לֹ֣א אִ֥ישׁ אֵל֙ וִֽיכַזֵּ֔ב וּבֶן־אָדָ֖ם וְיִתְנֶחָ֑ם הַה֤וּא אָמַר֙ וְלֹ֣א יַעֲשֶׂ֔ה וְדִבֶּ֖ר וְלֹ֥א יְקִימֶֽנָּה׃
<span class="x" onmousemove="Show('perush','El Rambam explica esta parte del versículo en el <b>9º Capítulo</b> de Las Leyes de los Fundamentos de la Torá.',event);" onmouseout="Close();">Dios no es hombre, para que mienta;</span> Ni hijo de hombre para que se arrepienta: El dijo, ¿y no hará?; Habló, ¿y no lo ejecutará?
On the Unchangeableness of God
[53] Thus, in the laws which deal with commands and prohibitions (laws, that is, in the proper sense of the word), there stand forth above others two leading statements about the Cause, one that “God is not as a man” (Num. 23:19); the other that He is as a man.
On the Unchangeableness of God
Ibid. Leading statements. Or perhaps “principles.” Cf. 62. Philo can hardly have regarded Balaam’s words in Num. 23:19 as being part of the actual legislation. He thinks of them rather as summing up the ideas upon which the law is based. Thus, in a parallel use of the two texts in De Som. i. 237, they are called “the sole two ways of all the legislation.” Every command or prohibition appeals either to love or fear.
On the Migration of Abraham
[113] Accordingly, that empty one, Balaam, though he sang loftiest hymns to God, among which is that most Divine of canticles “God is not as man” (Num. 23:19), and poured out a thousand eulogies on him whose eyes were open, even Israel, has been adjudged impious and accursed even by the wise lawgiver, and held to be an utterer not of blessings but of curses.