בִּלְעָם

From the study of Numbers 31:16

Range of meaning

A proper name: Balaam son of Beor, a foreign diviner and seer from the region of the Euphrates (Num 22:5).

Against the English

English versions agree on the name. They differ only on how to render his 'word' (counsel / advice).

Used elsewhere in the period

Outside the Bible, a plaster inscription from Deir 'Alla in Jordan (c. 800 BC) names 'Balaam son of Beor, a seer of the gods', so he was a known figure in the region. Inside the Bible, opinion about him turns negative: Num 31:8 (killed with the Midianite kings); Deut 23:4–5; Josh 13:22 ('the diviner'); Neh 13:2; and in Jewish and Christian writings of the Second Temple era, Josephus, Antiquities 4.126–130, Philo, Life of Moses 1.294–299, Rev 2:14, 2 Pet 2:15 and Jude 11.

From the study of Numbers 31:8

Range of meaning

A personal name. Its meaning is debated: proposals include 'devourer' (from bala', 'swallow') and '[the] people/kinsman [is god].' The man himself is a non-Israelite seer or diviner from 'Pethor, by the River' (Num 22:5). Kings hired such men to pronounce effective curses on enemies.

Against the English

English simply has 'Balaam.' The weight of the name comes from his story. Numbers 22–24 shows him unable to curse Israel and pronouncing blessings instead. Numbers 31:16, Deuteronomy 23:4–5, Joshua 13:22 ('the diviner'), Nehemiah 13:2 and the New Testament (2 Pet 2:15; Jude 11; Rev 2:14) remember him as a hireling who worked against Israel.

Used elsewhere in the period

The Deir Alla plaster text (Jordan Valley, c. 800 BC) begins: 'The record of Balaam son of Beor, who was a seer of the gods.' It describes a night vision in which divine beings announce disaster. So Balaam was a famous figure in Transjordanian tradition, independent of the Bible. Josephus (Antiquities 4.126–130) and Philo (Life of Moses 1.294–300) both report that Balaam advised using Midianite and Moabite women to lead Israel into idolatry, which expands Numbers 31:16.