Bilangan 11:25

11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses ¹  and put it on the seventy elders. When the Spirit rested on them, ²  they prophesied, ³  but did not do so again. ⁴ 

Bilangan 14:9

14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. ⁵  Their protection ⁶  has turned aside from them, but the Lord is with us. Do not fear them!”

Bilangan 14:21

14:21 But truly, as I live, ⁷  all the earth will be filled with the glory of the Lord.

Bilangan 14:37

14:37 those men who produced the evil report about the land, died by the plague before the Lord.

Bilangan 16:30

16:30 But if the Lord does something entirely new, ⁸  and the earth opens its mouth and swallows them up ⁹  along with all that they have, and they ¹⁰  go down alive to the grave, ¹¹  then you will know that these men have despised the Lord!”

Bilangan 16:40

16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of ¹²  Aaron should approach to burn incense before the Lord, that he might not become like Korah and his company – just as the Lord had spoken by the authority ¹³  of Moses.

Bilangan 16:43

16:43 Then Moses and Aaron stood before the tent of meeting.

Bilangan 24:13

24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond ¹⁴  the commandment ¹⁵  of the Lord to do either good or evil of my own will, ¹⁶  but whatever the Lord tells me I must speak’?

Bilangan 31:37-40

31:37 the Lord’s tribute from the sheep was 675. 31:38 The cattle numbered ¹⁷  36,000; the Lord’s tribute was 72. 31:39 The donkeys were 30,500, of which the Lord’s tribute was 61. 31:40 The people were 16,000, of which the Lord’s tribute was 32 people. ¹⁸ 

[11:25]  ¹ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ² tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.

[11:25]  ³ tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.

[11:25]  ⁴ tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.

[14:9]  ⁵ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

[14:9]  ⁶ tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

[14:21]  ⁷ sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.

[16:30]  ⁸ tn The verb בָּרָא (bara’) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.

[16:30]  ⁹ tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.

[16:30]  ¹⁰ tn The word is “life” or “lifetime”; it certainly means their lives – they themselves. But the presence of this word suggest more. It is an accusative specifying the state of the subject – they will go down alive to Sheol.

[16:30]  ¹¹ tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.

[16:40]  ¹² tn Heb “from the seed of.”

[16:40]  ¹³ tn Heb “hand.”

[24:13]  ¹⁴ tn Heb “I am not able to go beyond.”

[24:13]  ¹⁵ tn Heb “mouth.”

[24:13]  ¹⁶ tn Heb “from my heart.”

[31:38]  ¹⁷ tn The word “numbered” has been supplied in the translation for clarity.

[31:40]  ¹⁸ tn Heb “soul.”