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 ¹  all by yourself.

Bilangan 11:28-29

11:28 Joshua son of Nun, the servant ²  of Moses, one of his choice young men, ³  said, ⁴  “My lord Moses, stop them!” ⁵  11:29 Moses said to him, “Are you jealous for me? ⁶  I wish that ⁷  all the Lord’s people were prophets, that the Lord would put his Spirit on them!”

Bilangan 11:1

The Israelites Complain

11:1 ⁸ When the people complained, ⁹  it displeased ¹⁰  the Lord. When the Lord heard ¹¹  it, his anger burned, ¹²  and so ¹³  the fire of the Lord ¹⁴  burned among them and consumed some of the outer parts of the camp.

1 Samuel 10:6

10:6 Then the spirit of the Lord will rush upon you and you will prophesy with them. You will be changed into a different person.

1 Samuel 10:9

Saul Becomes King

10:9 As Saul ¹⁵  turned ¹⁶  to leave Samuel, God changed his inmost person. ¹⁷  All these signs happened on that very day.

1 Samuel 10:2

10:2 When you leave me today, you will find two men near Rachel’s tomb at Zelzah on Benjamin’s border. They will say to you, ‘The donkeys you have gone looking for have been found. Your father is no longer concerned about the donkeys but has become anxious about you two! ¹⁸  He is asking, “What should I do about my son?”’

Kisah Para Rasul 2:9-10

2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ¹⁹  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ²⁰  and visitors from Rome, 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 

Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ²⁴  when the day of Pentecost had come, they were all together in one place.

Kisah Para Rasul 1:23

1:23 So they ²⁵  proposed two candidates: ²⁶  Joseph called Barsabbas (also called Justus) and Matthias.

Kisah Para Rasul 1:25

1:25 to assume the task ²⁷  of this service ²⁸  and apostleship from which Judas turned aside ²⁹  to go to his own place.” ³⁰ 

[11:17]  ¹ 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.

[11:28]  ² tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.

[11:28]  ³ tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”

[11:28]  ⁴ tn Heb “answered and said.”

[11:28]  ⁵ sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the Lord’s plan to let other share the burden of leadership.

[11:29]  ⁶ tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?

[11:29]  ⁷ tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.

[11:1]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.

[11:1]  ¹² 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]  ¹³ 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]  ¹⁴ 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).

[10:9]  ¹⁵ tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

[10:9]  ¹⁶ tn Heb “turned his shoulder.”

[10:9]  ¹⁷ tn Heb “God turned for him another heart”; NAB, NRSV “gave him another heart”; NIV, NCV “changed Saul’s heart”; TEV “gave Saul a new nature”; CEV “made Saul feel like a different person.”

[10:2]  ¹⁸ sn In the Hebrew text the pronoun you is plural, suggesting that Saul’s father was concerned about his son and the servant who accompanied him.

[2:9]  ¹⁹ 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.

[2:10]  ²⁰ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ²¹ map For location see JP4 A1.

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

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

[2:1]  ²⁴ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:23]  ²⁵ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ²⁶ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:25]  ²⁷ tn Grk “to take the place.”

[1:25]  ²⁸ tn Or “of this ministry.”

[1:25]  ²⁹ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ³⁰ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.