| 1. Linguistic Exegesis The narrative begins with the vav-consecutive imperfect vayar {וַיַּרְא | wă-yār} introducing Balaam’s observation of divine favor. The clause ki tov be-ei-nai Yahweh {כִּי טוֹב בְּעֵינֵי יְהוָה | kî ṭôb bə-ʿê-nê Yəhōwāh} functions as a purpose clause with the infinitive levarekh {לְבָרֵךְ | lə-wā-rêḵ} “to bless” governing et-yisrael {אֶת־יִשְׂרָאֵל | ʾet-yīsrāʼēl}. The negated perfect velo-halak ke-paam-be-faam {וְלֹא־הָלַךְ כְּפַעַם־בְּפַעַם | wə-lōʾ-hālak kə-p̄aʿam bə-p̄aʿam} contrasts this instance with Balaam’s habitual pursuit of divination (likrat nechashim {לִקְרַאת נְחָשִׁים | li-qrāṯ ne-ḥā-šîm}). Finally, vayashet el-hammidbar panav {וַיָּשֶׁת אֶל־הַמִּדְבָּר פָּנָיו | wă-yā-šeṯ ʾel-ham-mid-bār pā-nāv} uses the idiom “set one’s face” to indicate determined movement toward the wilderness. |