Numbers 24:19

24:19 A ruler will be established from Jacob;

he will destroy the remains of the city.’” ¹ 

Numbers 34:11

34:11 The border will run down from Shepham to Riblah, on the east side of Ain, and the border will descend and reach the eastern side of the Sea of Chinnereth. ² 

Numbers 12:5

12:5 And the Lord came down in a pillar of cloud and stood at the entrance of the tent; he then called Aaron and Miriam, and they both came forward.

Numbers 14:45

14:45 So the Amalekites and the Canaanites who lived in that hill country swooped ³  down and attacked them ⁴  as far as Hormah. ⁵ 

Numbers 34:12

34:12 Then the border will continue down the Jordan River ⁶  and its direction will be to the Salt Sea. This will be your land by its borders that surround it.’”

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 ⁷  and put it on the seventy elders. When the Spirit rested on them, ⁸  they prophesied, ⁹  but did not do so again. ¹⁰ 

Numbers 20:28

20:28 And Moses removed Aaron’s garments and put them on his son Eleazar. So Aaron died there on the top of the mountain. And Moses and Eleazar came down from the mountain.

[24:19]  ¹ tn Or, understanding the Hebrew word for “city” as a place name, “of Ir” (cf. NRSV, NLT).

[34:11]  ² tn Or “the Sea of Galilee” (so NLT); NCV, TEV, CEV “Lake Galilee.”

[14:45]  ³ tn Heb “came down.”

[14:45]  ⁴ tn The verb used here means “crush by beating,” or “pounded” them. The Greek text used “cut them in pieces.”

[14:45]  ⁵ tn The name “Hormah” means “destruction”; it is from the word that means “ban, devote” for either destruction or temple use.

[34:12]  ⁴ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[11:25]  ⁵ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ⁶ 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]  ⁷ 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]  ⁸ 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.