Exodus 4:11-12

4:11 The Lord said to him, “Who gave ¹  a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? ²  4:12 So now go, and I will be with your mouth ³  and will teach you ⁴  what you must say.” ⁵ 

Numbers 11:25-29

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 ⁶  and put it on the seventy elders. When the Spirit rested on them, ⁷  they prophesied, ⁸  but did not do so again. ⁹ 

Eldad and Medad

11:26 But two men remained in the camp; one’s name was Eldad, and the other’s name was Medad. And the spirit rested on them. (Now they were among those in the registration, ¹⁰  but had not gone to the tabernacle.) So they prophesied in the camp. 11:27 And a ¹¹  young man ran and told Moses, “Eldad and Medad are prophesying in the camp!” 11:28 Joshua son of Nun, the servant ¹²  of Moses, one of his choice young men, ¹³  said, ¹⁴  “My lord Moses, stop them!” ¹⁵  11:29 Moses said to him, “Are you jealous for me? ¹⁶  I wish that ¹⁷  all the Lord’s people were prophets, that the Lord would put his Spirit on them!”

Numbers 11:1

The Israelites Complain

11:1 ¹⁸ When the people complained, ¹⁹  it displeased ²⁰  the Lord. When the Lord heard ²¹  it, his anger burned, ²²  and so ²³  the fire of the Lord ²⁴  burned among them and consumed some of the outer parts of the camp.

Numbers 10:10

10:10 “Also in the time when you rejoice, such as ²⁵  on your appointed festivals or ²⁶  at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may ²⁷  become ²⁸  a memorial for you before your God: I am the Lord your God.”

Numbers 10:2

10:2 “Make ²⁹  two trumpets of silver; you are to make ³⁰  them from a single hammered piece. ³¹  You will use them ³²  for assembling the community and for directing the traveling of the camps.

Numbers 23:2

23:2 So Balak did just as Balaam had said. Balak and Balaam then offered on each ³³  altar a bull and a ram.

Isaiah 59:21

59:21 “As for me, this is my promise to ³⁴  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ³⁵  says the Lord.

Jeremiah 1:7-9

1:7 The Lord said to me, “Do not say, ‘I am too young.’ But go ³⁶  to whomever I send you and say whatever I tell you. 1:8 Do not be afraid of those to whom I send you, ³⁷  for I will be with you to protect ³⁸  you,” says the Lord. 1:9 Then the Lord reached out his hand and touched my mouth and said to me, “I will most assuredly give you the words you are to speak for me. ³⁹ 

Jeremiah 6:11

6:11 I am as full of anger as you are, Lord, ⁴⁰ 

I am tired of trying to hold it in.”

The Lord answered, ⁴¹ 

“Vent it, then, ⁴²  on the children who play in the street

and on the young men who are gathered together.

Husbands and wives are to be included, ⁴³ 

as well as the old and those who are advanced in years.

Ezekiel 3:11

3:11 Go to the exiles, to your fellow countrymen, ⁴⁴  and speak to them – say to them, ‘This is what the sovereign Lord says,’ whether they pay attention or not.”

Micah 3:8

3:8 But I ⁴⁵  am full of the courage that the Lord’s Spirit gives,

and have a strong commitment to justice. ⁴⁶ 

This enables me to confront Jacob with its rebellion,

and Israel with its sin. ⁴⁷ 

Matthew 10:19

10:19 Whenever ⁴⁸  they hand you over for trial, do not worry about how to speak or what to say, ⁴⁹  for what you should say will be given to you at that time. ⁵⁰ 

Luke 12:12

12:12 for the Holy Spirit will teach you at that moment ⁵¹  what you must say.” ⁵² 

Luke 21:15

21:15 For I will give you the words ⁵³  along with the wisdom ⁵⁴  that none of your adversaries will be able to withstand or contradict.

Luke 21:1

The Widow’s Offering

21:1 Jesus ⁵⁵  looked up ⁵⁶  and saw the rich putting their gifts into the offering box. ⁵⁷ 

Colossians 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Ephesians 6:18

6:18 With every prayer and petition, pray ⁵⁸  at all times in the Spirit, and to this end ⁵⁹  be alert, with all perseverance and requests for all the saints.

Ephesians 6:1

6:1 Children, ⁶⁰  obey your parents in the Lord ⁶¹  for this is right.

Ephesians 1:12

1:12 so that we, who were the first to set our hope ⁶²  on Christ, ⁶³  would be to the praise of his glory.

Ephesians 1:2

1:2 Grace and peace to you ⁶⁴  from God our Father and the Lord Jesus Christ!

Ephesians 1:21

1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come.

[4:11]  ¹ tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?”

[4:11]  ² sn The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah 45:5-7 developed this same idea of God’s control over life. Moses protests that he is not an eloquent speaker, and the Lord replies with reminders about himself and promises, “I will be with your mouth,” an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob (Gen 26:3; 31:3).

[4:12]  ³ sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.

[4:12]  ⁴ sn The verb is וְהוֹרֵיתִיךָ (vÿhoretikha), the Hiphil perfect with a vav (ו) consecutive. The form carries the instructional meaning because it follows the imperative “go.” In fact, there is a sequence at work here: “go…and/that I may teach you.” It is from יָרָה (yara), the same root behind תּוֹרָה (torah, “law”). This always referred to teaching either wisdom or revelation. Here Yahweh promises to teach Moses what to say.

[4:12]  ⁵ tn The form is the imperfect tense. While it could be taken as a future (“what you will say”), an obligatory imperfect captures the significance better (“what you must say” or “what you are to say”). Not even the content of the message will be left up to Moses.

[11:25]  ⁶ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[11:26]  ¹⁰ tn The form of the word is the passive participle כְּתֻבִים (kÿtuvim, “written”). It is normally taken to mean “among those registered,” but it is not clear if that means they were to be among the seventy or not. That seems unlikely since there is no mention of the seventy being registered, and vv. 24-25 says all seventy went out and prophesied. The registration may be to eldership, or the role of the officer.

[11:27]  ¹¹ tn The article indicates that the “young man” was definite in the mind of the writer, but indefinite in English.

[11:28]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “answered and said.”

[11:28]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.

[11:1]  ²² 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]  ²³ 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]  ²⁴ 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).

[10:10]  ²⁵ tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

[10:10]  ²⁶ tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  ²⁷ tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.

[10:10]  ²⁸ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

[10:2]  ²⁹ tn The Hebrew text uses what is called the “ethical dative” – “make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.

[10:2]  ³⁰ tn The imperfect tense is again instruction or legislation.

[10:2]  ³¹ sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” (שׁוֹפָר, shofar). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments.

[10:2]  ³² tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.

[23:2]  ³³ tn The Hebrew text has “on the altar,” but since there were seven of each animal and seven altars, the implication is that this means on each altar.

[59:21]  ³⁴ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  ³⁵ tn Heb “from now and on into the future.”

[1:7]  ³⁶ tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The Lord is probably not giving a rationale for the denial of Jeremiah’s objection but redirecting his focus, i.e., “do not say…but go…and say.”

[1:8]  ³⁷ tn Heb “be afraid of them.” The antecedent is the “whomever” in v. 7.

[1:8]  ³⁸ tn Heb “rescue.”

[1:9]  ³⁹ tn Heb “Behold, I have put my words in your mouth.” This is an example of the Hebrew “scheduling” perfect or the “prophetic” perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here “assuredly” (Heb הִנֵּה, hinneh) underlines the certitude of the promise for the future. See the translator’s note on v. 6.

[6:11]  ⁴⁰ tn Heb “I am full of the wrath of the Lord.”

[6:11]  ⁴¹ tn These words are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity.

[6:11]  ⁴² tn Heb “Pour it out.”

[6:11]  ⁴³ tn Heb “are to be captured.”

[3:11]  ⁴⁴ tn Heb “to the sons of your people.”

[3:8]  ⁴⁵ sn The prophet Micah speaks here and contrasts himself with the mercenaries just denounced by the Lord in the preceding verses.

[3:8]  ⁴⁶ tn Heb “am full of power, the Spirit of the Lord, and justice and strength.” The appositional phrase “the Spirit of the Lord” explains the source of the prophet’s power. The phrase “justice and strength” is understood here as a hendiadys, referring to the prophet’s strong sense of justice.

[3:8]  ⁴⁷ tn Heb “to declare to Jacob his rebellion and to Israel his sin.” The words “this enables me” are supplied in the translation for clarification.

[10:19]  ⁴⁸ tn Here δέ (de) has not been translated.

[10:19]  ⁴⁹ tn Grk “how or what you might speak.”

[10:19]  ⁵⁰ tn Grk “in that hour.”

[12:12]  ⁵¹ tn Grk “in that very hour” (an idiom).

[12:12]  ⁵² tn Grk “what it is necessary to say.”

[21:15]  ⁵³ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ⁵⁴ tn Grk “and wisdom.”

[21:1]  ⁵⁵ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ⁵⁶ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ⁵⁷ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[6:18]  ⁵⁸ tn Both “pray” and “be alert” are participles in the Greek text (“praying…being alert”). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.

[6:18]  ⁵⁹ tn Grk “and toward it.”

[6:1]  ⁶⁰ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ⁶¹ tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

[1:12]  ⁶² tn Or “who had already hoped.”

[1:12]  ⁶³ tn Or “the Messiah.”

[1:2]  ⁶⁴ tn Grk “Grace to you and peace.”