Keluaran 31:3

31:3 and I have filled him with the Spirit of God ¹  in skill, ²  in understanding, in knowledge, and in all kinds ³  of craftsmanship,

Bilangan 11:17

11:17 Then I will come down and speak with you there, and I will take part of the spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it ⁴  all by yourself.

Bilangan 11:1

The Israelites Complain

11:1 ⁵ When the people complained, ⁶  it displeased ⁷  the Lord. When the Lord heard ⁸  it, his anger burned, ⁹  and so ¹⁰  the fire of the Lord ¹¹  burned among them and consumed some of the outer parts of the camp.

Kisah Para Rasul 3:9

3:9 All ¹²  the people saw him walking and praising God,

Kisah Para Rasul 3:12

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹³  why are you amazed at this? Why ¹⁴  do you stare at us as if we had made this man ¹⁵  walk by our own power or piety?

Kisah Para Rasul 3:2

3:2 And a man lame ¹⁶  from birth ¹⁷  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹⁸  so he could beg for money ¹⁹  from those going into the temple courts. ²⁰ 

Kisah Para Rasul 2:9

2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ²¹ 

Kisah Para Rasul 2:15

2:15 In spite of what you think, these men are not drunk, ²²  for it is only nine o’clock in the morning. ²³ 

Yesaya 11:2

11:2 The Lord’s spirit will rest on him ²⁴  –

a spirit that gives extraordinary wisdom, ²⁵ 

a spirit that provides the ability to execute plans, ²⁶ 

a spirit that produces absolute loyalty to the Lord. ²⁷ 

Daniel 6:3

6:3 Now this Daniel was distinguishing himself above the other supervisors and the satraps, for he had an extraordinary spirit. In fact, the king intended to appoint him over the entire kingdom.

Yohanes 3:34

3:34 For the one whom God has sent ²⁸  speaks the words of God, for he does not give the Spirit sparingly. ²⁹ 

Kolose 2:3

2:3 in whom are hidden all the treasures of wisdom and knowledge.

[31:3]  ¹ sn The expression in the Bible means that the individual was given special, supernatural enablement to do what God wanted done. It usually is said of someone with exceptional power or ability. The image of “filling” usually means under the control of the Spirit, so that the Spirit is the dominant force in the life.

[31:3]  ² sn The following qualities are the ways in which the Spirit’s enablement will be displayed. “Skill” is the ability to produce something valuable to God and the community, “understanding” is the ability to distinguish between things, to perceive the best way to follow, and “knowledge” is the experiential awareness of how things are done.

[31:3]  ³ tn Heb “and in all work”; “all” means “all kinds of” here.

[11:17]  ⁴ tn The imperfect tense here is to be classified as a final imperfect, showing the result of this action by God. Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases.

[11:1]  ⁵ sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the Lord (vv. 10-15), God’s response to Moses (vv. 16-25), Eldad and Medad (vv. 26-29), and the quail (vv. 30-35). The first part records the burning of the camp, named Taberah. Here is one of the several naming narratives in the wilderness experience. The occasion for divine judgment is the complaining of the people. The passages serve to warn believers of all ages not to murmur as the Israelites did, for such complaining reveals a lack of faith in the power and goodness of God. For additional literature, see W. Brueggemann, “From Hurt to Joy, from Death to Life,” Int 28 (1974): 3-19; B. S. Childs, “The Etiological Tale Re-examined,” VT 24 (1974): 387-97; G. W. Coats, Rebellion in the Wilderness; and A. C. Tunyogi, “The Rebellions of Israel,” JBL 81 (1962): 385-90.

[11:1]  ⁶ tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the Lord found throughout the first ten chapters suddenly comes to an end. It is probable that the people were tired of moving for several days, the excitement of the new beginning died out quickly in the “great and terrible wilderness.” Resentment, frustration, discomfort – whatever it all involved – led to complaining and not gratitude.

[11:1]  ⁷ tn Heb “it was evil in the ears of the Lord.” The word רַע (ra’) is a much stronger word than “displeased” would suggest. The bold anthropomorphism shows that what the Lord heard was painful to him.

[11:1]  ⁸ tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.

[11:1]  ⁹ tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”

[11:1]  ¹⁰ tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the Lord for their complaining. With such a response to the complaining, one must conclude that it was unreasonable. There had been no long deprivation or endured suffering; the complaining was early and showed a rebellious spirit.

[11:1]  ¹¹ sn The “fire of the Lord” is supernatural, for it is said to come from the Lord and not from a natural source. God gave them something to complain about – something to fear. The other significant place where this “fire of the Lord” destroyed was in the case of Nadab and Abihu who brought strange fire to the altar (Lev 10:2).

[3:9]  ¹² tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[3:12]  ¹³ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ¹⁴ tn Grk “or why.”

[3:12]  ¹⁵ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:2]  ¹⁶ tn Or “crippled.”

[3:2]  ¹⁷ tn Grk “from his mother’s womb.”

[3:2]  ¹⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁹ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ²⁰ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[2:9]  ²¹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[2:15]  ²² tn Grk “These men are not drunk, as you suppose.”

[2:15]  ²³ tn Grk “only the third hour.”

[11:2]  ²⁴ sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.

[11:2]  ²⁵ tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.

[11:2]  ²⁶ tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).

[11:2]  ²⁷ tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).

[3:34]  ²⁸ tn That is, Christ.

[3:34]  ²⁹ tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.