The climax of the encounter between the king of Moab and the prophet culminates in an intense emotional outburst. After a series of failed attempts to bring ruin upon the Israelite camp, the king realizes his absolute failure and reacts with public rage and despair. His anger is ignited because the prophecy clearly outlines the Israelites' present and future success [ביאור שטיינזלץ]. This furious realization manifests physically as he strikes his hands together. The primary approach among commentators is that this action signifies deep sorrow, a gesture born out of sheer rage and frustration [תורה תמימה].
Various psychological and emotional explanations are offered for this physical reaction. Some view it as an expression of absolute despair over failing to achieve his goal [ספורנו], and a reaction to the shock of his expectations being entirely shattered, leaving him without any remaining hope [רש"ר הירש]. Others suggest the gesture was actually an attempt to physically soothe and calm the intense rage burning within him [אור החיים]. A unique perspective divides his reaction into two distinct emotions: the king's anger was directed at the blessing bestowed upon the Israelites, while the striking of his hands was a reaction of personal pain because the prophet had included a subtle curse against Moab itself [אלשיך].
The king then verbally attacks the prophet, emphasizing the vast difference between his original request and the actual outcome. He had summoned the prophet specifically to deliver a curse [ביאור שטיינזלץ], and he complains about the extreme contrast between asking for the most severe curse and receiving the most absolute blessing in return [אלשיך]. Interestingly, he refers to the Israelites as enemies not because they had caused him any actual harm, but because of the deep hatred he harbored against them in his heart [העמק דבר].
The king highlights that this failure has occurred three times, marking a crucial turning point in his understanding. During the first two attempts, he held onto the illusion that the prophet was merely speaking in parables [שפתי כהן], or that the blessings secretly contained hidden curses [פני דוד, אור החיים]. However, once the prophet explicitly declared that anyone who blesses the Israelites is blessed and anyone who curses them is cursed, the king finally understood that these blessings were genuine, absolute, and completely devoid of any hidden malice [פני דוד, אור החיים].
By occurring three times, the blessing established a permanent, binding reality. The king recognized that moving to yet another location would be pointless, as the outcome was permanently sealed [בכור שור, אדרת אליהו (ר' יוסף חיים)]. Viewing the prophet as a traitor who had rebelled against the crown, the king drives him away, sending him off with a subtle threat to his life [פני דוד, אלשיך].