11:4 1 Now the mixed multitude 2 who were among them craved more desirable foods, 3 and so the Israelites wept again 4 and said, “If only we had meat to eat! 5
11:31 Now a wind 6 went out 7 from the Lord and brought quail 8 from the sea, and let them fall 9 near the camp, about a day’s journey on this side, and about a day’s journey on the other side, all around the camp, and about three feet 10 high on the surface of the ground. 11:32 And the people stayed up 11 all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers, 12 and they spread them out 13 for themselves all around the camp. 11:33 But while the meat was still between their teeth, before they chewed it, 14 the anger of the Lord burned against the people, and the Lord struck the people with a very great plague.
11:34 So the name of that place was called Kibroth Hattaavah, 15 because there they buried the people that craved different food. 16
78:27 He rained down meat on them like dust,
birds as numerous as the sand on the seashores. 17
78:28 He caused them to fall right in the middle of their camp,
all around their homes.
78:29 They ate until they were stuffed; 18
he gave them what they desired.
78:30 They were not yet filled up, 19
their food was still in their mouths,
78:31 when the anger of God flared up against them.
He killed some of the strongest of them;
he brought the young men of Israel to their knees.
106:14 In the wilderness they had an insatiable craving 20 for meat; 21
they challenged God 22 in the desert.
106:15 He granted their request,
then struck them with a disease. 23
1 sn The story of the sending of the quail is a good example of poetic justice, or talionic justice. God had provided for the people, but even in that provision they were not satisfied, for they remembered other foods they had in Egypt. No doubt there was not the variety of foods in the Sinai that might have been available in Egypt, but their life had been bitter bondage there as well. They had cried to the
2 tn The mixed multitude (or “rabble,” so NASB, NIV, NRSV; NLT “foreign rabble”) is the translation of an unusual word, הֲָאסַפְסֻף (ha’safsuf). It occurs in the Hebrew Bible only here. It may mean “a gathering of people” from the verb אָסַף (’asaf), yielding the idea of a mixed multitude (in line with Exod 12:38). But the root is different, and so no clear connection can be established. Many commentators therefore think the word is stronger, showing contempt through a word that would be equivalent to “riff-raff.”
3 tn The Hebrew simply uses the cognate accusative, saying “they craved a craving” (הִתְאַוּוּ תַּאֲוָה, hit’avvu ta’vah), but the context shows that they had this strong craving for food. The verb describes a strong desire, which is not always negative (Ps 132:13-14). But the word is a significant one in the Torah; it was used in the garden story for Eve’s desire for the tree, and it is used in the Decalogue in the warning against coveting (Deut 5:21).
4 tc The Greek and the Latin versions read “and they sat down” for “and they returned,” involving just a change in vocalization (which they did not have). This may reflect the same expression in Judg 20:26. But the change does not improve this verse.
5 tn The Hebrew expresses the strong wish or longing idiomatically: “Who will give us flesh to eat?” It is a rhetorical expression not intended to be taken literally, but merely to give expression to the longing they had. See GKC 476 §151.a.1.
6 sn The irony in this chapter is expressed in part by the use of the word רוּחַ (ruakh). In the last episode it clearly meant the Spirit of the
7 tn The verb means “burst forth” or “sprang up.” See the ways it is used in Gen 33:12, Judg 16:3, 14; Isa 33:20.
8 sn The “quail” ordinarily cross the Sinai at various times of the year, but what is described here is not the natural phenomenon. Biblical scholars looking for natural explanations usually note that these birds fly at a low height and can be swatted down easily. But the description here is more of a supernatural supply and provision. See J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54.
9 tn Or “left them fluttering.”
10 tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.
11 tn Heb “rose up, stood up.”
12 sn This is about two thousand liters.
13 tn The verb (a preterite) is followed by the infinitive absolute of the same root, to emphasize the action of spreading out the quail. Although it is hard to translate the expression, it indicates that they spread these quail out all over the area. The vision of them spread all over was evidence of God’s abundant provision for their needs.
14 tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶּרֶם (terem) it is treated as a preterite.
15 sn The name “the graves of the ones who craved” is again explained by a wordplay, a popular etymology. In Hebrew קִבְרוֹת הַתַּאֲוָה (qivrot hatta’avah) is the technical name. It is the place that the people craved the meat, longing for the meat of Egypt, and basically rebelled against God. The naming marks another station in the wilderness where the people failed to accept God’s good gifts with grace and to pray for their other needs to be met.
16 tn The words “different food” are implied, and are supplied in the translation for clarity.
17 tn Heb “and like the sand of the seas winged birds.”
18 tn Heb “and they ate and were very satisfied.”
19 tn Heb “they were not separated from their desire.”
20 sn They had an insatiable craving. This is described in Num 11:4-35.
21 tn Heb “they craved [with] a craving.”
22 tn Heb “they tested God.”
23 tn Heb “and he sent leanness into their being.”