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The ordinary literal interpretation is more probable; but it does not follow that the authors of the Pentateuch intended the story to be taken as historical in its details. It need hardly be said that the exact accuracy of such narratives is not an essential part of the Christian faith; no such doctrine is laid down by the creeds and confessions. xxii. 36, 39, xxiv. 1, 2, 10-14, 25. Balak meets Balaam and they go together [and offer sacrifices]; Balaam, however, blesses Israel by divine inspiration; Balak remonstrates, but Balaam reminds him of his message and again blesses Israel. Then Balaam goes home. (For the relation of the poems to J's narrative, see below.) (ii.) E. xxii. 2, 3a, 5b "to Pethor, which is by the river," 8-10, 12-16, 19-21, 37a, to "unto me," 38. Balak, king of Moab, alarmed at the conquests of Israel, sends the princes of Moab to Balaam at _Pethor_ on the Euphrates, that he may come and curse Israel. A. Jeremias, _Das Alte Testament im Lichte des alten Orients_, p. 278, adopts Marquart's view that the "River" (_nahar_) is the so-called "River" (better "Ravine" _nahal_) of Egypt or Musri, on the southern frontier of Judea. So too Winckler, in the new edition of E. Schrader's _Die Keilinschriften und das Alte Testament_. It has been usual to keep _nahar_ and take it in its ordinary sense when used absolutely, _i.e._ the Euphrates, and to identify _Pethor_ with a _Pitru_ on a tributary of the Euphrates, mentioned in an inscription of Shalmaneser II. Deut. xxiii. 4 places Pethor in Mesopotamia. God appears to him in a dream and forbids him to go. The princes return and report to Balak, who sends them back to put further pressure on Balaam. God in another dream permits him to go, on condition that he speaks what God tells him. He goes with the _princes of Moab_. Balak meets them, and Balaam warns him that he can only speak what God tells him. xxii. 40, 41, xxiii. 1-6, 11-17. Balak offers sacrifices, but Yahweh inspires Balaam with a blessing on Israel. Balak remonstrates and Balaam explains. They try to get a more favourable result by sacrificing on a different spot, and by placing Balaam on the top of Pisgah to view Israel, but he is again compelled to bless Israel. After further remonstrances and explanations [Balaam goes home]. (For the relation of the poems to E's narrative, see below.) Deut. xxiii. 3-6[1] summarizes E's account of this incident, adding, however, the feature that the Amm
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