Balak and Balaam then go to their respective homes.

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.

Thus the Elohist describes Balaam constructing giving two blessings, making sacrifices on seven altars, at the high places of Baal, before each, then deciding not to seek enchantments after the third set of sacrifices, but to set his face upon the wilderness, which Balak views as a third blessing, and so Balaam then gives the three final predictions of fate.

The story of Balaam and the ass, then follows at length.

If Beor and Peor are one and the same, then son of Beor merely identifies Balaam as being a prophet of Baal Peor.

If this reflects the god that El refers to in the biblical text concerning Balaam, and the connection between Balaam and Baal Peor is accurate, then Baal Peor can be identified as Shamash.

Balaam was finally taken by a now very frustrated Balak to Peor, and, after the seven sacrifices there, decided not to seek enchantments but instead looked on the Israelites from the peak.

Balaam immediately repented, but is told to go on.

Building another seven altars here, and making sacrifices on each, Balaam provided another prophecy blessing Israel.

Joseph H. Hertz, a 20th century Jewish biblical commentator, writes that these verses " depict the continuance on the subconscious plane of the mental and moral conflict in Balaam's soul ; and the dream apparition and the speaking donkey is but a further warning to Balaam against being misled through avarice to violate God's command.

According to Numbers 31: 16 and St. John ( Revelation 2: 14 ), Balaam returned to King Balak and informed the king on how to get the Israelites to curse themselves by enticing them with prostitutes and unclean food sacrificed to idols.

Balaam immediately repents, but is told to go on.

Balak meets with Balaam at Kirjat Huzoth, and they go to the high places of Baal ( Biblical Hebrew: בעל ), and offer sacrifices on seven altars, leading to Balaam being given a prophecy by Yahweh, which he speaks to Balak.

Building another seven altars here, and making sacrifices on each, Balaam provides another prophecy blessing Israel.

" ( Revelation 2: 14 ) Evidently, Balaam returned to King Balak and explained how he was unable to curse the Israelites due to God having control of his tongue, but instead explained to the king on how he could get the Israelites to curse themselves, thereby removing the protection God had on them.

The Rabbis, playing on the name Balaam, call him " Belo ' Am " ( without people ; that is, without a share with the people in the world to come ), or " Billa ' ' Am " ( one that ruined a people ); and this hostility against his memory finds its climax in the dictum that whenever one discovers a feature of wickedness or disgrace in his life, one should preach about it ( Sanh.

Philo describes him as a great magician in the Life of Moses ; elsewhere he speaks of " the sophist Balaam, being ," i. e. symbolizing " a vain crowd of contrary and warring opinions " and again as " a vain people " — both phrases being based on a mistaken etymology of the name Balaam.

* Bibliography on Balaam

The Moabites were to be excluded from the assembly of worshipers, because: “ They did not come to meet you with food and drink when you were on your way out of Egypt, and even hired Balaam, son of Beor, to oppose you by cursing you .” ( Deuteronomy 23: 3-5 ) The Israelites were allowed to harass Moab, but were forbidden to wage war on them, so they defeated Midian as a result of the advice that Balaam gave that led to a plague in punishment for the worship of idols at Baal Peor.

Among the productions of Northcote's later years are the " Entombment " and the " Agony in the Garden ," besides many portraits, and several animal subjects, such as " Leopards ", " Dog and Heron ", and " Lion "; these were more successful than the artist's efforts in the higher departments of art, as was indicated by Fuseli's caustic remark on examining the " Angel opposing Balaam " --" Northcote, you are an angel at an ass, but an ass at an angel.

Having finished his sacrifices, Balaam views the Israelites on the plain below, and although hired to curse them, pronounces a blessing over them, prophesying their blessed nature and destruction of Moab.

An archaeological find from 1967, from Deir Alla in Jordan, produced an ancient inscription written in red and black ink on plaster walls, telling about a hitherto unknown prophecy from a Book of Balaam, foretelling destruction for disobedience to the gods.

The Kenites journeyed with the Israelites to Canaan (); and their encampment, apart from the latter's, was noticed by Balaam.

Balak met with Balaam at Kirjath-huzoth, and they went to the high places of Baal, and offered sacrifices at seven altars, leading to Balaam being given a prophecy by God, which Balaam relates to Balak.

Balak's anger rose to the point where he threatened Balaam, but Balaam merely offered a prediction of fate.

Balaam refused to speak what God didn't speak and would not curse the Israelites, even though King Balak of Moab offered him money to do so.

Balaam thus set out with two servants to go to Balak, but an Angel tried to prevent him.

" Ahitophel of the house of Israel and Balaam of the heathen nations were the two great sages of the world who, failing to show gratitude to God for their wisdom, perished in dishonor.

" Ahitophel of the house of Israel and Balaam of the heathen nations were the two great sages of the world who, failing to show gratitude to God for their wisdom, perished in dishonor.

The Talmud also recounts a more positive view of Balaam, stating that when the Law was given to Israel, a mighty voice shook the foundations of the earth, so much so that all kings trembled, and in their consternation turned to Balaam, inquiring whether this upheaval of nature portended a second deluge ; the prophet assured them that what they heard was the voice of God, giving the sacred law to the Israelites ( Talmud, Zeb.

Josephus paraphrases the story more so, and speaks of Balaam as the best prophet of his time, but with a disposition ill adapted to resist temptation.

Balak's anger rises to the point where he threatens Balaam, but Balaam merely offers a prediction of fate.

Therefore he sent elders of Moab, and of Midian, to Balaam ( apparently a powerful and respected prophet ), son of Beor ( Bible ), to induce him to come and curse the Israelites.

Balaam sent back word that he could only do what God commands, and God has, via a dream, told him not to go.

Moab consequently sent higher ranking priests and offers Balaam honours, and so God tells Balaam to go with them.

At first the Angel is seen only by the ass Balaam is riding.

After Balaam started to punish the ass for refusing to move, it is miraculously given the power to speak to Balaam, and it complains about Balaam's treatment.

At this point, Balaam was allowed to see the angel, who informed him that the ass is the only reason the Angel did not kill Balaam.

However, the prophecy blesses Israel ; Balak remonstrated, but Balaam reminded him that he can only speak the words put in his mouth, so Balak taook him to another high place at Pisgah, to try again.

The spirit of God came upon Balaam and he delivered a third positive prophecy concerning Israel.

Later, Balaam informed Balak and the Midianites that, if they wished to overcome the Israelites for a short interval, they needed to seduce the Israelites to engage in idolatry.

The Israelites killed Balaam, and the five kings of Midian: Evi, Rekem, Zur, Hur, and Reba.

The story of Balaam in Numbers 22, describes a non-Jewish prophet who honors God and refuses to curse Israel and who is generally presented favorably.