Hakim-hakim 3:10

3:10 The Lord’s spirit empowered him ¹  and he led Israel. When he went to do battle, the Lord handed over to him King Cushan-Rishathaim of Aram and he overpowered him. ² 

Hakim-hakim 6:34

6:34 The Lord’s spirit took control of ³  Gideon. He blew a trumpet, ⁴  summoning the Abiezrites to follow him. ⁵ 

Hakim-hakim 13:25

13:25 The Lord’s spirit began to control him ⁶  in Mahaneh Dan between Zorah and Eshtaol.

Bilangan 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 

Bilangan 11:1

The Israelites Complain

11:1 ¹¹ When the people complained, ¹²  it displeased ¹³  the Lord. When the Lord heard ¹⁴  it, his anger burned, ¹⁵  and so ¹⁶  the fire of the Lord ¹⁷  burned among them and consumed some of the outer parts of the camp.

1 Samuel 10:10

10:10 When Saul and his servant ¹⁸  arrived at Gibeah, a company of prophets was coming out to meet him. Then the spirit of God rushed upon Saul ¹⁹  and he prophesied among them.

1 Samuel 16:13-15

16:13 So Samuel took the horn full of olive oil and anointed him in the presence of his brothers. The Spirit of the Lord rushed upon David from that day onward. Then Samuel got up and went to Ramah.

David Appears before Saul

16:14 Now the Spirit of the Lord had turned away from Saul, and an evil spirit ²⁰  from the Lord tormented him. 16:15 Then Saul’s servants said to him, “Look, an evil spirit from God is tormenting you!”

1 Samuel 16:1

Samuel Anoints David as King

16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. ²¹  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ²²  for I have selected a king for myself from among his sons.” ²³ 

1 Samuel 12:18

12:18 So Samuel called to the Lord, and the Lord made it thunder and rain that day. All the people were very afraid of both the Lord and Samuel.

[3:10]  ¹ tn Heb “was on him.”

[3:10]  ² tn Heb “his hand was strong against Cushan-Rishathaim.”

[6:34]  ³ tn Heb “clothed.”

[6:34]  ⁴ tn That is, “mustered an army.”

[6:34]  ⁵ tn Heb “Abiezer was summoned after him.”

[13:25]  ⁶ tn Or “move him to action”; or “stir him.”

[11:25]  ⁷ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.

[11:1]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tc Two medieval Hebrew mss, the LXX, and the Syriac Peshitta have the singular “he” (in which case the referent would be Saul alone).

[10:10]  tn Heb “they”; the referents (Saul and his servant) have been specified in the translation for clarity.

[10:10]  ¹⁹ tn Heb “him”; the referent (Saul) has been specified in the translation for clarity.

[16:14]  ²⁰ tn Or “an injurious spirit”; cf. NLT “a tormenting spirit.” The phrase need not refer to an evil, demonic spirit. The Hebrew word translated “evil” may refer to the character of the spirit or to its effect upon Saul. If the latter, another translation option might be “a mischief-making spirit.”

[16:1]  ²¹ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ²² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ²³ tn Heb “for I have seen among his sons for me a king.”