1 The people were complaining in the ears of Yahweh. When Yahweh heard it, his anger burned; and Yahweh’s fire burned among them, and consumed some of the outskirts of the camp.
2 The people cried to Moses; and Moses prayed to Yahweh, and the fire abated.
3 The name of that place was called Taberah, because Yahweh’s fire burned among them.
4 The mixed multitude that was among them lusted exceedingly; and the children of Israel also wept again, and said, “Who will give us meat to eat?
5 We remember the fish, which we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;
6 but now we have lost our appetite. There is nothing at all except this manna to look at.”
7 The manna was like coriander seed, and it looked like bdellium.
8 The people went around, gathered it, and ground it in mills, or beat it in mortars, and boiled it in pots, and made cakes of it. Its taste was like the taste of fresh oil.
9 When the dew fell on the camp in the night, the manna fell on it.
10 Moses heard the people weeping throughout their families, every man at the door of his tent; and Yahweh’s anger burned greatly; and Moses was displeased.
11 Moses said to Yahweh, “Why have you treated your servant so badly? Why haven’t I found favor in your sight, that you lay the burden of all this people on me?
12 Have I conceived all this people? Have I brought them out, that you should tell me, ‘Carry them in your bosom, as a nurse carries a nursing infant, to the land which you swore to their fathers’?
13 Where could I get meat to give all these people? For they weep before me, saying, ‘Give us meat, that we may eat.’
14 I am not able to bear all this people alone, because it is too heavy for me.
15 If you treat me this way, please kill me right now, if I have found favor in your sight; and don’t let me see my wretchedness.”
16 Yahweh said to Moses, “Gather to me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them; and bring them to the Tent of Meeting, that they may stand there with you.
17 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 don’t bear it yourself alone.
18 “Say to the people, ‘Sanctify yourselves in preparation for tomorrow, and you will eat meat; for you have wept in the ears of Yahweh, saying, “Who will give us meat to eat? For it was well with us in Egypt.” Therefore Yahweh will give you meat, and you will eat.
19 You will not eat just one day, or two days, or five days, or ten days, or twenty days,
20 but a whole month, until it comes out at your nostrils, and it is loathsome to you; because you have rejected Yahweh who is among you, and have wept before him, saying, “Why did we come out of Egypt?”’”
21 Moses said, “The people, among whom I am, are six hundred thousand men on foot; and you have said, ‘I will give them meat, that they may eat a whole month.’
22 Shall flocks and herds be slaughtered for them, to be sufficient for them? Shall all the fish of the sea be gathered together for them, to be sufficient for them?”
23 Yahweh said to Moses, “Has Yahweh’s hand grown short? Now you will see whether my word will happen to you or not.”
24 Moses went out, and told the people Yahweh’s words; and he gathered seventy men of the elders of the people, and set them around the Tent.
25 Yahweh came down in the cloud, and spoke to him, and took of the Spirit that was on him, and put it on the seventy elders. When the Spirit rested on them, they prophesied, but they did so no more.
26 But two men remained in the camp. The name of one was Eldad, and the name of the other Medad; and the Spirit rested on them. They were of those who were written, but had not gone out to the Tent; and they prophesied in the camp.
27 A young man ran, and told Moses, and said, “Eldad and Medad are prophesying in the camp!”
28 Joshua the son of Nun, the servant of Moses, one of his chosen men, answered, “My lord Moses, forbid them!”
29 Moses said to him, “Are you jealous for my sake? I wish that all Yahweh’s people were prophets, that Yahweh would put his Spirit on them!”
30 Moses went into the camp, he and the elders of Israel.
31 A wind from Yahweh went out and brought quails from the sea, and let them fall by the camp, about a day’s journey on this side, and a day’s journey on the other side, around the camp, and about two cubits above the surface of the earth.
32 The people rose up all that day, and all of that night, and all the next day, and gathered the quails. He who gathered least gathered ten homers; and they spread them all out for themselves around the camp.
33 While the meat was still between their teeth, before it was chewed, Yahweh’s anger burned against the people, and Yahweh struck the people with a very great plague.
34 The name of that place was called Kibroth Hattaavah, because there they buried the people who lusted.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 11:4–34A Little while afterwards he rose up, and went from Mount Sinai; and, having passed through several mansions, of which we will speak he came to a place called Hazeroth, where the multitude began again to be mutinous … Hereupon Moses, although he was so basely abused by them encouraged them … and promised that he would procure them a quantity of flesh-meat, and that not for a few days only, but for many days. … As soon as ever he had said this, the whole camp was filled with quails, they stood round about them, and gathered great numbers. However, it was not long ere God punished the Hebrews for their insolence … no small number of them died; and still to this day the place retains the memory of this destruction and is named Kibrothhattaavah, which is, Graves of Lust.
A Little while afterwards he rose up, and went from Mount Sinai; and, having passed through several mansions, of which we will speak he came to a place called Hazeroth, where the multitude began again to be mutinous … Hereupon Moses, although he was so basely abused by them encouraged them … and promised that he would procure them a quantity of flesh-meat, and that not for a few days only, but for many days. … As soon as ever he had said this, the whole camp was filled with quails, they stood round about them, and gathered great numbers. However, it was not long ere God punished the Hebrews for their insolence … no small number of them died; and still to this day the place retains the memory of this destruction and is named Kibrothhattaavah, which is, Graves of Lust.
Josephus, Antiquities of the Jews, Antiquities 3.13.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Numbers 11:10–15It was an effect of holy and praiseworthy zeal, that this great perverseness should displease Moses; but he was not without error in carrying it to excess; for he unjustly expostulates with God, complaining that He had laid too heavy a burden upon him … His charge was indeed difficult and laborious; but in that he had experienced God's wondrous aid, whenever he had groaned beneath his burden, there was no room for complaint; … But he sinned most grossly in the conclusion of his complaint, requesting God to kill him. In these words we see how far even the best of God's servants may be carried, when they give too great indulgence to their passions. For it is the longing of despair to seek that we may be removed from the world, so that death may bring our troubles to an end. Since the impetuosity of his grief hurried away Moses God's most chosen servant to this, what might not happen to us, if impatience should hold dominion over our hearts? Let us, then, learn to put a stop to this disease in good time.
It was an effect of holy and praiseworthy zeal, that this great perverseness should displease Moses; but he was not without error in carrying it to excess; for he unjustly expostulates with God, complaining that He had laid too heavy a burden upon him … His charge was indeed difficult and laborious; but in that he had experienced God's wondrous aid, whenever he had groaned beneath his burden, there was no room for complaint; … But he sinned most grossly in the conclusion of his complaint, requesting God to kill him. In these words we see how far even the best of God's servants may be carried, when they give too great indulgence to their passions. For it is the longing of despair to seek that we may be removed from the world, so that death may bring our troubles to an end. Since the impetuosity of his grief hurried away Moses God's most chosen servant to this, what might not happen to us, if impatience should hold dominion over our hearts? Let us, then, learn to put a stop to this disease in good time.
John Calvin, Commentaries, on 11:10–15; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Numbers 11:16–17God complies with the request of Moses, by associating with him seventy companions, by whose care and assistance he may be relieved from some part of his labor; yet not without some signs of indignation, for, by taking from him some portion of His Spirit to distribute amongst the others, He inflicts upon him that mark of disgrace which he deserved. I know that some … regard it differently, and think that nothing was taken away from Moses, but that the others were endued with new grace, such as Moses had been preeminent for possessing alone before. But, since the words expressly declare that God will make them partakers of that grace which He will take from Moses himself, I by no means admit the truth of this subtle exposition. … I have no doubt, then, but that this division comprehends punishment in it; and from hence we may gather a useful piece of instruction, viz., that the greater the difficulty is which God imposes upon any one, the greater is the liberality with which He treats him, in order that he may be sufficient for his charge.
God complies with the request of Moses, by associating with him seventy companions, by whose care and assistance he may be relieved from some part of his labor; yet not without some signs of indignation, for, by taking from him some portion of His Spirit to distribute amongst the others, He inflicts upon him that mark of disgrace which he deserved. I know that some … regard it differently, and think that nothing was taken away from Moses, but that the others were endued with new grace, such as Moses had been preeminent for possessing alone before. But, since the words expressly declare that God will make them partakers of that grace which He will take from Moses himself, I by no means admit the truth of this subtle exposition. … I have no doubt, then, but that this division comprehends punishment in it; and from hence we may gather a useful piece of instruction, viz., that the greater the difficulty is which God imposes upon any one, the greater is the liberality with which He treats him, in order that he may be sufficient for his charge.
John Calvin, Commentaries, on 11:16–17; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Numbers 11:1–3They complained. Interpreters enquire what they complained of; and truly, when they were furnished with so much matter for thanksgiving, one may justly wonder where they found any matter for complaint; it is probable that those who complained did not all agree in the cause. Some perhaps complained that they were removed from Mount Sinai, where they had been at rest so long, others that they did not remove sooner: some complained of the weather, others of the ways: some perhaps thought three days' journey was too long a march, others thought it not long enough, because it did not bring them into Canaan. … Note, Those that are of a fretful discontented spirit will always find something or other to quarrel with, though the circumstances of their outward condition be ever so favourable. … but, to show how unwilling God was to contend with them, it fastened on those only that were in the uttermost parts of the camp. Thus God's judgments came upon them gradually, that they might take warning.
They complained. Interpreters enquire what they complained of; and truly, when they were furnished with so much matter for thanksgiving, one may justly wonder where they found any matter for complaint; it is probable that those who complained did not all agree in the cause. Some perhaps complained that they were removed from Mount Sinai, where they had been at rest so long, others that they did not remove sooner: some complained of the weather, others of the ways: some perhaps thought three days' journey was too long a march, others thought it not long enough, because it did not bring them into Canaan. … Note, Those that are of a fretful discontented spirit will always find something or other to quarrel with, though the circumstances of their outward condition be ever so favourable. … but, to show how unwilling God was to contend with them, it fastened on those only that were in the uttermost parts of the camp. Thus God's judgments came upon them gradually, that they might take warning.
Matthew Henry, Commentary on the Whole Bible, on 11:1–3; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Numbers 11:26–29They were nominated by Moses to be assistants in the government, but they went not out unto the tabernacle as the rest did, Num 11:26. Calvin conjectures that the summons was sent them, but that it did not find them, they being somewhere out of the way; so that, though they were written, yet they were not called. Most think that they declined coming to the tabernacle out of an excess of modesty and humility; being sensible of their own weakness and unworthiness, they desired to be excused from coming into the government. … Note, The Spirit of God is not tied to the tabernacle, but, like the wind, blows where he listeth, Joh 3:8. … Moses was of another spirit; so far from silencing these two, and quenching the Spirit in them, he wished all the Lord's people were prophets, that is, that he would put his Spirit upon them. … We ought to be pleased that God is served and glorified, and good done, though to the lessening of our credit and the credit of our way.
They were nominated by Moses to be assistants in the government, but they went not out unto the tabernacle as the rest did, Num 11:26. Calvin conjectures that the summons was sent them, but that it did not find them, they being somewhere out of the way; so that, though they were written, yet they were not called. Most think that they declined coming to the tabernacle out of an excess of modesty and humility; being sensible of their own weakness and unworthiness, they desired to be excused from coming into the government. … Note, The Spirit of God is not tied to the tabernacle, but, like the wind, blows where he listeth, Joh 3:8. … Moses was of another spirit; so far from silencing these two, and quenching the Spirit in them, he wished all the Lord's people were prophets, that is, that he would put his Spirit upon them. … We ought to be pleased that God is served and glorified, and good done, though to the lessening of our credit and the credit of our way.
Matthew Henry, Commentary on the Whole Bible, on 11:24–30; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Numbers 11:17and I will take of the spirit which is upon thee; the spirit of government, and the spirit of prophecy, the gifts of the spirit qualifying for these things, of which Moses had a large measure: and will put it upon them; that is, gifts of the same kind with his; not that his gifts were diminished, or that properly speaking anything was taken from Moses and given to the seventy elders; but from the same fountain and fulness of the spirit Moses partook of, they were furnished with like gifts and qualifications, he having not at all the less for what was communicated to them; see 1 Corinthians 12:4; several of the Jewish writers, and particularly Jarchi, illustrate it by the lamp in the golden candlestick in the sanctuary, which was always burning, and at which all the rest were lighted, without any diminution of its light at all
and I will take of the spirit which is upon thee; the spirit of government, and the spirit of prophecy, the gifts of the spirit qualifying for these things, of which Moses had a large measure: and will put it upon them; that is, gifts of the same kind with his; not that his gifts were diminished, or that properly speaking anything was taken from Moses and given to the seventy elders; but from the same fountain and fulness of the spirit Moses partook of, they were furnished with like gifts and qualifications, he having not at all the less for what was communicated to them; see 1 Corinthians 12:4; several of the Jewish writers, and particularly Jarchi, illustrate it by the lamp in the golden candlestick in the sanctuary, which was always burning, and at which all the rest were lighted, without any diminution of its light at all
John Gill, An Exposition of the Old and New Testament, on 11:17; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Numbers 11:4–9Even if fish could not be had for nothing in Egypt, according to the extravagant assertions of the murmurers, it is certain that it could be procured for such nominal prices that even the poorest of the people could eat it. … cucumbers, which are still called katteh or chate in the present day, are a species differing from the ordinary cucumbers in size and colour, and distinguished for softness and sweet flavour … onions, which flourish better in Egypt than elsewhere, and have a mild and pleasant taste. According to Herod. ii. 125, they were the ordinary food of the workmen at the pyramids … Of all these things, which had been cheap as well as refreshing, not one was to be had in the desert. … Greediness longs for juicy and savoury food, and in fact, as a rule, for change of food and stimulating flavour. … In this respect the manna resembled the spiritual food supplied by the word of God, of which the sinful heart of man may also speedily become weary, and turn to the more piquant productions of the spirit of the world.
Even if fish could not be had for nothing in Egypt, according to the extravagant assertions of the murmurers, it is certain that it could be procured for such nominal prices that even the poorest of the people could eat it. … cucumbers, which are still called katteh or chate in the present day, are a species differing from the ordinary cucumbers in size and colour, and distinguished for softness and sweet flavour … onions, which flourish better in Egypt than elsewhere, and have a mild and pleasant taste. According to Herod. ii. 125, they were the ordinary food of the workmen at the pyramids … Of all these things, which had been cheap as well as refreshing, not one was to be had in the desert. … Greediness longs for juicy and savoury food, and in fact, as a rule, for change of food and stimulating flavour. … In this respect the manna resembled the spiritual food supplied by the word of God, of which the sinful heart of man may also speedily become weary, and turn to the more piquant productions of the spirit of the world.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 11:4–9; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Numbers 11:11–17This is the language of the discontent of despair, which differs from the murmuring of unbelief, in the fact that it is addressed to God, for the purpose of entreating help and deliverance from Him; whereas unbelief complains of the ways of God, but while complaining of its troubles, does not pray to the Lord its God. … He does not intend by these words to throw off entirely all care for the people, but simply to plead with God that the duty of carrying and providing for Israel rests with Him, the Creator and Father of Israel (Exo 4:22; Isa 63:16). … There was good ground for his complaint. The burden of the office laid upon the shoulders of Moses was really too heavy for one man; and even the discontent which broke out in the complaint was nothing more than an outpouring of zeal for the office assigned him by God, under the burden of which his strength would eventually break down, unless he received some support. … Jehovah therefore relieved him in the distress of which he complained, without blaming the words of His servant, which bordered on despair.
This is the language of the discontent of despair, which differs from the murmuring of unbelief, in the fact that it is addressed to God, for the purpose of entreating help and deliverance from Him; whereas unbelief complains of the ways of God, but while complaining of its troubles, does not pray to the Lord its God. … He does not intend by these words to throw off entirely all care for the people, but simply to plead with God that the duty of carrying and providing for Israel rests with Him, the Creator and Father of Israel (Exo 4:22; Isa 63:16). … There was good ground for his complaint. The burden of the office laid upon the shoulders of Moses was really too heavy for one man; and even the discontent which broke out in the complaint was nothing more than an outpouring of zeal for the office assigned him by God, under the burden of which his strength would eventually break down, unless he received some support. … Jehovah therefore relieved him in the distress of which he complained, without blaming the words of His servant, which bordered on despair.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 11:11–17; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Numbers 11
Numbers 11:1–34, World English Bible
Numbers 11 in the Bible · Told in the Story: Chapter 4, Quail and Complaints
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 11:4–34A Little while afterwards he rose up, and went from Mount Sinai; and, having passed through several mansions, of which we will speak he came to a place called Hazeroth, where the multitude began again to be mutinous … Hereupon Moses, although he was so basely abused by them encouraged them … and promised that he would procure them a quantity of flesh-meat, and that not for a few days only, but for many days. … As soon as ever he had said this, the whole camp was filled with quails, they stood round about them, and gathered great numbers. However, it was not long ere God punished the Hebrews for their insolence … no small number of them died; and still to this day the place retains the memory of this destruction and is named Kibrothhattaavah, which is, Graves of Lust.
Josephus, Antiquities of the Jews, Antiquities 3.13.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Numbers 11:10–15It was an effect of holy and praiseworthy zeal, that this great perverseness should displease Moses; but he was not without error in carrying it to excess; for he unjustly expostulates with God, complaining that He had laid too heavy a burden upon him … His charge was indeed difficult and laborious; but in that he had experienced God's wondrous aid, whenever he had groaned beneath his burden, there was no room for complaint; … But he sinned most grossly in the conclusion of his complaint, requesting God to kill him. In these words we see how far even the best of God's servants may be carried, when they give too great indulgence to their passions. For it is the longing of despair to seek that we may be removed from the world, so that death may bring our troubles to an end. Since the impetuosity of his grief hurried away Moses God's most chosen servant to this, what might not happen to us, if impatience should hold dominion over our hearts? Let us, then, learn to put a stop to this disease in good time.
John Calvin, Commentaries, on 11:10–15; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Numbers 11:16–17God complies with the request of Moses, by associating with him seventy companions, by whose care and assistance he may be relieved from some part of his labor; yet not without some signs of indignation, for, by taking from him some portion of His Spirit to distribute amongst the others, He inflicts upon him that mark of disgrace which he deserved. I know that some … regard it differently, and think that nothing was taken away from Moses, but that the others were endued with new grace, such as Moses had been preeminent for possessing alone before. But, since the words expressly declare that God will make them partakers of that grace which He will take from Moses himself, I by no means admit the truth of this subtle exposition. … I have no doubt, then, but that this division comprehends punishment in it; and from hence we may gather a useful piece of instruction, viz., that the greater the difficulty is which God imposes upon any one, the greater is the liberality with which He treats him, in order that he may be sufficient for his charge.
John Calvin, Commentaries, on 11:16–17; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Numbers 11:1–3They complained. Interpreters enquire what they complained of; and truly, when they were furnished with so much matter for thanksgiving, one may justly wonder where they found any matter for complaint; it is probable that those who complained did not all agree in the cause. Some perhaps complained that they were removed from Mount Sinai, where they had been at rest so long, others that they did not remove sooner: some complained of the weather, others of the ways: some perhaps thought three days' journey was too long a march, others thought it not long enough, because it did not bring them into Canaan. … Note, Those that are of a fretful discontented spirit will always find something or other to quarrel with, though the circumstances of their outward condition be ever so favourable. … but, to show how unwilling God was to contend with them, it fastened on those only that were in the uttermost parts of the camp. Thus God's judgments came upon them gradually, that they might take warning.
Matthew Henry, Commentary on the Whole Bible, on 11:1–3; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Numbers 11:26–29They were nominated by Moses to be assistants in the government, but they went not out unto the tabernacle as the rest did, Num 11:26. Calvin conjectures that the summons was sent them, but that it did not find them, they being somewhere out of the way; so that, though they were written, yet they were not called. Most think that they declined coming to the tabernacle out of an excess of modesty and humility; being sensible of their own weakness and unworthiness, they desired to be excused from coming into the government. … Note, The Spirit of God is not tied to the tabernacle, but, like the wind, blows where he listeth, Joh 3:8. … Moses was of another spirit; so far from silencing these two, and quenching the Spirit in them, he wished all the Lord's people were prophets, that is, that he would put his Spirit upon them. … We ought to be pleased that God is served and glorified, and good done, though to the lessening of our credit and the credit of our way.
Matthew Henry, Commentary on the Whole Bible, on 11:24–30; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Numbers 11:17and I will take of the spirit which is upon thee; the spirit of government, and the spirit of prophecy, the gifts of the spirit qualifying for these things, of which Moses had a large measure: and will put it upon them; that is, gifts of the same kind with his; not that his gifts were diminished, or that properly speaking anything was taken from Moses and given to the seventy elders; but from the same fountain and fulness of the spirit Moses partook of, they were furnished with like gifts and qualifications, he having not at all the less for what was communicated to them; see 1 Corinthians 12:4; several of the Jewish writers, and particularly Jarchi, illustrate it by the lamp in the golden candlestick in the sanctuary, which was always burning, and at which all the rest were lighted, without any diminution of its light at all
John Gill, An Exposition of the Old and New Testament, on 11:17; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Numbers 11:4–9Even if fish could not be had for nothing in Egypt, according to the extravagant assertions of the murmurers, it is certain that it could be procured for such nominal prices that even the poorest of the people could eat it. … cucumbers, which are still called katteh or chate in the present day, are a species differing from the ordinary cucumbers in size and colour, and distinguished for softness and sweet flavour … onions, which flourish better in Egypt than elsewhere, and have a mild and pleasant taste. According to Herod. ii. 125, they were the ordinary food of the workmen at the pyramids … Of all these things, which had been cheap as well as refreshing, not one was to be had in the desert. … Greediness longs for juicy and savoury food, and in fact, as a rule, for change of food and stimulating flavour. … In this respect the manna resembled the spiritual food supplied by the word of God, of which the sinful heart of man may also speedily become weary, and turn to the more piquant productions of the spirit of the world.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 11:4–9; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Numbers 11:11–17This is the language of the discontent of despair, which differs from the murmuring of unbelief, in the fact that it is addressed to God, for the purpose of entreating help and deliverance from Him; whereas unbelief complains of the ways of God, but while complaining of its troubles, does not pray to the Lord its God. … He does not intend by these words to throw off entirely all care for the people, but simply to plead with God that the duty of carrying and providing for Israel rests with Him, the Creator and Father of Israel (Exo 4:22; Isa 63:16). … There was good ground for his complaint. The burden of the office laid upon the shoulders of Moses was really too heavy for one man; and even the discontent which broke out in the complaint was nothing more than an outpouring of zeal for the office assigned him by God, under the burden of which his strength would eventually break down, unless he received some support. … Jehovah therefore relieved him in the distress of which he complained, without blaming the words of His servant, which bordered on despair.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 11:11–17; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.