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Table of contents
If you know the book but cannot find it on AbeBooks, we can automatically search for it on your behalf as new inventory is added. If it is added to AbeBooks by one of our member booksellers, we will notify you! Ben-Beor: A Historical Story. Bien, Herman M. Publisher: Kessinger Publishing , In these inscriptions Balaam is depicted as an heroic figure, who strove to save his people and the land.
In content and style, the inscriptions noticeably resemble the Balaam Pericope of Numbers, and other biblical sources as well, so that any discussion of the role of Balaam in biblical literature must henceforth take the Deir 'Alla inscriptions into account. This resemblance can hardly be coincidental, and may argue for the identification of Balaam as a nearby Ammonite, Moabite, Midianite, or Edomite by origin, rather than as a more distant Aramean. In fact, there appear to be two traditions concerning Balaam's homeland.
One identifies Balaam as an Aramean, an extraction explicit in the opening verse of his first oration Num. It is best, therefore, to allow for alternative traditions regarding Balaam's place of origin Levine, , — The Balaam Pericope consists of prose narratives that serve as a rubric for the poems of the pericope and poetic compositions. There are four major orations, followed by a series of three, brief prophecies. Each oration is introduced as a mashal "balanced verse.
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In the first oration Num. Overlooking the Israelite encampment from the heights, Balaam was awed by its vast expanse, impressed that the Israelites needed no allies, and were capable of achieving victory on their own. He would willingly share the fate of such heroes! In the second Num. YHWH would not countenance any misfortune overtaking Israel, a people strong as a lion and protected by a powerful deity who directly informs them of the future, thereby rendering divination unnecessary.
In the third oration Num. Beor's son," the speaker's professional gifts are enumerated.
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He is "one who hears El's utterances," and "who beholds the vision of Shadday" the fourth oration adds: "who is privy to Elyon's knowledge". In the fourth oration Num. II Sam. In the three brief orations that follow Num. Viewing the Balaam orations in their entirety, it is clear that the agenda changes after the second poem. Having proclaimed Israel's victorious destiny on the way to the Promised Land, Balaam proceeds in the third and fourth orations to predict Israelite victories over the Canaanite peoples and over hostile neighboring peoples in the interior.
This purview is expanded in the brief prophecies to the nations. It is also the case that after the second oration Balaam ceases to justify his refusal to carry out Balak's wishes, and, invoking his preeminent status as a seer, predicts without apology dramatic Israelite victories, including the subjugation of Moab itself. It has been customary to interpret these names as epithets of YHWH. Although originally the names of discrete deities, they had, so the argument goes, been synthesized with YHWH , thereby becoming merely another way of referring to the God of Israel.
On this basis, we would translate Numberss as follows: "How can I curse whom the deity has not condemned? Though the El- YHWH synthesis Eissfeldt, is indeed evident in biblical literature, it remains to be determined whether it is expressed in the Balaam orations, or in other poems that may hark back to a stage in the development of Israelite religion when the worship of the Syro-Cannanite deity, El, was regarded as acceptable.
It is in this spirit, after all, that the worship of El, sometimes registered as El Shadday, is imputed to the Patriarchs Gen. This is the view most recently adopted by Levine , —34 , who sees evidence of an El archive in biblical literature, parts of which were redacted so as to conform to the El- YHWH synthesis.
In Levine's view, some of the El poems, most notably the Balaam orations, themselves were retained in their unredacted form, so that their references to El, in particular, should be understood as designations of the Syro-Canaanite deity by that name, not as epithets of the God of Israel.
Ben-Beor : a historical story
Read in this manner, the biblical Balaam orations present a distinctive view of Israelite religion: YHWH is acknowledged as Israel's national God, their divine King, who is present in their midst to assure them victory. At the same time, it is powerful El who liberated Israel from Egypt, and who has blessed Israel irreversibly, keeping faith with them. This earlier religious outlook would be precisely what Exodus —3 was aimed at disavowing.
This understanding of the religious predicates of the Balaam orations, and of the posture of Balaam, explains why there is no battle projected between YHWH and the gods of Moab, and why Balaam is powerless to curse Israel. It is as if to say that Moab's own gods, members of the traditional West-Semitic pantheon, were arrayed against them. In this perspective, the poetic orations are understood to express the same religious outlook as do the prose sections of the Balaam Pericope.
Just as the divine appellations in the Balaam orations are unusual, so are the designations of the Israelite collective. With only one exception Num. There has been considerable progress in the exegesis of the Balaam orations, which because of their relative antiquity and the dialectal features they manifest have resisted interpretation.
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They employ rare, even unique forms that afford little basis for comparison. Albright achieved a breakthrough by reducing the Masoretic text to its consonantal base, and reading the poems as West-Semitic epigraphy. Morag sought to shed light on unrecognized meanings through linguistic analysis. More recent attempts are presented in commentaries on the Book of Numbers by Milgrom and Levine The prose sections pursue a sequential narrative, except for the tale of the ass Num.
It was undoubtedly inserted as a satire, poking fun at Balaam's reputed clairvoyance as a seer. In a mode familiar to us from Aesop's fables, and from ancient Near Eastern wisdom literature, as well, it depicts Balaam as being blind to what even the ass he was riding was able to see! Its theme is that the God of Israel initially objected to Balaam's willingness to accompany Balak's messengers to Moab, and sent an angel to block his path.
The ass made several attempts to avert the angel, and each time Balaam struck her, until God gave speech to the ass, so that she could explain to Balaam what was going on. Ultimately, God opens Balaam's eyes, as well, and he submits to God's will, offering to return home. Balaam is then told by the angel that he is permitted to accompany Balak's emissaries on condition that he speak only what YHWH communicates to him.
The Tale of the Ass is preceded in Numbers —21 by a narrative of Balak's invitation to Balaam to pronounce curses over Israel on his behalf. Balaam at first refuses, insisting that he is under the authority of Israel's God. However, God appears to him at night and authorizes him to accompany the men, but to speak only what he is told.
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The intervening tale effectively brings us back to this point, in Numbers 22; In the ensuing narrative Num. After a feast prepared by Balak, Balaam proceeds to the mountain-top of Bamoth-Baal, where he is afforded a view of part of the Israelite encampment. There he pronounces his first blessings of Israel Num. When the prose narrative resumes, we read that Balak is furious, but Balaam repeats that he can speak only what YHWH instructs him to say. In an effort to achieve greater efficacy, Balaam is advised to move to a more propitious site, the peak of Pisgah, where he erects altars and offers sacrifice.
YHWH encounters Balaam and places an oracle in his mouth. Then follows Balaam's second oration Num. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps as most of these works have been housed in our most important libraries around the world , and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations.
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