"- Shin, Tet, Nun Sophit (Njs). It is from Strong's Concordance number 7854, and its definition

From H7853; an opponent; especially (with the article prefixed) Satan, the arch enemy of good: - adversary, Satan, withstand.

from 7853 "sah-tahn" (Njs), and its definition

A primitive root; to attack, (figuratively) accuse: - (be an) adversary, resist.

It is also possible that is is from 7751 "shoot" (jws), and its definition

A primitive root; properly to push forth; (but used only figuratively) to lash, that is, (the sea with oars) to row; by implication to travel: - go (about, through, to and fro), mariner, rower, run to and fro.

The reason I noted this, because Satan travels to and fro to lash out aginst hwhy's People.

This is where we get "satan". Jeff Gilbert of Talking Torah noted that this is the first time this Hebrew word is used in the entire Bible. In fact, it is used twice in this chapter. It doesn't occur again until 1 Samuel 29:4, and it's only used twenty seven times in the Tanakh.

Indirectly related, the apostle Peter noted this, which is noted in his epistle

1 Peter 5:8 Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:

Satan, the adversary, will do anything to destroy us as believers in the Messiah, like he did against Job, which is noted in the book of Job

Job 1:6 Now there was a day when the sons of the Elohim came to present themselves before hwhy, and the Satan (or adversary (Njsh)) came also among them. 7 And hwhy said unto the Satan, Whence comest thou? Then the Satan answered ta-hwhy, and said, From going to and fro (jws) in the earth, and from walking up and down in it. 8 And hwhy said unto the Satan, Hast thou considered My servant, Job, that there is none like him in the earth, a perfect and an upright man, one that feareth Elohim, and escheweth evil? 9 Then the Satan answered ta-hwhy, and said, Doth Job fear Elohim for nought? 10 Hast not Thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. 11 But put forth Thine Hand now, and touch all that he hath, and he will curse Thee to Thy Face.

He will go to our Heavenly Father to try to get permission to do things against us to provoke us to do or say anything against Him. Satan will even go to our Heavenly Father to accuse us of our sins. But Yeshua paid the price for us, and He would say to His Father that He paid the price for our sins.

!!!hwhy Kl dbk


Looking at the word DRAWN

The Hebrew text for drawn is "shah-laph"- Shin, Lamed, Peh Sohpit (Pls). It is from Strong's Concordance number 8025, and its definition

A primitive root; to pull out, up or off: - draw (off), grow up, pluck off.

This is where we could have gotten our English words "slip" and/or "slope".



Verses twenty four and twenty five

THE SECOND ACCOUNT

24 And the Messenger of hwhy stood in a hollowed area (hollowed path, hollow passage, narrow path) at the vineyards, an inclosure (a mason wall, a hedge) from this (here), and an inclosure (a mason wall, a hedge) from this (here). 25 And the female donkey, she saw ta-the Messenger of hwhy, and she thrusted (pressed, crushed) ta-Balaam's foot to the trenched wall (wall, side wall): and added (again) to strike her.

Looking at the following words:

VINEYARD

The Hebrew word for vineyard is "keh-rehm"- Kaph, Resh, Mem Sophit (Mrk). It is from Strong's Concordance number 3754, and its definition

From an unused root of uncertain meaning; a garden or vineyard: - vines, (increase of the) vineyard (-s), vintage. See also H1021.

This is where we get our modern English word "cram", meaning crammed together.


INCLOSURE (MASON WALL, FENCE, HEDGE)

The Hebrew word for inclosure (mason wall, fence, hedge) is "gah-deyr"- Gimel, Dalet, Resh (ddg). It is from Strong's Concordance number 1447, and its definition

From H1443; a circumvallation; by implication an inclosure: - fence, hedge, wall.

from 1443 "gah-dahr" (ddg), and its definition

A primitive root; to wall in or around: - close up, fence up, hedge, inclose, make up [a wall], mason, repairer.

It would have been most likely a solid type wall, because Balaam's foot was inflicted, meaning physical pain and bruising at minimum.



Verses twenty six and twenty seven

THE THIRD ACCOUNT

26 And adding (again), the Messenger of hwhy had gone over and stood in a cramped (tight, troubled, tribulation) place which was no way to bend away (yield away) rightward and smallward (leftward). 27 And the female donkey, she saw ta-the Messenger of hwhy, and she crouhed down under Balaam: and the anger of Balaam glowed, and struck (beat) ta-the female donkey among the shoot (stick, long thin branch, thin branch).

Looking at the following words:

NARROW (CRAMPED, TROUBLED) PLACE

The Hebrew word for narrow (cramped, troubled) place is "tsahr"- Tsade, Resh (ru). It is from Strong's Concordance number 6862, and its definition

From H6887; narrow; (as a noun) a tight place (usually figuratively, that is, trouble); also a pebble (as in H6864); (transitively) an opponent (as crowding): - adversary, afflicted (-tion), anguish, close, distress, enemy, flint, foe, narrow, small, sorrow, strait, tribulation, trouble.

from 6887 "tsah-rahr" (rru), and its definition

A primitive root; to cramp, literally or figuratively, transitively or intransitively: - adversary, (be in) afflict (-ion), besiege, bind (up), (be in, bring) distress, enemy, narrower, oppress, pangs, shut up, be in a strait (trouble), vex.


CROUCH

The Hebrew word for crouch is "rah-bahts"- Resh, Bet, Tsade (ubr). It is from Strong's Concordance number 7257, and its definition

A primitive root; to crouch (on all four legs folded, like a recumbent animal); by implication to recline, repose, brood, lurk, imbed: - crouch (down), fall down, make a fold, lay (cause to, make to) lie (down), make to rest, sit.

In this third account, Balaam was in a cramped and vexed environment, and the donkey caused him to be stopped in his path of travelling.

Mark Biltz of El Shaddai Ministries noted the comparison between Balaam and his ancestor, Abraham, in Genesis twelve:

*Both saw angels
*Both left their country
*Both heard from hwhy
*Both followed orders from hwhy [Not everytime on Balaam's end]
*Both rose early
*Both saddled their donkey
*Both brought two [people]

Thank you, Mark.



Verses twenty eight through thirty

28 And hwhy opened ta-the mouth of the female donkey, and she said to Balaam, What have I done to you, for I have been struck (beaten) these three footings (steps. times)? 29 And Balaam said to the female donkey, For you were insulting against me: By him (Would that) have existed a sword in my hand, for now I would have killed you. 30 And the female donkey, she said to Balaam, That am I not your female donkey which you have rode upon me from your continuance [(from you still)] unto this day? That advantaging, I took advantage to do so to you? And said, No.

hwhy opens the "dumb" female donkey's mouth and speaks to Balaam. Mark Biltz of El Shaddai Ministries noted that one would think Balaam would have been shocked. In this case, "Dumber" Balaam responds to the female donkey like it was no big deal, and responds to it like its a normal thing. At the third time, when Balaam was really angry with the female donkey, and when the donkey started speaking to him, he was so angry that he lost his discernment when he was talking back to the donkey, thinking nothing of it. What was he thinking? If he was more sane, he probably would have been really surprised at the matter.

Anyone remember the 1960's TV comedy series, Mr Ed, the talking mule? It was based from the old 1950's movie series "Francis, the Talking Mule" with Donald O'Connor. Don't be surprised if the Balaam scene was the basis of these movies and episode series.

The female donkey was a symbol of our soul. I noted in past Torah portions that the soul is female, walking in the Will of our Elohim. In our soul as believers in Yeshua, there are times we don't do any or all of what hwhy our Heavenly Father tells us to say or do. When that occurs, hwhy will provide an obstacle of a messenger as an adversary, which could be the Ruakh HaKodesh (the Holy Spirit), and in the first instance, our soul wants to run to the open fields, but we "spiritually strike" our soul to get our soul back on the path in our own strength. If we don't get the message the first time, hwhy will send an adversary again to "spiritually cram" us (the Hebrew for vineyard) with "walls" to prevent us from going off the path. Our souls will cause our "spiritual feet" to be "inflicted", and hindering our walk to continuously try to get the message that were not walking the way we are supposed to. But we still "spiritually strike" our souls again in our own strength to keep going. If we still don't get the message, He will cause our souls to be located in a "spiritually cramped state" in our relationship with Him, and our souls will be "spiritually crouched" at a stop. Everytime these events occur, we try in our own strength to "spiritually strike" our souls to get up and keep going. After the third account, with no success, our "soul", which our "conscience" comes from, will "speak" to us. Then the messenger will reveal Himself by speaking to us in our hearts to explain to us what we did wrong, to make us come to the point of repentance. After we repent, He has us continue in our walk with hwhy.



In this week's Torah portion chapter, the female donkey (Nwta) is mentioned twelve times. There are places in the Hebrew text that the female donkey is spelled without the Vav- Aleph, Tav, Nun [Nun Sophit] (Nta). But if one notices in the Hebrew text, most of the time when the female donkey is mentioned, the Hebrew word restores the Vav back in the Hebrew Word (Nwta).

I have included a list of each of the Hebrew word female donkey with and without the Vav, and these are where they are applied:

WITHOUT THE VAV (nta)

Verse twenty-one: Balaam saddling the female donkey
Verse thirty: The female donkey speaking to Balaam
Verse thirty two: The Messenger asking Balaam re: hitting his female donkey


WITH THE VAV (Nwta)

Verse twenty three: The female donkey seeing the Messenger the first time
Verse twenty three: The female donkey turning to the field
Verse twenty three: Balaam hitting the female donkey the first time
Verse twenty five: The female donkey seeing the Messenger the second time
Verse twenty seven: The female donkey seeing the Messenger the third time
Verse twenty seven: Balaam hitting the female donkey the third time
Verse twenty eight: hwhy opening the female donkey's mouth
Verse thirty: The female donkey about to speak to Balaam
Verse thirty three: The Messenger stating to Balaam that the female donkey saw him

The purpose of the Vav in the female donkey is to show that hwhy was involved with the female donkey. The Vav is the Paleo-Hebrew picture of a nail, and the nail is a symolic connector for hwhy in the heavenly realm to be connected with the earthly realm in His will for the Israelites.

There is a Brith Khadashah (New Covenant) account, similar to the story of Balaam in these Torah passages. I have not heard this comparison before from anyone as of July 3, 2015. This is what is noted in the book of the Acts

Acts 9:2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. 3 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from the heavens: 4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me? 5 And he said, Who art Thou, Lord? And the Lord said, I am Yeshua whom thou persecutest: it is hard for thee to kick against the pricks. 6 And he trembling and astonished said, Lord, what wilt Thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8 And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. 9 And he was three days without sight, and neither did eat nor drink. 10 And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. 11 And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, 12 And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. 13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to Thy saints at Jerusalem: 14 And here he hath authority from the Chief Priests to bind all that call on Thy Name. 15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto Me, to bear My Name before the Gentiles, and kings, and the children of Israel: 16 For I will shew him how great things he must suffer for My Name's sake. 17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Yeshua, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Spirit. 18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. 19 And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.

Looking at the comparisons between the events of this Torah portion of Balaam and his female donkey, and Saul's conversion journey.

Balaam And His Female Donkey Numbers 22:21-35	Acts Chapter 9:2-19
Balaam traveling to meet Balak	Saul traveling to Damascus to find believers in Yeshua
Balaam's eyes blinded from seeing the messenger	Saul's eyes blinded after seeing Yeshua
Balaam's eyes and the female donkey's eyes were opened to see the Messenger of hwhy	Saul's eyes were opened by Ananias
Balaam's female donkey crouches to ground	Saul falls off his animal (probably horse) to the ground
Balaam's eyes open to see the Messenger of hwhy	The light shines on Saul to see Yeshua
The Messenger of hwhy  reveals Himself to Balaam	Yeshua reveals Himself to Saul
Balaam's female donkey asks him "why do you strike me..."?	Yeshua asks Saul "why do you persecute Me"?

!!!hwhy Kl dbk



Verses thirty six through forty-one

THE FIRST ATTEMPT TO CURSE THE PEOPLE

36 And Balak heard for Balaam had come, and went out to encounter (meet) him to a city of Moab, which is upon the border of Arnon, which is in the edge (outermost, outskirts) of the border. 37 And Balak said to Balaam, That not sending, I sent to you to call for you? To why did you not come to me? That truly am I not able at honoring (glorifying) you? 38 And Balaam said to Balak, Behold, I have come to you: now that abling, am I able at speaking anything? The Word which Elohim shall put in my mouth, him I will speak. 39 And Balaam went with Balak, and they came at Kirjath Huzoth. 40 And Balak sacrificed herd and flock, and sent to Balaam and to the princes which were with him. 41 And was in the breaking period (morning), and Balak took ta-Balaam, and they ascended at Bamoth Baal [(the high areas of Baal)], and saw from there the edge (outermost, outskirts) of the People.

This is the first time we see "Dumb and Dumber" together, and this is the first of the three attempts for Balaam to curse Israel.

Looking at the following words:

KIRJATH HUZOTH

The first place they came to is Kirjath Huzoth. The Hebrew is  "Keer-yath Khoo-tsoth"- Kuph, Resh, Yod, Tav; Khet, Tsade, Vav, Tav (twux tyrq). It is from Strong's Concordance number 7155, and its definition

From H7151 and the feminine plural of H2351; city of streets; Kirjath Chutsoth, a place in Moab: - Kirjath-huzoth.

Kirjath

from 7151 "keer-yah" (hyrq), and its definiton

From H7136 in the sense of flooring, that is, building; a city: - city.

from 7136 "kah-rah" (hrq), and its definition

A primitive root; to light upon (chiefly by accident); causatively to bring about; specifically to impose timbers (for roof or floor): - appoint, lay (make) beams, befall, bring, come (to pass unto), floor, [hap] was, happen (unto), meet, send good speed.

Huzoth

from 2351 "khoots" (Ux of uwx), and its definiton

(Both forms feminine in the plural); from an unused root meaning to sever; properly separate by a wall, that is, outside, outdoors: - abroad, field, forth, highway, more, out (-side, -ward), street, without.

Kirjath Huzoth means "A City of Walls" or "A City of Streets".


BAMOTH BAAL

The Hebrew word for Bamoth Baal is "Bah-moth Bah'ahl"- Bet, Mem, Vav, Tav; Bet Ayin, Lamed (leb twmb). It is from Strong's Concordance number 1120, and its definition

Plural of H1116; heights; the second form is a more complete form of the first form; from the same and H1168; heights of Baal; Bamoth or Bamoth Baal, a place East of the Jordan: - Bamoth, Bamoth-baal.

Bamoth

from 1116 "bah-mah" (hmb), and its definition

From an unused root (meaning to be high); an elevation: - height, high place, wave.


Baal

from 1168 "bah'ahl" (leb), and its definition

The same as H1167; Baal, a Phoenician deity: - Baal, [plural] Baalim.

from 1167 "bah'ahl" (leb), and its definition

From H1166; a master; hence a husband, or (figuratively) owner (often used with another noun in modifications of this latter sense: -    + archer, + babbler, + bird, captain, chief man, + confederate, + have to do, + dreamer, those to whom it is due, + furious, those that are given to it, great, + hairy, he that hath it, have, + horseman, husband, lord, man, + married, master, person, + sworn, they of.

from 1166 "b'ahl" (leb), and its definition

A primitive root; to be master; hence (as denominative from H1167) to marry: - Beulah have dominion (over), be husband, marry (-ried, X wife).

Bamoth Baal means "Heights of the Master," or "Heights of Dominion". This was most likely an open area where Balak hoped to have Balaam curse the Israelites.



Continuing on the next Torah portion chapter







CHAPTER 23
Numbers 23:1-30

Num 23:1 And Balaam said to Balak, Build for me seven altars on this, and prepare (erect, provide) for me seven bullocks and seven rams on this. 2 And Balak did as the which Balaam had spoken; and Balak and Balaam elevated a bullock and the ram on the altar. 3 And Balaam said to Balak, Station (Stand) upon your Elevation Offering (Ascension Offering, Burnt Offering), and I will go: perhaps hwhy shall befall to meet (encounter) me: and whatever the Word shall be shown (seen, shall appear) me, and I will declare (tell) to you. And went to a bare hill (plain hill, stuck out hill), 4 and Elohim befell to Balaam: and said to him, I have arranged ta-the seven altars, and I have elevated a bullock and a ram on the altar. 5 And hwhy put a Word in the mouth of Balaam, and said, Return to Balak, and thus you shall speak. 6 And returned to him, and, behold, he and all of the princes of Moab were stationed (standing) upon his Elevation Offering (Ascension Offering, Burnt Offering). 7 And lifted up (bore up, carried up) his parable, and said,

From Aram, Balak, King of Moab, has guided (led) me
from the mountains of the east,

Come, curse Jacob for me,
and come, defy (denounce) Israel.

8 What (How) shall I [(Why should I)] puncture (perforate, pierce) El has not punctured (perforated, pierced)?
And what (how) shall I [(why should I)] defy (denounce) hwhy has not defied?

9 For I see him from the head of the cliff rocks (cramped rocks),
and I observed (perceived, lurked, surveyed) him from the little hills (hillocks):

Behold, a People shall tabernacle by aloneness,
and shall not be reckoned (regarded, beheld, weaved, fabricated, computed) among the nations.

10 Who can weigh out (count) the dust of Jacob,
and can enroll (enumerate, scroll, account, number) ta-a fourth of Israel?

My soul, she shall die the death of the upright,
and like him, she shall be my latter end!

11 And Balak said to Balaam, What have you done to me?! I have brought you to stab (malign, execrate, scoop) my enemies, and behold, you have blessed a blessing! 12 And answered, and said, That not ta which hwhy shall put in my mouth, he shall I heed (observe, keep, guard, watch) to speak?

13 And Balak said to him, Come now with me to another place, which you will see from there: only (except) you shall see his edge, and all of him you shall not see: and stab (malign, execrate, scoop) him for me from there. 14 And took him at the field of Zophim, to the head of the Pisgah, and built seven altars, and elevated a bullock and the ram on the altar. 15 And said to Balak, Station (Stand) thus (here) upon your Elevation Offering (Ascension Offering, Burnt Offering), and I, I will befall thus (here). 16 And hwhy befell to Balaam, and put a Word in his mouth, and said, Return to Balak, and thus you shall speak. 17 And came to him, and beheld him, stationed (standing) upon his Elevation Offering (Ascension Offering, Burnt Offering), and the princes of Moab were with him. And Balak said to him, What had hwhy spoke? 18 And lifted up (bore up, carried up) his parable, and said,

Arise, Balak, and hear.
Give ear unto me, son of Zippor.

19 El is not a man, and should lie;
and a son of Adam, and should repent.

That has He said, And shall not do?
And has spoken, And shall not make arisen (accomplish, establish)?

20 Behold, I have received (taken) a blessing:
and is blessed; and I cannot reverse (return).

21 Has not regarded (scanned, beheld) iniquity in Jacob,
and has not seen mischief (maligning) in Israel:

hwhy, His Elohim, is with Him,
and the shout (sound) of a King is in Him.

22 El brought them out from Egypt;
is like for him the toil (wearinees, tiredness) of a wild ox (wild bull).

23 For a spell (enchantment) is not against Jacob,
and divination (seer, witchcraft) is not against Israel:

According to time [(As now)], shall be said to Jacob and to Israel,
What El has wrought (commited, practiced)!

24 Behold, a People shall arise like a loiness,
and shall lift up (bear up) like a lion:

shall not lay down until shall eat the prey,
and shall drink the blood of the slain.

25 And Balak said to Balaam, Also stabbing (maligning, execrating, scooping), you do not stab (malign, execrate, scoop)? Also blessing you do not bless! 26 And Balaam answered and said to Balak, That not had I spoke to you, to say, All which hwhy speaks, him I will do?

27 And Balak said to Balaam, Come now, I will take you to another place; perhaps shall be upright in the Eyes of The Elohim, and stab (malign, execrate, scoop) him for me from there. 28 And Balak took ta-Balaam at the head of the Peor that peeps (leans out, gazes) upon the face of Jeshimon. 29 And Balaam said to Balak, Build for me seven altars on this, and prepare (establish) for me seven bullocks and seven rams on this. 30 And Balak did as the which Balaam said, and elevated a bullock and a ram on the altar.


(NOTE: Not all verse will have comments)


Verses one and two

FIRST ATTEMPT TO CURSE ISRAEL (CONTINUED)

1 And Balaam said to Balak, Build for me seven altars on this, and prepare (erect, provide) for me seven bullocks and seven rams on this. 2 And Balak did as the which Balaam had spoken; and Balak and Balaam elevated a bullock and the ram on the altar.

Why did they sacrifice on "seven" altars? Was not one altar enough to make sacrifices? It can be compared to where Balaam's ancestor was Abraham, was via his wife Keturah, was noted in the Torah portion of Khai-yey Sarah, in the book of Genesis

Genesis 25:1 And Abraham added and took a wife, and her name was Keturah. 2 And she birthed to him ta-Zimran, and ta-Jokshan, and ta-Medan, and ta-Midian, and ta-Ishbak, and ta-Shuah.

Abraham made a covenant with Abimelech, King of Gerar, of the Philistines, and sacrificed "seven lambs" on an altar in the location of Beer Sheva or "Well of Oaths", but it could also be called "Well of Seven", which is based in the Torah portion of Vay-Yeyra, in the book of Genesis

Genesis 21:22 And was in that time, and Abimelech, and Phichol, prince of his army, spoke to Abraham, to say, Elohim is with you in of all which you do: 23 And now, swear to me in Elohim here but you will do falsehood (deceit) to me, and to my progeny, and to my offspring: according to the kindness which I have done with you, you shall do with me, and with the land which you have sojourned in her. 24 And Abraham said, I will swear. 25 And Abraham rebuked ta-Abimelech upon the account (poking, sake) of a bore-well of the water which the servants of Abimelech, they have robbed (plucked off). 26 And Abimelech said, I do not know who has done ta-this word: and also you, you did not tell (declare) to me, and also I, I have not heard failing today (the day).

27 And Abraham took flocks and herds, and gave them to Abimelech; and both of them, they cut a covenant. 28 And Abraham stationed ta-seven ewe sheep of the flock by their apartness (aloneness). 29 And Abimelech said to Abraham, What are they, these seven ewe sheep, which you have stationed by their apartness (aloneness)? 30 And said, For ta-the seven ewe sheep, you shall take from my hand in over [( in order that, on account, because)] she shall be for me for a witness (testimony) for I have dug ta-this bore-well. 31 Upon thus, was called to that place Beer Sheba; for there the two of them, they swore. 32 And they cut a covenant in Beer Sheba: and Abimelech rose, and Phichol, prince of his army, and they returned to the land of the Philistines. 33 And Abraham planted a Tamarisk tree in Beer Sheba, and called there on the name of hwhy, El of Ages (Everlasting). 34 And Abraham sojourned in the land of the Philistines many days.

It was most likely that Balaam took his ancestor's tradition one step further and made seven altars for the seven rams and the seven bullocks instead of one altar.



Verses three and four

3 And Balaam said to Balak, Station (Stand) upon your Elevation Offering (Ascension Offering, Burnt Offering), and I will go: perhaps hwhy shall befall to meet (encounter) me: and whatever the Word shall be shown (seen, shall appear) me, and I will declare (tell) to you. And went to a bare hill (plain hill, stuck out hill), 4 and Elohim befell to Balaam: and said to him, I have arranged ta-the seven altars, and I have elevated a bullock and a ram on the altar.

Looking at the word ARRANGED

In verse four, the Hebrew word for arranged is "ah-rakh"- Ayin, Resh, Kaph Sophit (Kre). It is from Strong's Concordance number 6186, and its definition

A primitive root; to set in a row, that is, arrange, put in order (in a very wide variety of applications): - put (set) (the battle, self) in array, compare, direct, equal, esteem, estimate, expert [in war], furnish, handle, join [battle], ordain, (lay, put, reckon up, set) (in) order, prepare, tax, value.

This is where we get our modern English word "erect".



Verses seven and eight

7 And lifted up (bore up, carried up) his parable, and said,

From Aram, Balak, King of Moab, has guided (led) me
from the mountains of the east,

Come, curse Jacob for me,
and come, defy (denounce) Israel.

8 What (How) shall I [(Why should I)] puncture (perforate, pierce) El has not punctured (perforated, pierced)?
And what (how) shall I [(why should I)] defy (denounce) hwhy has not defied?

Balaam didn't say that he blessed Israel, but he did not curse them either.

Looking at the word PUNCTURE (PERFORATE, PIERCE)

The Hebrew word for puncture (perforate, pierce) is "nah-kahv"- Nun, Kuph, Bet (bqn). It is from Strong's Concordance number 5344, and its definition

A primitive root; to puncture, literally (to perforate, with more or less violence) or figuratively (to specify, designate, libel): - appoint, blaspheme, bore, curse, express, with holes, name, pierce, strike through.

I'll brief on this shortly.



Verse nine

9 For I see him from the head of the cliff rocks (cramped rocks),
and I observed (perceived, lurked, surveyed) him from the little hills (hillocks):

Behold, a People shall tabernacle by aloneness,
and shall not be reckoned (regarded, beheld, weaved, fabricated, computed) among the nations.

Mark Biltz of El Shaddai Ministries noted that this is happening today by the United Nations not reckoning Israel, and doing everything they can to destroy Israel.



Verses eleven and twelve



11 And Balak said to Balaam, What have you done to me?! I have brought you to stab (malign, execrate, scoop) my enemies, and behold, you have blessed a blessing! 12 And answered, and said, That not ta which hwhy shall put in my mouth, he shall I heed (observe, keep, guard, watch) to speak?

Balak was really mad at Balaam, but Balaam passed the first test, and kept hwhy's Word.

Looking at the word STABBED (MALIGNED, EXECRATED, SCOOPED)

The Hebrew word for maligned (execrated) is "kah-vahv"- Kuph, Bet, Bet (bbq). It is from Strong's Concordance number 6895, and its definition

A primitive root; to scoop out, that is, (figuratively) to malign or execrate (that is, stab with words): -    X at all, curse.

In spite of the definition differences, notice the Hebrew words between this one and the one in the previous Torah portion passage are about the same.




Verse thirteen

THE SECOND ATTEMPT TO CURSE ISRAEL

13 And Balak said to him, Come now with me to another place, which you will see from there: only (except) you shall see his edge, and all of him you shall not see: and stab (malign, execrate, scoop) him for me from there.

"Dumb" Balak approaches "dumber" Balaam's response with a new idea by taking Balaam to another location which Balaam shall only see a "part" of him. In other words, Balak was going to hide Balaam in part. That way, Balak hoped it would be easier for Balaam to curse, and Balaam would not be as afraid for Balaam to curse him by partially hiding him than if he was directly in front of him out in full exposure.



Verse fourteen

14 And took him at the field of Zophim, to the head of the Pisgah, and built seven altars, and elevated a bullock and the ram on the altar.

Looking at the following words:

ZOPHIM

The Hebrew word for Zophim is "Tsoh-pheem"- Tsade, Peh, Yod, Mem Sophit (Mypu). It is from Strong's Concordance number 6839, and its definition

Plural of active participle of H6822; watchers; Tsophim, a place East of Jordan: - Zophim.

from 6822 "tsah-phah" (hpu), and its definition

A primitive root; properly to lean forward, that is, to peer into the distance; by implication to observe, await: - behold, espy, look up (well), wait for, (keep the) watch (-man).

Zophim means "watchman", and it is also "peering from distance". Balak took Balaam to this location, which was most likely a watchman's location and was slightly further away from the Israelites, and was hoping that it will give Balaam more encouragement to curse "him".


PISGAH

The Hebrew word for Pisgah is "Pees-gah"- Peh, Samek, Gimel, Heh (hgop). It is from Strong's Concordance number 6449, and its definition

From H6448; a cleft; Pisgah, a mountain East of Jordan: - Pisgah.

Pisgah means "cleft".

Putting the two definitions together, it says "The field of Watchers at the Head of the Cleft". It was most likely that Balak and Balaam (Dumb and Dumber) went to a cleft that was partially hidden, like a watchman tower in order for Balaam to curse him.



Verse twenty

20 Behold, I have received (taken) a blessing:
and is blessed; and I cannot reverse (return).

Balaam knew enough about Israel's blessing based from the account hwhy spoke to Balaam's ancestor, Abraham, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 12:1 And hwhy said to Abram, Go of yourself from your land, and from your birth place (kindred), and from the house of your father, to the land which I will show you: 2 and I will make you for a great nation, and I will bless you, and I will make your name great, and shall be a blessing: 3 And I will bless from your blessers [(those blessing you)], and from your despisers [(those despising (cursing) you)] I will curse: and in you, all families of the Ground, they will be blessed.

This can be exampled when hwhy made the blessing to Himself for Abraham, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 15:17 And was, the sun had gone down, and was dusk (twilight), and behold, a smoking fire pot (furnace) and a fiery torch which went over between those pieces (parts). 18 In that day hwhy cut ta-Abram a Covenant, to say, To your seed I have given ta-this land from the river of Egypt unto the great river, the river Euphrates:

This was passed on to Abraham's grandson, Jacob, by his father, Isaac, from his statement to his son, Esau, after Jacob received the blessing when he dressed himself like his brother, Esau, which is noted in the Torah portion of Toldoth, in the book of Genesis

Genesis 27:30 And was, as the which Isaac had finished to bless ta-Jacob, and was, surely going out, Jacob had gone out from ta the face of Isaac, his father, and Esau, his brother, came with his venison (victuals, game), 31 and he also made savory meat (a meat delicacy), and came to his father, and said to his father, Arise, my father, and eat from the venison (victuals, game) of his son, in going over (in order that) your soul, she may bless me. 32 And Isaac, his father, said to him, Who are you? And said, I am your son, Esau, your firstborn. 33 And Isaac trembled (shuddered) of a great trembling (shudder), unto much, and said, Who then was he that hunted venison (victuals, game), and brought to me, and I ate from all before you came [(at the front of your coming)], and I have blessed him? Also shall be blessed.

Though Balaam didn't bless, Balaam did not curse either. It is interesting that Balaam did a "neutral parable" that did not lean to curse or bless Israel.



Verses twenty five and twenty six



25 And Balak said to Balaam, Also stabbing (maligning, execrating, scooping), you do not stab (malign, execrate, scoop)? Also blessing you do not bless! 26 And Balaam answered and said to Balak, That not had I spoke to you, to say, All which hwhy speaks, him I will do?

Balak did not like what Balaam said, and was still not satisfied with Balaam's statement. What Balak was saying to Balaam was that since he did not curse Israel he should not bless Israel either. In other words, Balaam should leave Israel neutral without blessing or cursing.

One can see that "Dumb" Balak was not getting the message, because he did not just accept what Balaam said the first time but did not accept it this second time. Balaam passed the second test and kept hwhy's Word.

Looking at the word WILD OX

In verse twenty two, the Hebrew word for wild ox is "r'eym"- Resh, Aleph, Mem Sophit (Mar). It is from Strong's Concordance number 7214, and its definition

From H7213; a wild bull (from its conspicuousness): - unicorn.

It is strongly probable that this is where we get our modern English word "ram".



Verses twenty seven through thirty

THE THIRD ATTEMPT TO CURSE ISRAEL

27 And Balak said to Balaam, Come now, I will take you to another place; perhaps shall be upright in the Eyes of The Elohim, and stab (malign, execrate, scoop) him for me from there. 28 And Balak took ta-Balaam at the head of the Peor that peeps (leans out, gazes) upon the face of Jeshimon. 29 And Balaam said to Balak, Build for me seven altars on this, and prepare (establish) for me seven bullocks and seven rams on this. 30 And Balak did as the which Balaam said, and elevated a bullock and a ram on the altar.

Looking at the following words:

PEOR

The Hebrew word for Peor is "P'ohr"- Peh, Ayin, Vav, Resh (rwep). It is from Strong's Concordance number 6465, and its definition

From H6473; a gap; Peor, a mountain East of Jordan; also (for H1187) a deity worshipped there: - Peor. See also H1047.

from 6473 "pah'ahr" (rep), and its definition

A primitive root; to yawn, that is, open wide (literally or figuratively): - gape, open (wide).

Peor means "gap".


JESHIMON

The Hebrew word for Jeshimon is "Y'shee-mohn"- Yod, Shin, Yod, Mem, Nun Sophit (Nmysy), but without the Vav (Nwmysy). It is from Strong's Concordance number 3452, and its definition

From H3456; a desolation: - desert, Jeshimon, solitary, wilderness.

from 3456 "yah-shahm" (Msy), and its definiton

A primitive root; to lie waste: - be desolate.

Putting the two definitions together, it says "The Gap of Desolation".

Based on the namesake, Balak was locating Balaam where there the Israelites were still visible, but as an means to "desolate" them, thinking that Balaam will have all the more courage to curse "him".



Contuing in the next Torah portion chapter







CHAPTER 24
Numbers 24:1-25

Num 24:1 And Balaam saw for goodness in the Eyes of hwhy to bless ta-Israel, and did not the going, like the times in the times to encounter (meet) divinations (spells, enchantments), and set his face to the wilderness. 2 And Balaam lifted up (bore up) ta-his eyes, and saw ta-Israel tabernacling by his tribes; and the Spirit of Elohim, She was upon him. 3 And lifted up (bore up) his parable, and said,

The statement of Balaam, his son of Beor,
and the statement of the mighty man having unveiled the eyes:

4 A statement of a hearer of the sayings of El,
which with the Vision of the Almighty shall envision,
having fallen down,
and having exposed (uncovered) the eyes:

5 How they are good your tents, Jacob!
Your tabernacles, Israel!

6 Like the valleys (torrents, streams), they bent out (stretched out, spread) as gardens upon a river,
like the aloes, hwhy have planted (fastened),
as the cedars upon the waters.

7 The water shall drip (trickle) from his buckets (pails, jars),
and his seed in multiple waters,

and His King is arisen (higher) than Agag,
and His Kingdom, she is exalted (extolled, lifted up, bore up).

8 El brought Him out from Egypt;
as the toil (weariness, tiredness) of a wild ox (wild bull, raised ox, raised bull) for Himself:

shall eat the nations at His afflictors (vexers, distressers, troublers, tribulaters, anguishers),
and shall gnaw (craunch, crunch) their bones,
and shall dash (smash, crush) his arrows.

9 Has prostrated (kneeled), lain down like the lion,
and like a lioness: who shall arouse Him?

With your blessing are blessed,
and your cursing are cursed.

10 And the anger of Balak glowed to Balaam, and clapped ta-his palms: And Balak said to Balaam, I called you to stab (malign, execrate, scoop out) my enemies, and behold, you have blessed a blessing this three times. 11 And now, bolt away (run away) of you to your place: I have said honoring (glorifying), I will honor (glorify) you; and behold, hwhy has withheld (restrained, refrained, denied) you from being honored (glorified). 12 And Balaam said to Balak, That not also to your messengers which you sent to me, I spoke, to say, 13 If Balak would give to me his house full of silver and gold, I am not able to the going over ta-the Mouth of hwhy to the doing of good or evil from my heart; which hwhy speaks, him will I speak?

14 And now, behold I, will go to my people. Come, and I will counsel (consult) you which this People shall do to your people in the latter days.

15 And lifted up (bore up) his parable, and said,

The statement of Balaam, son of Beor,
and the statement of the mighty man having unveiled the eyes:

16 The statement of a hearer of the Sayings of El,
and knowing the Knowledge of the Most High [(of Elyon)],

Shall envision from the Vision of the Almighty,
has fallen down and has exposed (uncovered) the eyes:

17 I shall see Him, and is not now:
I shall lurk (perceive, survey) Him, and is not near:

A Star shall walk from Jacob,
and a Scepter shall arise from Israel,

and shall smash (crush, dash) the mouth (corners, side) of Moab,
and shall entrench (throw forth, wall up?) all of the sons of Sheth.

18 And Edom shall be a possession (occupation),
and Seir shall be a possession (occupation) of His enemies;
and Israel shall do valiantly.

19 And shall have dominion [(shall prevail)] from Jacob,
and the survivors (remnant) shall perish from Ar.


20 And looked at ta-Amalek, and lifted up (bore up) his parable, and said,

Amalek was first of the nations;
and his latter end shall be unto perishment.


21 And looked at ta-the Kenites, and lifted up (bore up) his parable, and said,

Is permament (enduring) your dwelling,
and is set your nest on the lofty rock (craggy rock, ragged rock, stronghold),

22 for but the Kenites shall be for kindling (fuel),
until how Asshur shall transport you captive.


23 And lifted up (bore up) his parable, and said,

Woe! Who shall live from El setting Him forth [(putting Him forth)]?
24 And ships from the hand (coast) of Chittim,

and shall afflict (humble) Asshur,
and shall afflict (humble) Eber,
and he is also unto perishment.

25 And Balaam arose, and went and returned to his place: and Balak also went to his way.


(NOTE: Not all verses will have comments)


Verses one through three

THIRD ATTEMPT TO CURSE ISRAEL (CONTINUED)

1 And Balaam saw for goodness in the Eyes of hwhy to bless ta-Israel, and did not the going, like the times in the times to encounter (meet) divinations (spells, enchantments), and set his face to the wilderness. 2 And Balaam lifted up (bore up) ta-his eyes, and saw ta-Israel tabernacling by his tribes; and the Spirit of Elohim, She was upon him. 3 And lifted up (bore up) his parable, and said,...

Notice that Balaam saw that it pleased hwhy to bless Israel, and that he did not inquire him the third time. So he made the parable without going to hwhy to give him a Word. Why it was that way? I don't know.



Verse eight

8 El brought Him out from Egypt;
as the toil (weariness, tiredness) of a wild ox (wild bull, raised ox, raised bull) for Himself:...

Looking at the word TOIL (WEARINESS, TIREDNESS)

The Hebrew word for toil (weariness, tiredness) is "toh-ah-phath"- Tav, Vav, Ayin, Peh, Heh (hpewt). It is from Strong's Concordance number 8443, and its definition

From H3286; (only in plural collective) weariness, that is, (by implication) toil (treasure so obtained) or speed: - plenty, strength.

from 3286 "yah-aph" (pey), and its definition

A primitive root; to tire (as if from wearisome flight): - faint, cause to fly, (be) weary (self).

This Hebrew word is used only four times in the entire Tanakh. Two of the instances occurs in this week's Torah portion. One is this week's torah portion passage and the other one is in the previous chapter:

Numbers 23:22 El brought them out from Egypt;
is like for him the toil (wearinees, tiredness) of a wild ox (wild bull).

The other two sources are noted in the books of Job and Psalms:

Job 22:25 Yea, the Almighty shall be thy defence, and thou shalt have plenty (hpewt) of silver.

Psalm 95:4 In his hand are the deep places of the earth: the strength (hpewt) of the hills is his also.

Just an observation.



Verse nine

9 Has prostrated (kneeled), lain down like the lion,
and like a lioness: who shall arouse Him?

With your blessing are blessed,
and your cursing are cursed.

For the third time, Balaam didn't bless or curse the Israelites, but said the similar thing that hwhy said to Abraham in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 12:3 And I will bless from your blessers [(those blessing you)], and from your despisers [(those despising (cursing) you)] I will curse:...



Verses ten and eleven



10 And the anger of Balak glowed to Balaam, and clapped ta-his palms: And Balak said to Balaam, I called you to stab (malign, execrate, scoop out) my enemies, and behold, you have blessed a blessing this three times. 11 And now, bolt away (run away) of you to your place: I have said honoring (glorifying), I will honor (glorify) you; and behold, hwhy has withheld (restrained, refrained, denied) you from being honored (glorified).

One would think that Balak would give up and admit defeat, but he didn't. Balak was really mad, or really "dumb", and he was so mad that he clapped his hands to stop Balaam from continuing to not curse Israel.

It has been known that believers use the means of clapping their hands to break spells, bondages, curses or words. In this week's Torah portion case, Balak, with evil intent, was trying to break the Word spoken by Balaam by clapping his hands as a last resort, but it failed.



Verses twelve and thirteen

12 And Balaam said to Balak, That not also to your messengers which you sent to me, I spoke, to say, 13 If Balak would give to me his house full of silver and gold, I am not able to the going over ta-the Mouth of hwhy to the doing of good or evil from my heart; which hwhy speaks, him will I speak?

Balaam passed the third and final test to speak hwhy's Word, and Balaam kept his word, thus redeeming himself when he disobeyed hwhy's Word in chapter twenty two of this week's Torah portion to wait until the princes of Moab told him that they wanted him to come with them to see Balak, by the Messenger having the female donkey distract Balaam "three times".

In baseball terms, Balak received three strikes. He's out.


Looking at the three kinds of places in order that Balaam was placed to Balak's attempt for Balaam to curse Israel:

First location: An open space on a hill
Second location: A partially protected place on a hill
Third location: A desolate gap without being noticed

This reveals to us that each progressive location Balak placed Balaam was to making Balaam less exposed in order to make him curse the Israelites.
 
Looking at these events starting from chapter twenty two of this week's Torah portion, If Balaam would have been able to curse the Israelites, that means the future Messiah would have been cursed as well, and Yeshua would not have become the Savior of the world if the People were curse, and would put the Descenant of the People to be a curse as well. Yeshua's ministry would have been null and void before He started, let alone before He was even born. All three parables that were mainly of "Him", "He" or "His" were talking about Yeshua, the Messiah.

!!!hwhy Kl dbk


Indirectly related, there was another person who was told to curse, but was told to curse hwhy. Job's friends and wife, as well as HaSatan, like Balak, tried to make Job curse like Balak's attempt for Balaam to curse hwhy, which is noted in the book of Job

Job 1:11 But put forth Thine Hand now, and touch all that he hath, and he will curse thee to Thy Face.

Job 2:5 But put forth Thine Hand now, and touch his bone and his flesh, and he will curse Thee to Thy Face.

Job 2:9 Then said his wife unto him, Dost thou still retain thine integrity? curse Elohim, and die.

Job 3:8 Let them curse it that curse the day, who are ready to raise up their mourning.

But Job, like Balaam didn't curse Him

Job 31:30 Neither have I suffered my mouth to sin by wishing a curse to His Soul.


Spiritually, we as believers in Yeshua would have gone through, or would be going through tests from HaSatan, who is a "not a people", or "not a person", like Balak did to Balaam by going against the Will of hwhy, our Heavenly Father, three different times. The first time we would be "completely exposed" in an spiritual open field, where we could see Him. The second time we would be in a spiritual position of "partial protection, but partially exposed" to partially see Him in a cleft so that we might be more bolden. Then the third time we would spiritually be at a "desolate gapping" place that supposedly HaSatan thinks our Heavenly Father cannot see", and to make us feel "spiritually hidden" to speak our minds. Think of the three times that Yeshua was tempted by HaSatan while in the wilderness, which is noted in the Gospel of Matthew

Matthew 4:1 Then was Yeshua led up of the Spirit into the wilderness to be tempted of the devil. 2 And when He had fasted forty days and forty nights, He was afterward an hungred. 3 And when the tempter came to Him, he said, If Thou be the Son of Elohim, command that these stones be made bread. 4 But He answered and said, It is written, Man shall not live by bread alone, but by every Word that proceedeth out of the Mouth of hwhy. 5 Then the devil taketh Him up into the Holy City, and setteth Him on a pinnacle of the Temple, 6 And saith unto Him, If Thou be the Son of Elohim, cast Thyself down: for it is written, He shall give His angels charge concerning Thee: and in their hands they shall bear Thee up, lest at any time Thou dash thy foot against a stone. 7 Yeshua said unto him, It is written again, Thou shalt not tempt hwhy, thy Elohim. 8 Again, the devil taketh Him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; 9 And saith unto Him, All these things will I give Thee, if Thou wilt fall down and worship me. 10 Then saith Yeshua unto him, Get thee hence, Satan: for it is written, Thou shalt worship hwhy, thy Elohim, and Him only shalt thou serve. 11 Then the devil leaveth Him, and, behold, angels came and ministered unto Him.



Verse fourteen

PROPHECY OF THE LATTER DAYS

14 And now, behold I, will go to my people. Come, and I will counsel (consult) you which this People shall do to your people in the latter days.

Does this mean the end of days or in the middle term days when Israel went in to conquer the land? I don't know.



Verse seventeen

17 I shall see Him, and is not now:
I shall lurk (perceive, survey) Him, and is not near:

A Star shall walk from Jacob,
and a Scepter shall arise from Israel,...

Mark Biltz of El Shaddai Ministries noted the meanings this verse's parable to Yeshua's first and future second coming:

I shall see Him, but not now: Messiah's first coming
I shall behold Him, but not near: Messiah's future second coming
A Star shall walk from Jacob: A light to the nations [first coming]
And a Sceptre shall rise from Israel: Shall rule the nations [second coming]

Thank you, Mark.

The "Star" and "Sceptre" is Yeshua the Messiah, and the Star was noted by the Magi, which is noted in the Gospel of Matthew

Matthew 2:1 Now when Yeshua was born in Bethlehem of Judaea in the days of Herod the king, behold, there came magi from the east to Jerusalem, 2 Saying, Where is He that is born King of the Jews? For we have seen His Star in the east, and are come to worship Him. 3 When Herod, the king, had heard these things, he was troubled, and all of Jerusalem with him. 4 And when he had gathered all of the Chief Priests and Scribes of the People together, he demanded of them where Messiah should be born. 5 And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, 6 And thou, Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule My People, Israel. 7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the Star appeared. 8 And he sent them to Bethlehem, and said, Go and search diligently for the Young Child; and when ye have found Him, bring me word again, that I may come and worship Him also. 9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the Young Child was. 10 When they saw the Star, they rejoiced with exceeding great joy. 11 And when they were come into the house, they saw the Young Child with Mary, His mother, and fell down, and worshipped Him: and when they had opened their treasures, they presented unto Him gifts; gold, and frankincense, and myrrh. 12 And being warned of hwhy in a dream that they should not return to Herod, they departed into their own country another way. 13 And when they were departed, behold, the messenger of hwhy appeareth to Joseph in a dream, saying, Arise, and take the Young Child and His mother, and flee into Egypt, and be thou there until I bring thee Word: for Herod will seek the Young Child to destroy Him. 14 When he arose, he took the Young Child and His mother by night, and departed into Egypt: 15 And was there until the death of Herod: that it might be fulfilled which was spoken of hwhy by the prophet, saying, Out of Egypt have I called my son. 16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the sons that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.

By the time the magi saw "Yeshua, the Star", He was about two years old, just old enough to be nursed and to handle the long journey in order for Joseph and Mary to travel to Egypt.

Also in this week's Torah portion passage parable, it says "His" and "Him" signifying that this is Yeshuam the Messiah, and as Balaam prophesied that He will be the one to destroy and perish these nations in the latter days.



Verses seventeen through nineteen

MOAB AND EDOM

17 ...and shall smash (crush, dash) the mouth (corners, side) of Moab,
and shall entrench (throw forth, wall up?) all of the sons of Sheth.

18 And Edom shall be a possession (occupation),
and Seir shall be a possession (occupation) of His enemies;
and Israel shall do valiantly.

19 And shall have dominion [(shall prevail)] from Jacob,
and the survivors (remnant) shall perish from Ar.

Looking at the following words:

MOAB

The Hebrew word for Moab is "Moh-ahv"- Mem, Vav, Aleph, Bet (bawm). It is from Strong's Concordance number 4121, and its definition

From a prolonged form of the prepositional prefix “m-” and H1; from (her (the mother’s)) father; Moab, an incestuous son of Lot; also his territory and descendants: - Moab.

Moab means "from her father".


SHETH

The Hebrew word for Sheth is "Sheyth"- Shin, Tav (ts). It is from Strong's Concordance number 8351, and its definition

Used in Num_24:17; from H7582; tumult: - Sheth.

from 7582 "shah'ah"- Shin, Aleph, Heh (has), and its definition

A primitive root; to rush; by implication to desolate: - be desolate, (make a) rush (-ing), (lay) waste.

Sheth means "waste" and "rush". I won't say it, but Sheth is where get our modern English "cuss" word.


EDOM

The Hebrew word for Edom is "Eh-dohm"- Aleph, Dalet, Vav, Mem Sophit (Mwda). It is from Strong's Concordance number 123, and its definition

From H122; red (see Gen_25:25); Edom, the elder twin-brother of Jacob; hence the region (Idumaea) occuped by him: - Edom, Edomites, Idumea.

from 122 "ah-dohm" (Mda), and its definition

From H119; rosy: - red, ruddy.

from 119 "ah-dahm" (Mda), and its definition

To show blood (in the face), that is, flush or turn rosy: - be (dyed, made) red (ruddy).

Edom means "red".


SEIR

The Hebrew word for Seir is "Sey-eer"- Shin, Ayin, Yod, Resh (ryes). It is from Strong's Concordance number 8165, and its definition

Formed like H8163; rough; Seir, a mountain of Idumaea and its aboriginal occupants, also one in Palestine: - Seir.

from 8163 "sah-eer" (ryes), and its definition

From H8175; shaggy; as noun, a he goat; by analogy a faun: - devil, goat, hairy, kid, rough, satyr.

from 8175 "sah'ahr" (res), and its definition

A prim root; to storm; by implication to shiver, that is, fear: - be (horribly) afraid, fear, hurl as a storm, be tempestuous, come like (take away as with) a whirlwind.

Seir means "rough", and it also means "devil", especially being a red devil with horns, probably from a "goat".


AR

The Hebrew word for Ar is "Eer"- Ayin, Yod, Resh (rye). It is from Strong's Concordance number 5892, and its definition

From H5782 a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post): - Ai [from margin], city, court [from margin], town.

from 5782 "ahv-vah-thah (htwe), and its definition

From H5791; oppression: - wrong.

from 5791 "ahv-vath" (twe), and its definition

A primitive root; to wrest: - bow self, (make) crooked, falsifying, overthrow, deal perversely, pervert, subvert, turn upside down.

Iyr means "city", but it could have beeen a "perverse, oppressed city".




Verse twenty

AMALEK

20 And looked at ta-Amalek, and lifted up (bore up) his parable, and said,

Amalek was first of the nations;
and his latter end shall be unto perishment.

Looking at the word AMALEK

The Hebrew word for Amalek is "Ah-mah-leyk"- Ayim, Mem, Lamed, Kuph (qlme). It is from Strong's Concordance number 6002, and its definition

Probably of foreign origin; Amalek, a descendant of Esau; also his posterity and their country: - Amalek.

It doesn't say, but there might be a word with the same last three letters

from 4454 "mah-lahk" (qlm), and its definition

A primitive root; to crack a joint; by implication to wring the neck of a fowl (without separating it): - wring off.

Now add the Ayin (e) to Amalek's name, which in the Paleo-Hebrew is a picture of an eye. Is it possible that Amalek's eye was accidentaly wringed off before he was named? I don't know, but it is possible.



Verses twenty-one through twenty four

KENITES

21 And looked at ta-the Kenites, and lifted up (bore up) his parable, and said,

Is permament (enduring) your dwelling,
and is set your nest on the lofty rock (craggy rock, ragged rock, stronghold),

22 for but the Kenites shall be for kindling (fuel),
until how Asshur shall transport you captive.


23 And lifted up (bore up) his parable, and said,

Woe! Who shall live from El setting Him forth [(putting Him forth)]?
24 And ships from the hand (coast) of Chittim,

and shall afflict (humble) Asshur,
and shall afflict (humble) Eber,
and he is also unto perishment.

Looking at the following words:

KENITES

The Hebrew word for Kenites is "Key-nee"- Kuph, Yod, Nun, Yod (ynyq). It is from Strong's Concordance number 7017, and its definition

Patronymic from H7014; a Kenite or member of the tribe of Kajin: - Kenite.

from 7014 "kah-yeen" (Nyq), and its definition

The same as H7013 (with a play upon the affinity to H7069); Kajin, the name of the first child, also of a place in Palestine, and of an Oriental tribe: - Cain, Kenite (-s).

from 7013 "kah-yeen" (Nyq), and its definition

From H6969 in the original sense of fixity; a lance (as striking fast): - spear.

from 6969 "koon" (Nwq), and its definition

A primitive root; to strike a musical note, that is, chant or wail (at a funeral): - lament, mourning woman.

Kenites means "spear".


ASSHUR

The Hebrew word for Asshur is "Ahsh-shoor"- Aleph, Shin, Vav, Resh (rwsa). It is from Strong's Concordance number 804, and its definition

Apparently from H833 (in the sense of successful); Ashshur, the second son of Shem; also his descendants and the country occupied by them (that is, Assyria), its region and its empire: - Asshur, Assur, Assyria, Assyrians. See H838.

from 838 "ahsh-shoor" (rsa), and its definition

From H833 in the sense of going; a step: - going, step

from 833 "ah-shar" (rsa), and its definition

A primitive root; to be straight (used in the widest sense, especially to be level, right, happy); figuratively to go forward, be honest, prosper: - (call, be) bless (-ed, happy), go, guide, lead, relieve.

Asshur means "straight", "prosper" and "forward".


CHITTIM

The Hebrew word for Chittim is "Kee-tee"- Khet, Tav, Yod (ytk). It is from Strong's Concordance number 3794, and its definition

Patrial from an unused name denoting Cyprus (only in the plural); a Kittite or Cypriote; hence an islander in general, that is, the Greeks or Romans on the shores opposite Palestine: - Chittim, Kittim.

It doesn't say what it means, but there is a word similar to it

from 3795 "kah-theeth" (tytk), and its definition

From H3807; beaten, that is, pure (oil): - beaten.

from 3807 "kah-thath" (ttk), and its definition

A primitive root; to bruise or violently strike: - beat (down, to pieces), break in pieces, crushed, destroy, discomfit, smite, stamp.

It is probable that Chittim means "beat" and "strike". This people could have been known for being harsh strikers or beaters.


EBER

The Hebrew word for Eber is "Ey-vehr"- Ayin, Bet, Resh (rbe). It is from Strong's Concordance number 5677, and its definition

The same as H5676; Eber, the name of two patriarchs and four Israelites: - Eber, Heber.

from 5676 "ey-vehr" (rbe), and its definition

From H5674; properly a region across; but used only adverbially (with or without a preposition) on the opposite side (especially of the Jordan; usually meaning the east): -    X against, beyond, by, X from, over, passage, quarter, (other, this) side, straight.

from 5674 "ah-vahr" (rbe), and its definition

A primitive root; to cross over; used very widely of any transition (literally or figuratively; transitively, intransitively, intensively or causatively); specifically to cover (in copulation): - alienate, alter, X at all, beyond, bring (over, through), carry over, (over-) come (on, over), conduct (over), convey over, current, deliver, do away, enter, escape, fail, gender, get over, (make) go (away, beyond, by, forth, his way, in, on, over, through), have away (more), lay, meddle, overrun, make partition, (cause to, give, make to, over) pass (-age, along, away, beyond, by, -enger, on, out, over, through), (cause to, make) + proclaim (-amation), perish, provoke to anger, put away, rage, + raiser of taxes, remove, send over, set apart, + shave, cause to (make) sound, X speedily, X sweet smelling, take (away), (make to) transgress (-or), translate, turn away, [way-] faring man, be wrath.

Eber means "cross over" and "beyond". This is where we get our modern English word "over".

Putting all the definitions together, this makes a possibile phrase:

From a father, was a rushing red storm, oppressive from an eye wringed off by a spear that is going forward to strike beyond.

Balaam was saying to these nations in the latter days, that they all will perish from "Him". And who is this "Him"? It is Yeshua, the Messsiah, that will destroy the nations in the latter days.

!!!hwhy Kl dbk

Notice that these accounts these past three chapters all occur in the events of threes:

There are a couple of accounts regarding threes, which is noted in the Gospel of Luke

John 18:15 And Simon Peter followed Yeshua, and so did another disciple: that disciple was known unto the High Priest, and went in with Yeshua into the palace of the High Priest. 16 But Peter stood at the door without. Then went out that other disciple, which was known unto the High Priest, and spake unto her that kept the door, and brought in Peter. 17 Then saith the damsel that kept the door unto Peter, Art not thou also one of this Man's disciples? He saith, I am not.... 25 And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of His disciples? He denied it, and said, I am not. 26 One of the servants of the High Priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with Him? 27 Peter then denied again: and immediately the cock crew.

In this case Peter denied he knew Yeshua three times.

Yeshua, after His resurrection, helped Peter redeem himself those three times later, which is noted in the Gospel of John

John 21:15 So when they had dined, Yeshua saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto him, Feed My lambs. 16 He saith to him again the second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto him, Feed My sheep. 17 He saith unto him the third time, Simon, son of Jonas, lovest thou Me? Peter was grieved because He said unto him the third time, Lovest thou Me? And he said unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. Jesus saith unto him, Feed My sheep.


How many times did Yeshua reveal himself to his disciples after His resurrection? They are noted in the Gospel of John

FIRST TIME

John 20:19 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Yeshua and stood in the midst, and saith unto them, Peace be unto you. 20 And when He had so said, He shewed unto them His Hands and His Side. Then were the disciples glad, when they saw the Lord. 21 Then said Yeshua to them again, Peace be unto you: as My Father hath sent Me, even so send I you. 22 And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Spirit: 23 Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.


SECOND TIME


John 20:26 And after eight days again His disciples were within, and Thomas with them: then came Yeshua, the doors being shut, and stood in the midst, and said, Peace be unto you. 27 Then saith he to Thomas, Reach hither thy finger, and behold My Hands; and reach hither thy hand, and thrust it into My Side: and be not faithless, but believing. 28 And Thomas answered and said unto Him, My Lord, and my Elohim. 29 Yeshua saith unto him, Thomas, because thou hast seen Me, thou hast believed: blessed are they that have not seen, and yet have believed.


THIRD TIME

John 21:1 After these things Yeshua shewed Himself again to the disciples at the sea of Tiberias; and on this wise shewed He Himself....4 But when the morning was now come, Yeshua stood on the shore: but the disciples knew not that it was Yeshua. 5 Then Yeshua saith unto them, Children, have ye any meat? They answered Him, No. 6 And He said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. 7 Therefore that disciple whom Yeshua loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea. 8 And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. 9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. 10 Yeshua saith unto them, Bring of the fish which ye have now caught. 11 Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken. 12 Yeshua saith unto them, Come and dine. And none of the disciples durst ask Him, Who art Thou? Knowing that it was the Lord. 13 Yeshua then cometh, and taketh bread, and giveth them, and fish likewise. 14 This is now the third time that Yeshua shewed Himself to His disciples, after that He was risen from the dead.

Answer: Three times.







CHAPTER 25
Numbers 25:1-9

Num 25:1 And Israel dwelled in the Shittim, and the People became profaned (polluted) by fornicating to the daughters of Moab. 2 And they called to the People to the sacrifices of their elohim: and the People ate, and they worshiped (prostrated) to their elohim. 3 And Israel was fastened (linked, girded) to Baal Peor: and the Anger of hwhy glowed against Israel. 4 And hwhy said to Moses, Take ta-all of the heads of the People, and hang them to hwhy before (at the front of) the sun, and shall be turned back the Fierce Anger of hwhy from Israel. 5 And Moses said to the Judges of Israel, Kill a man of his men that was fastened (linked, girded) to Baal Peor. 6 And behold, a man from the Sons of Israel came, and brought near to his brothers ta-the Midianitess (Midianite woman) to the eyes of Moses, and to the eyes of all of the Congregation of the Sons of Israel, and they were in weeping (mourning) at the Entrance of the Tent of Appontment. 7 And Phinehas, son of Eleazar, son of Aaron, the Priest, looked (saw), and arose from the midst of the Congregation, and took a spear (javelin, lance) in his hand; 8 and went after the man of Israel to the pavillion (cavity, scooped out area), and pierced (thrusted) ta-both of them, ta the man of Israel and ta-the woman, to her abdomen. And the plague (infliction), she was restrained (refrained, withheld) from upon the Sons of Israel. 9 And the dead ones among the plague (infliction), they were four and twenty thousand.


(NOTE: Not all verses will have comments)


Verses one through three

1 And Israel dwelled in the Shittim, and the People became profaned (polluted) by fornicating to the daughters of Moab. 2 And they called to the People to the sacrifices of their elohim: and the People ate, and they worshiped (prostrated) to their elohim. 3 And Israel was fastened (linked, girded) to Baal Peor: and the Anger of hwhy glowed against Israel.

Rico Cortes of Wisdom in Torah Ministries deserves the credit for this basis of the Food Covenant. A Food Covenenant is a covenant of finalization, and completes and seals a vow, or a promise, or a contract, and it cannot be broken. An example is noted in the Torah portion of Toldoth, in the book of Genesis, where a Food Covenant was made between Esau and Jacob, when Esau sold his birthright to Jacob and sealed that Food Covenant by Esau eating the red lentils. Another example is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis, when Jacob requested that Rachel would be his wife, but slyish Laban made a "non-answer answer", and did not make the promise. Laban switched sisters and put Leah in the marriage bed, presumably by Jacob to be Rachel. Jacob ate the feast for his marriage, but when Jacob ate, he sealed his contract with Laban via the Food Covenant. Laban in general had to give Jacob a wife, which became Leah, because she was the one in the bedchamber. Jacob could not divorce her because of that Food Covenant, even if Laban did wrong against him. Also, in the book of Joshua, the two Canaanites disguised as peasants made a Food Covenant with Joshua in the land of Canaan, promising Joshua that he would not kill them, and they ate, thus, completing the Food Covenant. Joshua found out later that they were Canaanites, but he could not kill him on account of that Food Covenant.

This is the same matter regarding this week's Torah portion passage when the Israelites ate the food the Midianite women provided. The Midianite women offered the food to their pagan elohim, and when the Israelite men ate that food, they sealed their fate of death through that Food Covenant by acknowledging their Midianite elohim. When they did that, they rejected hwhy and they sealed their fate of death.

Rico Cortes also noted that this was a common ancient near east ritual of the day by having a ritual fonication to their perverse pagan elohim. Rico also noted that Balaam knew that they couldn't defeat Israel outside of the Camp, but they could destroy Israel from within the Camp, which was manifested through this week's Torah portion passage. Rico also noted that this was how King Solomon fell from favor from hwhy by marrying foreign women, and serving their perverse pagan elohim, which is noted in the book of the Kings

1 Kings 11:1 But king Solomon loved many strange women, together with ta-the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; 2 Of the nations concerning which hwhy said unto the Sons of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their elohim: Solomon clave unto these in ta-love. 3 And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart. 4 For it came to pass, when Solomon was old, that his wives turned away ta-his heart after other elohim: and his heart was not perfect with hwhy, his Elohim, as was the heart of David, his father.

Indirectly related, the apostle Paul made an issue regarding food sacrificed to idols, which is noted in his letter to the assembly at Corinth

1 Corinthians 10:16 The cup of blessing which we bless, is it not the communion of the Blood of Messiah? The bread which we break, is it not the communion of the Body of Messiah? 17 For we being many are one bread, and one body: for we are all partakers of that one Bread. 18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the Altar? 19 What say I then? That the idol is any thing, or that which is offered in sacrifice to idols is any thing? 20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to hwhy: and I would not that ye should have fellowship with devils. 21 Ye cannot drink the Cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's Table, and of the table of devils. 22 Do we provoke the Lord to jealousy? Are we stronger than He? 23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24 Let no man seek his own, but every man another's wealth. 25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: 26 For the earth is hwhy's, and the fulness thereof. 27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. 28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is hwhy's, and the fulness thereof: 29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? 30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? 31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the Glory of hwhy. 32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the Assembly of hwhy: 33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.



Verse four

4 And hwhy said to Moses, Take ta-all of the heads of the People, and hang them to hwhy before (at the front of) the sun, and shall be turned back the Fierce Anger of hwhy from Israel.

This is not the earliest account of any person being hanged in human history. It is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis

Genesis 40:16 And the Prince of the Bakers saw the interpretation for goodness, and said to Joseph, Even (Also) I was in my calm-dream, and behold, three baskets of coriander bread were upon my head: 17 And in the ascended (highest) basket from all from the the food of Pharaoh was the doing (work) of a baker; and the birds (flyers) were eating them from the basket, from upon my head. 18 And Joseph answered and said, This is His Interpretation (Translation): The three baskets, they are three days: 19 In still (yet) three days Pharaoh will lift up ta-your head from upon you, and shall hang you upon a tree; and the birds (flyers) shall eat ta-your flesh from upon you.

 It was most likely that they hanged them on trees. That was most likely why hwhy made this Commandment, which is noted in the Torah portion of Ki Theytsey, in the book of Deuteronomy

Deuteronomy 21:22 And if shall be against a man a sin of judgment (ordinance) of death, and will die [(shall be put to death)], and you shall hang him upon a tree: 23 You shall not have stay (leave) his carcass (flabby carcass) upon the tree, for burying, you shall bury in that day; for is a despisement (accursed) of Elohim of a hanging; and you shall not defile (make unclean) ta-your ground which hwhy, your Elohim, is giving to you of an inheritance.

Indirectly related, the Messiah redeemed us from the curse of the Torah, which is noted by the apostle Paul in his letter to the assembly in Galatia

Galatians 3:10 For as many as are of the works of the Torah are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the Book of the Torah to do them. 11 But that no man is justified by the Torah in the Eyes of hwhy, it is evident: for, The just shall live by faith. 12 And the Torah is not of faith: but, The man that doeth them shall live in them. 13 Messiah hath redeemed us from the curse of the Torah, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14 That the blessing of Abraham might come on the Gentiles through Yeshua, the Messiah; that we might receive the Promise of the Spirit through faith.

Zimri was supposed to have been hanged with the other leaders, but Zimri was already acting out in defiance in public against hwhy and his brothers. As it is noted in verse eight of this week's Torah portion chapter, Phinehas stabbed Zimri and Cozbi with the spear and killed them. There are some Messianic/Hebraic Roots leaders who say that Phinehas bypassed the due process of justice and went straight into the judgment to kill them. That is not the case. hwhy already made the judgment in verse four of this week's Torah portion passasge for them to be hanged, but because Zimri was walking in pride in defiance against hwhy and the People, Phinehas' righteous indignation and his act in killing Zimri and Cosbie was an act of an alternate judgment, and was just. One reason was that he was a son of Eliezer, the High Priest. The other reason was that Phinehas had to kill him, otherwise the plague would have continued.

Yeshua was a descendant of Phinehas through his biological mother, Mary, and because He was, and is, Phinehas' descendant. As Brad Scott of Wildbranch Ministry, and Bill Cloud of Shoreshim Ministries noted that history repeats itself, and that the Hebraic timeline is cyclical. In Yeshua's case, He was going to repeat history in the end times. Though it does not mean that it has to be the same exact purpose, Yeshua is coming in the future to destroy His enemies, which is noted by the apostle John, in his book of Revelation

Revelation 19:11 And I saw the heavens opened, and behold a white horse; and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war. 12 His Eyes were as a flame of fire, and on His Head were many Crowns; and He had a Name written, that no man knew, but He Himself. 13 And He was clothed with a Vesture dipped in Blood: and His Name is called The Word of hwhy. 14 And the armies which were in the heavens followed Him upon white horses, clothed in fine linen, white and clean. 15 And out of His Mouth goeth a Sharp Sword, that with it He should smite the nations: and He shall rule them with a rod of iron: and He treadeth the winepress of the Fierceness and Wrath of Almighty El. 16 And He hath on His Vesture and on His Thigh a Name written, KING OF KINGS, AND LORD OF LORDS. 17 And I saw a messenger standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of the heavens, Come and gather yourselves together unto the supper of the Great Elohim; 18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. 19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat on the horse, and against His Army. 20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. 21 And the remnant were slain with the Sword of Him that sat upon the horse, which sword proceeded out of His Mouth: and all the fowls were filled with their flesh.

Yeshua will follow His ancestor, Phinehas' example, but on a world wide scale.



Verse six

6 And behold, a man from the Sons of Israel came, and brought near to his brothers ta-the Midianitess (Midianite woman) to the eyes of Moses, and to the eyes of all of the Congregation of the Sons of Israel, and they were in weeping (mourning) at the Entrance of the Tent of Appontment.

According to Rico Cortes of Wisdom In Torah Ministries, this is an act of ultimate defiance against hwhy and Moses. The names of the two who were killed by Phinehas, which is noted in the Torah portion of Pinkhas, in the book of Numbers

Numbers 25:14 And the name of the man of Israel that was struck, which was stricken of ta-the Midianitess (Midianite woman), was Zimri, son of Salu, ruler of the house of the father to the Simeonites. 15 And the name of the woman that was struck, the Midianitess (Midianite woman), was Cozbi, daughter of Zur; he was a head of the community (mothers) of the house of a father in Midian.



Verses seven and eight

7 And Phinehas, son of Eleazar, son of Aaron, the Priest, looked (saw), and arose from the midst of the Congregation, and took a spear (javelin, lance) in his hand; 8 and went after the man of Israel to the pavillion (cavity, scooped out area), and pierced (thrusted) ta-both of them, ta the man of Israel and ta-the woman, to her abdomen. And the plague (infliction), she was restrained (refrained, withheld) from upon the Sons of Israel.

Looking at the following words:

PAVILLION (CAVITY, SCOOPED OUT AREA)

In verse eight, the Hebrew word for pavillion (cavity, scooped out area) is "kah-bah"- Quph, Bet, Heh (hbq). It is from Strong's Concordance number 6898, and its definition

From H6895; a pavilion (as a domed cavity): - tent.

from 6895, "kah-bahb"- Quph, Bet, Bet (bbq), and its definition

A primitive root; to scoop out, that is, (figuratively) to malign or execrate (that is, stab with words): -    X at all, curse.

Anyone heard of the word "Shish Kabab", the stuff that is "stabbed" on a skewer? This is where we get our modern English word from the Hebrew.


ABDOMEN

Also in verse eight, the Hebrew word for abdomen is "qoh-bah"- Quph, Bet, Resh (hbq). It is from Strong's Concordance number 6897, and its definition

From H6895; the abdomen (as a cavity): - belly.

This is the same 6895 definition mentioned above.

Based on this definition, a pavillion is a scooped location. Also based on this notion, it looks like the Israelite and the Moabitess unkowingly were prepared for their own "graves" and Phinehas gave them a reason to be killed in it. Phineas stabbed not just to his own pavillion, now gravesite (kabah (hbq)) for Zimri and Cosbi. Also, Phinehas "stabbed" the Midianitess' "womb", now also a grave (qobah (hbq)) where she can't bear any children. So, jokingly, Phinehas made a "kabab" out of those two :) .


ZIMRI

The Hebrew word for Zimri is "Zeem-ree"- Zayin, Mem, Resh, Yod (yrmz). It is from Strong's Concordance number 2174, and its definition

From H2167; musical; Zimri, the name of five Israelites, and of an Arabian tribe: - Zimri.

from 2167 "zah-mahr" (rmz), and its definition

A primitive root (perhaps identical with H2168 through the idea of striking with the fingers); properly to touch the strings or parts of a musical instrument, that is, play upon it; to make music, accompanied by the voice; hence to celebrate in song and music: - give praise, sing forth praises, psalms.

Zimri means "music".


SALU

The Hebrew word Salu is "Sah-loo"- Samek, Lamed, Vav, Aleph (awlo). It is from Strong's Concordance number 5543, and its definition

From H5541; weighed; Sallu or Sallai, the name of two Israelites: - Sallai, Sallu, Salu.

from 5541 "sah-lah" (hlo), and its definition

A primitive root; to hang up, that is, weigh, or (figuratively) contemn: - tread down (under foot), value.

Salu means "trodden down".

With the two definitions of these names together, it says:

"Music Trodden Down"


COZBI

The Hebrew word for Cozbi is "Kahz-bee"- Kaph, Zayin, Bet, Yod (ybzk). It is from Strong's Concordance number 3579, and its definition

From H3576; false; Cozbi, a Midianitess: - Cozbi.

from 3576 "kah-zahv" (bzk), and its definition

A primitive root; to lie (that is, deceive), literally or figuratively: - fail, (be found a, make a) liar, lie, lying, be in vain.

Cozbi means "false" and "vain".


ZUR

The Hebrew word for Zur is "Tsoor"- Tsade, Vav, Resh (rwu). It is from Strong's Concordance number 6698, and its definition

The same as H6697; rock; Tsur, the name of a Midianite and of an Israelite: - Zur.

from 6697 "tsoor" (rwu), and its definition

From H6696; properly a cliff (or sharp rock, as compressed); generally a rock or boulder; figuratively a refuge; also an edge (as precipitous): - edge, X (mighty) God (one), rock, X sharp, stone, X strength, X strong. See also H1049.

from 6696 "tsoor" (rwu), and its definition

A primitive root; to cramp, that is, confine (in many applications, literally and figuratively, formative or hostile): - adversary, assault, beset, besiege, bind (up), cast, distress, fashion, fortify, inclose, lay siege, put up in bags.

Zur means "rock".

With the two definitions of these names together, it says:

"A Vain Rock"

With all the definitions together, it states a phrase:

"Music Trodden Down by a Vain Rock"

I will give Phinehas' definition information in next week's Torah portion.

Phinehas was not the only Levite that killed another man. Looking in the book of the prophet Samuel

1 Samuel 15:32 Then said Samuel, Bring ye hither to me Agag, King of the Amalekites. And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past. 33 And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before hwhy in Gilgal.

Wow! Was Samuel a butcher! King Saul rebelled against the Voice of hwhy through the prophet Samuel by not killing everything and everyone in the battle, but spared some the animals and King Agag, the Amelikite, which cost Saul his kingship. And Samuel, the prophet, who was also a Levite, a descendant of Korah from Korah's rebellion, killed, or butchered, king Agag in front of king Saul.



Verse nine

9 And the dead ones among the plague (infliction), they were four and twenty thousand.

That was a lot of men who died in this plague. It is hard to imagine that huge amount in one account with the Midianite women. There had to have been at least that many of Midanitessess as well. That many people covered a large area. This was an all out scale attack against the Israelites.



In this week's Torah portion chapter, the Israelites made battle against Balaam's people, which is noted in the Torah portion of Matoth, in the book of Numbers

Numbers 31:1 And hwhy spoke to Moses, to say, 2 Avenge vengeance of the Sons of Israel from ta the Midianim: afterward, you shall be gathered (added) to your People. 3 And Moses spoke to the People, to say, Equip from with yourselves men for the army, and they shall be upon Midian to give the Vengeance of hwhy against Midian, 4 a thousand to the tribe, a thousand to the tribe, to all of the tribes of Israel, you shall send to the army. 5 And they were committed (set apart, deliver) from the thousands of Israel, a thousand to a tribe, twelve thousand equipped ones to the army. 6 And Moses sent them, a thousand to every tribe, to the army, them, and ta-Phinehas, son of Eleazar, the Priest, to the army, and the Sacred (Holy) Vessels, and the Trumpets of the sounding (blowing) were in his hand. 7 And they battled (campaigned) upon Midian, as the which hwhy commanded ta-Moses; and they killed every remembered one (male), 8 and they killed ta-the kings of Midian, upon their slain; ta-Evi, and ta-Rekem, and ta-Zur, and ta-Hur, and ta-Reba, five kings of Midian: and ta Balaam, son of Beor, they killed on the sword.

This is what Moses said, which is noted in the Torah portion of Ki Theytsey, in the book of Deuteronomy

Deuteronomy 23:3 An Ammonite and a Moabite shall not enter in the Assembly of hwhy; also the tenth generation shall not enter of them in the Assembly of hwhy unto ages: 4 upon the word which they did not encounter (meet) you on the bread and on the water in the way, in your coming out from Egypt; and of the which was hired upon you ta-Balaam, son of Beor, from Pethor of Aram Naharaim, to despise (curse) you. 5 And hwhy, your Elohim, was not willing to listen to Balaam; and hwhy, your Elohim, converted for you ta-the curse to a blessing, for hwhy, your Elohim, loves you. 6 You shall not seek their peace and their goodness all of your days for ages.

Because of what Balaam did against the Israelites, the Ammonites and the Moabites were not to be part of the Assembly of Israel at all. Mark Biltz of El Shaddai Ministries noted one exception to that Commandment, and that was Ruth, the Moabitess, in the book of Ruth, who was married to the Israelite nation via her marriage to Boaz, and later became the great-grandmother to king David and an ancestor of Yeshua.

We could roughly configure the time line that Ruth came into the land of Israel by looking at the account the House of hwhy was built, which is noted in the book of the Kings

1 Kings 6:1 And it came to pass in the four hundred and eightieth year after the sosns of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, that he began to build the House of hwhy....38 And in the eleventh year, in the month Bul, which is the eighth month, was the house finished throughout all the parts thereof, and according to all the fashion of it. So was he seven years in building it.

Roughly, the Temple started about 956 BC, and was finished about 949 BC, during the eleventh reign of King Solomon. King David started to reign around 1000 BC in Judah for 6 1/2 years and all of Israel for 33 1/2 years. King David was thirty years old when he reign. This would take his birth to about 1030 BC. His father, Jesse, had seven sons before David. He would have been roughly between thirty and forty years old having David. This takes it to between 105o and 1060 BC. Jesse's father, Obed, could have been in his twenties when Jesse was born. This would take it to around between 1090-1095 BC and 1080-1085 BC. Say it was around 1100 BC that Ruth gave birth to Obed. That was about 151 years prior to the beginning of the Temple to be built, which it finished 480 years after the Exodus. Since Moses made this Commandment to the People, It was 440 years ago from the time hwhy's Temple began to be built that Moses said this verse to the Israelites. Take 151 years and subtract it from 440 years, and it comes to 249 years later by the time Ruth came into the land of Israel.

Now figuring a generation would have been between twenty and twenty five years each, multiplying that by ten generations, that would take it to between 200 years with a 49 years difference at the time of Moses, and 250 years with one year before Moses said this. This would fit within the timeline that Ruth the Moabitess came into the land, and strongly probable that she was the eleventh generation of a Moabite. That is why she had the right to go into the land of Israel and become an Israelitess.

Mark Biltz of El Shadadi Ministries was also inflential in this part. Finding out later in the Torah, the apostle John noted one of the seven assemblies regarding Balaam, which is noted in his book of Revelation

Revelation 2:12 And to the angel of the assembly in Pergamos write; These things saith He which hath the Sharp Sword with Two Edges; 13 I know thy works, and where thou dwellest, even where HaSatan's seat is: and thou holdest fast My Name, and hast not denied My Faith, even in those days wherein Antipas was My faithful martyr, who was slain among you, where HaSatan dwelleth. 14 But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumblingblock before the Sons of Israel, to eat things sacrificed unto idols, and to commit fornication. 5 So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. 16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of My Mouth. 17 He that hath an ear, let him hear what the Spirit saith unto the assemblies; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

One of the issues of the assembly in Pergamos was that some of them were holding onto the doctrine of Balaam, and Balaam schemed to curse the Israelites within themselves through fornication. In many ways, the apostle John wrote to them to say to gather the people to rid of the doctrine, or get rid of the people. Because of what Balaam did to the Israelites, those people will do the same thing to the assembly in Pergamos.

According to the apostle John, whom Yeshua most likely told him, they made battle against Balaam's people which is noted above.



I will end this week's Torah portion by saying to keep and to walk in the Word of the Heavenly Father.



Continuing the story of Phinehas in next week's Torah portion.



That ends this week's Torah portion commentary.



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