Numbers 11:17

Translation
King James Version
And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.
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KJV (with Strong's)
And I will come down H3381 and talk H1696 with thee there: and I will take H680 of the spirit H7307 which is upon thee, and will put H7760 it upon them; and they shall bear H5375 the burden H4853 of the people H5971 with thee, that thou bear H5375 it not thyself alone.
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Complete Jewish Bible
I will come down and speak with you there, and I will take some of the Spirit which rests on you and put it on them. Then they will carry the burden of the people along with you, so that you won't carry it yourself alone.
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Berean Standard Bible
And I will come down and speak with you there, and I will take some of the Spirit that is on you and put that Spirit on them. They will help you bear the burden of the people, so that you do not have to bear it by yourself.
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American Standard Version
And I will come down and talk with thee there: and I will take of the Spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.
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World English Bible Messianic
I will come down and talk with you there. I will take of the Spirit which is on you, and will put it on them; and they shall bear the burden of the people with you, that you not bear it yourself alone.
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Geneva Bible (1599)
And I will come downe, and talke with thee there, and take of the Spirite, which is vpon thee, and put vpon them, and they shall beare the burthen of the people with thee: so thou shalt not beare it alone.
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Young's Literal Translation
and I have come down and spoken with thee there, and have kept back of the Spirit which is upon thee, and have put on them, and they have borne with thee some of the burden of the people, and thou dost not bear it thyself alone.
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See also
Numbers 11:251 Samuel 10:61 Corinthians 12:41 Corinthians 12:111 Corinthians 2:122 Kings 2:92 Kings 2:15
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In the KJVVerse 4,042 of 31,102

Study This Verse

SUMMARY

Numbers 11:17 unveils God's compassionate and strategic response to Moses' profound despair and the crushing burden of leading the murmuring Israelites. In this pivotal moment, the Lord promises to descend and supernaturally empower seventy chosen elders by taking "of the spirit" that rests upon Moses and placing it upon them. This divine act ensures that the immense responsibility of governing and caring for the people is shared, alleviating Moses' solitary load and establishing a broader, divinely-enabled leadership structure essential for the nation of Israel's journey through the wilderness.

CONTEXT

  • Literary Context: This verse represents a direct divine intervention following a period of intense grumbling and dissatisfaction among the Israelites. Having grown weary of the manna God miraculously provided, the people began to weep and crave meat, recalling the perceived abundance of food they had in Egypt. This widespread lament deeply distressed Moses, who felt the unbearable weight of leading such a demanding multitude. In a moment of profound despair, Moses cried out to God, expressing his inability to bear the entire nation alone and even asking for death if he could not fulfill his calling, as vividly described in Numbers 11:10-15. Numbers 11:16 records God's instruction to Moses to gather seventy elders, men known for their leadership and respect within the community, to the Tent of Meeting. Verse 17 then details God's specific promise of how He would empower these chosen leaders to share Moses' immense burden, providing a supernatural solution to a deeply human and administrative problem.
  • Historical & Cultural Context: The setting for Numbers 11 is the wilderness journey, a period of profound formation for the nascent nation of Israel. Leading a population estimated in the millions, with diverse needs, internal disputes, and spiritual immaturity, presented an unparalleled challenge for Moses. As the sole divinely appointed mediator, judge, and spiritual leader, Moses bore an almost impossible load, a reality that even his father-in-law Jethro had recognized and advised upon earlier in Exodus 18:13-27. The concept of "elders" was well-established in ancient Near Eastern societies, referring to respected, experienced, and wise men who served as leaders within their communities or tribes, often acting as judges or counselors. God's command to gather seventy such men was not an innovation of leadership roles but a divine affirmation and supernatural empowerment of an existing, albeit informal, structure, now infused with divine enabling to meet the unique and overwhelming demands of the wilderness journey.
  • Key Themes: Numbers 11:17 powerfully illustrates several key themes central to the book of Numbers and broader biblical theology. Foremost is Divine Empowerment, where God directly bestows spiritual capacity and enabling for leadership, demonstrating that true authority and effectiveness in God's service come from Him alone. It highlights the theme of Shared Leadership and Delegation, emphasizing that even the most uniquely gifted leaders, like Moses, are not meant to bear the entire burden alone. This passage serves as a foundational example of God's design for distributed leadership within His people, a principle that echoes throughout the biblical narrative, particularly in the New Testament church. Furthermore, it underscores God's Compassion and Provision, as He responds not with rebuke to Moses' despair but with a practical and supernatural solution, affirming His profound care for His servants and His unwavering commitment to His people. Finally, the verse explicitly acknowledges the Heavy Burden of Leadership, recognizing the immense physical, emotional, and spiritual toll that leading a large community can exact, thereby underscoring the necessity of collective effort and divine strength.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Talk (Hebrew, dâbar', H1696): The Hebrew word דָּבַר (dâbar) is a primitive root meaning "to arrange," but primarily used figuratively as "to speak." It encompasses a wide range of verbal actions, including to command, declare, promise, teach, and commune. In this context, God's promise to "talk with thee there" signifies a direct, intimate, and authoritative communication. It emphasizes God's personal engagement with Moses, reaffirming their unique relationship and the divine origin of the forthcoming solution. This is not merely a casual conversation but a divine pronouncement and instruction, setting the stage for the supernatural transfer of the Spirit.
  • Spirit (Hebrew, rûwach', H7307): The Hebrew word רוּחַ (rûwach) is rich in meaning, encompassing "wind," "breath," and "spirit." In this context, it refers to the divine enabling, power, and presence of God that equipped Moses for his extraordinary leadership role. God's promise to "take of the spirit which is upon thee, and will put it upon them" does not imply a diminution or reduction of Moses' own spiritual anointing. Rather, it signifies a replication or extension of the divine capacity that was already upon Moses, allowing others to participate in the divinely-ordained task of leading the people. It is a tangible transfer of God's empowering influence, akin to the anointing of prophets and kings in later Israelite history, enabling the elders to share in the spiritual discernment, administrative capacity, and prophetic insight required for their new roles.
  • Burden (Hebrew, massâʼ', H4853): The Hebrew word מַשָּׂא (massâʼ) derives from the root nâsâʼ (to lift, bear) and literally means "a load," "a burden," or "a carrying." While it can refer to a physical weight, often in a metaphorical sense, it denotes a heavy responsibility, a difficult task, or even an oracle (as in "the burden of the word of the Lord"). Here, "the burden of the people" refers to the immense responsibility of governing, judging, mediating disputes, and caring for the vast and often rebellious Israelite community. It encompasses the emotional, spiritual, and administrative weight that Moses felt was crushing him. God's solution directly addresses this "burden," indicating His understanding of the practical and psychological toll of leadership.

Verse Breakdown

  • "And I will come down and talk with thee there": This opening clause emphasizes God's direct, personal, and immediate involvement in the crisis. The phrase "come down" is an anthropomorphism, illustrating God's condescension to interact with humanity in a tangible way, as He frequently did at Sinai and in the Tent of Meeting. It reaffirms God's covenant faithfulness and His continued, intimate communication with Moses, even in Moses' moment of profound weakness and despair. It also underscores that the solution to Moses' overwhelming burden originates solely from God's initiative and sovereign power.
  • "and I will take of the spirit which [is] upon thee, and will put [it] upon them": This is the core of God's supernatural provision and the central theological statement of the verse. It signifies that the enabling power for leadership comes directly from God, and that the elders' authority and effectiveness will be derived from the same divine source that empowered Moses. The phrase "take of the spirit" does not mean Moses' spirit is lessened or divided, but rather that the divine Spirit's influence, which equipped Moses for his unique role, will now be shared and replicated among the seventy elders. It's a distribution of spiritual capacity, not a division or depletion of Moses' anointing, ensuring that the elders are supernaturally qualified for their demanding task.
  • "and they shall bear the burden of the people with thee, that thou bear [it] not thyself alone": This final clause states the practical purpose and desired outcome of God's intervention. The elders, now divinely empowered by the Spirit, will share the immense "burden" of leadership, judgment, and pastoral care for the people alongside Moses. This directly addresses Moses' complaint of being overwhelmed and ensures that the responsibility is distributed, fostering a more sustainable and effective leadership structure for the nascent nation. It highlights God's wisdom in establishing a system of shared responsibility to prevent burnout and ensure the well-being of His chosen leaders and the proper governance of His people.

Literary Devices

Numbers 11:17 employs several literary devices to convey its profound message with clarity and impact. The phrase "I will come down and talk with thee there" is a clear instance of Anthropomorphism, attributing human-like actions (coming down, talking) to God to make His divine presence and direct interaction comprehensible to human understanding. This device emphasizes God's immanence and active involvement in the affairs of His people. The phrase "bear the burden of the people" is a powerful Metaphor, representing the immense and heavy responsibilities of leadership as a physical weight. This vivid imagery effectively communicates Moses' feeling of being crushed by the demands of the nation and highlights the tangible relief God promises. The entire passage also demonstrates Divine Condescension, highlighting God's willingness to humble Himself and intervene directly in human affairs, responding with compassion to the desperate cries of His servant Moses. Furthermore, the "spirit" (Hebrew: ruach) functions as Symbolism for divine enabling and empowering presence, signifying the intangible yet potent force that qualifies individuals for God's service and enables them to fulfill their God-given roles.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 11:17 is a profound theological statement on the nature of divine leadership and God's compassionate provision for His people. It reveals that God is intimately aware of the limitations and struggles of His servants, and He provides supernatural solutions to human challenges. The distribution of the Spirit underscores that spiritual authority and gifting originate solely from God and are given for the purpose of service and the building up of the community. This event serves as a significant foreshadowing of the broader outpouring of the Spirit in the New Testament, where spiritual gifts are distributed among all believers for the common good, emphasizing that no one person is meant to bear the entire load of ministry alone. It highlights God's design for a community of faith where responsibilities are shared, and diverse gifts contribute to a unified purpose, ensuring the flourishing of both leaders and the led.

REFLECTION AND APPLICATION

Numbers 11:17 offers timeless wisdom for leadership, ministry, and indeed, all aspects of life where significant burdens are borne. It serves as a powerful reminder that even the most capable and divinely appointed leaders are not immune to exhaustion, despair, or the need for support. The passage encourages humility in leadership, recognizing one's limitations and the necessity of seeking help and delegating responsibility. It challenges us to actively identify, equip, and empower others, understanding that true leadership involves raising up new leaders and sharing the load, rather than hoarding authority or attempting to do everything oneself. For those feeling overwhelmed by responsibilities, whether in family, work, or ministry, it offers immense comfort: God sees your burden and is able to provide the necessary resources, often through the giftedness and support of others within the community. Just as God provided for Moses, He promises to equip those He calls, ensuring that His work is accomplished not by individual strength alone, but through the collective, Spirit-empowered efforts of His people.

Questions for Reflection

  • What "burdens" in your life or ministry are you attempting to carry alone, and how might God be prompting you to seek help or delegate?
  • In what ways can you actively empower others within your sphere of influence to share responsibilities and develop their own gifts for the common good?
  • How does this passage encourage you to trust in God's provision and supernatural enabling when you feel inadequate or overwhelmed by a task He has called you to?

FAQ

Did Moses' spirit diminish when God "took of the spirit which is upon thee"?

Answer: No, the text does not imply that Moses' spiritual anointing or capacity was diminished. The phrase "take of the spirit" (Hebrew: ʼâtsal - to separate, select, take) in this context signifies a replication or extension of the divine Spirit's empowering influence, not a subtraction. Think of it like lighting seventy new candles from one existing flame; the original flame does not lessen, but its light is multiplied. God's Spirit is infinite and inexhaustible. This act ensured that the seventy elders received the same divine enabling that qualified Moses for his unique role, allowing them to share the administrative and judicial burden without diminishing Moses' unique prophetic and mediatorial relationship with God. The purpose was to empower others to bear the burden with Moses, not to lessen Moses' personal spiritual endowment.

Is this a model for all leadership and spiritual gifting today?

Answer: Yes, Numbers 11:17 provides foundational principles that resonate throughout biblical leadership and the distribution of spiritual gifts. It powerfully illustrates the importance of delegation, shared responsibility, and the divine source of spiritual empowerment. Leaders today are called to recognize their limitations, avoid burnout by sharing the load, and actively identify and equip others for service. Just as God poured out His Spirit on the elders, the New Testament teaches that the Holy Spirit distributes diverse gifts to all believers for the common good of the body of Christ (see 1 Corinthians 12:4-11). This passage underscores that God's work is accomplished through a community of Spirit-empowered individuals, not through isolated, overburdened leaders. The principle of bearing one another's burdens (see Galatians 6:2) is deeply rooted in this Old Testament example of divine provision and shared ministry, offering a timeless model for healthy, sustainable, and Spirit-led leadership.

CHRIST-CENTERED FULFILLMENT

Numbers 11:17, with its depiction of the Spirit being distributed to empower leaders and alleviate a burden, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ and the subsequent outpouring of the Holy Spirit. While Moses was a great leader who bore an immense burden, he ultimately foreshadowed Jesus, the ultimate burden-bearer, who invites all who are weary and heavy-laden to find rest in Him, for His yoke is easy and His burden is light (see Matthew 11:28-30). The Spirit that was "taken of" Moses and put upon the elders is but a limited foreshadowing of the Spirit given without measure to Christ, the Son of God (see John 3:34). Furthermore, the partial distribution of the Spirit to seventy elders in the Old Testament anticipates the comprehensive and universal outpouring of the Holy Spirit on all believers at Pentecost (see Acts 2:1-4), fulfilling the prophetic promise that God would pour out His Spirit on all flesh. Through Christ, the Spirit is no longer limited to a select few leaders but indwells every believer, empowering them for service and enabling the entire body of Christ to collectively bear the burdens of the world and carry out God's mission (see John 14:16; Romans 12:4-8). Thus, the temporary solution for Moses' burden points to the permanent and universal indwelling of the Spirit, establishing a new community where Christ's burden is shared by all His empowered followers, united in purpose and gifted for service.

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Commentary on Numbers 11 verses 16–23

I. II. Main points1. 2. Sub-points

We have here God's gracious answer to both the foregoing complaints, wherein his goodness takes occasion from man's badness to appear so much the more illustrious.

I. Provision is made for the redress of the grievances Moses complains of. If he find the weight of government lie too heavy upon him, though he was a little too passionate in his remonstrance, yet he shall be eased, not by being discarded from the government himself, as he justly might have been if God had been extreme to mark what he said amiss, but by having assistants appointed him, who should be, as the apostle speaks (Co1 12:28), helps, governments (that is, helps in government), not at all to lesson or eclipse his honour, but to make the work more easy to him, and to bear the burden of the people with him. And that this provision might be both agreeable and really serviceable,

1.Moses is directed to nominate the persons, Num 11:16. The people were too hot and heady and tumultuous to be entrusted with the election; Moses must please himself in the choice, that he may not afterwards complain. The number he is to choose is seventy men, according to the number of the souls that went down into Egypt. He must choose such as he knew to be elders, that is, wise and experienced men. Those that had acquitted themselves best, as rulers of thousands and hundreds (Exo 18:25), purchase to themselves now this good degree. "Choose such as thou knowest to be elders indeed, and not in name only, officers that execute their office." We read of the same number of elders (Exo 24:1) that went up with Moses to Mount Sinai, but they were distinguished only for that occasion, these for a perpetuity; and, according to this constitution, the Sanhedrim, or great council of the Jews, which in after ages sat at Jerusalem, and was the highest court of judgment among them, consisted of seventy men. Our Saviour seems to have had an eye to it in the choice of seventy disciples, who were to be assistants to the apostles, Lu. 10.

2.God promises to qualify them. If they were not found fit for the employ, they should be made fit, else they might prove more a hindrance than a help to Moses, Num 11:17. Though Moses had talked too boldly with God, yet God does not therefore break off communion with him; he bears a great deal with us, and we must with one another: I will come down (said God) and talk with thee, when thou art more calm and composed; and I will take of the same spirit of wisdom, and piety, and courage, that is upon thee, and put it upon them. Not that Moses had the less of the Spirit for their sharing, nor that they were hereby made equal with him; Moses was still unequalled (Deu 34:10), but they were clothed with a spirit of government proportionable to their place, and with a spirit of prophecy to prove their divine call to it, the government being a Theocracy. Note, (1.) Those whom God employs in any service he qualifies for it, and those that are not in some measure qualified cannot think themselves duly called. (2.) All good qualifications are from God; every perfect gift is from the Father of lights.

II. Even the humour of the discontented people shall be gratified too, that every mouth may be stopped. They are ordered to sanctify themselves (Num 11:18), that is, to put themselves into a posture to receive such a proof of God's power as should be a token both of mercy and judgment. Prepare to meet thy God, O Israel, Amo 4:12.

1.God promises (shall I say?) - he threatens rather, that they shall have their fill of flesh, that for a month together they shall not only be fed, but feasted, with flesh, besides their daily manna; and, if they have not a better government of their appetites than now it appears they have they shall be surfeited with it (Num 11:19, Num 11:20): You shall eat till it come out at your nostrils, and become loathsome to you. See here, (1.) The vanity of all the delights of sense; they will cloy, but not satisfy: spiritual pleasures are the contrary. As the world passes away, so do the lusts of it, Jo1 2:17. What was greedily coveted in a little time comes to be nauseated. (2.) What brutish sins (and worse than brutish) gluttony and drunkenness are; they put a force upon nature, and make that the sickness of the body which should be its health; they are sins that are their own punishments, and yet not the worst that attend them. (3.) What a righteous thing it is with God to make that loathsome to men which they have inordinately lusted after. God could make them despise flesh as much as they had despised manna.

2.Moses objects the improbability of making good this word, Num 11:21, Num 11:22. It is an objection like that which the disciples made, Mar 8:4, Whence can a man satisfy these men? Some excuse Moses here, and construe what he says as only a modest enquiry which way the supply must be expected; but it savours too much of diffidence and distrust of God to be justified. He objects the number of the people, as if he that provided bread for them all could not, by the same unlimited power, provide flesh too. He reckons it must be the flesh either of beasts or fishes, because they are the most bulky animals, little thinking that the flesh of birds, little birds, should serve the purpose. God sees not as man sees, but his thoughts are above ours. He objects the greediness of the people's desires in that word, to suffice them. Note, Even true and great believers sometimes find it hard to trust God under the discouragements of second causes, and against hope to believe in hope. Moses himself could scarcely forbear saying, Can God furnish a table in the wilderness? when this had become the common cry. No doubt this was his infirmity.

3.God gives a short but sufficient answer to the objection in that question, Has the Lord's hand waxed short? Num 11:23. If Moses had remembered the years of the right hand of the Most High, he would not have started all these difficulties; therefore God reminds him of them, intimating that this objection reflected upon the divine power, of which he himself had been so often, not only the witness, but the instrument. Had he forgotten what wonders the divine power had wrought for that people, when it inflicted the plagues of Egypt, divided the sea, broached the rock, and rained bread from heaven? Had that power abated? Was God weaker than he used to be? Or was he tired with what he had done? Whatever our unbelieving hearts may suggest to the contrary, it is certain, (1.) That God's hand is not short; his power cannot be restrained in the exerting of itself by any thing but his own will; with him nothing is impossible. That hand is not short which measures the waters, metes out the heavens (Isa 40:12), and grasps the winds, Pro 30:4. (2.) That it has not waxed short. He is as strong as ever he was, fainteth not, neither is weary. And this is sufficient to silence all our distrusts when means fail us, Is any thing too hard for the Lord? God here brings Moses to this first principle, sets him back in his lesson, to learn the ancient name of God, The Lord God Almighty, and puts the proof upon the issue: Thou shalt see whether my word shall come to pass or not. This magnifies God's word above all his name, that his works never come short of it. If he speaks, it is done.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–23. Public domain.
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Augustine of HippoAD 430
THE TRINITY 5.14.15
The same meaning is to be understood in the case of Moses when the Lord said to him, “I will take of your spirit and give to them,” that is, I will give to them of the Holy Spirit which I have already given to you. If that which is also given has the giver for its principle, because it did not receive from any other source than that which proceeds from him, then we have to confess that the Father and the Son are the principle of the Holy Spirit, not two principles. But as the Father and the Son are one God, and in relation to the creature are one Creator and one Lord, so they are one principle in relation to the Holy Spirit. But in relation to the creature, the Father, the Son and the Holy Spirit are one principle, as they are one Creator and one Lord.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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