Balaam was now brought into the field of Zophim, or the Watchers, to the "top of Pisgah," whence he could see only a part of the camp of Israel. The Hebrew here as well as in xxii. 41 is ambiguous. It has even been interpreted as meaning that on the first occasion part of the encampment only was in view, and on the second occasion the whole of it (so Keil _in loco_). But the tenor of the narrative corresponds better with the translation given in the English Version. The precise spot here called the top of Pisgah has not been identified. In the opinion of some the name Pisgah survives in the modern Siaghah; but even if it does we are not helped in the least. Others take Pisgah as meaning simply "hill," and read "the field of Zophim on the top of the hill." The latter translation would obviate the difficulty that in Deut. xxxiv. 1 it is said that Moses, when the time of his death approached, "went up from the plains of Moab unto Mount Nebo, to the top of Pisgah that is over against Jericho." Pisgah may have been the name of the range; yet again in Numb. xxvii. 12, and Deut. xxxii. 49, Abarim is given as the name of the range of which Nebo is a peak. We are led to the conclusion that Pisgah was the name in general use for a hill-top of some peculiar form. The root meaning of the word is difficult to make out. It may at all events be taken as certain that this top of Pisgah is not the same as that to which Moses ascended to die. Balak and his princes had not as yet ventured so far beyond the Arnon.
At Balaam's request the same arrangements were made as at Bamoth-Baal. Seven altars were built, and seven bullocks and seven rams were offered; and again the diviner withdrew to some distance to seek omens. This time his meeting with Jehovah gave him a more emphatic message. It would seem that with the passing of the day's incidents the vatic fire in his mind burned more brightly. Instead of endeavouring to conciliate Balak he appears to take delight in the oracle that dashes the hopes of Moab to the ground. He has looked from the new point of vision and seen the great future that awaits Israel. It is vain to expect that the decree of the Almighty One can be revoked. Balak must hear all that the spirit of Elohim has given to the seer.
"Up, Balak, and hear; Hearken to me, son of Zippor: No man is God, that He should lie; And no son of man, that He should repent, Hath He said, and shall He not do it? And spoken, and shall He not make good? Behold to bless I have received; And He hath blessed and I cannot undo. He hath not beheld iniquity in Jacob, Nor seen perverseness in Israel. Jehovah his God is with him; And the shout of a King is with him. God brings them forth from Egypt: Like the horns of the wild ox are his. Surely no snake-craft is in Jacob, And no enchantment with Israel. At the time it shall be said of Jacob and Israel, What hath God wrought! Behold the people as a lioness arises, And as a lion lifts himself up; He shall not lie down till he eat the prey, And drink the blood of the slain."
The confirmation of the first oracle by what Balaam has realised on his second approach to Jehovah compels the question which rebukes the king's vain desire. "Hath He said, and shall He not do it?" Balak did not know Jehovah as Balaam knew Him. This God never went back from His decision, nor recalled His promises. And He is able to do whatever He wills. Not only does He refuse to curse Israel, but He has given a blessing which Balaam even, powerful as he is, cannot possibly hinder. It has become manifest that the judgment of God on His people's conduct is in no respect adverse. Reviewing their past, the diviner may have found such failure from the covenant as would give cause for a decision against them, partial at least, if not general. But there is no excuse for supposing that Jehovah has turned against the tribes. Their recent successes and present position are proofs of His favour unrevoked, and, it would seem, irrevocable. There is a King with this people, and when they advance it is with a shout in His honour. The King is Jehovah their God; mightier far than Balak or any ruler of the nations. When the loud Hallelujah rose from the multitude at some sacred feast, it was indeed the shout of a monarch.