הִנֵּ֥ה בָרֵ֖ךְ לָקָ֑חְתִּי וּבֵרֵ֖ךְ וְלֹ֥א אֲשִׁיבֶֽנָּה׃
Вот, мне дано благословение; И когда Он благословил, я не могу перезвонить.
Ibn Ezra
And [regarding] the verb I plead before You (אֶעֱרָךְ־לְךָ - e’eroch lecha, lit. "I will arrange/set in order for You"): The object is missing/lacking (chaser). It is as if he said, "I will arrange/set in order my prayer (tefillati) before You," as I explained previously [cf. Ibn Ezra on Psalms 3:8]. For the power/concept of nouns is [implicit] in verbs. [Like] "And He blessed (u-varekh), and I cannot reverse it" (Numbers 23:20) - [implying He bestowed a] blessing (berakhah). And similarly, "In the multitude of counselors, [counsel] is established ([etzah] takum)" [cf. (Proverbs 15:22)]. [These examples use] future/imperfect verbs. It is as if it were written above [in v. 3]: "For unto You I will pray my prayer." And the phrase before You (lecha) [associated] with "at daybreak I plead before You" (boker e'eroch lecha) pulls itself [forward] and another [word] with it [applying also to the next verb]. Similar [is the construction in (Proverbs 21:14)]: "[A gift in secret] pacifies anger (yechapeh af)" [where the action implicitly affects the anger]. And behold, it [the meaning here] is: "and I wait for You" (ve-atzappeh lecha).
Ibn Ezra
Arise (קוּמָה - kumah): Know that the verbal noun [concept, the essence of the action] is [implicit] in every past or future verb, even though it [the infinitive itself] is not [explicitly written]. Sometimes it is written [in a way that implies the completed action or state], like: "And He blessed (u-varekh), and I cannot reverse it" (Numbers 23:20). And the meaning of u-varekh is '[He bestowed a] blessing (berakhah)'. And similarly, "In the multitude of counselors, counsel (etzah) is established (takum)" (cf. Proverbs 15:22). And similarly [here]: For You struck all my enemies [implies] a blow (makkat) on the jaw (לֶחִי - lechi). Or, the letter Bet [prefix, meaning 'on'] is missing [before lechi, meaning You struck them on the jaw], similar to [the implied 'in' in phrases like] 'found [in] the house of Ad-nai,' [or] 'For [in] six days He made...' (Exodus 20:11). (And [the word] panah - turn/face - is related to lechi - jaw/cheek).
Ramban
HE HATH NOT BEHELD ‘AVEN’ (INIQUITY) IN JACOB. It [the pronoun “He”] refers to “G-d” mentioned [in Verse 19. G-d is not a man, that He should lie, and not to Balaam, who is referred to in Verse 20: Behold, I am bidden to bless], the verse stating that G-d has not beheld iniquity and falsehood in Jacob, nor has He seen in them anything perverse or any provocation that they have committed before Him, and therefore He is with them, and the shout of His Kingdom is among them, for He will cry, yea, He will shout aloud, He will prove Himself mighty against their enemies.149Isaiah 42:13. This is the opinion of Rabbi Abraham ibn Ezra, and it is correct.
It is also possible to explain that the usage of the word aven here is like [that in the verse], I see the tents of Cushan under ‘aven’ (falsehood).150Habakkuk 3:7. So also the word amal [in the verse before us: neither hath He seen ‘amal’ in Israel — denotes “deception”]. Similarly, under his tongue is ‘amal v’aven’151Psalms 10:7. — meaning “deception and falsehood,” for a thing which will not happen and will not come to pass because it is false, is called aven v’amal [meaning: “trouble and toil”], because a person will only derive from it toil. Balaam is thus stating: “Behold, I am bidden to bless; and when He hath blessed, I cannot call it back,152Verse 20. for no man hath beheld in Jacob nor hath anyone seen in Israel any deceit or falsehood. Their Trust is not false. And their hope of Him is not in vain153See Job 41:1. for all their blessings and their confidence will exist forever.” [The usage of the word hibit in the verse before us: lo ‘hibit’ aven b’Ya’akov] is similar in expression to: behold, such is ‘mabateinu’ (our expectation);154Isaiah 20:6. and they shall be dismayed and ashamed, because of Ethiopia ‘mabatam’ (their expectation)155Ibid., Verse 5. — [thus making the meaning of the verse here to be: “the trust and expectation of Jacob will not end in trouble and sorrow”]. So also ‘v’lo hibatetem’ (but ye looked not) unto Him that hath done this, neither had ye respect unto Him that fashioned it long ago,156Ibid., 22:11. [where the word hibatetem is] an expression of trust and hope [thus the verse is saying: “you trusted not in Him, nor did you hope in Him”].
Balaam states the reason for this, saying: because the Eternal his G-d is with him, Who does not lie nor repent, and the shout of a mighty King is among them, Who will never be vanquished. For by bringing them forth out of Egypt He has [shown] His great might, like the lofty horns of the wild-ox157Verse 22. which are above all animals. And so it is not possible that all their blessings should not be fulfilled, seeing that there is no enchantment or divination in Israel!158Verse 23.
It is also possible to explain that the usage of the word aven here is like [that in the verse], I see the tents of Cushan under ‘aven’ (falsehood).150Habakkuk 3:7. So also the word amal [in the verse before us: neither hath He seen ‘amal’ in Israel — denotes “deception”]. Similarly, under his tongue is ‘amal v’aven’151Psalms 10:7. — meaning “deception and falsehood,” for a thing which will not happen and will not come to pass because it is false, is called aven v’amal [meaning: “trouble and toil”], because a person will only derive from it toil. Balaam is thus stating: “Behold, I am bidden to bless; and when He hath blessed, I cannot call it back,152Verse 20. for no man hath beheld in Jacob nor hath anyone seen in Israel any deceit or falsehood. Their Trust is not false. And their hope of Him is not in vain153See Job 41:1. for all their blessings and their confidence will exist forever.” [The usage of the word hibit in the verse before us: lo ‘hibit’ aven b’Ya’akov] is similar in expression to: behold, such is ‘mabateinu’ (our expectation);154Isaiah 20:6. and they shall be dismayed and ashamed, because of Ethiopia ‘mabatam’ (their expectation)155Ibid., Verse 5. — [thus making the meaning of the verse here to be: “the trust and expectation of Jacob will not end in trouble and sorrow”]. So also ‘v’lo hibatetem’ (but ye looked not) unto Him that hath done this, neither had ye respect unto Him that fashioned it long ago,156Ibid., 22:11. [where the word hibatetem is] an expression of trust and hope [thus the verse is saying: “you trusted not in Him, nor did you hope in Him”].
Balaam states the reason for this, saying: because the Eternal his G-d is with him, Who does not lie nor repent, and the shout of a mighty King is among them, Who will never be vanquished. For by bringing them forth out of Egypt He has [shown] His great might, like the lofty horns of the wild-ox157Verse 22. which are above all animals. And so it is not possible that all their blessings should not be fulfilled, seeing that there is no enchantment or divination in Israel!158Verse 23.