Numbers 22:35

Num 22:35. Go with the men — I allow thee to go upon the following terms. It must have tended to convince the Moabites how much Israel was under the divine protection, to see that Balaam, covetous as he was, and even after such great rewards were set before him, durst not imprecate evil against that people. Only the word that I shall speak, &c. — These words may be understood as a prediction, as well as a command; importing that he would find himself unable to pronounce either more or less about Israel than what God would put in his mouth.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

22:35 The Lord ensured that Balaam would say only what God commanded (cp. 22:20).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Because his heart was evil, his charge was renewed, that he should not pretend ignorance.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(35) Go with the men: but only the word that I shall speak unto thee . . . —The command contained in Num_22:20 is here repeated, and the unrighteous prophet is punished by being constrained to reap the fruit of his own perversity. It should be observed that here, as elsewhere, the angel who speaks to Balaam identifies himself with Him who sent him: “The word that I shall speak unto thee, that thou shalt speak.” (Comp. Num_22:20, where God Himself is represented as delivering to Balaam the same injunction.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

35–41. At this point the narrative of E , interrupted after Num_22:21, is resumed. Balak went to the border of his territory to meet Balaam. A sacrificial feast was held, and on the next day Balaam was conducted to a point of vantage from which he could see Israel. These verses, however, are not without difficulties; and it is probable that with E have been fused those portions of J which related that Balaam was allowed to proceed to Moab, and that Balak received him on his arrival.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Balaam said unto Balak, lo, I am come unto thee,.... And therefore let nothing more be said of what is past: and as for future things:

have I now any power at all to say anything? that would be agreeable to the king, and answer his purpose in sending for him, namely, to curse the people of Israel; he suggests that he had not, he was under the powerful restraint of God; he could not say what he himself was inclined to say, and what the king would have him say, and he expected he should; he could not say as some in Psa 12:4, the word

that God putteth in my mouth, that shall I speak; whether agreeable to Balak's will and design or not, and whether for or against Israel: however, it being expressed in such indefinite terms might leave room for Balak to hope it might answer his expectations and wishes.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Go with the men - A command, not a permission merely. Balaam, no longer a faithful servant of God, was henceforth overruled in all his acts so that he might subserve the divine purpose as an instrument.

Num 22:26

A city of Moab - Or, Ir-Moab, probably the same with Ar-Moab Num 21:15. As Balaam in his journey would avoid the districts occupied by the Israelites, he must have approached this city from the east, by the course of the Nahaliel; and in the name Balu’a, still borne by one of the upper branches of this stream, there is perhaps a reminiscence of the name of the prophet.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Go with the men: this may be either,

1. A mere permission; Since neither the convictions of thy own conscience, nor the experience of thy danger, have weaned thee from thy base designs and inclinations, I shall no further restrain thee; my angel shall give thee no more disturbance; go on and prosper. Or,

2. A concession; I allow thee to go upon the following terms; for the words here are more absolute and unconditional than those Num 22:20.

That thou shalt speak: these words may express either,

1. The event; or,

2. His duty. See Poole on "Num 22:20".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

35. Go with the men — Since neither the first prohibition of his going (Num_22:12) nor the portents and perils which he had encountered in the way had turned his heart from his wicked purpose, the Lord permitted him to go on in his judicial blindness, till he should stumble over the precipice of ruin. His primal error was in admitting to his breast, through the cursed thirst for gold, the intent to curse Israel. This cherished desire vitiated his repentance, and proved his faint offer to turn back to be hypocritical.

That thou shalt speak — “The whole procedure was intended to sharpen his conscience and sober his mind, that he might pay attention to the word which the Lord would speak.” — Keil. Thus the immutability of the divine purpose in the adoption of Abraham and his seed is to be more clearly demonstrated through the mouth of a Gentile soothsayer.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Go with the men. It may be asked to what purpose the angel appeared, if Balaam was to proceed just the same. The answer is that the angel was not a warning, but a destroying, angel, a visible embodiment of the anger of God which burnt against Beldam for his perversity. The angel would have slain Balaam, as the lion slew the disobedient prophet, but that God in his mercy permitted the fidelity and wisdom of the ass to save her master from the immediate consequences of his folly. If Balaam had had a mind capable of instruction, he would indeed have gone on as he was bidden, but in a very different spirit and with very different designs.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Go with the men - I allow thee to go, upon the following terms.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

לך עם האנשים GO WITH THE MEN — On that road which a man is resolved to go, he is allowed to go (Makkot 10b).

לך עם האנשים GO WITH THE MEN — for thy lot is with them, for in the end you will perish from the world.

ואפס BUT — in spite of yourself, את הדבר אשר אדבר וגו׳ THE WORD THAT I SHALL SPEAK [TO THEE, THAT THOU SHALT SPEAK].

עם שרי בלק [SO BALAAM WENT] WITH THE PRINCES OF BALAK — he was glad to curse them, even as they were (see Rashi v. 21) (Midrash Tanchuma, Balak 10).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

GO WITH THE MEN; BUT ONLY THE WORD THAT I SHALL SPEAK UNTO THEE, THAT THOU SHALT SPEAK. It is possible that He means to say: “Go with the men; but only the word that I shall speak unto thee, that thou shalt speak, and you should inform them [of this limitation of your powers].” Or it may mean that after Balaam had confessed [his evil intention, and said]: if it displease thee, I will get me back, He said to him, “Go with them, for I have forgiven you your sin, but only [on condition] that you remember My warning which I have given you [only to speak that which I tell you to say].” He had to say this [again] to him, in order that Balaam should not think that He was telling him: “Go with them to do what they have asked you to do.” It is also possible that since he who went [on the journey, i.e., Balaam] wanted to curse the people and did not want to bless them under any circumstances, therefore G-d warns him on every occasion that He speaks to him. It is for this reason that Balaam informed Balak at the very start of his speaking to him, [saying]: Lo, I am ‘come’ unto thee, [meaning to say that] “I have only been permitted to come, but as far as [cursing] the people [of Israel] is concerned, have I now any power at all to speak any thing in accordance with your wish? The word that G-d putteth in my mouth, that shall I speak — whether it be a curse or a blessing. Decide therefore if you [Balak] want me to speak about them [despite this risk], and if you do not want it, I will already now get me back.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.