1Y aconteció que el pueblo se quejó a oídos de Jehová; y lo oyó Jehová, y se enardeció su furor, y se encendió en ellos fuego de Jehová y consumió a los que estaban en un extremo del campamento. 2Entonces el pueblo dio voces a Moisés, y Moisés oró a Jehová, y el fuego se extinguió. 3Y llamó a aquel lugar Tabera; porque el fuego de Jehová se encendió en ellos. 4Y la multitud de raza mixta que había entre ellos tuvo un vivo deseo, y los hijos de Israel también volvieron a llorar y dijeron: ¡Quién nos diera a comer carne! 5Nos acordamos del pescado que comíamos de balde en Egipto, de los pepinos, y de los melones, y de las verduras, y de las cebollas, y de los ajos. 6Y ahora nuestra alma se seca; que nada sino maná ven nuestros ojos. 7Y era el maná como semilla de cilantro, y su color como color de bedelio. 8Y el pueblo se esparcía y lo recogía, y lo molía en molinos o lo majaba en morteros, y lo cocía en caldera, o hacía de él tortas; y su sabor era como sabor de aceite nuevo. 9Y cuando descendía el rocío sobre el campamento de noche, el maná descendía sobre él. 10Y oyó Moisés al pueblo, que lloraba por sus familias, cada uno a la puerta de su tienda: y el furor de Jehová se encendió en gran manera; también pareció mal a Moisés. 11Y dijo Moisés a Jehová: ¿Por qué has hecho mal a tu siervo? ¿Y por qué no he hallado gracia en tus ojos, que has puesto la carga de todo este pueblo sobre mí? 12¿Concebí yo a todo este pueblo? ¿Lo engendré yo, para que me digas: Llévalo en tu seno, como lleva la que cría al que mama, a la tierra de la cual juraste a sus padres? 13¿De dónde tomaría yo carne para dar a todo este pueblo? Porque lloran a mí, diciendo: Danos carne que comamos. 14No puedo yo solo soportar a todo este pueblo, pues es demasiado pesado para mí. 15Y si así lo haces tú conmigo, yo te ruego que me des muerte, si he hallado gracia en tus ojos; y que yo no vea mi mal. 16Entonces Jehová dijo a Moisés: Júntame setenta varones de los ancianos de Israel, que tu sabes que son ancianos del pueblo y sus principales; y tráelos a la puerta del tabernáculo de la congregación, y esperen allí contigo. 17Y yo descenderé y hablaré allí contigo; y tomaré del espíritu que está en ti, y lo pondré en ellos; y llevarán contigo la carga del pueblo, y no la llevarás tú solo. 18Pero dirás al pueblo: Santificaos para mañana, y comeréis carne: pues que habéis llorado en oídos de Jehová, diciendo: ¡Quién nos diera a comer carne! ¡Cierto mejor nos iba en Egipto! Jehová, pues, os dará carne, y comeréis. 19No comeréis un día, ni dos días, ni cinco días, ni diez días, ni veinte días; 20sino hasta un mes de tiempo, hasta que os salga por las narices, y os sea en aborrecimiento: por cuanto menospreciasteis a Jehová que está en medio de vosotros, y llorasteis delante de Él, diciendo: ¿Para qué salimos acá de Egipto? 21Entonces dijo Moisés: Seiscientos mil de a pie es el pueblo en medio del cual yo estoy; y tú dices: Les daré carne, y comerán el tiempo de un mes. 22¿Se han de degollar para ellos ovejas y bueyes que les basten? ¿O se juntarán para ellos todos los peces del mar para que tengan abasto? 23Entonces Jehová respondió a Moisés: ¿Se ha acortado la mano de Jehová? Ahora verás si se cumple para ti mi palabra, o no. 24Y salió Moisés, y dijo al pueblo las palabras de Jehová. Y juntó a los setenta varones de los ancianos del pueblo, y los hizo estar alrededor del tabernáculo. 25Entonces Jehová descendió en la nube, y le habló; y tomó del espíritu que estaba en él, y lo puso en los setenta varones ancianos; y fue que, cuando posó sobre ellos el espíritu, profetizaron, y no cesaron. 26Y habían quedado en el campamento dos varones, uno llamado Eldad y el otro Medad, sobre los cuales también reposó el espíritu; estaban éstos entre los escritos, mas no habían salido al tabernáculo; y profetizaron en el campamento. 27Entonces corrió un joven, y dio aviso a Moisés, y dijo: Eldad y Medad profetizan en el campamento. 28Entonces respondió Josué hijo de Nun, ministro de Moisés, uno de sus jóvenes, y dijo: Señor mío Moisés, impídelos. 29Y Moisés le respondió: ¿Tienes tú celos por mí? ¡Quisiera Dios que todo el pueblo de Jehová fuesen profetas, que Jehová pusiera su Espíritu sobre ellos! 30Y Moisés se volvió al campamento, él y los ancianos de Israel. 31Y salió un viento de Jehová, y trajo codornices del mar, y las dejó sobre el campamento, un día de camino a un lado, y un día de camino al otro lado, en derredor del campamento, y casi dos codos sobre la faz de la tierra. 32Entonces el pueblo estuvo levantado todo aquel día, y toda la noche, y todo el día siguiente, y se recogieron codornices; el que menos, recogió diez montones; y las tendieron para sí a lo largo en derredor del campamento. 33Y cuando la carne estaba aún entre los dientes de ellos, antes que fuese masticada, el furor de Jehová se encendió contra el pueblo, e hirió Jehová al pueblo con una plaga muy grande. 34Y llamó el nombre de aquel lugar Kibrot-hataava, por cuanto allí sepultaron al pueblo codicioso. 35Y de Kibrot-hataava partió el pueblo a Haserot, y se quedó en Haserot.
Jamieson Fausset Brown Bible Commentary 1 MANNA LOATHED. (Num. 11:1-35)
When the people complained it displeased the Lord, &c.--Unaccustomed to the fatigues of travel and wandering into the depths of a desert, less mountainous but far more gloomy and desolate than that of Sinai, without any near prospect of the rich country that had been promised, they fell into a state of vehement discontent, which was vented at these irksome and fruitless journeyings. The displeasure of God was manifested against the ungrateful complainers by fire sent in an extraordinary manner. It is worthy of notice, however, that the discontent seems to have been confined to the extremities of the camp, where, in all likelihood, "the mixed multitude" [see on
Exod 12:38] had their station. At the intercession of Moses, the appalling judgment ceased [
Num 11:2], and the name given to the place, "Taberah" (a burning), remained ever after a monument of national sin and punishment. (See on
Num 11:34).
4 the mixed multitude that was among them fell a lusting--These consisted of Egyptians. [See on
Exod 12:38.] To dream of banquets and plenty of animal food in the desert becomes a disease of the imagination; and to this excitement of the appetite no people are more liable than the natives of Egypt. But the Israelites participated in the same feelings and expressed dissatisfaction with the manna on which they had hitherto been supported, in comparison with the vegetable luxuries with which they had been regaled in Egypt.
5 We remember the fish, which we did eat in Egypt freely--(See on
Exod 7:17). The people of Egypt are accustomed to an almost exclusive diet of fish, either fresh or sun-dried, during the hot season in April and May--the very season when the Israelites were travelling in this desert. Lower Egypt, where were the brick-kilns in which they were employed, afforded great facilities for obtaining fish in the Mediterranean, the lakes, and the canals of the Nile.
cucumbers--The Egyptian species is smooth, of a cylindrical form, and about a foot in length. It is highly esteemed by the natives and when in season is liberally partaken of, being greatly mellowed by the influence of the sun.
melons--The watermelons are meant, which grow on the deep, loamy soil after the subsidence of the Nile; and as they afford a juicy and cooling fruit, all classes make use of them for food, drink, and medicine.
leeks--by some said to be a species of grass cresses, which is much relished as a kind of seasoning.
onions--the same as ours; but instead of being nauseous and affecting the eyes, they are sweet to the taste, good for the stomach, and form to a large extent the aliment of the laboring classes.
garlic--is now nearly if not altogether extinct in Egypt although it seems to have grown anciently in great abundance. The herbs now mentioned form a diet very grateful in warm countries where vegetables and other fruits of the season are much used. We can scarcely wonder that both the Egyptian hangers-on and the general body of the Israelites, incited by their clamors, complained bitterly of the want of the refreshing viands in their toilsome wanderings. But after all their experience of the bounty and care of God, their vehement longing for the luxuries of Egypt was an impeachment of the divine arrangements; and if it was the sin that beset them in the desert, it became them more strenuously to repress a rebellious spirit, as dishonoring to God and unbecoming their relation to Him as a chosen people.
6 But now . . . there is nothing . . . beside this manna--Daily familiarity had disgusted them with the sight and taste of the monotonous food; and, ungrateful for the heavenly gift, they longed for a change of fare. It may be noticed that the resemblance of the manna to coriander seed was not in the color, but in the size and figure; and from its comparison to bdellium, which is either a drop of white gum or a white pearl, we are enabled to form a better idea of it. Moreover, it is evident, from the process of baking into cakes, that it could not have been the natural manna of the Arabian desert, for that is too gummy or unctuous to admit of being ground into meal. In taste it is said to have been like "wafers made with honey" (
Exod 16:31), and here to have the taste of fresh oil. The discrepancy in these statements is only apparent; for in the latter the manna is described in its raw state; in the former, after it was ground and baked. The minute description given here of its nature and use was designed to show the great sinfulness of the people, in being dissatisfied with such excellent food, furnished so plentifully and gratuitously.
10 Moses said unto the Lord, Wherefore hast thou afflicted thy servant, &c.--It is impossible not to sympathize with his feelings although the tone and language of his remonstrances to God cannot be justified. He was in a most distressing situation--having a mighty multitude under his care, with no means of satisfying their clamorous demands. Their conduct shows how deeply they had been debased and demoralized by long oppression: while his reveals a state of mind agonized and almost overwhelmed by a sense of the undivided responsibilities of his office.
16 the Lord said unto Moses, Gather unto me seventy men of the elders-- (
Exod 3:16;
Exod 5:6;
Exod 24:9;
Exod 18:21,
Exod 18:24;
Lev 4:15). An order of seventy was to be created, either by a selection from the existing staff of elders or by the appointment of new ones, empowered to assist him by their collective wisdom and experience in the onerous cares of government. The Jewish writers say that this was the origin of the Sanhedrin, or supreme appellate court of their nation. But there is every reason to believe that it was only a temporary expedient, adopted to meet a trying exigency.
17 I will come down--that is, not in a visible manner or by local descent, but by the tokens of the divine presence and operations.
and I will take of the spirit which is upon thee--"The spirit" means the gifts and influences of the Spirit (
Num 27:18;
Joel 2:28;
John 7:39;
1Cor 14:12), and by "taking the spirit of Moses, and putting it upon them," is not to be understood that the qualities of the great leader were to be in any degree impaired but that the elders would be endowed with a portion of the same gifts, especially of prophecy (
Num 11:25) --that is, an extraordinary penetration in discovering hidden and settling difficult things.
18 say thou unto the people, Sanctify yourselves against to-morrow, and ye shall eat flesh--that is, "prepare yourselves," by repentance and submission, to receive to-morrow the flesh you clamor for. But it is evident that the tenor of the language implied a severe rebuke and that the blessing promised would prove a curse.
21 Moses said, The people, among whom I am, are six hundred thousand . . . Shall the flocks and herds be slain for them, to suffice them?--The great leader, struck with a promise so astonishing as that of suddenly furnishing, in the midst of the desert, more than two millions of people with flesh for a whole month, betrayed an incredulous spirit, surprising in one who had witnessed so many stupendous miracles. But it is probable that it was only a feeling of the moment--at all events, the incredulous doubt was uttered only to himself--and not, as afterwards, publicly and to the scandal of the people. (See on
Num 20:10). It was, therefore, sharply reproved, but not punished.
24 Moses . . . gathered the seventy men of the elders of the people, &c.--The tabernacle was chosen for the convocation, because, as it was there God manifested Himself, there His Spirit would be directly imparted--there the minds of the elders themselves would be inspired with reverential awe and their office invested with greater respect in the eyes of the people.
25 when the spirit rested upon them, they prophesied, and did not cease--As those elders were constituted civil governors, their "prophesying" must be understood as meaning the performance of their civil and sacred duties by the help of those extraordinary endowments they had received; and by their not "ceasing" we understand, either that they continued to exercise their gifts uninterruptedly the first day (see
1Sam 19:24), or that these were permanent gifts, which qualified them in an eminent degree for discharging the duty of public magistrates.
26 But there remained two of the men in the camp--They did not repair with the rest to the tabernacle, either from modesty in shrinking from the assumption of a public office, or being prevented by some ceremonial defilement. They, however, received the gifts of the Spirit as well as their brethren. And when Moses was urged to forbid their prophesying, his answer displayed a noble disinterestedness as well as zeal for the glory of God akin to that of our Lord (
Mark 9:39).
31 There went forth a wind from the Lord, and brought quails from the sea, &c.--These migratory birds (see on
Exod 16:13) were on their journey from Egypt, when "the wind from the Lord," an east wind (
Ps 78:26) forcing them to change their course, wafted them over the Red Sea to the camp of Israel.
let them fall a day's journey--If the journey of an individual is meant, this space might be thirty miles; if the inspired historian referred to the whole host, ten miles would be as far as they could march in one day in the sandy desert under a vertical sun. Assuming it to be twenty miles this immense cloud of quails (
Ps 78:27) covered a space of forty miles in diameter. Others reduce it to sixteen. But it is doubtful whether the measurement be from the center or the extremities of the camp. It is evident, however, that the language describes the countless number of these quails.
as it were two cubits high--Some have supposed that they fell on the ground above each other to that height--a supposition which would leave a vast quantity useless as food to the Israelites, who were forbidden to eat any animal that died of itself or from which the blood was not poured out. Others think that, being exhausted with a long flight, they could not fly more than three feet above the earth, and so were easily felled or caught. A more recent explanation applies the phrase, "two cubits high," not to the accumulation of the mass, but to the size of the individual birds. Flocks of large red-legged cranes, three feet high, measuring seven feet from tip to tip, have been frequently seen on the western shores of the Gulf of Akaba, or eastern arm of the Red Sea [STANLEY; SHUBERT].
32 people stood up--rose up in eager haste--some at one time, others at another; some, perhaps through avidity, both day and night.
ten homers--ten asses' loads; or, "homers" may be used indefinitely (as in
Exod 8:14;
Judg 15:16); and "ten" for many: so that the phrase "ten homers" is equivalent to "great heaps." The collectors were probably one or two from each family; and, being distrustful of God's goodness, they gathered not for immediate consumption only, but for future use. In eastern and southern seas, innumerable quails are often seen, which, when weary, fall down, covering every spot on the deck and rigging of vessels; and in Egypt they come in such myriads that the people knock them down with sticks.
spread them all abroad for themselves round about the camp--salted and dried them for future use, by the simple process to which they had been accustomed in Egypt.
33 while the flesh was yet between their teeth, ere it was chewed--literally, "cut off"; that is, before the supply of quails, which lasted a month (
Num 11:20), was exhausted. The probability is, that their stomachs, having been long inured to manna (a light food), were not prepared for so sudden a change of regimen--a heavy, solid diet of animal food, of which they seem to have partaken to so intemperate a degree as to produce a general surfeit, and fatal consequences. On a former occasion their murmurings for flesh were raised (
Exod 16:1-
Exod 16:8) because they were in want of food. Here they proceeded, not from necessity, but wanton, lustful desire; and their sin, in the righteous judgment of God, was made to carry its own punishment.
34 called the name of that place Kibrothhattaavah--literally, "The graves of lust," or "Those that lusted"; so that the name of the place proves that the mortality was confined to those who had indulged inordinately.
35 Hazeroth--The extreme southern station of this route was a watering-place in a spacious plain, now Ain-Haderah.