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