Numbers 24:5

_HOW GOODLY ARE THY TENTS, O JACOB, AND THY TABERNACLES, O ISRAEL!_ How goodly are thy tents, O Jacob! - a fine burst of admiration, expressed in highly poetical strains. All travelers describe the beauty which the circular range of Bedouin tents imparts to the desert. How magnificent, then, must have been the view, as seen from the heights of Abarim, of the immense camp of Israel extended over the subjacent plains. AND THY TABERNACLES, O ISRAEL! х_ MISHKªNOTEYKAA_ (H4908), tabernacles.] This, as the second line in the parallelism, may be considered as a mere echo of the idea in the former [for the distinction between _ MISHKAN _ (H4908) and _ 'OHEL_ (H168), the first signifying the external covering and the second the tent proper, see the notes at...

5._How goodly are thy tents, O Jacob! _The internal condition of prosperity enjoyed by the people is described by various similitudes akin to each other, and expressive of the same thing. He compares them to valleys and well-watered gardens, and then to trees which were rendered succulent by abundance of moisture, and finally to fields whose seeds imbibe fatness from the waters. The word we translate “_valleys _spread forth,” some prefer to render “streams;” and the Hebrew word signifies both; but the course of the metaphors requires that valleys should be rather understood. For the same reason I have given the translation “aloe-trees;” for, although the word אהלים _ohelim, _often means “tabernacles,” I have no doubt but that it here refers to trees, so as to correspond with what follows as to the cedars. They are called trees “which the Lord hath planted,” as surpassing the ordinary gro...

1-9 Now Balaam spake not his own sense, but the language of the Spirit that came upon him. Many have their eyes open who have not their hearts open; are enlightened, but not sanctified. That knowledge which puffs men up with pride, will but serve to light them to hell, whither many go with their eyes open. The blessing is nearly the same as those given before. He admires in Israel, their beauty. The righteous, doubtless, is more excellent than his neighbour. Their fruitfulness and increase. Their honour and advancement. Their power and victory. He looks back upon what had been done for them. Their power and victory. He looks back upon what had been done for them. Their courage and security. The righteous are bold as a lion, not when assaulting others, but when at rest, because God maketh them to dwell in safety. Their influence upon their neighbours. God takes what is done to them, wheth...

NUMBERS 24:1 AS AT OTHER TIMES, or, "as (he had done) time after time." SEPTUAGINT, κατὰ τὸ εἰωθός. TO SEEK FOR ENCHANTMENTS. Rather, "for the meeting with aunties." לִקְמראת נְחַשִׁים. Septuagint, to συνάντησιν τοῖς οἰωνοῖς. _Nachashim; _as in Numbers 23:23, is not enchantments in the sense of magical practices, but definitely auguries, i.e. omens and signs in the natural world observed and interpreted according to an artificial system as manifesting the purposes of God. As one of the commonest and worst of heathen practices, it was forbidden to Israel (Leviticus 19:26;...

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 Psalms 84:1....

THE PARABLES OF BALAAM Chapter S 23-24 _ 1. The first parable (Numbers 23:1)_ 2. Balak's surprise and Balaam's answer (Numbers 23:11) 3. At Zophim (Numbers 23:13) 4. The second parable (Numbers 23:18) 5. Balak's request and Balaam's reply (Numbers 23:25) 6. Balaam's third parable (Numbers 24:1) 7. Balak's anger and Balaam's firmness ...

BALAAM'S THIRD ORACLE. This varies the tenor of the two previous utterances by dwelling upon the fertility of Israel's soil, and the eminence of its ruler. It was probably constructed, like the preceding oracle, in distichs, but in two places this arrangement has been disturbed. The reference to a king in Israel points to the poem having been written in the time of the monarchy. NUMBERS 24:3 F. The seer is represented as receiving the Divine revelations in a trance or dream, the closed eye of Numbers 24:3 being the eye of the body, and the open eyes of Numbers 24:4 being the eyes of the mind. But the rendering was closed in Numbers 24:3

HOW GOODLY. Figure of speech _Thaumasmos._ App-6. This is only in "the vision of the Almighty". JACOB. Figure of speech _Metonymy_ (of Adjunct), put for posterity (App-6). AND. This not to be in italics, according to some codices, with Samaritan Pentateuch, The Targum of Jonathan ben Uzziel Syriac, and Vulgate. ISRAEL. See note on "Jacob", Numbers 24:5....

_Balaam's first prophetic message_. In its present form this consists of nine couplets and two triplets. But the text has undergone corruption, and perhaps there were originally eleven couplets....

DISCOURSE: 175 BALAAM’S THIRD ATTEMPT TO CURSE ISRAEL Numbers 24:5; Numbers 24:9. _How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! — — — Blessed is he that blesseth thee; and cursed is he that curseth thee._ IF there were no other instance than that before us, we could never doubt the influence of God over all his creatures. Balaam had shewn strongly enough his desire to curse Israel; but had been twice constrained to speak the words which God had put into his mouth. On this third occasion, he saw that it was in vain to use enchantments; and therefore he laid them all aside; and gave himself up, without any further resistance, to declare whatever God should say unto him. His preface is usually represented as a pompous recital of his own peculiar privileges and attainment