11:30 Then Moses returned to the camp along with the elders of Israel.
11:31 Now a wind 1 went out 2 from the Lord and brought quail 3 from the sea, and let them fall 4 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 5 high on the surface of the ground. 11:32 And the people stayed up 6 all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers, 7 and they spread them out 8 for themselves all around the camp. 11:33 But while the meat was still between their teeth, before they chewed it, 9 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, 10 because there they buried the people that craved different food. 11 11:35 The people traveled from Kibroth Hattaavah to Hazeroth, and they stayed at Hazeroth.
1 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
3 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.
4 tn Or “left them fluttering.”
5 tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.
6 tn Heb “rose up, stood up.”
7 sn This is about two thousand liters.
8 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.
9 tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶּרֶם (terem) it is treated as a preterite.
10 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.
11 tn The words “different food” are implied, and are supplied in the translation for clarity.