Bilangan 11:4-23
Konteks11:4 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 11:5 We remember 6 the fish we used to eat 7 freely 8 in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. 11:6 But now we 9 are dried up, 10 and there is nothing at all before us 11 except this manna!” 11:7 (Now the manna was like coriander seed, and its color like the color of bdellium. 11:8 And the people went about and gathered it, and ground it with mills or pounded it in mortars; they baked it in pans and made cakes of it. It tasted like fresh olive oil. 12 11:9 And when the dew came down 13 on the camp in the night, the manna fell 14 with it.)
11:10 15 Moses heard the people weeping 16 throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. 17 11:11 And Moses said to the Lord, “Why have you afflicted 18 your servant? Why have I not found favor in your sight, that 19 you lay the burden of this entire people on me? 11:12 Did I conceive this entire people? 20 Did I give birth to 21 them, that you should say to me, ‘Carry them in your arms, as a foster father 22 bears a nursing child,’ to the land which you swore to their fathers? 11:13 From where shall I get 23 meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’ 24 11:14 I am not able to bear this entire people alone, 25 because it 26 is too heavy for me! 11:15 But if you are going to deal 27 with me like this, then kill me immediately. 28 If I have found favor in your sight then do not let me see my trouble.” 29
11:16 30 The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials 31 over them, and bring them to the tent of meeting; let them take their position there with you. 11:17 Then I will come down and speak with you there, and I will take part of the spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it 32 all by yourself.
11:18 “And say to the people, ‘Sanctify yourselves 33 for tomorrow, and you will eat meat, for you have wept in the hearing 34 of the Lord, saying, “Who will give us meat to eat, 35 for life 36 was good for us in Egypt?” Therefore the Lord will give you meat, and you will eat. 11:19 You will eat, not just one day, nor two days, nor five days, nor ten days, nor twenty days, 11:20 but a whole month, 37 until it comes out your nostrils and makes you sick, 38 because you have despised 39 the Lord who is among you and have wept before him, saying, “Why 40 did we ever come out of Egypt?”’”
11:21 Moses said, “The people around me 41 are 600,000 on foot; 42 but you say, ‘I will give them meat, 43 that they may eat 44 for a whole month.’ 11:22 Would they have enough if the flocks and herds were slaughtered for them? If all the fish of the sea were caught for them, would they have enough?” 11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? 45 Now you will see whether my word to you will come true 46 or not!”
[11:4] 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
[11:4] 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.”
[11:4] 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).
[11:4] 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.
[11:4] tn The Hebrew text uses a verbal hendiadys here, one word serving as an adverb for the other. It literally reads “and they returned and they wept,” which means they wept again. Here the weeping is put for the complaint, showing how emotionally stirred up the people had become by the craving. The words throughout here are metonymies. The craving is a metonymy of cause, for it would have then led to expressions (otherwise the desires would not have been known). And the weeping is either a metonymy of effect, or of adjunct, for the actual complaints follow.
[11:4] 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.
[11:5] 6 tn The perfect tense here expresses the experience of a state of mind.
[11:5] sn As with all who complain in such situations, their memory was selective. It was their bitter cries to the
[11:5] 7 tn The imperfect tense would here be the customary imperfect, showing continual or incomplete action in past time.
[11:5] 8 tn The adverb “freely” is from the word חָנַן (khanan, “to be gracious”), from which is derived the noun “grace.” The word underscores the idea of “free, without cost, for no reason, gratis.” Here the simple sense is “freely,” without any cost. But there may be more significance in the choice of the words in this passage, showing the ingratitude of the Israelites to God for His deliverance from bondage. To them now the bondage is preferable to the salvation – this is what angered the
[11:6] 10 sn The Hebrews were complaining both about the bland taste of the manna and dehydration – they were parched in the wilderness.
[11:6] 11 tn Heb “before our eyes,” meaning that “we see nothing except this manna.”
[11:8] 12 tn Heb “And its taste was like the taste of fresh olive oil.”
[11:9] 13 tn The temporal clause is constructed of the infinitive construct from יָרָד (yarad) with a temporal preposition, followed by the subjective genitive.
[11:10] 15 sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the
[11:10] 16 tn The participle “weeping” is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.
[11:10] 17 tn Heb “it was evil in the eyes of Moses.”
[11:11] 18 tn The verb is the Hiphil of רָעַע (ra’a’, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him evil.
[11:11] 19 tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor.
[11:12] 20 sn The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him.
[11:12] 21 tn The verb means “to beget, give birth to.” The figurative image from procreation completes the parallel question, first the conceiving and second the giving birth to the nation.
[11:12] 22 tn The word אֹמֵן (’omen) is often translated “nurse,” but the form is a masculine form and would better be rendered as a “foster parent.” This does not work as well, though, with the יֹנֵק (yoneq), the “sucking child.” The two metaphors are simply designed to portray the duty of a parent to a child as a picture of Moses’ duty for the nation. The idea that it portrays God as a mother pushes it too far (see M. Noth, Numbers [OTL], 86-87).
[11:13] 23 tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”
[11:13] 24 tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).
[11:14] 25 tn The word order shows the emphasis: “I am not able, I by myself, to bear all this people.” The infinitive לָשֵׂאת (lase’t) serves as the direct object of the verb. The expression is figurative, for bearing or carrying the people means being responsible for all their needs and cares.
[11:14] 26 tn The subject of the verb “heavy” is unstated; in the context it probably refers to the people, or the burden of caring for the people. This responsibility was turning out to be a heavier responsibility than Moses anticipated. Alone he was totally inadequate.
[11:15] 27 tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.
[11:15] 28 tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.
[11:15] 29 tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.
[11:16] 30 sn The
[11:16] 31 tn The “officials” (שֹׁטְּרִים, shottÿrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70.
[11:17] 32 tn The imperfect tense here is to be classified as a final imperfect, showing the result of this action by God. Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases.
[11:18] 33 tn The Hitpael is used to stress that they are to prepare for a holy appearance. The day was going to be special and so required their being set apart for it. But it is a holy day in the sense of the judgment that was to follow.
[11:18] 34 tn Heb “in the ears.”
[11:18] 35 tn Possibly this could be given an optative translation, to reflect the earlier one: “O that someone would give….” But the verb is not the same; here it is the Hiphil of the verb “to eat” – “who will make us eat” (i.e., provide meat for us to eat).
[11:18] 36 tn The word “life” is not in the text. The expression is simply “it was for us,” or “we had good,” meaning “we had it good,” or “life was good.”
[11:20] 37 tn Heb “a month of days.” So also in v. 21.
[11:20] 38 tn The expression לְזָרָה (lÿzarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.
[11:20] 39 sn The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the
[11:20] 40 tn The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”
[11:21] 41 tn Heb “the people who I am in their midst,” i.e., among whom I am.
[11:21] 42 tn The Hebrew sentence stresses the number. The sentence begins “600,000….”
[11:21] 43 tn The word order places the object first here: “Meat I will give them.” This adds to the contrast between the number and the statement of the
[11:21] 44 tn The verb is the perfect tense with a vav (ו) consecutive, carrying the sequence from the preceding imperfect tense. However, this verb may be subordinated to the preceding to express a purpose clause.
[11:23] 45 sn This anthropomorphic expression concerns the power of God. The “hand of the
[11:23] 46 tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”
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