וְלֹֽא־אָבָ֞ה יְהוָ֤ה אֱלֹהֶ֙יךָ֙ לִשְׁמֹ֣עַ אֶל־בִּלְעָ֔ם וַיַּהֲפֹךְ֩ יְהוָ֨ה אֱלֹהֶ֧יךָ לְּךָ֛ אֶת־הַקְּלָלָ֖ה לִבְרָכָ֑ה כִּ֥י אֲהֵֽבְךָ֖ יְהוָ֥ה אֱלֹהֶֽיךָ׃
Tetapi Yang Mahakekal, Allahmu, tidak mau mendengarkan Bileam; sebaliknya Yang Mahakekal, Allahmu, mengubah kutuk itu menjadi berkat bagimu, karena Yang Mahakekal, Allahmu, mengasihi engkau.
Kli Yakar
“And the Lord your God turned the curse into a blessing for you.” This language requires explanation, for how can it be said that the curse itself will be a blessing? Even though blessings came in place of the curses, related to the matters with which he wanted to curse them, still the curse itself is not a blessing. There is also difficulty with what our Sages of blessed memory said (Sanhedrin 105b): “From the blessings of that wicked one [Balaam], you learn what was in his heart to curse them, etc.” And they conclude that all of them [his blessings] reverted to curses except for [the blessing regarding] synagogues, etc., as it is said, And the Lord your God turned the curse into a blessing for you. It does not say “curses,” etc., implying that only one of them was turned into a blessing. And it is difficult to understand what distinguishes this blessing from others, and furthermore, what in the language of the verse implies that specifically synagogues returned to being a blessing.
Or HaChaim
ולא אבה ה׳ אלוקיך לשמוע אל בלעם, "but the Lord your G'd refused to listen to Bileam, etc." Although G'd could have found a reason for allowing Bileam to curse the Israelites seeing they were guilty of sins, He decided not to allow him to do so and to extend His goodwill to the Israelites even though they could not claim it by right. The Torah adds כי אהבך, "because G'd loves you," i.e. not because of your merit. Please read what I wrote on the meaning of לא אבה on Deut. 2,30.