Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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(4) Falling into a trance, but having his eyes open.—Better, falling (upon his face), and having his eyes opened. The physical effect produced upon Balaam appears to have been the same as that which was produced upon Saul (1Samuel 19:24), upon Ezekiel (Num. i 28), upon Daniel (Num. viii, 17. 18). and upon St. John (Revelation 1:17). The word which is here rendered “open” (gelui) is a different word from that which is so rendered in Numbers 24:2, and is frequently used in reference to Divine communications and spiritual intuition. There may be a reference to the events which befel Balaam on his journey (Numbers 22:31).
- The parallelism of these opening words with those in Numbers 24:15-16 suggests that the line ‘And knoweth the knowledge of the Most High’ has fallen out of the present passage.
the Almighty] Heb. Shaddai. Numbers 24:16 and Genesis 49:25 are probably the only pre-exilic occurrences of the word. In the latter passage the divine title should probably be read ’El Shaddai, which occurs in Exodus 6:3, Ezekiel 10:5 and five times in Genesis. Shaddai alone occurs, besides here and Numbers 24:16, thirty-eight times, of which thirty-one are in Job, and it also forms a part of two or three proper names.
Its original meaning is much disputed; ‘the Almighty’ has become a conventional equivalent, but is in no sense a rendering of the word. It is possible that its true spelling is Shadai. See the writer’s note in Exodus, pp. 40 f.
Falling down, and having his eyes uncovered] This is generally understood to mean ‘falling asleep, or into a prophetic trance (A.V. [Note: .V. The Authorised Version.] ), but having the eyes of the mind open to receive God’s revelation.’ Balaam, however, is not represented as receiving his messages in a state of unconsciousness. But there is nothing in the narrative which actually forbids this explanation.
Numbers 24:4. The vision of the Almighty — So called properly, because he was awake when the following things were revealed to him. Falling into a trance — In the Hebrew it is only falling, namely, fainting and falling to the ground, as the prophets sometimes used to do. Our translators supply the words, into a trance, supposing him to have been in an ecstasy or rapture when he had the vision, as it is probable he was; because it follows, having his eyes open — Which implies, that when all his outward senses were locked up, his mind had a clear apprehension of the things which God revealed to him.
Numbers 24:4. Falling into a trance— There is nothing in the original for into a trance; which our translators have added, supposing him to have been in a rapture or ecstacy when he had this vision, because it is added, having his eyes open; that is, his mind being possessed of a clear apprehension of things, which God revealed to him when his senses were locked up: but Le Clerc takes this expression, as well as the former, to have a reference to what beset him by the way; when, having his eyes open to see the angel, he bowed his head, and fell flat on his face. What would lead one to prefer this explanation, is, that it does not appear that Balaam fell into any trance or ecstacy when he delivered the prophecies in this or the foregoing chapter. It is true, he declares himself to have been no more than a passive instrument in the hands of the Lord. See the Sixth Principle on ch. 22: Balak and his courtiers might easily perceive this by his manner of acting and speaking, so like what we read was usual, not only with the true prophets among the Jews, as well as the pretended ones who had apostatised to the worship of Baal, both which had the character of madmen given them; (see 1 Samuel 19:23. 1Ki 18:28. 2 Kings 9:11; 2 Kings 9:37.) but was also believed to be the case of the heathen pythonesses, and other oracle-mongers. But the most convincing argument, to them, was his acting a part so contrary to his interest and inclination, and the extreme mortification and displeasure we may reasonably suppose him to have shewn at his disappointment; from all which, Balak, his princes, and allies, might be thoroughly satisfied that their designs against Israel were defeated by a divine and irresistible power, and that all their future attempts would meet with no better, if not worse success than the former had done. However, the divine providence took special care to convince, not only them, but future ages, of Balaam's prophetic commission, before he left the Moabitish Court; for he had no sooner, in some measure, appeased the King's anger, (Numbers 24:12, &c.) than he felt himself seized with a fresh prophetic impulse; and, having gained the attention of the whole assembly, began to extend his predictions on sundry kingdoms and people, and to display their various fates by sea and land, in so plain a manner, that however slight an impression they might make on those who then heard them, yet, by their timely accomplishment afterwards, they sufficiently declared that they all flowed from the same divine original; as will abundantly appear in the course of our notes on the present chapter. See Psalmanazar's Essays. It may be proper just to observe, that a learned writer of our own understands the occurrence of the ass and the angel, &c. in this part of the sacred story, as a vision. See Dr. Jortin's Dissertations, p. 186. And to the arguments which he uses in defence of his opinion, it may perhaps be thought by some, that the present verse affords an additional one.
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He hath said, which heard the words of God, which saw the vision of the Almighty, falling [into a trance], but having his eyes open:
Falling into a trance. — As was usual with the prophets; Genesis 15:12 Daniel 8:17-19 2 Peter 1:21 See Trapp on " 1 Peter 1:21 " They were carried out of and beyond themselves. And still -
“ Amor Dei est ecstaticus, neque iuris
Se sinit esse sui - ”
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ohne Titel
5-7. How goodly are thy tents, . . . O Israel!--a fine burst of admiration, expressed in highly poetical strains. All travellers describe the beauty which the circular area of Bedouin tents impart to the desert. How impressive, then, must have been the view, as seen from the heights of Abarim, of the immense camp of Israel extended over the subjacent plains.
How goodly are thy tents, O Jacob,.... Not that the matter of which they were made was so rich, or their structure so admirable, but the order in which they were placed was so beautiful and agreeable:
and thy tabernacles, O Israel; which is the same thing in other words, and which may be applied figuratively to the church of God, which often goes by the names of Jacob and Israel; and agrees with particular congregations and assemblies of saints, where they dwell as in tents in a movable state, like pilgrims and sojourners; and which are the dwelling places of Father, Son, and Spirit, and of the people of God with one another; and are goodly, pleasant, and delightful, because of the presence of God with them, and on account of the provisions there made for them, and the company they there enjoy; see Psalm 84:1.
Verse 4. - Falling into a trance. Rather, "falling down." Qui cadit, Vulgate. The case of Saul, who "fell down naked all that day" (1 Samuel 19:24), overcome by the illapse of the Spirit, affords the best comparison. Physically, it would seem to have been a kind of catalepsy, in which the senses were closed to outward things, and the eyes open but unseeing. The word for "open" in this verse is the ordinary one, not that used in verse 3.