## Ibn Ezra on Numbers Chapter 24

###### Ibn Ezra on Numbers 24:1:1
[Ibn Ezra on Numbers 24:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:1:1)

**וישת אל המדבר פניו.** ששם ישראל בערבות מואב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT HE SET HIS FACE TOWARD THE WILDERNESS. Where Israel was, in the plains of Moab.


###### Ibn Ezra on Numbers 24:2:1
[Ibn Ezra on Numbers 24:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:2:1)

**שכן לשבטיו.** ראה כל הדגולים י"א כי בלעם היה רע עין הנקרא מרע וברעת עינו היה עושה רעות וכבר הודעתיך דעתי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
DWELLING TRIBE BY TRIBE. He saw all the standards.¹ Some say that Balaam had a diabolical eye. Such people are called evildoers. Balaam did evil by employing his diabolic eye. I have already made my opinion known to you.²

footnotes:
¹ He saw Israel camped around their standards.
² See I.E. on Num. 22:28.


###### Ibn Ezra on Numbers 24:3:1
[Ibn Ezra on Numbers 24:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:3:1)

**וישא משלו.** הטעם שנשא קול במשלו והמשל כנחלים נטיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE TOOK UP HIS PARABLE.³, literally, and he lifted up his parable and said. Hence I.E.’s comment. This means he lifted up his voice and uttered his parable. The parable was, *As valleys stretched out*⁴ (v. 6).

footnotes:
³ Hebrew, va-yissa meshalo va-yomar
⁴ The parable ends with verse 9. What comes before is a description, not a parable.


###### Ibn Ezra on Numbers 24:3:2
[Ibn Ezra on Numbers 24:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:3:2)

**נאם.** דבר כמו וינאמו נאם י"א כי טעם שומע גם יחזה דבר הנחוש והקרוב אל הדעת שהוא דרך הנבואה בחלום כדברי אליפז תמונה לנגד עיני דממה וקול אשמע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE SAYING OF. The word *ne’um* means the saying of. Compare, *va-yimamu ne’um* (and say: He saith) (Jer. 23:31). Some say that *who heareth* and also *Who seeth* means who hears and who sees by divination. However, it most likely refers to that which is heard and seen in a prophetic dream. Compare Eliphaz’s statement, *A form was before mine eyes; I heard a still voice* (Job 4:16).⁵

footnotes:
⁵ Eliphaz was describing a vision he had when asleep.


###### Ibn Ezra on Numbers 24:3:3
[Ibn Ezra on Numbers 24:3:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:3:3)

**שתם העין.** אין לו אח רק פירושו כפי מקומו הפך סתום וי"א כי עין אחד היתה לבלעם וזה דרך דרש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHOSE EYE IS OPENED. The word *shetum* (opened) has no brother.⁶ It can be interpreted only in context. *Shetum* is the opposite of *setum* (shut).⁷ means whose eye is opened. Some say that Balaam had only one eye.⁸ However, this is a midrashic interpretation.

footnotes:
⁶ It does not occur elsewhere in Scripture.
⁷ Thus shetum ha-ayin
⁸ See Rashi.


###### Ibn Ezra on Numbers 24:4:1
[Ibn Ezra on Numbers 24:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:4:1)

**נפל.** כמו תרדמה נפלה על אברם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FALLEN DOWN. Compare, *a deep sleep fell upon Abram* (Gen. 15:12).⁹ means fallen down in sleep.

footnotes:
⁹ In other words, fallen down


###### Ibn Ezra on Numbers 24:4:2
[Ibn Ezra on Numbers 24:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:4:2)

**וגלוי עינים.** אף על פי שהוא ישן הוא רואה בעיניו כטעם ולבי ער:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YET WITH OPENED EYES. Even though he sleeps, he sees with his eyes. Compare, [*I sleep*] *but my heart waketh* (Cant. 5:2).


###### Ibn Ezra on Numbers 24:5:1
[Ibn Ezra on Numbers 24:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:5:1)

**מה טבו.** פעל עבר כמו כי אורו עיני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HOW GOODLY. *Tovu* (goodly) is a verb in the perfect. It is similar to *oru* (are brightened) in *how mine eyes have brightened* (I Sam. 14:29).


###### Ibn Ezra on Numbers 24:6:1
[Ibn Ezra on Numbers 24:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:6:1)

**נטיו.** דגשות הטי"ת להתבלע נו"ן נטה כי יש נחלים שינטו כה וכה ועליהם אילנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
STRETCHED OUT. The *tet* of *nittayu* (stretched out) rceives a *dagesh* to compensate for the *nun* of *natah* (stretched),¹⁰ comes from the root *nun, tet, heh*. which is swallowed.¹¹ is a *nifal*. Its *nun* is the *nun* of the *nifal* form, not the *nun* of the root. If the *nun* of the root were present, the word would read *nintayu*. Scripture reads *stretched out* because there are rivers that turn here and there and have trees over them.

footnotes:
¹⁰ In other words, nittayu
¹¹ Nittayu


###### Ibn Ezra on Numbers 24:6:2
[Ibn Ezra on Numbers 24:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:6:2)

**כאהלים.** כמו מר ואהלות והנה דמה האהלים כנחלים נטיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS ALOES. *Ahalim* (aloes) is similar to the word *ahalot* (aloes) in *myrrh, and aloes* (Ps. 45:9).¹² (aloes) is in the masculine and *ahalot* (aloes) in the feminine. Note, Balaam compares the tents¹³ to stretched-out rivers.¹⁴

footnotes:
¹² Even though ahalim
¹³ Of Israel.
¹⁴ Next to which cedar and aloe trees are planted.


###### Ibn Ezra on Numbers 24:6:3
[Ibn Ezra on Numbers 24:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:6:3)

**כארזים.** כפול בטעם והזכיר הארזים כארז בלבנון ישגה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS CEDARS. Scripture repeats itself.¹⁵ Balaam mentions cedars in the sense of *He shall grow like a cedar in Lebanon* (Ps. 92:13).

footnotes:
¹⁵ Cedars are parallel to aloes.


###### Ibn Ezra on Numbers 24:7:1
[Ibn Ezra on Numbers 24:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:7:1)

**יזל מים.** הנה מים לשון יחיד כמו מי נדה לא זורק עליו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WATER SHALL FLOW. Look, *mayim* is in the singular.¹⁶ is a plural form. The word *yizzal* (shall flow), which modifies *mayim* (water), is in the singular. Hence I.E. comment. Compare, *the water of* (mai) *sprinkling was not dashed* (zorak)¹⁷, which modifies *mayim*, is in the singular. See I.E. on Gen. 1:1 (Vol. 1, p. 31). *against him* (Num. 19:13).

footnotes:
¹⁶ Even though mayim
¹⁷ Zorak


###### Ibn Ezra on Numbers 24:7:2
[Ibn Ezra on Numbers 24:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:7:2)

**מדליו.** כמו מדליותיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FROM HIS BRANCHES. *Dalyo* (his branches) is similar to *daliyyotav* (his branches) (Jer. 11:16).


###### Ibn Ezra on Numbers 24:7:3
[Ibn Ezra on Numbers 24:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:7:3)

**וזרעו במים רבים.** כזרע שרוה במים והטעם שכל יום יצמח ויגדל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HIS SEED SHALL BE IN MANY WATERS. Like seed saturated with water. This means he shall flourish and grow every day.


###### Ibn Ezra on Numbers 24:7:4
[Ibn Ezra on Numbers 24:7:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:7:4)

**וירום מאגג מלכו.** נבואה על שאול שהוא המלך הראשון כי קודם שאול היו שופטים ולא מלכים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HIS KING SHALL BE HIGHER THAN AGAG. This is a prophecy regarding Saul, Israel’s first king, for prior to Saul there were judges but no kings.


###### Ibn Ezra on Numbers 24:8:1
[Ibn Ezra on Numbers 24:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:8:1)

**אל מוציאו.** והטעם כי האל המוציאו ממצרים שם כח לו כתועפות ראם ואל יטעון טוען בעבור מ"ם אל מוציאם ויחשוב כי מלת לו סימן לשם כי כן משפט הלשון כמו תכו לרגליך ישא מדברותיך עד אנה ינאצוני העם הזה ורבים כן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GOD WHO BROUGHT HIM FORTH. The meaning of our verse is: the God who brought him [Israel] out of Egypt made him as powerful as the lofty horns of the wild-ox. Let not the one who would dispute this claim that the word him¹⁸ (him) in the clause *Is for him like the lofty horns of the wild-ox*. refers to God, because Scripture earlier used the plural form *motzi’am* (brought them forth) when it stated, *God who brought them forth* (Num. 23:22).¹⁹) like the lofty horns of the wild-ox. Our verse reads: God who brought him out of Egypt, for him (*lo*) like the lofty horns of the wild-ox. Now, just as the word *lo* (him) in the first verse applies to God, so must the word *lo* (him) in the second verse apply to God. For such is the style of Scripture.²⁰ in Num. 23:22 applies to Israel and similarly in our verse. Compare, *And they*²¹ *sit at Thy feet; he*²² *receives* (yissa) *Thy words* (Deut. 33:3); and *How long will this* (ha-zeh)²³ (this) is in the singular. *people despise Me* (yena’atzuni)²⁴ (will despise me). (Num. 14:11). There are many such instances.

footnotes:
¹⁸ The reference is to the word lo
¹⁹ Num. 23:22 literally reads: God who brought them forth out of Egypt, for Him (lo
²⁰ To refer to the nation of Israel both in the singular and in the plural in one verse. Thus the word lo
²¹ Israel.
²² Israel; translated literally.
²³ Zeh
²⁴ Yena’atzuni


###### Ibn Ezra on Numbers 24:8:2
[Ibn Ezra on Numbers 24:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:8:2)

**יאכל גוים צריו.** מלכי כנען:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE SHALL EAT UP THE NATIONS THAT ARE HIS ADVERSARIES. The reference is to the kings of Canaan.


###### Ibn Ezra on Numbers 24:8:3
[Ibn Ezra on Numbers 24:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:8:3)

**ועצמותיהם יגרם.** ישבר הגרם שהוא העצם וכן מלת עצמו וככה מסעף פארה לא תפאר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SHALL BREAK THEIR BONES IN PIECES. *Garem* means a bone. *Yigarem* means he shall break their bones.²⁵ means a bone. The verb formed from this root means to break a bone. The word *itzemo*²⁶ (bone). (hath broken his bones) (Jer. 50:17) is similar. So too is the word *mesa’ef*²⁷ (bough). (shall lop) in *Shall lop the boughs with terror* (Is. 10:33) and *tefa’er*²⁸ (bough). (go over the boughs) in *thou shalt not go over the boughs* (Deut. 24 :20).²⁹

footnotes:
²⁵ Garem
²⁶ A verb related to the noun etzem
²⁷ A verb related to the word se’if
²⁸ A verb related to the noun pe’er
²⁹ All of these verbs mean to destroy whatever their noun roots refer to.


###### Ibn Ezra on Numbers 24:8:4
[Ibn Ezra on Numbers 24:8:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:8:4)

**וחציו ימחץ.** כל חץ מחציו ימחץ וכן וצדיקים ככפיר יבטח בנות צעדה וכן מברכיך ברוך כל אחד ממברכיך יהיה ברוך וכן אורריך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND PIERCE THEM THROUGH WITH HIS ARROWS. Each one of his arrows shall pierce.³⁰ (arrows) is in the plural, and *yimchatz* (pierce), the verb which governs it, is in the singular. Hence I.E.’s comment. So too, *But the righteous are secure as a young lion* (Prov. 28:1);³¹ (the righteous) is in the plural while *yivtach* (is secure) is in the singular. *Its branches run over the wall* (Gen. 49:22); *Blessed be every one that blesseth thee* (v. 9).³² (blessed be) is in the singular; *me-varekhekha* (they that bless thee) is in the plural. Similarly, *korerekha* is in the plural, and *arur* is in the singular. The latter means, everyone that blesses you wil be blessed. So too, *and cursed be everyone that curseth thee* (*Ibid*.).

footnotes:
³⁰ According to I.E. when a verb in the singular governs a noun in the plural, the verb refers to each one within the plural (see Vol. 1, p. XVII). In our verse the word chitzav
³¹ It means that each one of the righteous is secure as a young lion, for tzadikim
³² Barukh


###### Ibn Ezra on Numbers 24:9:1
[Ibn Ezra on Numbers 24:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:9:1)

**כרע שכב.** הטעם שיירש ישראל ארץ כנען ואחר כך תשקוט הארץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE COUCHED. The meaning of our verse is: Israel will inherit Canaan, after which the land will be quiet.


###### Ibn Ezra on Numbers 24:9:2
[Ibn Ezra on Numbers 24:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:9:2)

**יקימנו.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL ROUSE HIM UP. I have already explained this.³³

footnotes:
³³ “After a lion tears its prey it sits on its knees and crouches in security and no other passing animal will cause it to get up and flee” (I.E. on Gen. 49:8, Vol. 1, p. 429).


###### Ibn Ezra on Numbers 24:10:1
[Ibn Ezra on Numbers 24:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:10:1)

**ויספק את כפיו.** כמו ספקו עליך כפים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SMOTE HIS HANDS TOGETHER. *Va-yispok* (and he smote) is similar to *safeku* (clap) in *All that pass by clap Their hands at thee* (Lam. 2:15).


###### Ibn Ezra on Numbers 24:14:1
[Ibn Ezra on Numbers 24:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:14:1)

**לכה איעצך.** י"א הטעם על בנות מואב וזה דבר רחוק בעבור שאמר באחרית הימים והנכון בעיני שהוא כמשמעו אתן לך עצה שתדע מה תעשה כי זה העם כן יעשה לעמך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND I WILL ANNOUNCE³⁴, literally, I will advise thee. TO THEE. Some say that its meaning is: I will advise you with regard to the daughters of Moab. However, this is far-fetched, for Scripture says, *in the end of days*.³⁵ I believe that we should take it according to its plain meaning; namely, I will advise you, so that you know what you should do, for this people will do this to your people.³⁶

footnotes:
³⁴ Hebrew, iyatzekha
³⁵ So it cannot refer to an event that was to happen soon.
³⁶ In the end of days.


###### Ibn Ezra on Numbers 24:16:1
[Ibn Ezra on Numbers 24:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:16:1)

**וידע דעת עליון.** בדרך נבואה לא בקסם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND KNOWETH THE KNOWLEDGE OF THE MOST HIGH. By prophecy, not through enchantment.


###### Ibn Ezra on Numbers 24:17:1
[Ibn Ezra on Numbers 24:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:17:1)

**אראנו ולא עתה.** הקרוב אלי כי זאת הנבוא' על דוד אמר ולא עתה כי אחרי ארבע מאות שנה היתה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
I SEE HIM, BUT NOT NOW. It appears to me that this prophecy refers to King David. Balaam said but not now, for it referred to an event four hundred years later.


###### Ibn Ezra on Numbers 24:17:2
[Ibn Ezra on Numbers 24:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:17:2)

**אשורנו ולא קרוב.** הטעם כפול והמשל הוא כוכב ושבט:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
I BEHOLD HIM, BUT NOT NIGH. Scripture repeats itself.³⁷ repeats, *I see him, but not now*. The star and the sceptre are the parable.

footnotes:
³⁷ I behold him, but not nigh


###### Ibn Ezra on Numbers 24:17:3
[Ibn Ezra on Numbers 24:17:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:17:3)

**דרך כוכב.** יש דמות כוכבים דורכים ברקיע שלא היו בתולדת ולא נודעו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THERE SHALL STEP FORTH A STAR. There are images of stars that step forth in the sky that never existed and were never known.³⁸

footnotes:
³⁸ New stars appear that were never known. I.E. is probably referring to comets. His point is that the king referred to in our verse shall suddenly appear.


###### Ibn Ezra on Numbers 24:17:4
[Ibn Ezra on Numbers 24:17:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:17:4)

**וקם שבט.** מלכות והנכון בעיני כי מלת דרך שיראה בדרכו כטעם הכוכבים ממסילותם ורבים פירשוהו על המשיח והקדמונים אמרו סנחריב בלבל הגוים והנה מואב ועמלק ואשור ועוד למה השלים וענו עבר רק היה ראוי להיות דרך כוכב בסוף משלו וחסירי דעת יחשבו כי המפרש דרך כוכב על דוד הוא מכחש ביאת המשיח חלילה חלילה כי המשיח מבואר היטב בנבואת דניאל כאשר פירשתי שהזכיר עמידת מלכי יון וקום החשמונים ועמידת בית שני ושני המצור והגליות והישועה זה אחר זה ואין צורך לנביא בעולם עם דברי משה שהוא העיקר אם יהיה נדחך בקצה השמים ושב ה' אלהיך את שבותך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND A SCEPTRE³⁹ (a rod). Hence I.E.’s comment. SHALL ARISE. The reference is to a royal sceptre.I believe that *shall step* means that the star shall be seen making its way, as in *The stars in their courses* (Jud. 5:20). Many explained that the reference is to the messiah. The ancients said that Sanherib⁴⁰ mixed up the nations.⁴¹ 54a. However, note that Scripture speaks of Moab, Amalek, and Asshur.⁴² Furthermore, why does Balaam conclude with *and shall afflict Eber* (v. 24)?⁴³ On the contrary, Balaam should have ended his parable with *There shall step forth a star out of Jacob*.⁴⁴ Those who lack intelligence think that anyone who explains that *There shall step forth a star* refers to King David denies the coming of the messiah.⁴⁵ Far be it, far be it, for the messiah is clearly stated in the prophecy of Daniel. I have already explained that Daniel first mentions the coming into existence of the Greek kings⁴⁶ and the arising of the Hasmoneans. He mentions the existence of the second temple, the years of the siege, the exile, and the salvation. He notes these things in order. There is no conceivable need for another prophet,⁴⁷ since we have the words of Moses, who is the most important prophet: *If any of thine that are dispersed be in the uttermost parts of heaven… the Lord thy God will bring thee* (Deut. 30:4,5).⁴⁸

footnotes:
³⁹ Hebrew, shevet
⁴⁰ An Assyrian king who lived in the eighth century.
⁴¹ See Yoma
⁴² Thus our verse deals with the pre-Sanherib period. Therefore it cannot pertain to the messiah.
⁴³ Eber refers to the Israelites. If Balaam’s prophecy refers to the messiah, why does he conclude with the affliction of Israel? Israel will not be afflicted in the messianic era.
⁴⁴ For that is what will take place in the messianic era after Israel is afflicted.
⁴⁵ For “those who lack intelligence” believe that this verse is necessary for belief in the coming of the messiah. Therefore one who interprets this verse as referring to King David denies the coming of the messiah.
⁴⁶ The kingdoms of the Greeks.
⁴⁷ We would know about the coming of the messiah even if we did not have the Book of Daniel.
⁴⁸ Back to the Land of Israel. In other words, although our verse does not allude to the messiah, Deuteronomy does. I.E. notes this because he wants to show that Moses predicted the coming of the messiah.


###### Ibn Ezra on Numbers 24:17:5
[Ibn Ezra on Numbers 24:17:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:17:5)

**ומחץ פאתי מואב.** כן עשה דוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SHALL SMITE THROUGH THE CORNERS OF MOAB. This is what David did.⁴⁹

footnotes:
⁴⁹ See II Sam. 8:2.


###### Ibn Ezra on Numbers 24:17:6
[Ibn Ezra on Numbers 24:17:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:17:6)

**וקרקר.** כמו מקרקר קיר והטעם הורס הקיר כמו מסעף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND BREAK DOWN. The word *karkar* (break down) is similar to *mekarkar kir* (Is. 22:5), the meaning of which is, breaking the wall. It is similar to the word *mesa’ef* (shall lop) (Is. 10:33).⁵⁰

footnotes:
⁵⁰ In that the verbal form of the noun means to destroy what the noun stands for. See I.E. on verse 8 and the notes thereto.


###### Ibn Ezra on Numbers 24:17:7
[Ibn Ezra on Numbers 24:17:7](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:17:7)

**בני שת.** כמו בני אדם כי הוא העיקר כי נח מבני בניו היה ויאמר היצחקי כי פירשו על בני עמון גם מואב והטעם כפול גם אמר שהוא מגזרת וחשפי שת רמז לבנות לוט והוא רחוק בעיני כי השת הוא האחור שהוא כמו היסוד כמו כי השתות יהרסון ורבים פירשו כל בני שת מגזרת כי השתות והטעם כי יהרום המדינות ואיננו רחוק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE SONS OF SETH. People. Seth was the most important son of Adam, for Noah was descended from him. Yitzchaki⁵¹ says that the reference is to the Amonites and the Moabites, and that Scripture repeats itself.⁵² He also says that the word Seth is derived from the word *shet* (buttocks) in *and with buttocks uncovered* (Is. 20:4) and that it alludes to the daughters⁵³ of Lot.⁵⁴ However, this appears to me to be farfetched, for *shet* refers to the backside,⁵⁵ which is the foundation of the body.⁵⁶ is foundation, not buttock. Compare, *ki ha-shatot yeharesun* (When the foundations are destroyed) (Ps. 11:3). Many others have explained that the word *shet* (Seth) in *all the sons of Seth*, is related to the word *ha-shatot* (foundations) in *When the foundations are destroyed*. It means that the cities will be destroyed.⁵⁷ (and break down all the sons of Seth) means: and will break down all foundations. This interpretation is not far-fetched.

footnotes:
⁵¹ See I.E. on Gen. 36:31 and the notes thereto.
⁵² Sons of Seth is another term for the Moabites.
⁵³ The ancestresses of the Moabites and the Ammonites. See Gen. 19:37,38.
⁵⁴ Their father, whose nakedness his daughters uncovered. See Gen. 19:30-38.
⁵⁵ While Lot’s daughters uncovered his front. The point is, Scripture would not allude to intercourse by employing the phrase “uncovering the buttocks.”
⁵⁶ In other words, the basic meaning of shet
⁵⁷ According to this interpretation, ve-karkar kol bene shet


###### Ibn Ezra on Numbers 24:18:1
[Ibn Ezra on Numbers 24:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:18:1)

**והיה אדום ירשה.** מגזרת ואם לא תורישו והוא שם במשקל קח לך לבנה והוא תחת תאר השם כמו והיתה הארץ שממה ויודע כי גברה יד דוד על אדום והר שעיר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND EDOM SHALL BE A POSSESSION. The word *yereshah* (possession) is related to the word *torishu* (drive out)⁵⁸ destroy. See I.E. on Ex. 15:9. in *But if ye will not drive out* (Num. 33:55).⁵⁹ (And Edom shall be a possession) as, and Edom shall be destroyed. *Yereshah* is a noun vocalized according to the pattern of the word *levenah* (tile) in *take thee a tile* (Ezek. 4:1). It is in place of an adjective. Compare the word *shemamah* (desolation) in *and it shall be a desolation* (Is. 17:9).⁶⁰) in place of an adjective (*shomemah*). We know that David’s hand overpowered Edom⁶¹ and Mount Seir.⁶²

footnotes:
⁵⁸ I.E. renders torishu
⁵⁹ I.E. renders ve-hayah edom yereshah
⁶⁰ Here too Scripture employs a noun (shemamah
⁶¹ See II Sam. 8:14.
⁶² Edom’s abode.


###### Ibn Ezra on Numbers 24:19:1
[Ibn Ezra on Numbers 24:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:19:1)

**וירד מיעקב.** יקום רודה מיעקב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND OUT OF JACOB SHALL ONE HAVE DOMINION.⁶³, literally, and a ruler from Jacob. Hence I.E.’s comment. A ruler shall arise out of Jacob.

footnotes:
⁶³ Hebrew, ve-yerd mi-ya’akov


###### Ibn Ezra on Numbers 24:19:2
[Ibn Ezra on Numbers 24:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:19:2)

**והאביד שריד מעיר.** מכל עיר והטעם מאדום וזה היה יואב כי כן כתוב עד הכרת כל זכר באדום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SHALL DESTROY THE REMNANT FROM THE CITY. From every city.⁶⁴) is short for from every city. Its meaning is, from Edom. The reference is to Joab, for Scripture clearly states, *and had smitten every male in Edom* (I Kings 11:15).

footnotes:
⁶⁴ From city (me-ir


###### Ibn Ezra on Numbers 24:20:1
[Ibn Ezra on Numbers 24:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:20:1)

**וירא את עמלק.** בדרך נבואה והמשל ראשית גוים ופירושו כי הוא הגוי הנלחם עם ישראל בראשונה ואחריתו עד שיהיה אובד וכן היה בימי שאול שהמית מאיש ועד אשה מעולל ועד יונק וזקן ורבים פירשו ראשית גוים כי הם יחשבו בראש הגוים ולא היה כן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE LOOKED ON AMALEK. Via prophecy.⁶⁵ *The first of the nations* is the parable. It means Amalek was the first nation to wage war against Israel, but his end shall be utter destruction. This⁶⁶ took place in the days of Saul, who slew *man and woman, infant and suckling* (I Sam. 15:3) and old men. Many explain that the meaning of *the first of the nations* is that Amalek was considered to be the head of the nations. However, this was not the case.⁶⁷

footnotes:
⁶⁵ He did not actually look at Amalek.
⁶⁶ The destruction of Amalek.
⁶⁷ Amalek was never the chief of the nations.


###### Ibn Ezra on Numbers 24:21:1
[Ibn Ezra on Numbers 24:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:21:1)

**וירא את הקיני.** משפחת יתרו וכתוב המה הקינים וחבר הקיני והמשל ושים בסלע קנך. והטעם כפול כי אילו היה מושבך גבוה כקן העוף לא יצילך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE LOOKED ON THE KENITE.⁶⁸ The family of Jethro. Scripture writes, *These are the Kenites* (I Chron. 2:55) and *Now Heber the Kenite* (Jud. 4:11).⁶⁹. This shows that the Kenites are descended from Moses’ father-in-law. *And though thy nest be set in the rock* is the parable.⁷⁰ The latter repeats the preceding clause.⁷¹ repeats *Though firm be thy dwelling place*. Its meaning is, though your dwelling place be as high as the nest of a bird, it will not save you.

footnotes:
⁶⁸ The father-in-law of Moses.
⁶⁹ The verse reads, Now Heber the Kenite had severed himself from the Kenites, even from the children of Hobab the father-in-law of Moses
⁷⁰ Mentioned earlier in the verse.
⁷¹ And though thy nest be set in the rock


###### Ibn Ezra on Numbers 24:22:1
[Ibn Ezra on Numbers 24:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:22:1)

**לבער קין.** כמו ושבה והיתה לבער וכן כאשר יבער הגלל ובערת הרע וקין הוא הקיני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
KAIN SHALL BE WASTED. *Le-va’er* (wasted) is similar to the word *le-va’er* (eaten up) in *it shall again be eaten up* (Is. 6:13); and *yeva’er* (sweepeth) in *as a man sweepeth away dung* (I Kings 14:10); and *u-vi’arta* (so shalt thou put away) in *So shalt thou put away the evil from thee* (Deut. 13:6).⁷² means to destroy. Kain and the Kenite are one and the same.

footnotes:
⁷² In other words, le-va’er


###### Ibn Ezra on Numbers 24:22:2
[Ibn Ezra on Numbers 24:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:22:2)

וטעם **עד מה אשור תשבך.** כאומר עד מתי תשבך אשור לא יעזבך כי אם היתה לבער ואשור לשון נקבה והטעם מחנה וכן ותפול שבא ותקחם ותערוך ישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[HOW LONG? ASSHUR SHALL CARRY THEE AWAY CAPTIVE.] Balaam, as it were, said: How long shall Asshur carry thee⁷³ away captive? He will not let go of you until you are wasted. Asshur is feminine. Asshur is short for the camp of Asshur. Compare, *va-tipple sheva va-tikkachem* (and the Sabeans made a raid) (Job 1:15); *Va-ta’arokh yisra’el* (and Israel…put the battle in array) (I Sam. 17:21).

footnotes:
⁷³ The Kenites.


###### Ibn Ezra on Numbers 24:23:1
[Ibn Ezra on Numbers 24:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:23:1)

**וישא משלו ויאמר.** הוא וצים מיד כאשר הזכיר שאשור ישבה הקיני אמר גם יבא עת שיעונה אשור ועבר עמו והטעם העברים שישבה אשור כי הקינים היו דרים עם ישראל ופירוש המתרגם ארמית ידוע רק אין מנהג הכתוב להזכיר עבר בלא נהר. יש מפרשים וצים לשון רבים מגזרת וצי אדיר וי"א שפירושו כמו ופגשו ציים את איים כי דמם לציים שישום אדם מראותם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE TOOK UP HIS PARABLE, AND SAID. The reference is to *But ships shall come from the coast of Kittim* (v. 24). When Balaam mentioned that the Kenite would be carried away captive, he also said that a time would come when Asshur would be afflicted and Eber along with him. The latter refers to the Hebrews that Asshur carried away captive, for the Kenites lived with the Israelites. The interpretation of the Aramaic translation is well known.⁷⁴ (Eber) by *ever perat* (the other side of the Euphrates). However, it is not the practice of Scripture to mention the word *ever* without the word *nahar* (river) following it.⁷⁵ Some explain that *tzim* (ships) is a plural. It is related to the word *tzi* (ship) in gallant ship (Is. 33:21). Others say that the word *tzim* is related to the word *tziyim* (wild-cats) *in And the wild-cats shall meet with the jackals* (Is. 34:14). Balaam compared the Kittim to wild-cats because people will be gripped by fear when they appear.⁷⁶

footnotes:
⁷⁴ Onkelos renders ever
⁷⁵ When referring to the other side of the Euphrates.
⁷⁶ These commentators explain our verse as follows: wild-cats shall come from the land of Kittim.


###### Ibn Ezra on Numbers 24:23:2
[Ibn Ezra on Numbers 24:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:23:2)

וטעם **אוי מי יחיה משמו אל.** הטעם על מלך אשור ששם נפשו כמו אל וכן כתיב בספר ישעיה או טעמו מי יחיה מהגזרות ששם אל בעולם על ידי אשור כי מלך אשור נצח את כל הגוים כי כן כתוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[ALAS, WHO SHALL LIVE AFTER GOD HATH APPOINTED HIM.] The reference is to the king of Asshur who made himself into a god. The latter is noted in the Book of Isaiah.⁷⁷ Or its meaning is: Who shall survive the decrees which God placed in the world via Asshur, for the king of Assyria conquered all the nations. The latter is clearly stated in Scripture.

footnotes:
⁷⁷ See Is. 10:7. Isaiah did not actually say this. He intimated that the king of Assyria, in destroying nations, acted like a god.


###### Ibn Ezra on Numbers 24:24:1
[Ibn Ezra on Numbers 24:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:24:1)

**וכתים.** מבני יון כי כן כתוב ויתכן להיות רמז למלכות יון וכבר ביארתי בספר דניאל כי מלכות יון וכתים אחת היא והיא החיה השלישית בראיות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF KITTIM. They are descended from Javin, for the latter is clearly stated in Scripture (Gen. 10:4). It is also possible that Scripture alludes to the kingdom of the Greeks. I have already explained in the Book of Daniel, that the kingdom of the Greeks and that of the Kittim are one and the same.⁷⁸ instead of *kittim*. *Aram* stands for the Romans. See I.E. on Dan. 2:39. There is clear proof that it is the third beast.⁷⁹

footnotes:
⁷⁸ See I.E. on Dan. 2:39. Some texts read aram
⁷⁹ See Dan. 7:6.


###### Ibn Ezra on Numbers 24:24:2
[Ibn Ezra on Numbers 24:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:24:2)

**מיד כתים.** ממקום כמו על יד הירדן ויד תהיה לך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FROM THE COAST OF KITTIM. *Mi-yad* (from the coast of) means from the place. Compare the word *yad* in *the side* (yad) *of the Jordan* (Num. 13:29) and *Thou shalt have a place* (Deut. 23:13).


###### Ibn Ezra on Numbers 24:24:3
[Ibn Ezra on Numbers 24:24:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:24:3)

**וגם הוא.** כתים שהוא שם יחיד ואם הוא על משפט לשון רבים והעד ובני יון אלישה ותרשיש כתים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ALSO HE. The Kittim. Kittim is singular even though it comes in the plural form. *And the sons of Javan: Elishah, and Tarshish, Kittim* (Gen. 10:4) is proof of this.


###### Ibn Ezra on Numbers 24:25:1
[Ibn Ezra on Numbers 24:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/24:25:1)

**ויקם בלעם.** כי שוכב היה ותרדמה נפלה עליו וכן אמר נופל וגלוי עינים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND BALAAM ROSE UP. For he was lying down. A deep sleep had fallen over him. Scripture clearly states, *Fallen down, yet with opened eyes* (v. 16).