THE BIBLICAL TEXT

Numbers 22: 28 - 30 Balaams Donkey (The Talking Donkey)

28

Then the LORD opened the donkeys mouth, and it said to Balaam, What have I done to you to make you beat me these three times? Balaam answered the donkey, You have made a fool of me! If only I had a sword in my hand, I would kill you right now. The donkey said to Balaam, Am I not your own donkey, which you have always ridden, to this day? Have I been in the habit of doing this to you? No, he said.
30 29

THE WORLD BEHIND THE TEXT

Book: NUMBERS A. The Hebrew title is Bemidbar or In the Wilderness (rbdmb) (of Sinai?)

B. The Greek title in the translation of the OT (LXX) was arithmoi (ARIQMOI) emphasizing the lists of numbers recorded in the book (1--4; 26). C. The Latin Vulgate picked up on the Greek title and named the book Numeri from which the English acquires the name Numbers. Milgrom suggests that the Greek and Vulgate titles, are probably derived from the oldest Hebrew title homesh ha-pekudim the fifth (of the Torah) the mustered (Mish. Yoma 7:1, Mish. Men. 4:3), so named because of the several censuses recorded in the book (chaps. 1-4,26). Date of Writing: The Book of Numbers was written between 1450 and 1400 B.C. Who wrote the text? Ascribed by tradition: Moses

The Sources Responsible for the Text

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The book of NUMBERS as part of the Pentateuch, had no single author, and its composition took place over centuries. Its oldest layer, called the Yahwist, may date from the time of Solomon, although many scholars now believe that it should be dated considerably later. It was given its current form by a group of authors and editors who lived in the Persian period, called the Priestly source, and Numbers therefore reflects the program of this group. The text of Genesis-Numbers leaves no doubt as to the central concern of the priests: the cult of Yahweh was to be under the control of "Aaron and his sons" forever, and to the exclusion of all other priestly lines (such as Korah, Dathan and Abiram, who meet terrible fates in Numbers 16-17 for challenging Aaron, but also the lines of David's priests Abiathar and Zadok, as well as the low-level Levites). Several beliefs were written by different groups regarding the author of the Pentateuch where Numbers is a part of.

P.N. Benware states that "Moses was the human author of Genesis and the other books of the Pentateuch ...These five 'books of the law' were written by Moses alone, with the exception of Deuteronomy 34, which records the death of Moses... The Pentateuch, therefore, is an inspired, inerrant, authoritative document written by the man Moses." The authors of the New Commentary on the Whole Bible state that "The education Moses would have received as the adopted grandson of Pharoh specially qualified him for the task of compiling and writing the Pentateuch." Larry Richards states: "Moses wrote or supervised the writing of the bulk of the Pentateuch and ...these books are rightly viewed as both a divine revelation and an accurate, eyewitness account of events described as happening in Moses' lifetime." J.W. Hayford writes: "Jewish tradition lists Moses as the author of Genesis and of the next four books....we notice a number of loanwords from Egyptian that are found in Genesis, a fact which suggests that the original author had his roots in Egypt, as did Moses."

Since conservative Christians believe in the inerrancy (freedom from error) of the Bible, the matter of authorship is settled and is not open to debate. Moses wrote at least the vast majority of the Pentateuch. Some suggest that he authored all five books, and that the account of his death and burial was a prophecy by Moses. However, some Fundamentalist and other Evangelical Christians have deviated from traditional Christian teachings. They believe that selected passages were written by persons other than Moses. Some of these writings are referred to as " post-Mosaica" (material that was added after Moses' death). Others are called "a-Mosaica" (material that could have been written at the time of Moses but which could not reasonably be attributed to him). Fundamentalists and other Evangelical Christians generally believe that Moses wrote all or most of the five books after the Israelite's exodus from Egypt, but before they entered Canaan. This would date the writing to the 40 year period when the Israelites were wandering through the desert, circa 1450 BCE. Situation of the Life Back Then

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The Passover occurred on the fourteenth day of the first month of the year and the nation departed from Egypt on the fifteenth day of the first month (Num 33:3; Ex 12:2, 6) The tabernacle was erected at Mount Sinai exactly one year after the Exodus (on the first day of the first month of the second year; Ex 40:2, 17) One month later the nation prepared to leave Sinai for the Promised Land (on the first day of the second month of the second year; Num 1:1) On the twentieth day of the second month of the second year the cloud was lifted from over the tabernacle of the testimony and the sons of Israel went out on their journeys from the wilderness of Sinai (Num 10:11-12). Deuteronomy opens with a reference to the first day of the eleventh month of the 40th year. This is 38 years, eight months and ten days after the nation departed from Sinai (Deut 1:3; cf. Num 10:11-12)

The Structure of the Book Most commentators structure Numbers in three sections based on locale (Mount Sinai, Kadesh-Barnea and the plains of Moab), linked by two travel sections. This view has the advantage of anchoring Numbers to the Pentateuch as a whole, but an alternative is to see it as structured around the two generations of those condemned to die in the wilderness and the new generation who will enter Canaan, making a theological distinction being the disobedience of the first generation and the obedience of the second. It is written with law and its narrative. The mixture of law and narrative is designed to remind the readers, that saving history concerns everyone and that now is when they must do the will of God. The inclusion of law with narrative is designed to emphasize promise in that Israel can fulfill it. The rondo, or variation, form in Exodus, Leviticus, and Numbers emphasizes large cycles which bring out the parallels between the three journeys, and between the three occasions of law-giving, at Sinai, Kadesh and the plains of Moab. The Theme of the Book David A. Clines, in his influential The Themes of the Pentateuch (1978), identified the overarching theme of the five books as the partial fulfilment of a promise to be made by God to the patriarchs, to Abraham, Isaac and Jacob. The promise has three elements: posterity (i.e., descendants - Abraham is told that his descendants will be as innumerable as the stars), divine-human relationship (Israel is to be God's chosen people), and land (the land of Canaan, cursed by Noah immediately after the Deluge).

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The theme of the divine-human relationship is expressed, or managed, through a series of covenants (meaning treaties, legally binding agreements) stretching from Genesis to Deuteronomy and beyond. The first is the covenant between God and Noah immediately after the Deluge in which God agrees never again to destroy the Earth. The next is between God and Abraham, and the third between God and all Israel at Mount Sinai. In this third covenant, unlike the first two, God hands down an elaborate set of laws (scattered through Exodus, Leviticus and Numbers), which the Israelites are to observe; they are also to remain faithful to Yahweh, the god of Israel, meaning, among other things, that they must put their trust in his help. The theme of descendants marks the first event in Numbers, the census of Israel's fighting men: the huge number which results (over 600,000) demonstrates the fulfilment of God's promise to Abraham of innumerable descendants, as well as serving as God's guarantee of victory in Canaan. As chapters 1-10 progress the theme of God's presence with Israel comes to the fore: these chapters describe how Israel is to be organised around the Sanctuary, God's dwelling-place in their midst, under the charge of the Levites and priests, in preparation for the conquest of the land. The Israelites then set out to conquer the land, but almost immediately they refuse to enter it and Yahweh condemns the whole generation who left Egypt to die in the wilderness. The message is clear: failure was not due to any fault in the preparation, because Yahweh had foreseen everything, but to Israel's sin of unfaithfulness. In the final section the Israelites of the new generation follow Yahweh's instructions as given through Moses and are successful in all they attempt. The last five chapters are exclusively concerned with land: instructions for the extermination of the Canaanites, the demarcation of the boundaries of the land, how the land is to be divided, holy cities for the Levites and "cities of refuge", the problem of pollution of the land by blood, and regulations for inheritance when a male heir is lacking. Purposes of Writing the Book of Numbers: The message of the Book of Numbers, is universal and timeless. It reminds believers of the spiritual warfare in which they are engaged, for Numbers is the book of the service and walk of God's people. The Book of Numbers essentially bridges the gap between the Israelites receiving the Law (Exodus and Leviticus) and preparing them to enter the Promised Land (Deuteronomy and Joshua). To fill-in the historical period from the Exodus and Sinai revelation to the preparations in Moab to enter the Promised Land; To explain that the 38 year period in the wilderness was a consequence for the unbelief of the older generation (Dt 1:35ff); To demonstrate Gods faithfulness and forbearance against the backdrop of Israels unfaithfulness, rebellion, apostasy and frustration;

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To present laws as case studies which do not have a precedent in what has been spoken thus far; To narrate the preparation of Israel for entry into the Promise Land by describing the journey from Sinai to the region beyond Jordan, and the legal decisions made in the wilderness.

THE WORLD OF THE TEXT

Genre: Fable Theme: Narrative with Dialogue Characters: 1. Balaam (Hebrew: , , , Standard Bilam Tiberian Bilm) - he was a Gentile prophet who lived in Pethor (Deuteronomy 23:4), a city south of Carchemish in northern Mesopotamia (Iraq) on the west bank of the Euphrates River (Numbers 22:5). Balaam did not know that the Lord had forbidden the conquest of Moab (Deuteronomy 2:9). When Israel camped on the plains of Moab prior to entering the Promised Land, Balak, King of Moab, was in a panic. Since his nation wasn't strong enough for a military confrontation with Israel and since Moab under the power of Baal was full of anti-Semitism, he sent for Balaam, a famous soothsayer, to pronounce a curse on Israel. 2. Angel of the Lord sent by God to prevent Balaam 3. Donkey the means of transportation of Balaam in his travel. It has received three beatings from Balaam which made it talk with Gods words. 4. Balak is the king of Moab who was having a problem that the Israelites were coming to take his land. Beginning: This occurs during the sojourn of the Israelites in the plains of Midian, east of the Jordan River, at the close of forty years of wandering, shortly before the death of Moses, and the crossing of the Jordan. The Israelites have already defeated two kings on this side of the Jordan: Sihon, king of the Amorites, and Og, king of Bashan. Balak, king of Moab (Numbers 22:2), consequently becomes alarmed, and sends elders of Midian and his messengers (Numbers 22:4-5), to Balaam, son of Beor, to induce him to come and curse Israel. Balaam's location is simply given as his people in the masoretic text and the Septuagint, though the Samaritan Pentateuch, Vulgate, and Syriac Peshitta all identify it as Ammon.

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Balaam sends back word that he can only do what YHWH commands, and God has, via a nocturnal dream, told him not to go. Climax: Moab consequently sends higher ranking priests and offers Balaam honours; Balaam, in his covetousness, continues to press God, and God finally gives him over to his greed and permits him to go but with instructions to say only what he commands. Balaam thus, without being asked again, sets out in the morning with the princes of Moab and God becomes angry that he went, and the Angel of the Lord (Numbers 22:22) is sent to prevent him. At first the angel is seen only by the donkey Balaam is riding, which tries to avoid the otherwise invisible angel. After Balaam starts punishing the donkey for refusing to move, it is miraculously given the power to speak to Balaam (Numbers 22:28), and it complains about Balaam's treatment. At this point, Balaam is allowed to see the angel, who informs him that the donkey is the only reason the angel did not kill Balaam. Balaam immediately repents, but is told to go on. Ending: Balak meets with Balaam at Kirjat Huzoth, and they go to the high places of Baal, and offer sacrifices on seven altars, leading to Balaam being given a prophecy by Yahweh, which he speaks to Balak. However, the prophecy blesses Israel; Balak remonstrates, but Balaam reminds him that he can only speak the words put in his mouth, so Balak takes him to another high place at Pisgah, to try again. Building another seven altars here, and making sacrifices on each, Balaam provides another prophecy blessing Israel. Balaam finally gets taken by a now very frustrated Balak to Peor, and, after the seven sacrifices there, decides not to seek enchantments but instead looks upon the Israelites from the peak. The Spirit of God comes upon Balaam and he delivers a third positive prophecy concerning Israel. Balak's anger rises to the point where he threatens Balaam, but Balaam merely offers a prediction of fate. Balaam then looks upon the Kenites, and Amalekites and offers two more predictions of fate. Balak and Balaam then simply go to their respective homes... for the moment. Deuteronomy 23:36 summarises these incidents, and further states that the Ammonites were associated with the Moabites. Joshua, in his farewell speech, also makes reference to it. Balaam is later listed amongst the Midianites who were killed in revenge for the "matter of Peor".

THE WORLD BEFORE THE TEXT

How is God addressing us and inviting us to enter into dialogue and participate in his work of salvation?

Gian Carlo C. Tapalla

The text (Numbers 22: 28 30) is a proof that God is almighty, for nothing is impossible with God (Luke 1:37)." He made a donkey talk with his power. He wanted to communicate with us so badly that he could make any animal talk just for us to hear him. He know what is the best path to take, he will not lead us to peril. In this story, he aims for salvation, and it will be the same thing that will apply to us. He has created a path for us to fulfill. He will give signs for us to be back on the right track. Everything has already been decided. It was known long ago, what each person would be. So there's no use arguing with God about your destiny (Ecclesiastes 6:10). God is our destiny. He will stop us if He sees we are not on the path he has planned for us.

How does the message of the Bible enlighten our lives today? Imagine that a stray cat that youve been hitting with stones or the pesky rat that frightens you every time it runs is God? It goes back to the famous song lyrics; What if God was one of us? We can never tell. God created everything through him, and nothing was created except through

him (John

1:3). Everything that we see is created by God. Even the creepiest insects are given life by God. Applying the story to myself, it has reached to my senses to give respect and value all those things around me, whether human or animal, living or non- living. It gave me a strong sense to listen and to be considerate with what others feel. I should stop always thinking first for myself and it is now the time to consider others. As a working student, this story gives me an insight of how an Employer should treat his or her Employees. The donkey is like the employee and Balaam is the employer. The story showed the hostile treatment of Balaam to his donkey. Its a system in an office. The employee works for the employer, and the latter compensates the former in return. Ideally, its a smooth process but once an employee has something to say, the employer should listen. In the story, instead of checking what made the donkey behaved that way, Balaam hit the donkey times this is not proper. Considering the donkey has served Balaam in all his journeys, Balaam should not have the guts to beat the donkey. The donkey How do we respond to oppression and injustice in order to live the values and spirit of the gospel?

How can we discern Gods will in making a decision in life?

Gian Carlo C. Tapalla

Gian Carlo C. Tapalla