Numbers 5:19

5:19 Then the priest will put the woman under oath and say to the her, “If no other ¹  man has had sexual relations with you, and if you have not gone astray and become defiled while under your husband’s authority, may you be free from this bitter water that brings a curse. ² 

Numbers 7:19

7:19 He offered for his offering one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

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 ³  and put it on the seventy elders. When the Spirit rested on them, ⁴  they prophesied, ⁵  but did not do so again. ⁶ 

Numbers 13:32

13:32 Then they presented the Israelites with a discouraging ⁷  report of the land they had investigated, saying, “The land that we passed through ⁸  to investigate is a land that devours ⁹  its inhabitants. ¹⁰  All the people we saw there ¹¹  are of great stature.

Numbers 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.

[5:19]  ¹ tn The word “other” is implied, since the woman would not be guilty of having sexual relations with her own husband.

[5:19]  ² sn Although there would be stress involved, a woman who was innocent would have nothing to hide, and would be confident. The wording of the priest’s oath is actually designed to enable the potion to keep her from harm and not produce the physical effects it was designed to do.

[11:25]  ³ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[13:32]  ⁵ tn Or “an evil report,” i.e., one that was a defamation of the grace of God.

[13:32]  ⁶ tn Heb “which we passed over in it”; the pronoun on the preposition serves as a resumptive pronoun for the relative, and need not be translated literally.

[13:32]  ⁷ tn The verb is the feminine singular participle from אָכַל (’akhal); it modifies the land as a “devouring land,” a bold figure for the difficulty of living in the place.

[13:32]  ⁸ sn The expression has been interpreted in a number of ways by commentators, such as that the land was infertile, that the Canaanites were cannibals, that it was a land filled with warlike dissensions, or that it denotes a land geared for battle. It may be that they intended the land to seem infertile and insecure.

[13:32]  ⁹ tn Heb “in its midst.”

[16:40]  ⁷ tn Heb “from the seed of.”

[16:40]  ⁸ tn Heb “hand.”