Bilangan 22:6

22:6 So ¹  now, please come and curse this nation ²  for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them ³  and drive them out of the land. For I know that whoever you bless is blessed, ⁴  and whoever you curse is cursed.”

Bilangan 22:11-12

22:11 “Look, a nation has come out ⁵  of Egypt, and it covers the face of the earth. Come now and put a curse on them for me; perhaps I will be able to defeat them ⁶  and drive them out.” ⁷  22:12 But God said to Balaam, “You must not go with them; you must not curse the people, ⁸  for they are blessed.” ⁹ 

[22:6]  ¹ tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.

[22:6]  ² tn Heb “people.” So also in vv. 10, 17, 41.

[22:6]  ³ tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.

[22:6]  ⁴ tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.

[22:11]  ⁵ tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.

[22:11]  ⁶ tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).

[22:11]  ⁷ tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.

[22:12]  ⁸ tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.

[22:12]  ⁹ 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).