Genesis 12:3
1 Now the Lord said to Abram, “Go out from your country, your relatives, and your father’s household to the land that I will show you. 2 Then I will make you into a great nation, and I will bless you, and I will make your name great, so that you will exemplify divine blessing. 3 I will bless those who bless you, but the one who treats you lightly I must curse, so that all the families of the earth may receive blessing through you.” 4 So Abram left, just as the Lord had told him to do, and Lot went with him. (Now Abram was 75 years old when he departed from Haran.) 5 And Abram took his wife Sarai, his nephew Lot, and all the possessions they had accumulated and the people they had acquired in Haran, and they left for the land of Canaan. They entered the land of Canaan.
Numbers 24:9
8 God brought them out of Egypt. They have, as it were, the strength of a young bull; they will devour hostile people, and will break their bones, and will pierce them through with arrows. 9 They crouch and lie down like a lion, and as a lioness, who can stir him? Blessed is the one who blesses you, and cursed is the one who curses you!’” 10 Then Balak became very angry at Balaam, and he struck his hands together. Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless them these three times! 11 So now, go back where you came from! I said that I would greatly honor you, but now the Lord has stood in the way of your honor.”
Notes and References
"... These three layers were thoroughly reworked and brought into line with the larger narrative complex Levin sees as stretching from Genesis 2 through Numbers 24 by a redactor whom he calls the Yahwist, although with a very different meaning from that indicated by the traditional term (verses 7 [only the words “before Yahweh”], 20, 27, 29, 30 [only the first clause], 33–34, 38–40, 45). In this layer there is a greater emphasis on the blessing, both here and elsewhere in the Pentateuch; it is in part via the blessing that the originally disparate narrative elements were brought together. Genesis 27 is thereby linked with Genesis 24:31, 26:29, and Numbers 22:12, where the same sort of redactional emphasis is found. The references to Yahweh in the chapter belong to this layer as well; no longer does Jacob (or Rebekah) act alone, but rather Yahweh’s hand is to be seen behind their actions. This aspect connects the story with Genesis 10:9 and 24:12, 27. The rivalry of the brothers is a theme supplied by the author of this redactional layer, both here and in Genesis 4:11–12, 5:29, 8:21–22, and 9:25. Other aspects of this redaction, both thematic and linguistic, connect it with Genesis 12:3; 32–33; and Numbers 24:9 ..."
Baden, Joel S. The Composition of the Pentateuch: Renewing the Documentary Hypothesis (p. 62) Yale University Press, 2012