Numbers 23:4

Num 23:4 And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon [every] altar a bullock and a ram.

Ver. 4. I have prepared seven altars.] He boasts of his devotions, and so thinks to demerit God’s favour. So those hypocrites in Isaiah. {Isa 58:3} Non sic deos coluimus, ut ille nos vinceret, We have not so served the gods, as that the enemy should have the better of us, said the Emperor Antonius, the philosopher.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Appeared unto him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

God met Balaam--not in compliance with his incantations, but to frustrate his wicked designs and compel him, contrary to his desires and interests, to pronounce the following benediction [Num 23:8-10].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And God met Balaam,.... Not in a kind and gracious manner; not out of any respect to him and his offerings; not to indulge him with any spiritual communion with him; nor to communicate his mind and will to him as a friend of his; not to gratify his desires, and grant the request of the king of Moab, or to smile upon and succeed the scheme that they had concerted; but for the sake of his people Israel, to counterwork the designs of their enemies; to blast and confound them, and turn their curses into blessings; and particularly to oblige Balaam to bless the people he was so desirous of cursing for the sake of gain:

and he said unto him; in a bragging boasting way, in order to gain his favour, and carry his point:

I have prepared seven altars, and I have offered upon every altar a bullock and a ram: that is, to him the Lord; for had they been offered to Baal, he could never have had the nerve to have spoken of them to God; and which he could never have proposed as a reason why he should be regarded by him, or expect on account of them any favour from him: and indeed these altars and sacrifices were not at his expense, though they were prepared and offered at a motion of his; nor were they offered in a right manner, nor with a right end, nor from a right principle, and were far from being acceptable unto God, yea, were abominable unto him; see Pro 21:27.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

God met Balaam - God served His own purposes through the arts of Balaam, and manifested His will through the agencies employed to seek it, dealing thus with Balaam in an exceptional manner. To God’s own people auguries were forbidden Lev 19:26.

I have prepared seven altars - And therefore Balaam expected that God on His part would do what was desired by the donor; compare Num 22:15 note.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Speed. Hebrew shephi, may signify also "on the straight road," (Septuagint) "into the plain," (Louis de Dieu) "all alone," (Onkelos) or most probably "upon an eminence." (Kimchi) (Calmet) --- God, in the visible form of an angel. (Menochius) --- To him. Balaam might suppose that he was addressing his idol. But Moses informs us, that the true God or his angel was present, and forced Balaam to deliver an unwelcome message to the king. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

God met Balaam, not to comply with Balaam’s charms, nor to gratify, but to oppose, his wicked desires, and to fierce him against his own inclination and interest to utter the following words.

A bullock and a ram, which I pray thee accept, and give me leave to curse thy people, as their abundant wickedness deserves.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. God met Balaam — Not in the flight of birds or in any natural sign of doubtful signification, but by a distinct and unequivocal message which he was commanded to declare to Balak. This was done, not for the sake of Balak, but for the good of Israel. Where his people are concerned God may direct the result of a pagan divination. Eze_21:19-23.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I have prepared seven altars. Balaam, acting for the king of Moab, his heathen patron, in this difficult business, points out to God that he had given him the full quota of sacrifices to begin with. It was implied in this reminder that God would naturally feel disposed to do something for Balaam in return.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

"And God came to meet Balaam," who thought it necessary, as a true hariolus, to call the attention of God to the altars which had been built for Him, and the sacrifices that had been offered upon them. And God made known His will to him, though not in a natural sign of doubtful signification. He put a very distinct and unmistakeable word into his mouth, and commanded him to make it known to the king.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

I have offered up a bull and a ram

It has already been stated that he killed these animals as a burnt offering. AT: "I have killed a bull and a ram and burnt them as an offering" (See: Assumed Knowledge and Implicit Information)

Yahweh put a message in Balaam's mouth

Here Yahweh giving Balaam a message to speak is spoken of as if Yahweh placed it in his mouth. AT: "Yahweh told Balaam what he wanted him to say to Balak" (See: Metaphor)

translationWords

God

altar

sacrifice

Yahweh

burnt offering

Moab

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ויקר AND [GOD] HAPPENED TO MEET [BALAAM] — This is an expression ordinarily used to denote events of a casual character, an expression for something shameful, an expression for an unclean happening (קרי). It is as much as to say: with reluctance and in a contemptuous manner. And on this occasion He revealed Himself to him by day, only to show how dear Israel was to Him (cf. Genesis Rabbah 52:5; Rashi on Leviticus 1:1).

את שבעת המזבחות — “Seven altars I have set in order” is not written here, but “THE SEVEN ALTARS”. He said to Him: The ancestors of these people together built before Thee seven altars, but I alone have built altars equal to all of them. — Abraham built four: (Genesis 12:7) “And he built there an altar to the Lord who had appeared to him”; (Genesis 12:8) “And he removed thence unto the mount… [and he built there an altar]; (Genesis 13:18) “And Abraham moved his tent … [and built there an altar]”; and one he built on Mount Moriah (Genesis 22:9). Isaac built one: (Genesis 26:25) “And he built there an altar”. Jacob built two, one at Shechem and one at Bethel (Genesis 33:20 and Genesis 35:7);

ואעל פר ואיל במזבח AND I HAVE OFFERED UPON EVERY ALTAR A BULLOCK AND A RAM — “but Abraham”, said he, “offered only a single ram” (cf. Midrash Tanchuma, Balak 11, Midrash Tanchuma, Tzav 1).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND G-D HAPPENED TO MEET BALAAM. Because this man had not reached the status of prophecy, therefore Scripture speaks of him in this way, [meaning to say] that now the [Divine] communication came to him by way of chance, and in honor of Israel. Hence it says concerning him, and G-d ‘came’ unto Balaam, for this expression is not used in connection with [true] prophets, but only about a person who has not attained this status. Similarly [we find]: and G-d ‘came’ to Abimelech; and G-d ‘came’ to Laban., 31:24. It is possible that [the term “coming” in these verses] means the “coming” through speech of the Will from the Most High to the [Separate] Intelligences, pp. 228-231, where Ramban discusses at length the subject of angels in relation to prophecy. that cause one to dream, for Balaam also would fall down at daytime, and a deep sleep would fall upon him while he was yet with opened eyes.

AND G-D HAPPENED TO MEET BALAAM AND HE SAID UNTO HIM. The meaning [of this verse] is that when an occurrence happened to Balaam in the nature of those experiences which occur to men of Ruach Hakodesh, Note 71 and Ramban ibid. when dwelling alone and a spirit passed before his face that made the hair of his flesh to stand up, fear came upon him, and trembling, and all his bones were made to shake, Verse 14. and his vigor turned into weakness and he fell upon his face to the ground — and then Balaam said, I have prepared the seven altars, this being by way of prayer, as I have explained. But G-d did not hearken to him and his intention, but told him: Thus shalt thou speak.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.