11:1–3 Following the Masoretic punctuation, verse 1 may be translated “When the people complained, [it was] evil in the hearing of the Lord . . .” (lit., “in the ears of the Lord,” an expression found only here; more commonly “Evil in the sight [or “eyes”] of the Lord,” e.g., Num. 32:13). The people’s complaining recalls the Marah experience (Ex. 15:22–24), which, like here, followed a three-day march (v. 22; cf. Num. 10:33). The reason they complain is not stated. Many Israelites of the exodus generation worshiped idols in Egypt (Ezek. 20:7–8) and remain apostate in the wilderness. They are ungrateful for their deliverance from servitude and freely complain about their physical circumstances.

A closely related verb, “grumbled” (Hb. lun), appears almost exclusively in two major wilderness narratives, the first reporting the people’s testing the Lord in the Marah and the Massah and Meribah incidents (Ex. 15:22–17:7), and the second reporting the Kadesh rebellion and Korah’s revolt (Num. 14:1–17:13; 14:1–17:28 MT). The Hebrew verbs rendered “complained” (ʾanan) in Numbers 11:1 and “grumbled” (lun) in the above narratives are both translated by the same Greek term (gongyzō). Jewish authorities and even some disciples grumbled (gongyzō) in disbelief at Jesus’ claim to be manna from heaven, which, if eaten, would give eternal life (John 6:41, 61–66).

“Burned” (baʿar; Num. 11:1, 3) spawns the place-name “Taberah” (11:3). It is the manifestation of the Lord’s anger. The “fire of the Lord” (vv. 1, 3) also destroyed Sodom and Gomorrah (Gen. 19:24), Aaron’s two sons (Lev. 10:2; cf. Num. 3:4; 26:61), and those involved in Korah’s rebellion (16:35). The fire “consumes” (ʾakal, “eat, devour”; 11:1), corresponding to the rabble’s craving “to eat” (ʾakal; v. 4) meat. The “outlying parts of the camp” (qetseh hammakheneh; v. 1) are a location as far as possible from the tabernacle, to which these people had withdrawn in the camp.

“The people cried out” (tsaʿaq; v. 2), reminiscent of the starving Egyptians’ begging Pharaoh for food during the famine (Gen. 41:55). Since they are described as those in the “outlying parts of the camp” (Num. 11:1) and the “rabble that was among them” (v. 4), these people may be non-Israelite (cf. comment on 11:4–10 [at v. 4]). The sons of Israel had cried out earlier and were delivered (e.g., Ex. 14:10; Judg. 3:9); in Numbers 11:4 “the rabble” are distinguished from “the people of Israel.”

Moses’ prayer in verse 2 is not recorded here, nor is his intercession in Numbers 21:7. Elsewhere his prayers are (Ex. 33:12–16; Num. 12:13; 14:13–19; 16:20–22). Prayer is an essential tool of a prophet (Gen. 20:7; 1 Sam. 12:23; 2 Kings 4:33; Jer. 37:3; 42:2–4, 9). Proclaiming the word of the Lord to his people is inextricably bound to intercessory prayer for them (Isa. 37:4, 6). When praying, a prophet stands before God on behalf of the people. When proclaiming the word, he stands before the people on behalf of God.

“The fire died down” (shaqaʿ), like water draining away (Amos 9:5) or a stone sinking in water (Jer. 51:64; cf. Jer. 51:63). The expression suggests the fire is not a metaphor here for a plague or other natural disaster. No actual casualties are reported. Taberah is not mentioned in the itinerary (Num. 33:16), nor do we find the characteristic narrative formula (they set out from X and camped in Y; e.g., 12:16).

11:4–10 The word “rabble” (haʾsapsup; v. 4) occurs only here. The LXX uses the same word (epimiktos) to translate the Hebrew rendered “rabble,” “mixed multitude” (Hb. ʿereb rab; Ex. 12:38), and “of foreign descent” (ʿereb; Neh. 13:3). Non-Israelites join in the exodus: the blasphemer in Leviticus 24:10 is the son of an Israelite mother and an Egyptian father, while Moses requests his Midianite in-law to join the Israelites.

Behind this incident is the riffraff’s “strong craving” (Num. 11:4; taʾavah). The same noun describes Eve’s reaction upon seeing the tree in the middle of Eden (“a delight [taʾavah] to the eyes”; Gen. 3:6). Deuteronomy 12:20 employs similar forms of both the verb and noun: “When the Lord your God enlarges your territory, as he has promised you, and you say, ‘I will eat meat,’ because you crave [ʾavah] meat, you may eat meat whenever you desire [n. ʾavvah].” Such “craving” or “desiring” is not necessarily wrong (cf. Deut. 14:26; 2 Sam. 3:21; 1 Kings 11:37; Prov. 13:12, 19). However, in this case the craving is preceded by complaining (Num. 11:1) and followed by weeping (v. 4). After the Kadesh revolt, both reactions, one verbal and the other emotional, are manifested simultaneously (14:1–2). Ingratitude for their long-term gain from their redemption and promised inheritance leads these people to grumble, complain, and weep over temporary circumstances, which in turn leads to rebellion, that is, a failure to believe and obey God (Deut. 9:23–24).

Not acting upon God’s promises is unbelief (cf. Heb. 3:12, 15–19; 4:1–2). Behind unbelief is ingratitude toward God (Rom. 1:21), which naturally feeds complaining. What proceeds from the mouth not only reveals the state of the heart; it also “defiles a person” (Matt. 15:18–19; cf. Titus 1:15). The food and water incidents that resulted in grumbling before the giving of the Sinai law covenant did not incur divine judgment (Ex. 15:22–26; 16:1–18; 17:1–7). Increased revelation, however, brings increased responsibility (Rom. 4:15). After the law is given, sin becomes exceedingly sinful (Rom. 7:13). The presence of a holy God is incompatible with a people defiled of speech (cf. Isaiah 6).

The people then weep again (Num. 11:4): They previously wept when the burning from the Lord killed Aaron’s sons (Lev. 10:6). They will weep at Aaron’s and Moses’ deaths (Num. 20:29; Deut. 34:8). Now they weep in frustration over their unsatiated craving. “Oh that” (mi; Num. 11:4) renders as an exclamation the interrogative “who,” which is the subject of the following verb, “eat.” The sentence literally reads, “Who will feed us meat to eat?” This defiant challenge is directed at Moses, but it is ultimately aimed at God as well. As the Psalter remarks, “They . . . put God to the test in the desert” (Ps. 106:14). They could in fact have eaten meat from their own flocks and herds (Ex. 34:3; Num. 20:4).

They also lament the absence of the fish they ate in Egypt (11:5). Had they been traveling in the southern peninsula, the traditional location of the wilderness of Sinai, they could probably have had abundant fish from the Gulf of Suez or the Gulf of Elath.80 Viewing life “in Egypt” as better than their current state—“but now” (v. 6)—was behind their charge leveled against Moses at the Red Sea (Ex. 14:12). They now claim the fish they ate in Egypt cost them nothing (Num. 11:5), presumably since these and the five vegetables (all hapax legomena) were part of the slave wages intended to sustain them sufficiently for work. “This manna” (v. 6) is deprecatory. They pine for their past rations for which they paid with sweat, and they despise God’s gracious provision, which is genuinely “free.”

Verses 7–9 describe “manna” (man): how it is prepared, its taste, and when and where it falls. This is their dietary staple until the next generation reaches Canaan (Ex. 16:35; Josh. 5:12). As “bread from heaven” (Ps. 105:40; cf. Ps. 78:25; John 6:31), manna is emblematic of God’s care for his people. The daily gathering of manna on six days is to remind the people to attend to their daily spiritual need of God’s word (Deut. 8:3; Matt. 4:4) and to respect the Sabbath rest (Ex. 16:26). Jesus speaks of himself as the true manna from heaven; those who eat of him will live forever (John 6:41–58). Manna, being “white,” sweet like “honey” (Ex. 16:31), having the appearance of “bdellium” (a transparent aromatic tree resin), and falling with “the “dew,” has led some to the conclusion that it is a natural phenomenon involving the tamarisk tree and insect excretion.81 However, that so-called manna is found only two months a year and would not be accessible only six days a week. The variety of ways manna could be prepared—baked, boiled, or fried—and its different tastes—“like wafers made with honey” (Ex. 16:31) or “cakes baked with oil”—undermine the people’s “nothing at all but” (Num. 11:6) complaint.

The Hebrew expression rendered “The anger of the Lord blazed” (v. 10) is literally “The Lord’s nose got very hot” (cf. “The Lord’s nose got hot”; e.g., vv. 1, 33). The exodus generation is the expressed object of the Lord’s anger in four verses (11:33; 12:9; 32:10, 13), as will be the new generation in three (25:3, 4; 32:14). Just as the people’s complaining was evil in the Lord’s ears (11:1) so here in verse 10 the people’s weeping is evil in Moses’ eyes.

11:11–15 Moses’ plea (vv. 11–15) is framed as a chiasm:

“Dealt ill [raʾ] . . . not found favor in your sight” (v. 11)

“If I find favor in your sight . . . my wretchedness” (raʾ; v. 15)

Moses’ prayer emphasizes the “burden” (massaʾ) he must “carry” (the cognate verb, nasaʾ):

“You lay the burden of all this people on me” (v. 11)

“Carry them in your bosom, as a nurse carries a nursing child” (v. 12)

“I am not able to carry all this people alone” (v. 14)

“The burden [lit., “it”] is too heavy for me” (v. 14)

Did Moses “conceive” and “give birth” to the people, that God should expect him to carry them like a “nursing child” to the land he swore to give their fathers? (v. 12). God has already called Israel “my son” (Ex. 4:23). Implicitly, the son’s mother is God (cf. Deut. 32:18; Isa. 42:14; 49:15; 66:13): Israel is his “firstborn.” How could he, Moses, like a mother, provide enough sustenance for all people (Num. 11:13)? Paul also uses maternal language to describe his care for the church (Gal. 4:19; 1 Thess. 2:7).

“The land” (haʾadamah; Num. 11:12) is the first explicit reference in Numbers to the Promised Land. The Lord swore a covenant to give the land to Abram’s offspring (Gen. 15:18; Num. 14:16, 23; 32:4), yet now Moses feels as if the burden of bringing them to Canaan is falling only on him. Moses pleads, “Kill me at once,” if he be so treated by God (Num. 11:15). Jonah and Elijah make similar pleas (1 Kings 19:4; Jonah 4:8). Moses directs his complaint to God, not to the people. It is not unfounded, given the people’s bitter reaction.

11:16–30 God has put Moses to the test. Now he responded to his servant’s prayer. Seventy elders “shall bear [nasaʾ] the burden [massaʾ] of the people with you, so that you may not bear [nasaʾ] it yourself alone” (Num. 11:17; cf. vv. 11–15). Elders were part of Israel’s socio-religious life in Egypt (e.g., Ex. 3:16). Seventy elders together with Moses, Aaron, and his sons witnessed the Sinai theophany and partook of the covenant meal (Ex. 24:9–11). “The whole congregation” often refers in practice to the elders (Lev. 4:13, 15). The seventy elders [LXX presbyteroi] of Israel are called in Exodus 24:9 LXX “the council [gerousia] of Israel”; gerousia refers to the seventy council members in Acts 5:21, the Sanhedrin. The apostles appoint “elders . . . (presbyteroi) in every church” (Acts 14:23; Titus 1:5).

The elders are also called “officers” (Num. 11:16, shoterim), the same term used for the “foremen” under the Egyptian taskmasters accountable for the Israelites’ daily quota of bricks (Ex. 5:6–19). The LXX renders it “scribes” (grammateus), which also describes the “town clerk” of Ephesus (Acts 19:35). As record keepers (cf. Num. 11:26), these officers were probably among those who helped in the conscription census and subsequent military registers (cf. Deut. 20:5; 2 Chron. 26:11). Levites were among the shoterim (1 Chron. 23:4; 2 Chron. 19:11; 34:13).

The elders are to be gathered and taken (laqakh) to the tent of meeting (Num. 11:16), which refers to the tent outside the camp (cf. Ex. 33:7–11; 34:34–35). These elders are endowed with the Spirit. God’s gifting them involves taking Moses’ portion of the Spirit and distributing it among them (Num. 11:17; cf. Neh. 9:20). Moses is not left with less of the Spirit, nor do the elders receive fractions of what is taken from Moses. A candle flame used to light other candles does not diminish, nor are their flames lesser for having been so lit. Like Moses, none will lack spiritual endowment in proportion to his responsibilities. God’s salvation is attested “by gifts of the Holy Spirit distributed according to his will” (Heb. 2:4). To Joshua’s consternation, two men do “not [go] out to the tent” but nonetheless receive the Spirit (Num. 11:26). Afterward, Moses and the elders “returned to the camp” (v. 30).

The people are told to consecrate themselves (v. 18), involving purifying themselves by washing themselves and their clothes (cf. Gen. 35:2; Lev. 17:15). This is ominous (cf. Josh. 7:13), since the people have been rebellious in God’s presence. Their words are turned into formal charges against them: they are rejecting (maʾas; Num. 11:20) the Lord, a word that occurs one more time in Numbers—for the land they reject (14:31).

Instead of the people’s responding, Moses resumes his defense in 11:21. Since the Lord has assured the people they will eat meat, Moses responds by saying they outnumber his ability to provide; “six hundred thousand on foot” (ragli) refers to “foot soldiers” (11:21; cf. 1 Sam. 4:10; 1 Kings 20:29). In Exodus 12:37 ragli, distinguished from women and children, are “equipped for battle” (13:18). But, as they will soon see, the Lord is more than able to provide (Num. 11:23).

When the Spirit descends on the seventy elders, they prophesy (v. 25). Here and elsewhere prophesying is linked inextricably to God’s Spirit (v. 26; 1 Sam. 10:6; 1 Kings 22:24; Mic. 3:8; Zech. 7:12; Acts 28:25; 2 Pet. 1:21; Rev. 19:10). However, this gift of prophecy is temporary (1 Sam. 10:10–13; 1 Cor. 13:8); “they did not continue doing it” (Num. 11:25; lit., “never again” or “no more,” veloʾ yosiphu; e.g., Deut. 19:20; Judg. 8:28). The nature of their prophesying is unknown,82 but they do not hold the office of prophet, as Moses does, along with the later canonical prophets.

It is not stated why “two men remained in the camp . . . Eldad . . . Medad” (Num. 11:26). “Registered” (v. 26) renders the same Hebrew word (kethubim; lit., “written”) used for the Ten Commandments’ being “written” on stone tablets (Ex. 31:18; Deut. 9:10) and for the acts of kings’ being formally “written” in the Book of the Chronicles of the Kings of Israel (e.g., 1 Kings 14:19). The use of this term for official records suggests that the Eldad and Medad hold high standing either as “men of the elders” from whom the seventy are appointed (Num. 11:24; cf. Ex. 24:9) or even as part of the seventy. “Seventy” may represent a quorum, like the Sanhedrin (cf. discussion above on Num. 11:16), with the two men as designated replacements, which may explain why “they had not gone they out to the tent” (v. 26) when the elders were summoned. Joshua’s naming them to Moses proves them to be recognized figures (v. 28). They are perhaps considered part of the seventy, since the Spirit also rests upon them, and they prophesy.

“Joshua” (v. 28) appeared first in a military capacity (Ex. 17:9–10). He was Moses’ “assistant” (from sharat; Ex. 24:13; 33:11; Josh. 1:1). The same Hebrew word refers to Elisha as Elijah’s “assistant” (1 Kings 19:21) and to Elisha’s “servant” (2 Kings 6:15). The Levites are similarly to “minister” (sharat) to the priests (Num. 3:6). Although no specific responsibilities are mentioned, the term connotes assisting a superior to accomplish a mission. Joshua has filled this role “from his youth” (11:28). He is also referred to as a “young man” (naʿar) in Exodus 33:11, where the term may have a vocational sense, “an apprentice.” Jeremiah’s pleading that he is but “a youth” (Jer. 1:6–7), may mean he is still an apprentice priest. Joshua is well suited to become Moses’ successor (Num. 27:18–23).

11:31–35 “Wind” (v. 31) renders the Hebrew ruakh, which also signifies “Spirit” (v. 25). “Sprang up” (v. 31) is a rare sense (cf. Ps. 78:26) of the verb common in Numbers that is often translated “set out” or “journeyed” (nasaʿ; Num. 11:35; 20:22). In the exodus-Sinai pericope “the sea” is the Gulf of Suez, on the western side of the peninsula (cf. Ex. 14:2). After Sinai, “the sea” becomes the Gulf of Aqaba, on the eastern side of the peninsula, to the east of the Israelite camps. It was a southeasterly wind (Ps. 78:26) “from the Lord” that “brought quail” (cf. Ex. 16:13; Ps. 105:40) flying northward in the spring from the interior of Africa.83

The quail fall all around the camp (Num. 11:31, 32): “around” occurs regularly for the space outside the four sides of the tabernacle (e.g., 1:50). “On this side . . . on the other side” translates koh . . . koh; literally, “here . . . there”). “About a day’s journey” is a vague measure but could easily be 6–10 miles [10–16 km], perhaps more. Even if wind-driven quail flying over the peninsula at low altitude—“two cubits” (about 3 feet [90 cm])—is a natural seasonal phenomenon, the precise timing, their flight trajectory, and concentrated vast quantities are supernatural. The protracted time the people gather quail—“all that day and all night and all the next day” (v. 32)—and the quantity gathered reveal their craving for meat (cf. comment on 11:4–10 [at v. 4]). “Those who gathered least gathered ten homers” (about 60 bushels [2,015 L]) of quail, which suggests that those who gather do so on behalf of households consisting of three or four generations. “They spread them out” to cure the meat by the effects of the bright sun and dry air circulation.

Two circumstantial clauses are juxtaposed: “While the meat was yet between their teeth” and “Before it was consumed” (v. 33). “Consumed” (from karat)—the same verb meaning “to be cut off” from one’s people (e.g., 9:13) or “to cut down” a vine (13:23)—here means to “cut” the meat by chewing, which anticipates the consequence. The Lord’s anger erupts after they bite (“between their teeth”) the meat and before it is thoroughly chewed (“consumed”). The sentence was already pronounced in 11:20: “It comes out at your nostrils and becomes loathsome [or “nauseating,” zaraʾ] to you.” The language evokes violent vomiting. Although the Lord has shown forbearance “a whole month” (v. 20), the sentence is now executed: “And the Lord struck down the people with a very great plague” (v. 33; cf. Ps. 106:15). The words “struck down” (nakah) and “plague” (makkah, from nakah) are also used for the plagues with which the Lord’s struck Egypt (e.g., Ex. 3:20; 12:13). “Kibroth-hattaavah” fittingly means “the graves of craving,” so named “because there they buried the people who had the craving” (Num. 11:34). As with Tombstone, Arizona, a toponym is coined.