¹ tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.

² tn The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” The verb means “enrich,” in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

³ tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa.

⁴ tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.

⁵ tn The imperfect tense should here be classified as a potential imperfect.

⁶ tn Heb “be pleasing in the eyes of God.”

⁷ sn Balak is stubborn, as indeed Balaam is persistent. But Balak still thinks that if another location were used it just might work. Balaam had actually told Balak in the prophecy that other attempts would fail. But Balak refuses to give up so easily. So he insists they perform the ritual and try again. This time, however, Balaam will change his approach, and this will result in a dramatic outpouring of power on him.

⁸ tn Heb “living according to their tribes.”

⁹ tn The phrase “flat on the ground” is supplied in the translation for clarity. The Greek version interprets the line to mean “falling asleep.” It may mean falling into a trance.

¹⁰ tn The last colon simply has “falling, but opened eyes.” The falling may simply refer to lying prone; and the opened eyes may refer to his receiving a vision. See H. E. Freeman, An Introduction to the Old Testament Prophets, 37-41.