Discovery BoxNumbers 11:25 
Context11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses 1 and put it on the seventy elders. When the Spirit rested on them, 2 they prophesied, 3 but did not do so again. 4
Numbers 14:14
Context14:14 then they will tell it to the inhabitants 5 of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, 6 that your cloud stands over them, and that you go before them by day in a pillar of cloud and in a pillar of fire by night.
Numbers 16:38
Context16:38 As for the censers of these men who sinned at the cost of their lives, 7 they must be made 8 into hammered sheets for covering the altar, because they presented them before the Lord and sanctified them. They will become a sign to the Israelites.”
Numbers 18:26
Context18:26 “You are to speak to the Levites, and you must tell them, ‘When you receive from the Israelites the tithe that I have given you from them as your inheritance, then you are to offer up 9 from it as a raised offering to the Lord a tenth of the tithe.
Numbers 22:6
Context22:6 So 10 now, please come and curse this nation 11 for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them 12 and drive them out of the land. For I know that whoever you bless is blessed, 13 and whoever you curse is cursed.”
Numbers 32:29
Context32:29 Moses said to them: “If the Gadites and the Reubenites cross the Jordan with you, each one equipped for battle in the Lord’s presence, and you conquer the land, 14 then you must allot them the territory of Gilead as their possession.
1 tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.
2 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.
3 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.
4 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.
5 tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.
6 tn “Face to face” is literally “eye to eye.” It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.
7 tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.
8 tn The form is the perfect tense with vav (ו) consecutive. But there is no expressed subject for “and they shall make them,” and so it may be treated as a passive (“they shall [must] be made”).
9 tn The verb in this clause is the Hiphil perfect with a vav (ו) consecutive; it has the same force as an imperfect of instruction: “when…then you are to offer up.”
10 tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.
11 tn Heb “people.” So also in vv. 10, 17, 41.
12 tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.
13 tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.
14 tn Heb “and the land is subdued before you.”
