30The donkey said to Balaam, “Am I not your donkey on which you have ridden all your life to this day? Have I ever been accustomed to do so to you?” And he said, “No.”

      31Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way with his drawn sword in his hand; and he bowed all the way to the ground. 32The angel of the LORD said to him, “Why have you struck your donkey these three times? Behold, I have come out as an adversary, because your way was contrary to me. 33“But the donkey saw me and turned aside from me these three times. If she had not turned aside from me, I would surely have killed you just now, and let her live.” 34Balaam said to the angel of the LORD, “I have sinned, for I did not know that you were standing in the way against me. Now then, if it is displeasing to you, I will turn back.” 35But the angel of the LORD said to Balaam, “Go with the men, but you shall speak only the word which I tell you.” So Balaam went along with the leaders of Balak.

      36When Balak heard that Balaam was coming, he went out to meet him at the city of Moab, which is on the Arnon border, at the extreme end of the border. 37Then Balak said to Balaam, “Did I not urgently send to you to call you? Why did you not come to me? Am I really unable to honor you?” 38So Balaam said to Balak, “Behold, I have come now to you! Am I able to speak anything at all? The word that God puts in my mouth, that I shall speak.” 39And Balaam went with Balak, and they came to Kiriath-huzoth. 40Balak sacrificed oxen and sheep, and sent some to Balaam and the leaders who were with him.

      41Then it came about in the morning that Balak took Balaam and brought him up to the high places of Baal, and he saw from there a portion of the people.

NASB ©1995

American Standard Version
And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden all thy life long unto this day? was I ever wont to do so unto thee? and he said, Nay.

Douay-Rheims Bible
The ass said: Am not I thy beast, on which thou hast been always accustomed to ride until this present day? tell me if I ever did the like thing to thee. But he said: Never.

Darby Bible Translation
And the ass said to Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine to this day? was I ever wont to do so to thee? And he said, No.

English Revised Version
And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden all thy life long unto this day? was I ever wont to do so unto thee? And he said, Nay.

Webster's Bible Translation
And the ass said to Balaam, Am not I thy ass, upon which thou hast rid ever since I was thine to this day? was I ever wont to do so to thee? And he said, Nay.

World English Bible
The donkey said to Balaam, "Am I not your donkey, on which you have ridden all your life long to this day? Was I ever in the habit of doing so to you?" He said, "No."

Young's Literal Translation
and the ass saith unto Balaam, 'Am not I thine ass, upon which thou hast ridden since I was thine unto this day? have I at all been accustomed to do to thee thus?' and he saith, 'No.'Balaam
He sent messengers therefore unto Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me.'--NUM. xxii. 6. Give a general outline of the history. See Bishop Butler's great sermon. I. How much knowledge and love of good there may be in a bad man. Balaam was a prophet: (a) He knew something of the divine character, …
Alexander Maclaren—Expositions of Holy Scripture

Confession of Sin --A Sermon with Seven Texts
The Hardened Sinner. PHARAOH--"I have sinned."--Exodus 9:27. I. The first case I shall bring before you is that of the HARDENED SINNER, who, when under terror, says, "I have sinned." And you will find the text in the book of Exodus, the 9th chap. and 27th verse: "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked." But why this confession from the lips of the haughty tyrant? He was not often wont to …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which …
Arthur W. Pink—The Sovereignty of God

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever. …
Leo the Great—Writings of Leo the Great

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament

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