Numbers 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.

Numbers 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 ²  and put it on the seventy elders. When the Spirit rested on them, ³  they prophesied, ⁴  but did not do so again. ⁵ 

Numbers 11:1

The Israelites Complain

11:1 ⁶ When the people complained, ⁷  it displeased ⁸  the Lord. When the Lord heard ⁹  it, his anger burned, ¹⁰  and so ¹¹  the fire of the Lord ¹²  burned among them and consumed some of the outer parts of the camp.

Numbers 3:9

3:9 You are to assign ¹³  the Levites to Aaron and his sons; they will be assigned exclusively ¹⁴  to him out of all ¹⁵  the Israelites.

Numbers 3:2

3:2 These are the names of the sons of Aaron: Nadab, the firstborn, and Abihu, Eleazar, and Ithamar.

Numbers 1:9-10

1:9 from Zebulun, Eliab son of Helon;

1:10 from the sons of Joseph:

from Ephraim, Elishama son of Ammihud;

from Manasseh, Gamaliel son of Pedahzur;

John 14:12-14

14:12 I tell you the solemn truth, ¹⁶  the person who believes in me will perform ¹⁷  the miraculous deeds ¹⁸  that I am doing, ¹⁹  and will perform ²⁰  greater deeds ²¹  than these, because I am going to the Father. 14:13 And I will do whatever you ask in my name, ²²  so that the Father may be glorified ²³  in the Son. 14:14 If you ask me anything in my name, I will do it.

John 16:7

16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate ²⁴  will not come to you, but if I go, I will send him to you.

John 16:1

16:1 “I have told you all these things so that you will not fall away. ²⁵ 

Colossians 1:1

Salutation

1:1 From Paul, ²⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[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.

[11:25]  ² tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ³ 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]  ⁴ 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]  ⁵ 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.

[11:1]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.

[11:1]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn The verb וְנָתַתָּה (vÿnatattah) is normally “give.” Here, though, the context refers to the assignment of the Levites to the priests for their duties. The form is the perfect tense with vav (ו) consecutive, continuing the sequence for the imperfect of instruction.

[3:9]  ¹⁴ tn This emphasis is derived from the simple repetition of the passive participle, נְתוּנִם נְתוּנִם (nÿtunim nÿtunim). See GKC 396 §123.e. The forms serve as the predicate with the subject pronoun.

[3:9]  ¹⁵ tn The Hebrew text simply has the preposition, “from the Israelites.”

[14:12]  ¹⁶ tn Grk “Truly, truly, I say to you.”

[14:12]  ¹⁷ tn Or “will do.”

[14:12]  ¹⁸ tn Grk “the works.”

[14:12]  ¹⁹ tn Or “that I do.”

[14:12]  ²⁰ tn Or “will do.”

[14:12]  ²¹ tn Grk “greater works.”

[14:13]  ²² tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ²³ tn Or “may be praised” or “may be honored.”

[16:7]  ²⁴ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.

[16:1]  ²⁵ tn Grk “so that you will not be caused to stumble.”

[1:1]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.