Preface:  

The Bible Summary of Numbers 11 (in 140 characters or less): The people grumbled that they had no meat. The LORD was angry but he sent quails. He put his Spirit on seventy elders to help Moses.

There are many chapter commentaries on the book of Numbers. By the third draft, this should be the most extensive examination of Numbers 11, where you will be able to examine in depth every word of the original text. Every attempt has been made to make this both a complete and self-contained study. Therefore, all references, vocabulary, and related concepts should be found within this extensive study. Easy access links to more in-depth studies of some vocabulary words, concepts and doctrines are also provided.

Outline of Chapter 11:

Introduction

         vv.     1–

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Chapter Summary

Addendum

Charts, Graphics and Short Doctrines:

         Preface               Quotations

         Introduction         Titles and/or Brief Descriptions of Numbers 11 (by various commentators)

         Introduction         Brief, but insightful observations of Numbers 11 (various commentators)

         Introduction         Fundamental Questions About Numbers 11

         Introduction         The Prequel of Numbers 11

         Introduction 

         Introduction 

         Introduction         The Principals of Numbers 11

         Introduction         The Places of Numbers 11

         Introduction         By the Numbers

         Introduction         Timeline for Numbers 11

         Introduction         A Synopsis of Numbers 11

         Introduction         Outlines of Numbers 11 (Various Commentators)

         Introduction         A Synopsis of Numbers 11 from the Summarized Bible

         Introduction         The Big Picture (Numbers 1–15)

         Introduction 

         Introduction 

         Introduction         Changes—additions and subtractions (for Numbers 11)

         Introduction 

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         v.      15              The Early Life of Moses

         v.      15              The Parallelism Found in vv. 10, 11 and 15

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         v.      25              The Abbreviated Doctrine of the Ministry of the Holy Spirit in the Old Testament

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         Summary            A Set of Summary Doctrines and Commentary

         Summary            Why Numbers 11 is in the Word of God

         Summary            What We Learn from Numbers 11

         Summary            Jesus Christ in Numbers 11

         Summary            Edersheim Summarizes Numbers 11

         Summary 

         Addendum          Footnote for Numbers 11:24 (Christian Community Bible)

         Addendum 

         Addendum 

         Addendum 

         Addendum          Josephus’ History of this Time Period

         Addendum          A Complete Translation of Numbers 11

         Addendum          Doctrinal Teachers Who Have Taught Numbers 11

         Addendum          Word Cloud from a Reasonably Literal Paraphrase of Numbers 11

         Addendum          Word Cloud from Exegesis of Numbers 11

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An Introduction to Numbers 11

I ntroduction: Numbers 11 continues the narrative of the book of Numbers (which is primarily narrative). We begin with the people complaining to Moses. They are remembering their time in slavery with a great deal of nostalgia. They remember the many foods which they ate. For the Israelites, God had been providing for them manna to eat, and this has gone on for over a year, and the people were getting tired of it. So they remembered the variety of food which they ate in Egypt, and they complained to Moses about this.

Their complaints became so difficult to deal with that even Moses complained to God about them. “Listen,” Moses said to God, “I cannot deal with this people. If this is going to be my life, then kill me now!”

So God has two standing complaints before Him. He has Moses select seventy men from among the elders and they are going to be administrators for Moses. God even promises to give them the Spirit, the same Spirit which He has given to Moses.

As for the demand of the people for meat, God promises them meat for thirty days. They will eat it until they get sick of it. So God sends them quail in unimaginable numbers. However, in the first day and a half, the people slaughter so many quail that it is actually unhealthy and a plague spreads throughout the camp as a result of their greed (they were unable to restrict themselves to killing one or two or three quail for their evening meal). They allow themselves to be overpowered by the absolute lust for quail meat.

Introduction: In Numbers 11, we return to narrative once again. Prior to this, throughout Leviticus and Numbers, we have had ordinances and laws given by Yahweh to Moses, interspersed with a portion of their daily life. Now the Israelites are moving away from Mount Sinai, north toward the land of Canaan, and after three days travel, we will begin to see them for what they really are and we will begin to understand why God loathed this generation.

As an aside, I take the text of the work that I did on Numbers and integrate it into this study. Because of this, sometimes you see repetition in the text and, on occasion, contradiction in the text (I have changed my mind on a particular passage). I was surprised with what I have written previously (in the late 1990s) on this chapter. I wrote a lot. Therefore, this chapter is longer than most.

Timeline for Numbers

There is very little narrative in the book of Numbers; so this information may have been given to Moses in a few days or, at most, a few weeks; and Moses both wrote these things down and informed the people. Because of information previously studied in the introduction, we are not 100% certain if all of this material was given to Moses while in the newly erected Tabernacle. I would lean towards that being the case.

As I have done previously, since this chapters is what God is saying to Moses, I will begin and end the chapter with quotation marks. I will not insert a new set of quotation marks for each new paragraph.

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Here is how others have translated this passage:

Ancient texts:                       Note: I compare the Hebrew text to English translations of the Latin, Syriac (= Aramaic) and Greek texts, using the Douay-Rheims translation; George Lamsa’s translation, and Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W. Esposito, respectively. I often update these texts with non-substantive changes (e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead of Brenton’s translation, because it updates the English text.

The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since this translation was made before the textual criticism had been developed into a science and because different books appear to be translated by different men, the Greek translation can sometimes be very uneven.

When there are serious disparities between my translation and Brenton’s (or the text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the LXX) to see if a substantive difference actually exists (and I reflect these changes in the English rendering of the Greek text). I use the Greek LXX with Strong’s numbers and morphology available for e-sword. The only problem with this resource (which is a problem for similar resources) is, there is no way to further explore Greek verbs which are not found in the New Testament. Although I usually quote the Complete Apostles’ Bible here, I have begun to make changes in the translation when their translation conflicts with the Greek and note what those changes are.

The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted (the original Hebrew text lacked vowels). We take the Masoretic text to be the text closest to the original. However, differences between the Masoretic text and the Greek, Latin and Syriac are worth noting and, once in a great while, represent a more accurate text possessed by those other ancient translators.

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

The comparisons which I do are primarily between the English translations which are taken from the ancient tongues. For the most part, the variances are so minor that I rarely investigate them any further than that.

Underlined words indicate differences in the text.

Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in the scroll due to various types of damage. Underlined words or phrases are those in the Dead Sea Scrolls but not in the Masoretic text.

I will only list the translation from the Dead Sea Scrolls if it exists and if it is different from the Masoretic text.

The Targum of Onkelos is actually the Pentateuchal Targumim, which are The Targums of Onkelos and Jonathan Ben Uzziel. On the Pentateuch With The Fragments of the Jerusalem Targum From the Chaldee by J. W. Etheridge, M.A. From http://www.becomingjewish.org/texts/targum/onkelos_Numbers.html and first published in 1862.

Occasionally, there is an obvious error in the English translation, and I correct those without additional mention or footnoting. For instance, the online version of the Targum of Onkelos which I use has gorund in Ex. 4:9; I simply corrected the text. This may occur once or twice in a chapter.

I attempt to include translations which are different in their vocabulary and phrasing. On many occasions, I may include a translation which is not substantially different than another listed translation.

Most of the translations can be found here.

Ancient texts:

Masoretic Text (Hebrew)        And so he is, the people [are] as complainers. [It is] evil in (two) ears of Y^ehowah and so listens (intently) Y^ehowah and so burns His nostril and so is burning in them a fire of Y^ehowah. And so she eats in an extremity of the camp. And so cry out the people unto Moses and so prays Moses unto Y^ehowah and so dies out the fire. And so he calls a name of the place the that Taberah (burning), for she burned in them a fire of Y^ehowah.

Dead Sea Scrolls                   .

Targum (Onkelos)                  . Translation for Onkelos and Pseudo-Jonathan by J. W. Etheridge, M.A. (1862).

Targum (Pseudo-Jonathan)   .

Jerusalem targum                  .

Updated Douay-Rheims         .

Douay-Rheims 1899 (Amer.) In the mean time there arose a murmuring of the people against the Lord, as it were repining at their fatigue. And when the Lord heard it he was angry. And the fire of the Lord being kindled against them, devoured them that were at the uttermost part of the camp.

And when the people cried to Moses, Moses prayed to the Lord, and the fire was swallowed up.

And he called the name of that place, The burning: for that the fire of the Lord had been kindled against them.

Aramaic ESV of Peshitta        The people were complaining in the ears of Mar-Yah. When Mar-Yah heard it, his anger was kindled; and Mar-Yah's fire burnt among them, and consumed some of the outskirts of the camp.

The people cried to Mosha; and Mosha prayed to Mar-Yah, and the fire abated.

The name of that place was called Taberah, because Mar-Yah's fire burnt among them.

Lamsa’s Peshitta (Syriac)     .

V. Alexander’s Aramaic T.     .

Samaritan Pentateuch           And [when] the people complained, it displeased the LORD: and the LORD heard [it]; and his anger was kindled; and the fire of the LORD burnt among them, and consumed [them that were] in the uttermost parts of the camp.

And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched.

And he called the name of the place Taberah: because the fire of the LORD burnt among them.

Updated Brenton (Greek)       And the people murmured sinfully before the Lord; and the Lord heard them and was very angry; and fire was kindled among them from the Lord, and devoured a part of the camp.

And the people cried to Moses, and Moses prayed to the Lord, and the fire was quenched.

And the name of that place was called Burning; for a fire was kindled among them from the Lord.

Significant differences: 

Limited Vocabulary Translations:

Bible in Basic English             Now the people were saying evil against the Lord; and the Lord, hearing it, was angry and sent fire on them, burning the outer parts of the tent-circle. 

And the people made an outcry to Moses, and Moses made prayer to the Lord, and the fire was stopped. 

So that place was named Taberah, because of the fire of the Lord which had been burning among them.

Easy English                          .

Easy-to-Read Version–2008  The people started complaining about their troubles. The LORD heard their complaints. He heard these things and became angry. Fire from the LORD burned among the people. The fire burned some of the areas at the edge of the camp. So the people cried to Moses for help. He prayed to the LORD and the fire stopped burning. So that place was called Taberah. The people gave the place that name because the LORD caused a fire to burn in their camp.

God’s Word™                         The people began complaining out loud to the LORD about their troubles. When the LORD heard them, he became angry, and fire from the LORD began to burn among them. It destroyed some people on the outskirts of the camp. The people cried out to Moses, Moses prayed to the LORD, and the fire died down. That place was called Taberah [Fire] because fire from the LORD burned among them there.

Good News Bible (TEV)         The people began to complain to the LORD about their troubles. When the LORD heard them, he became angry and sent fire on the people. It burned among them and destroyed one end of the camp. The people cried out to Moses for help; he prayed to the LORD, and the fire died down. So the place was named Taberah, because there the fire of the LORD burned among them.

The Message                         .

Names of God Bible               .

NIRV                                      .

New Simplified Bible              .

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible             .

Contemporary English V.       One day the Israelites started complaining about their troubles. The LORD heard them and became so angry that he destroyed the outer edges of their camp with fire. When the people begged Moses to help, he prayed, and the fire went out. They named the place "Burning," because in his anger the LORD had set their camp on fire.

The Living Bible                     .

New Berkeley Version           .

New Life Version                    .

New Living Translation           .

UnfoldingWord (Simplified)    One day the people complained to Yahweh about their troubles. When Yahweh heard what they were saying, he became angry. So he sent a fire which burned among the people at the edge of their camp. Then the people cried out to Moses, and he prayed to Yahweh. Then the fire stopped burning. So they called that place Taberah, which means 'Burning,' because the fire from Yahweh had burned among them.

Partially literal and partially paraphrased translations:

American English Bible          .

Beck’s American Translation .

Common English Bible           .

New Advent (Knox) Bible       .

Translation for Translators     .

Mostly literal renderings (with some occasional paraphrasing):

Christian Standard Bible        .

Berean Study Bible                Soon the people began to complain about their hardship in the hearing of the LORD, and when He heard them, His anger was kindled, and fire from the LORD blazed among them and consumed the outskirts of the camp.  And the people cried out to Moses, and he prayed to the LORD, and the fire died down.  So that place was called Taberah, because the fire of the LORD had burned among them.

Conservapedia                       .

Revised Ferrar-Fenton Bible  .

God’s Truth (Tyndale)           .

The Heritage Bible                          And when the people mourned, it was evil in the ear of Jehovah, and Jehovah heard; and his nostrils burned; and the fire of Jehovah burned among them, and ate to the extremity of the camp.

And the people screamed to Moses, and Moses judged in prayer² with Jehovah, and the fire subsided.

And he called the name of the place Taberah, because the fire of Jehovah burned among them.

² 11:2 judged in prayer, palal, to judge by leveling, to arbitrate something, and make it come out even, right. When you pray to God, you are judging things rightly, evenly, and setting things right, even, between you and God, or between God and the person for whom you are interceding. See Note Genesis 20:17.

¹⁷ 20:17 judged in prayer. Hebrew, palal. Its primary meaning is to judge and decide an issue. It is often translated pray in other translations, but its main meaning is to intervene as a judge and decide who is right, then make it right by a judgment, by rendering a decision. Its first occurrence in the Bible is Gen 20:17 where Abraham judged in prayer with God to heal Abimilech’s house. A key verse on understanding the meaning of palal is 1 Sam 2:25 where the priest Eli rebuked his wicked sons and said, If one man sins against another, God shall arbitrate [palad, judge in prayer, intercede], but if a man sins against Jehovah, who shall arbitrate for him? One of the main meanings of prayer is to arbitrate with God to set things right. God is never wrong, so praying is getting God’s judgment on a thing and allowing him to set ourselves right with Him and it.

International Standard V        .

Lexham English Bible            .

NIV, ©2011                             .

Unfolding Word Literal Text   Now the people complained about their troubles as Yahweh listened. Yahweh heard the people and became angry. Fire from Yahweh burned among them and consumed some of the camp on its edges. Then people called out to Moses, so Moses prayed to Yahweh, and the fire stopped. That place was named Taberah, because Yahweh's fire burned among them.

Urim-Thummim Version         Later when the people complained, it displeased YHWH, and YHWH heard it and his nostrils flared, and the supernatural fire of YHWH flamed out among them, and burned them up that were in the outskirts of the camp. Then the people cried to Moses and when Moses prayed to YHWH, the supernatural fire subsided. He called the name of the place Taberah [burning], because the supernatural fire of YHWH flamed out among them.

Wikipedia Bible Project          .

Catholic Bibles (those having the imprimatur):

Christian Community (1988)  • Now the people were seeking a quarrel with Yahweh. Yahweh heard and his anger was aroused. A fire from Yahweh flared out against them and burned the outer part of the camp. Then the people cried out to Moses and he interceded for them to Yahweh and the fire died out. They called the place Taberah, because the fire of Yahweh was inflamed against them.

• 11.1 In this chapter two traditions are merged:

– one referring to the quails and the manna, similar to Exodus 16;

– the other, about the gift of the “spirit of Yah - weh” to the elders, that is, to the leaders of Israel.

New American Bible(2011)    .

The Catholic Bible                  .

New Jerusalem Bible             .

NRSV (Anglicized Cath. Ed.) .

Revised English Bible–1989            .

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           .

Eth Cepher Bible                    AND when the people complained, it displeased Yahuah: and Yahuah heard it; and his anger was kindled; and the fire of Yahuah burnt among them, and consumed them that were in the uttermost parts of the camp.  And the people cried unto Mosheh; and when Mosheh prayed unto El־Yahuah, the fire was quenched.  And he called the name of the place Tav`erah: because the fire of Yahuah burnt among them.

exeGeses companion Bible   .

Hebraic Roots Bible               .

Kaplan Translation                 .

The Scriptures–2009              And it came to be, when the people were as complainers, it was evil in the ears of יהוה. And יהוה heard it, and His displeasure burned. And the fire of יהוה burned among them, and consumed those in the outskirts of the camp.  And the people cried out to Mosheh, and Mosheh prayed to יהוה, and the fire died down.  Then he called the name of the place Ta‛ěrah, because the fire of יהוה had burned among them.

Tree of Life Version                The people were murmuring in the ears of Adonai about hardship, and when Adonai heard, His anger burned. The fire of Adonai blazed among them, ravaging the outskirts of the camp. The people cried out to Moses, so Moses prayed to Adonai and the fire died out. The name of that place was thus called Taberah because fire from Adonai had burned among them.

Weird English, Olde English, Anachronistic English Translations:

Alpha & Omega Bible            AND THE PEOPLE MURMURED SINFULLY BEFORE JESUS; AND JESUS HEARD THEM AND WAS VERY ANGRY; AND FIRE WAS KINDLED AMONG THEM FROM JESUS, AND DEVOURED A PART OF THE CAMP.

AND THE PEOPLE CRIED TO MOSES: AND MOSES PRAYED TO JESUS, AND THE FIRE WAS QUENCHED.

AND THE NAME OF THAT PLACE WAS CALLED BURNING; FOR A FIRE WAS KINDLED AMONG THEM FROM JESUS.

Awful Scroll Bible                   The people were to complain, and it is displeasing in the ear of Sustains To Become even was Sustains To Become to hear them, and was to become blusteringly furious. Sustains To Become was to cause a burning, and was to consume to the extremity of the camps. The people were crying out to Moses, and Moses was to pray to Sustains To Become and the fire was to collapse. He was calling the name of that same place Taberah, for the fire of Sustains To Become has burned them.

Concordant Literal Version    The people became like complainers, evil in the ears of Yahweh. Yahweh hearkened and His anger grew hot, and the fire of Yahweh consumed some among them and devoured the outmost part of the camp. Then the people cried to Moses, so Moses prayed to Yahweh, and the fire was drowned. He called the name of that place Taberah, for the fire of Yahweh had consumed some among them.

exeGeses companion Bible   THE CONSUMING FIRE OF YAH VEH

And the people complain evilly

in the ears of Yah Veh:

and Yah Veh hears and kindles his wrath;

and kindles the fire of Yah Veh among them

and consumes the ends of the camp.

And the people cry to Mosheh;

and when Mosheh prays to Yah Veh,

the fire quenches.

And he calls the name of the place Taberah/Burning:

because the fire of Yah Veh kindles among them.

Orthodox Jewish Bible           And when the people complained, it displeased Hashem; Hashem heard it; His anger was kindled; and the Eish Hashem burned among them, and consumed them that were at the edge of the machaneh.

And the people cried unto Moshe; and when Moshe davened unto Hashem, the eish was quenched.

He called shem hamakom Taverah because the Eish Hashem burned among them.

Rotherham’s Emphasized B. .

Expanded/Embellished Bibles:

The Amplified Bible                .

The Expanded Bible              .

International Standard V        Israel Complains

Eventually, the people began complaining about their distress, and the Lord heard them. When the Lord heard, his anger flared up and the Lord’s fire incinerated some of them within the outskirts of the camp. When the people cried out to Moses, he [Lit. Moses] prayed to the Lord and the fire stopped. He then named that place Taberah, because the Lord’s fire had incinerated some of them.

Kretzmann’s Commentary    .

Lexham English Bible            The Israelites Complain

And it happened, the people were like those who complain of hardship [Literally “complain of bad”] in the hearing [Literally “in the ears”] of Yahweh, and Yahweh became angry, [Literally “his nose became hot”] and the fire of Yahweh burned among them, and it consumed the edge of the camp. Then the people cried out to Moses, and Moses prayed to Yahweh, and the fire died down. And he called the name of that place Taberah [This word is difficult, but some modern translations suggest the word in Hebrew means “burning” (see NRSV, NASB)] because the fire of Yahweh burned among them.

Syndein/Thieme                     .

The Voice                               .

Bible Translations with Many Footnotes:

The Complete Tanach           .

The Geneva Bible                  .

Kaplan Translation                 Complaints

The people began to complain, and it was evil in God's ears. When God heard it, He displayed His anger, and God's fire flared out, consuming the edge of the camp.

11:2 The people cried out to Moses, and when Moses prayed to God, the fire died down.

11:3 He named the place 'Burning' (Tabh'erah), for God's fire had burned them. The Kaplan Translation, particularly in Numbers through Deuteronomy, takes note of historic rabbinic opinions.

and it was evil

Or, 'The people had evil complaints for God's ears' (Saadia).

NET Bible®                             .

New American Bible(2011)    .

Rotherham’s Emphasized B. And it came to passˎ that <when the people were giving themselves up to murmuring> it was grievous in the ears^e of Yahweh,—so Yahweh hearkenedˎ and kindled was his anger, and the fire of Yahweh burned among them, and consumed the uttermost part of the camp. Then did the people make outcry unto Mose,—and Moses prayed unto Yahweh, and the fire sank down. So he called the name of that placeˎ Taberah [i.e. “A Burning”],— because there burned among them the fire of Yahweh.

^e Some cod. (w. Onk., Jon., Sep. and Syr.) have: “eyes”—G.n.

Updated ASV                         .

Literal, almost word-for-word, renderings:

A Faithful Version                  .

C. Thomson Updated OT       .

Charles Thomson OT            The people were wickedly murmuring before the Lord, and the Lord heard, and was provoked to wrath, and a fire from the Lord was kindled among them, and was consuming part of the camp, whereupon the people cried to Moses, and he prayed to the Lord, and the fire ceased. So the name of that place was called Burning, because a fire from the Lord had been kindled among them.

Context Group Version          And the people were as murmurers, [speaking] evil in the ears of YHWH: and when YHWH heard it, his anger was kindled; and the fire of YHWH burnt among them, and devoured in the uttermost part of the camp. And the people cried to Moses; and Moses prayed to YHWH, and the fire abated. And the name of that place was called Taberah, because the fire of YHWH burnt among them.

English Standard Version      And the people complained in the hearing of the LORD about their misfortunes, and when the LORD heard it, his anger was kindled, and the fire of the LORD burned among them and consumed some outlying parts of the camp. Then the people cried out to Moses, and Moses prayed to the LORD, and the fire died down. So the name of that place was called Taberah, because the fire of the LORD burned among them.

Green’s Literal Translation    And the people were evil, as those complaining in the ears of Jehovah. And Jehovah heard, and His anger glowed, and the fire of Jehovah burned among them and devoured in the extreme edge of the camp. And the people cried to Moses, and Moses prayed to Jehovah, and the fire was quenched. And he called the name of that place Taberah, because the fire of Jehovah burned among them.

Legacy Standard Bible           .

Literal Standard Version        And the people are evil, as those sighing habitually in the ears of YHWH, and YHWH hears, and His anger burns, and the fire of YHWH burns among them, and consumes in the extremity of the camp. And the people cry to Moses, and Moses prays to YHWH, and the fire is quenched; and he calls the name of that place Taberah, for the fire of YHWH has “burned” among them.

Modern English Version         .

Modern Literal Version 2020  And the people were as complainers, speaking evil in the ears of Jehovah. And when Jehovah heard it, his anger was kindled and the fire of Jehovah burnt among them and devoured in the outermost part of the camp. And the people cried to Moses. And Moses prayed to Jehovah and the fire sunk away. And the name of that place was called Taberah, because the fire of Jehovah burnt among them.

New American Standard B.    .

New European Version          .

New King James Version       .

Niobi Study Bible                   . displease

Revised Mechanical Trans.    ...and the people were complaining of their dysfunction in the ears of YHWH, and YHWH heard, and his nose flared up and the fire of YHWH burned in them and ate at the extremity of the camp, and the people cried out to Mosheh, and Mosheh pleaded to YHWH and the fire was drowned, and he called the title of that area Taveyrah, given that the fire of YHWH burned in them,...

Updated ASV                         The People Complain and Bring Fire from God

And the people began to complain bitterly, speaking evil in the ears of Jehovah: and when Jehovah heard it, his anger was kindled; and the fire of Jehovah burned among them, and consumed the outskirts of the camp. And the people cried to Moses; and Moses prayed to Jehovah, and the fire died down. And the name of that place was called Taberah, because the fire of Jehovah burned among them.

Updated Bible Version 2.17   .

A Voice in the Wilderness      Now the people murmured, and it was evil in the ears of Jehovah; for Jehovah heard it, and His anger burned. And the fire of Jehovah burned among them, and consumed those in the outskirts of the camp. And the people cried out to Moses, and when Moses made intercession unto Jehovah, the fire was quenched. And he called the name of the place Taberah, because the fire of Jehovah had burned among them.

Webster’s Bible Translation  .

World English Bible                .

Young's Literal Translation     .

Young's Updated LT              .

The gist of this passage: 

1-3

Translation: And so it is, the people [are] as complainers.

The idea of the first half of the verse is basically the same; the people grumble and complain, Yahweh hears and He becomes greatly angered (obviously an anthropopathism). However, it would be nice to know just exactly what God's Word really says. This verse begins with the wâw consecutive and the 3^rd person masculine singular, Qal imperfect of hâyâh (הָיָה) [pronounced haw-YAW], which means, to be, is, was, are; to become, to come into being; to come to pass. Strong's #1961 BDB #224. This is followed by the definite article and the masculine singular for the word people. Without the appropriate noun, this verse would begin, then it came to pass, the people...; however, the people are likely the subject of this verb. Young, being as literal as can be, translated the verb in the singular, which makes it sound goofy in the English; it is an accurate translation, albeit a bit goofy. This is followed by the prefixed preposition kaph or k^e (כְּ) [pronounced k^e], meaning like, as; and the masculine plural, Hithpael participle of ʾânan (אָנַן) [pronounced aw-NAHN], a word occurring but twice in the OT (here and Lam. 3:39) and it means complain (insofar as we know). The Hithpael is the intensive, reflexive stem, so this complaining was like a person you have upset, and he wanders off muttering caustic things, almost out of your hearing. A participle is a verb which can act as a noun, emphasizing the action of the verb. An English example: the hearing impaired. So this should be translated, then the people became like those complaining [to themselves]... Unfortunately, every major translation ignored the reflexive in this participle. These people are like those who are muttering to themselves. God is right there; they can communicate directly to Moses, through the chain of command, and they can pray to Yahweh, Whose very presence they are in constantly. Instead, they mutter to themselves, just loud enough so that those around them hear their dissatisfaction, causing them to mutter to themselves.

It does not appear that the people are complaining to Moses or to God, but this is apparently going on among themselves. There is some general dissatisfaction among the ranks, but most of them will be ready with suggestions as to why they are unhappy with things.

Translation: [This is] evil to the ears of Y^ehowah...

This is followed by the noun for evil, distress, misery; raʿ (רַע) [pronounced rahģ]. Prior to this, we have a complete thought—this cannot be appended to what we have just had. Prior to this noun, we do not have a construct, nor do w e have a preposition, nor can this be attached to the previous verbs as a subject, as they are already attached to subjects. This begins a new thought. It is immediately followed by the preposition meaning in and the rest of the phrase, ear of Yahweh.

God, Who has brought them out of slavery. They had called out due to the intensity of their slavery and God heard them and God sent them a savior to rescue them. God is going to give them a land flowing with milk and honey, fulfilling His promises to their fathers (Abraham, Isaac, and Jacob), and they people are bitching and moaning about their lives.

God is also feeding these people faithfully, every single day (except for the Sabbath). He has provided them water when they needed it. He provided them the Law.

This complaining is evil to God.

Translation: ...and so Y^ehowah listens (more intently)...

The picture we are supposed to get here is, God overhears a few things being said, and He says to Himself, “Did I just hear that right?” And then He listens more carefully, more intently. Obviously, God does not have to stop and listen more intently to hear anything, but this paints a picture for us, explaining to us God’s thinking and motivation in terms that we can understand (this is called an anthropomorphism, which human characteristics are ascribed to God—characteristics which God does not actually have).

Translation: ...and so His anger is burning.

The second portion of this verse gives Yahweh's reaction to their degenerate, faithless thinking. We have three words for fire or burning in this verse, and one word for the consumption by fire. The first phrase, his anger was kindled, cannot be improved upon in the English. The verb is chârâh (חָרָה) [pronounced khaw-RAWH] and it means to kindle, to become angry. This is obviously an anthropopathism—God does not get angry; but the picture here is God sees this, and he gets a little mad; He thinks about it, and He gets a little more angry; He thinks about it some more, and He begins to seethe and burn with anger. Just as I learned in the cub scouts, you begin a fire with some paper, which ignites some small twigs, which ignites some larger branches, which ignites the logs. This verb obviously must be in the imperfect, as this is a continued action of one's anger building up. But again, let me emphasize, this is an anthropopathism; God's character does not allow for Him to seethe with anger; this is language of accommodation so that we can have a human understanding of God's actions. We have all been upset over a situation that, when given time to reflect upon it, have become more and more angry. Every time we think about it some more, we get angrier. That is the meaning of this verb—it is just like kindling a fire.

God listens and hears more and now His anger is burning against the people of Israel.

Again, this is all anthropomorphic.

Numbers 11:1a-d And so it is, the people [are] as complainers. [This is] evil to the ears of Y^ehowah and so Y^ehowah listens (more intently) and so His anger is burning. (Kukis mostly literal translation)

It is all well and good to translate the rough meaning, but it is even more reasonable to translate this literally, as the meaning is clear, even though a literal simile is used (when it reads the people became as those complaining, they actually were people who were complaining. The first portion of this verse tells us what the people did and what this was to God. God had freed them from slavery and had provided for them miraculously in the desert. Their complaints and mumblings to themselves showed a distinct lack of faith in a God Who had shown them greater miracles and signs than He has ever shown to any previous generation. Psalm 106:10–13 describes their problem: So He delivered them from the hand of the one who hated [them], and He redeemed them from the hand of the enemy; and the waters covered their adversaries; not one of them was left. Then they believed His words; they sang His praise. They quickly forgot His works; they did not wait for His counsel.

Recall that these very same people cried out to Yahweh to deliver them from the Egyptians. Exodus 2:23: Now it came about in the course of those many days that the king of Egypt died. And the sons of Israel sighed because of the slavery, and they called out [to God]; and their cry for help because of slavery rose up to God. So God heard their groaning and God remembered His covenant with Abraham, Isaac and Jacob. And God saw the sons of Israel and God knew them.

From the first ten chapters of Numbers, we have made a dramatic change. For ten chapters, over and over we saw the obedience of Moses and the obedience of the people. All of a sudden, in this chapter and the subsequent ones (see Numbers 14:2 16:41), once Israel was uprooted and put on a force march to the promised land, their evil nature is brought out. Some people's evil nature cannot be observe until you put them under a little pressure and then you see them for exactly what they are. Certainly you have seen a husband or a wife who seems perfect; however, when you ask their spouse, who has observed them up close under pressure, the report is not necessarily so favorable. What we really are is clearly revealed when pressure and trials are added to our lives. Almost anyone can behave decently when things are going their way.

Translation: And so burns among them a fire of Y^ehowah.

The next verb for burn is in the 3^rd person feminine singular, Qal imperfect of bâʿar (בָּעַר) [pronounced baw-ĢAHR]. This tells us what the subject of the verb is; it is fire (also in the feminine singular) and not Y^ehowah, a proper noun which takes a masculine singular verb. I placed the fire of Yahweh where it occurs in the Hebrew, but it is the subject of that verb. It is normal for the Hebrew subject to follow the Hebrew verb, rather than vice versa, as in English. Let's take a look at this word for fire. The word is ʾesh (אֶש) [pronounced aysh] and it means fire (Leviticus 1:7); lightning (Genesis 19:24 Exodus 9:23–24); and it is often used to mean a supernatural fire, the presence of Yahweh or the attendance of a theophany. (Exodus 3:2 13:21). Here, all three meanings are combined; it is lightning from above, revealed the presence of God, resulting in fire on the earth. This is in the imperfect tense and it mirrors the meaning of kindle. Just as kindling is a series of actions, so was this lightning—it is the Divine Presence, which resulted in lightning from the sky, which resulted in fire on the ground. We will see lightning from above strike an altar on behalf of Elijah in 1Kings 18:38. A logical progression God's presence and of His actions, none of which can be isolated from the others.

Because God’s anger is burning, he sends fire among the people of Israel, a fire from Y^ehowah.

Translation: And so [the fire] devours the outskirts of the camp.

This fire begins to burn the outskirts of the encampment. So it is coming from the outskirts of the camp, but moving in toward the people who are encamped.

Numbers 11:1e-f And so burns among them a fire of Y^ehowah. And so [the fire] devours the outskirts of the camp. (Kukis mostly literal translation)

Throughout this verse there are five waw consecutives. This is generally a w with a patah. The waw consecutive was once called a waw conversative; it received the latter name because, it was thought, it would change an imperfect verb into the perfect tense and vice versa; it converted them. My chief comment at this point is why bother? Why not make the verb the way you wanted it in the first place; why bother with a conversative? Luckily, those well-versed in the Hebrew have come to the same conclusion and the name and the meaning of the waw conversative changed. It is now called a waw consecutive, meaning consecutive action is being given. Here, the continued use of the waw consecutive also draws great attention to these two sentences. Recall that everything has been going so well, and suddenly Moses, through God the Holy Spirit, grabs us by the shirt collar and yells at us. There weren't even five waw consecutives in the preceding five verses and here we have five all at once. They should be translated and so, and then, then, so. Now read v. 1with the following emphasis: Then the people became like those complaining [to themselves]—evil in the ear of Yahweh. Then Yahweh kept hearing; then his anger was kindled; then it burned against them—the fire of Yahweh—then it consumed the extremity of the camp. Not only do we have consecutive action, but it is consecutive action with great emphasis. The similar words for fire and burning also give great emphasis to what is being said here. This is a complete change of pace from the Pentateuch all the way from the golden calf incident back in Exodus until now. I am certain that some of you do not like to delve into the Hebrew, but it is the Hebrew of this verse which tells us exactly what is being said. There are a series of events, one which follows another, a logical progression of events—from our standpoint, not from God's—a series of events which tells us that certain actions have logical consequences.

We might be a trifle concerned at this point, thinking that the Jews have had a pretty good track record up until this time and all that is occurring here is a little mumbling and complaining, and most of them are keeping it to themselves. And Peter said, "Lord, are You addressing this parable to us or to everyone as well?" And the Lord said, 'Who then is the faithful and sensible servant, whom his master will place in charge of his slaves, to give them their rations at the proper time. Blessed is that slave whom his master finds so doing when he comes. In fact, I say to you that he will put him in charge of all his possessions. But, if that slave says in his heart, 'My master will be a long time in coming,' and begins to beat the slaves, both men and women, and to eat and drink and get drunk; the master of that slave will come on a day when he does not expect, and at an hour he does not know, and will cut him in pieces, and assign him a place with the unbelievers. And that slave who knew his master's will and did not get ready or act in accord with his will, will receive many lashes. However, the one who did not know, and committed deeds worth of a flogging, will receive but few. And from everyone who has been given much shall much be required; and to whom they entrusted much, of him they will ask all the more. I have come to cast fire upon the earth; and how I desire that it already be kindled." (Luke 12:41–49). These Jews, at that time, had been given much more and they had seen much more, than any other people on the earth. However, as recipients of God's grace, God expects much more from them. Their advantage is a double-edged sword—one the one hand, they saw daily the animals being sacrificed to Yahweh and they saw the might hand of God through many great miracles and incredible feats and this gave them a jump start on salvation and a relationship with Jesus Christ (as a majority of the great believers in the Old Testament are Jewish). As Paul wrote: Then what advantage has the Jew? Or what is the benefit of circumcision? [It is] great in every respect. First of all, they were entrusted with the oracles of God ( Romans 3:1–2). For those who are ignorant of God's Word, there is limited discipline and limited blessing. For the unbeliever, God pretty much allows them to do what they want (God does not chastise those who are not His children) and only applies pressure when they have positive volition and just need encouragement (if we could have wondrously perfect lives and still be positive toward a relationship with God and to God's Word, it would be highly unlikely that God would ever apply pressure which hurt). However, on the other hand, for a person to be exposed to the gospel and to God's Word and to disobey, there is hell to pay.

Already in the first verse, we have quite a difference in translations:

The Amplified Bible               And the people grumbled and deplored their hardships, which was evil in the ears of the Lord; and when the Lord heard it, His anger was kindled;

The Emphasized Bible           And it came to pass that when the people were giving themselves up to murmuring it was grievous in the ears of Yahweh, so Yahweh hearkened and kindled was his anger,...

KJV                                       And when the people complained, it displeased the Lord; and the Lord heard it; and his anger was kindled;

NASB                                     Now the people became like those who complain of adversity in the hearing of the Lord; and when the Lord heart it, His anger was kindled,...

NIV                                         Now the people complained about their hardships in the hearing of the Lord, and when he heard them his anger was aroused.

NRSV                                    Now when the people complained in the hearing of the Lord about their misfortunes, the Lord heard it and his anger was kindled.

Owen's Translation                And the people complained about distress in the hearing of Yahweh and when Yahweh heard his anger was kindled...

Young's Lit. Translation         And the people is evil, as those sighing habitually in the ears of Jehovah, and Jehovah heareth, and His anger burneth,...

Numbers 11:1 And so it is, the people [are] as complainers. [This is] evil to the ears of Y^ehowah and so Y^ehowah listens (more intently) and so His anger is burning. And so burns among them a fire of Y^ehowah. And so [the fire] devours the outskirts of the camp. (Kukis mostly literal translation)

Translation: Then the people cry out to Moses...

The people, of course, are frightened, and they cry out to Moses. Now, this is a large number of people, and they cannot all stand before Moses. They would cry out to their leaders and their leaders would then go to Moses.

Translation: ...and Moses then prays unto Y^ehowah...

Moses can be in the midst of this camp and not be aware of the fire which is taking place on the exterior of the encampment. He prays to Y^ehowah. Let me suggest that Moses is not shy about entering into the Tabernacle and that he goes right into the Tabernacle and speaks to God.

Now, when R. B. Thieme, Jr. said that Moses had both of the office and the gift of prophecy, I never quite got that distinction. However, perhaps it is his ability to simply go in and out of the Tabernacle which is indicative of his office as prophet?

Translation: ...and the fire dies out.

Again we have several waw consecutives, three of them to be exact, which I have translated differently, then, so, and so. A more literal translation might stick with one rendering only. These eight waw consecutives in one verse grab us and tell us that we are in an historical narrative now which is chronological. The thrust of such a connective is essentially chronological or logical progression.

The final verb is the Qal imperfect of shâqaʿ (שָקַע) [pronounced shaw-KAHĢ] and it means to sink down, to drown although it is a relatively rare word in the Old Testament (Job 41:1 Jeremiah 51:64 Ezekiel 32:15 Amos 8:8 9:5). Strong's #8257 BDB #1054.

The fire dies out, because Moses stood between the people and God, as an intercessory figure, pleading the case of His people. God hears him and the fire goes out.

Numbers 11:2 Then the people cry out to Moses and Moses then prays unto Y^ehowah and the fire dies out. (Kukis mostly literal translation)

Notice here that we have our levels of authority and now the people are going through the correct channels. They go to Moses, who represents God to them, and he goes to God. The stop mumbling to themselves and they talk to Moses (possibly after going through their own immediate leaders). They are not as concerned about the things that they were mumbling about, but about the fires of Yahweh which have been started near the outside of the camp. God listens to this and withdraws the lightning and the fires.

Translation: And so he calls the name of that place Taberah [which means, burning],...

That place where they are is then called Taberah, which means burning. God’s anger burned against the people and God sent them a literal fire as an expression of His anger.

Translation: ...for the fire of Y^ehowah burned among them. (Kukis mostly literal translation)

This name is given to this place, because the fire was burning among them.

Numbers 11:3 And so he calls the name of that place Taberah [which means, burning], for the fire of Y^ehowah burned among them. (Kukis mostly literal translation)

Taberah is obviously a transliteration (we will only see it once more in Deuteronomy 9:22) and it is the word for burning to the letter, with the exception that it is preceded by a ta. The fires which burned among them came directly from Yahweh. Naming this place serves two purposes: (1) as a reminder to them of what had transpired; and, (2) as a teaching aide to their children; the children would ask why this area had the name Taberah, and the adults would explain why.

Numbers 11:1–3 And so it is, the people [are] as complainers. [This is] evil to the ears of Y^ehowah and so Y^ehowah listens (more intently) and so His anger is burning. And so burns among them a fire of Y^ehowah. And so [the fire] devours the outskirts of the camp. Then the people cry out to Moses and Moses then prays unto Y^ehowah and the fire dies out. And so he calls the name of that place Taberah [which means, burning], for the fire of Y^ehowah burned among them. (Kukis mostly literal translation)

Numbers 11:1–3 As time continues, the people begin to murmur and complain among one another. These complaints are evil to the hearing of Jehovah and so He listens even more intently. As He listens, His anger burns against them. Suddenly, a fire breaks out and that fire begins to devour the area all around the camp, threatening those in the camp. The people cry out to their leaders and their leaders come to Moses, conveying their fears. Moses immediately goes into the Tabernacle and prays to Jehovah and God hears him and the first dies out. Because of this fire among the people, Moses called this place Taberah, which means burning. (Kukis paraphrase)

——————————

Here is how others have translated this passage:

Ancient texts:

Masoretic Text (Hebrew)        And the collected multitude who [were] in their midst had desired a desire and so they returned and so are weeping also sons of Israel and so they are saying, “Who will give us to eat flesh? We have remembered the fish that we were eating in Egypt freely, and the cucumbers and the melons and the leeks and the onions and the garlics. And now our soul [is] dried up. Nothing [is] all except the manna, unto our two eyes.”

Dead Sea Scrolls                   .

Jerusalem targum                  .

Targum (Onkelos)                  .

Targum (Pseudo-Jonathan)   .

Aramaic Targum                    .

The Psalms Targum              .

Updated Douay-Rheims         .

Douay-Rheims 1899 (Amer.) For a mixt multitude of people, that came up with them, burned with desire, sitting and weeping, the children of Israel also being joined with them, and said: Who shall give us flesh to eat?

We remember the fish that we ate in Egypt free cost: the cucumbers come into our mind, and the melons, and the leeks, and the onions, and the garlic.

Our soul is dry, our eyes behold nothing else but manna.

Aramaic ESV of Peshitta        The mixed multitude that was among them lusted exceedingly: and the B'nai Yisrael also wept again, and said, "Who will give us flesh to eat?

We remember the fish, which we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;

but now we have lost our appetite. There is nothing at all except this manna to look at."

Original Aramaic Psalms        .

V. Alexander’s Aramaic T.     .

Plain English Aramaic Bible   .

Lamsa’s Peshitta (Syriac)     .

Samaritan Pentateuch           And the mixed multitude that [was] among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?

We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:

But now our soul [is] dried away: [there is] nothing at all, beside this manna, [before] our eyes.

Updated Brenton (Greek)       And the mixed multitude among them lusted exceedingly; and they and the children of Israel sat down and wept and said, Who shall give us meat to eat?

We remember the fish which we ate freely in Egypt; and the cucumbers, and the melons, and the leeks, and the garlic, and the onions.

But now our soul is dried up; our eyes turn to nothing but to the manna.

Significant differences: 

Limited Vocabulary Translations:

Bible in Basic English             And the mixed band of people who went with them were overcome by desire: and the children of Israel, weeping again, said, Who will give us flesh for our food? 

Sweet is the memory of the fish we had in Egypt for nothing, and the fruit and green plants of every sort, sharp and pleasing to the taste: 

But now our soul is wasted away; there is nothing at all: we have nothing but this manna before our eyes.

Easy English                          .

Easy-to-Read Version–2008  The foreigners who had joined the Israelites began wanting other things to eat. Soon all the Israelites began complaining again. The people said, "We want to eat meat! We remember the fish we ate in Egypt. That fish cost us nothing. We also had good vegetables like cucumbers, melons, chives, onions, and garlic. But now we have lost our strength. We never eat anything--only this manna!"

God’s Word™                         Some foreigners among the Israelites had a strong craving for other kinds of food. Even the Israelites started crying again and said, "If only we had meat to eat! Remember all the free fish we ate in Egypt and the cucumbers, watermelons, leeks, onions, and garlic we had? But now we've lost our appetite! Everywhere we look there's nothing but manna!"

Good News Bible (TEV)         There were foreigners traveling with the Israelites. They had a strong craving for meat, and even the Israelites themselves began to complain: "If only we could have some meat! In Egypt we used to eat all the fish we wanted, and it cost us nothing. Remember the cucumbers, the watermelons, the leeks, the onions, and the garlic we had? But now our strength is gone. There is nothing at all to eat---nothing but this manna day after day!"

The Message                         .

Names of God Bible               .

NIRV                                      .

New Simplified Bible              .

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible             .

Contemporary English V.       One day some worthless foreigners among the Israelites became greedy for food, and even the Israelites themselves began moaning, "We don't have any meat! In Egypt we could eat all the fish we wanted, and there were cucumbers, melons, onions, and garlic. But we're starving out here, and the only food we have is this manna."

The Living Bible                     .

New Berkeley Version           .

New Life Version                    .

New Living Translation           .

The Passion Translation        .

Unfolding Bible Simplified      Then some troublemakers from other people groups who were traveling with the Israelites began to want better food. And when they started complaining the Israelite people also started to complain. They said, "We wish we had some meat to eat! We remember the fish that we ate while we were in Egypt, fish that was given to us without cost. And we had all the cucumbers, melons, leeks, onions, and garlic we could eat. But now we have lost our appetite, because all we have to eat is this manna!"

Partially literal and partially paraphrased translations:

American English Bible          .

Beck’s American Translation .

Common English Bible           .

New Advent (Knox) Bible       .

Translation for Translators     .

Mostly literal renderings (with some occasional paraphrasing):

Berean Study Bible                Meanwhile, the rabble among them had a strong craving for other food, and again the Israelites wept and said, “Who will feed us meat?  We remember the fish we ate freely in Egypt, along with the cucumbers, melons, leeks, onions, and garlic.  But now our appetite is gone; there is nothing to see but this manna!”

Christian Standard Bible        .

Conservapedia Translation    .

Revised Ferrar-Fenton Bible  .

God’s Truth (Tyndale)           .

The Heritage Bible                          And the mixed multitude in their midst wished with craving; and the children of Israel wept again,⁴ and said, Who shall cause us to eat flesh?

We remember the fish which we ate in Egypt without cost,⁵ the cucumbers, and the melons, and the leeks, and the onions, and the garlic;

And now our soul is dry; there is nothing at all, besides this whatever you call it⁶ before our eyes.

⁴ 11:4 children of Israel wept again. The word again, shuwb, is in the Hebrew, and there is no record in their recent past where they wept previously. Apparently the again refers to their mourning immediately before this in 11:1. It is amazing how soon people forget, and how soon they fall back into their sinful habits, right after God has delivered them from His wrath.

⁵ 11:5 without cost, chinnam, and means without cost. Being servants, their food was furnished to them without additional cost. Their job was secure, and their food was secure. They were servants, and their job and food were guaranteed. It is like being in prison. Your employment and your food are guaranteed. You are in prison, and you have freedom from having to earn your living. Many people prefer security in servitude to freedom in faith. When Israel in the desert had to exercise faith for their needs they considered it worse than death. All of that type of people have not died from the earth. There are still many of them living around us.

⁶ 11:6 this whatever you call it, manna. There is sarcasm and hateful disgust in this sentence. It is typical of the attitude people often have when they do not have everything they want. You can see them speaking these words in disgust and anger, puncturing the air with all kinds of gestures with their hands and words from their mouths. And now! Our soul, DRY. And there is NOTHING, Nothing at ALL, besides this ...WHATEVER you call it, before our EYES! The Hebrew word, man, which means what in Hebrew, becomes manna in English, meaning what do you call it. They did not know what it was, Ex 16:15. Although God told them what it was, Ex 16:15, they still avowed they did not know what it was. What they meant was, it was not what they wanted. In unbelief we often get what we do not want, and which is what we need to build our faith if we will change our attitude.

International Standard V        .

H. C. Leupold                         .

Lexham English Bible            .

NIV, ©2011                             .

Unfolding Bible Literal Text    Some foreign people began to camp with Israel's descendants. They wanted better food to eat. Then the people of Israel began to weep and say, "Who will give us meat to eat? We remember the fish that we ate freely in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. Now our appetite is gone, because all we can see is this manna."

Urim-Thummim Version         And a mob of people that were among them craved for food and drink, and the children of Israel also wept again and said, who will give us meat to eat? We remember the fish that we ate in Egypt freely, the cucumbers, watermelons, green herbage, onions, and the garlic. But now our body's appetite is dried up, there is nothing at all to eat except this manna in our sight.

Wikipedia Bible Project          .

Catholic Bibles (those having the imprimatur):

Christian Community (1988)  Now the rabble that was among them had greedy desires and even the Israelites wept and said, “Who will give us meat to eat? We remember the fish we ate without cost in Egypt, the cucumbers, the melons, the leeks, the onions and garlic. Now our appetite is gone; there’s nothing to look at, nothing but manna.”

New American Bible (2011)   .

The Catholic Bible                  .

New Jerusalem Bible             .

NRSV (Anglicized Cath. Ed.) .

Revised English Bible–1989   .

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           .

Eth Cepher Bible                    And the mixed multitude that was among them fell a lusting: and the children of Yashar’el also wept again, and said, Who shall give us flesh to eat?  We remember the fish, which we did eat in Mitsrayim freely; את the cucumbers, and את the melons, and the leeks, and the onions, and the garlic: But now our soul is dried away: there is nothing at all, beside this manna, before our eyes.

exeGeses companion Bible   .

Hebraic Roots Bible               .

Kaplan Translation                 .

The Scriptures–2009              And the mixed multitude who were in their midst lusted greatly, so the children of Yisra’ěl also wept again and said, “Who is giving us meat to eat? 

“We remember the fish which we ate without cost in Mitsrayim, the cucumbers, and the melons, and the leeks, and the onions, and the garlic, but now our being is dried up. There is naught to look at but this manna!” 

Tree of Life Version                The grumblers among them began to have cravings, so Bnei-Yisrael began to wail repeatedly, saying, “If we could just eat some meat! We remember the fish that we used to eat in Egypt, for free—the cucumbers, the melons, the leeks, the onions, and the garlic! But now we have no appetite. We never see anything but this manna.”

Weird English, Olde English, Anachronistic English Translations:

Alpha & Omega Bible            .

Awful Scroll Bible                   There are to have been they among the multitude that craved a craving, indeed the sons of Contends-with-he-mighty were to turn back to be crying out, and were saying: Was there to be flesh to eat? -

We are to be remembered of the fish, that we were eating in Egypt for nothing, also cucumbers, melons, leeks, onions, and garlic.

Our breaths are withered for there is but manna before our eyes.

Concordant Literal Version    The rabble which was among them lusted after yearning; and again the sons of Israel lamented also and said:Who shall give us flesh to eat?

We remember the fish which we ate in Egypt gratuitously, the cucumbers and the melons, the leeks, the onions and the garlic!"

Yet now our soul's desire is dry; there is nothing at all barring the manna before our eyes.

exeGeses companion Bible   SONS OF YISRA EL COMPLAIN ABOUT THE MANNA

And the gathering in their midst desires a desire:

and the sons of Yisra El turn to weep and say,

Who feeds us flesh?

We remember the fish

we gratuitously ate in Misrayim;

the cucumbers and the melons

and the leeks and the onions and the garlic:

but now our soul dries:

there is naught except this manna in front of our eyes.

Orthodox Jewish Bible           And the rabble that was among them fell a-lusting; and the Bnei Yisroel also wept again, and said, If only we had basar to eat!

We remember the fish, which we did eat in Mitzrayim at no cost; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;

But now our nefesh is dried up; there is nothing at all, besides this manna, before our eyes.

Rotherham’s Emphasized B. .

Expanded/Embellished Bibles:

The Amplified Bible                .

The Expanded Bible              .

International Standard V        Meanwhile, certain riff-raff among the people [Lit. among them] had an insatiable appetite [Lit. craved for a craving] for food. As a result, they wept and turned back, and the Israelis cried out, “If only somebody would feed us some meat! How we remember the fish that we used to eat in Egypt for free! And the cucumbers, melons, leeks, onions, and garlic! But now we can’t stand it anymore, [Lit. now our strength is dried up] because there’s nothing in front of us except this manna.”

Kretzmann’s Commentary    

Lexham English Bible            The riff-raff that were in their midst had a strong desire; [Literally “desired a desire”] and the Israelites [Literally “sons/children of Israel”] turned back and also wept, and they said, “Who will feed us meat? We remember the fish that we ate in Egypt for nothing, the cucumber, melon, leek, the onions, and the garlic. But now our strength is dried up; [Literally “our life is dry”] there is nothing whatsoever except for the manna before us.” [Literally “for the manna of our eyes”]

Syndein/Thieme                     .

The Voice                               .

Bible Translations with Many Footnotes:

The Complete Tanach           .

The Geneva Bible                  .

Kaplan Translation                 The mixed multitude among [the Israelites) began to have strong cravings, and the Israelites once again began to weep. 'Who's going to give us some meat to eat?' they demanded.

'We fondly remember the fish that we could eat in Egypt at no cost, along with the cucumbers, melons, leeks, onions and garlic.

But now our spirits are dried up, with nothing but the manna before our eyes.'

mixed multitude

See Exodus 12:38. However, in Exodus it is referred to as an erev rav, while here it is called the asafsuf.

NET Bible®                             .

New American Bible (2011)   .

New Catholic Bible                 .

Rotherham’s Emphasized B. Moreover ||the mixed multitude^a that was in their midst|| concealed not their lusting,—and so even the sons of Israel |fell away and wept|, and said: Who will grant us to eat |flesh|? We remember the fish that we did eat in Egyptˎ without money,—the cucumbersˎ and the watermelons, and the leeks and the onionsˎ and the garlick. But ||now|| our soul^b is dried upˎ there is nothing at all,—unless <unto the manna> [we turn] our eyes.

^a “Collection, rabble”—O.G.

^b That is, “our appetite”—O.G.

Updated ASV                         .

Literal, almost word-for-word, renderings:

A Faithful Version                  And the troublemakers in their midst lusted with great lust. And the children of Israel also turned and wept, and said, "Who shall give us flesh to eat?  We remember the fish which we ate freely in Egypt, the cucumbers, and the melons, and the leeks, and the onions, and the garlic.  But now our soul is dried away. There is nothing at all besides this manna before our eyes."

C. Thomson Updated OT       .

Charles Thomson OT            Again the mixed multitude which was among them had a longing desire, and even the children of Israel sat down and wept, saying, Who will give us flesh to eat. We recollect the fish which we ate in Egypt for nothing; and the cucumbers, and the melons, and the leeks, and the onions, and the cloves of garlick; but now our soul is dried up, and our eyes behold nothing but this manna.

Context Group Version          And the mixed multitude that was among them lusted exceedingly: and the sons of Israel also wept again, and said, Who shall give us flesh to eat? We remember the fish, which we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic: but now our life is dried away; there is nothing at all except this manna to look at.

English Standard Version      . cost nothing

Green’s Literal Translation    . withers

Legacy Standard Bible           .

Literal Standard Version        .

Modern English Version         .

Modern Literal Version 2020  And the mixed multitude that was among them lusted exceedingly. And the sons of Israel also wept again and said, Who will give us flesh to eat? We remember the fish, the cucumbers and the melons and the leeks and the onions and the garlic which we ate in Egypt freely, but now our soul is dried away. There is nothing at all to look upon except this manna.

New American Standard B.    .

New European Version          .

New King James Version       .

Niobi Study Bible                   .

Owen's Translation                .

Revised Mechanical Trans.    ...and the mixed multitude that is in among him, they will yearn a yearning, and they will turn back and they will weep, also the sons of Yisra'eyl, and they said, who will make us eat flesh. We remembered the fish, which we freely ate in Mits'rayim, the cucumbers and the melons and the herbage and the onions and the garlics, and now our souls are dry, without anything except for the Mahn before our eyes,...

Updated ASV                         The People Cry for Meat

The mixed crowd who were in their midst then expressed selfish longing, and the Israelites too began to weep again and say: “Who shall give us meat to eat? We remember the fish that we used to eat in Egypt for nothing, the cucumbers, and the melons, and the leeks, and the onions, and the garlic. But now our soul is dried up; there is nothing at all save this manna to look at.”

Updated Bible Version 2.17   .

A Voice in the Wilderness      . lusts

Webster’s Bible Translation  .

World English Bible                .

Young's Literal Translation     .

Young’s Updated LT             .

The gist of this passage: 

4-6

Translation: And the collected multitude who [were] among them craved a craving...

A key word in this phrase is only found once in the Old Testament: ʼăç^ep^eçuph (אֲסְפְּסֻף) [pronounced as-pes-OOF]. It means, a collection, a collected multitude, a rabble, those gathered up together, an assembly of people; a mixed multitude. Strong’s #628 BDB #63. You may recall that there was a mixed multitude of people who decided to go with the Israelites. We have never been given any sort of a breakdown of who these people were, but let me suggest that some were slaves and some were Egyptians. Furthermore, we do not know how many of them moved out with Israel. So, even though this designation is only found once in the Old Testament, it is reasonably applied to that group of people.

One of the things which we do not see in the English is the use of the verb and its noun cognate to draw attention to the intensity of this verse. The verb is the 3rd person masculine plural, Hithpael perfect of ʾâvâh (אָוָה) [pronounced aw-WAWH] and it means to desire, to crave, to lust. It is followed by the feminine singular noun taʾăvâh (תַּאֲוָה) [pronounced tah-uh-VAW], which is a desire, a craving, a lust, a wish, that which is desired. The literal translation is to lust a lust. This expression, known technically as a polyptoton [pronounced po-LYP-to-ton] obviously intensifies the meaning of the words; this was an overpowering lust or desire. Several translation insert the word again near the word wept; it is actually the Qal imperfect of shûwb (שוּב) [pronounced shoo^bv]; which means return; we saw it several times in Leviticus (Leviticus 25 is where we studied this word), where that which was stolen or destroyed or broken was returned or restored to the original owner. Here, the Israelites are returning in their minds to Egypt; that is, they are reminiscing. There are times that we have rosy notions of the way things use to be; there are people, like myself, who rarely remember things in a negative way, but recall the past quite favorably. Some people who do this find themselves longing for the good old days. Here, it was complete and total removal from reality. They were so abused as slaves that they called out to their God for help, as we have recently quoted. They were under great stress and pain. And suddenly, one year later, they are reminiscing about the good old days and their idyllic life as slaves and they are homesick! They weep—the imperfect tense for both verbs indicates that they think back a little, they weep a little, they think back some more and weep some more. Insert into this action that they call out for some actual meat, which they have not had for awhile. Some people have a very tough time with personal inconvenience; where some things are just never the same. I personally recall having apricot trees and eating fresh apricots right off the tree and having apricot pie—the yellowish orange fruit sold in the stores is practically a different fruit; and that which is sold in cans does not even resemble the taste or texture of apricots even remotely. This does not mean that was the greatest time of my life and I spend my life wishing to return to those days. When your life moves ahead, there are things in this world which you will leave behind and some things which you will miss. That is a part of this life. However, these Jews were being melodramatic and their horrible past was blurred by some of the delicacies that they were able to enjoy then. It was not wrong to desire some of the tremendous food which they left behind in Egypt. However, these people are taking this too far; they fail to recognize that (1) their lives were horrible under Egyptian slavery; (2) that they had called to Yahweh for help and deliverance from slavery to the Egyptians; (3) that God was taking them to a land of milk and honey; (4) that the God of the Universe, the One capable of anything, was leading them through the desert and He could provide for them whatever they needed and often gave them things which they desired. There was a way to approach this and a way not to approach this. They could speak to Moses and ask him to ask God for some variation in their diet.

This is actually kind of fascinating because, originally, God provided the sons of Israel with both manna and quail meat, back in Exodus 16 (see Exodus 16:8–13). We do not know what happened between then and now. Did God suddenly stop providing quail? Did God gradually wean the Jews from quail? We are never told that. However, the Jews are being tested here—they are being tested to trust God’s provisions. They are about to face the real test, and this is an intermediate test to get them ready. This is the practice test. God has provided them with meat and manna in the past; God continues to provide the Jews with manna at this time; so, the test question is, can God provide them meat if they ask for it? These Jews did not need to complain. They did not need to bellyache. This did not need to approach Moses like Moses has ruined their lives, taking them out of their Shangri-la Egypt and making them to wander in this desert. Back in Egypt, they got roasts and fish and leeks and garlic; and their life was so good. This is a bad move on their part. This band of elders who have come to Moses simply have to say, “We are all tired of just manna; could God provide us with quail again or even with fish?” God is God. God can do anything. With the proper mental attitude, not only could these Jews have eaten well, and probably have gotten anything that they asked for, but they chose to approach God (actually, Moses, their mediator) in a hostile manner. The fact that these people will fail big time in the next couple chapters is what we ought to expect.

They had been thinking for a period of time about some of the foods which they enjoyed in Egypt and so they talked about these foods. They were craving these foods.

Translation: ...and so they are reminiscing...

This group began to talk among themselves, remembering these foods from Egypt.

Translation: ...and so also the sons of Israel are weeping...

The people of Israel begin to remember these things as well, and, suddenly, they are weeping. They have a desire for these foods.

Translation: ...and so they are saying, “Who will give us meat to eat?

What they wanted in their diet is bâsâr (בָּשָׂר) [pronounced baw-SAWR] which is properly translated flesh; however, it can be used as a euphemism for the male organ (Genesis 17:11, 414, 23), flesh in terms of being related (Genesis 29:14 Judges 9:2), for man as different from God (Genesis 6:3 Psalm 56:5); for animals (Genesis 7:15–16 Isaiah 31:3); for living things (Genesis 6:17, 19 Leviticus 17:14). However, we will translate this meat because that is the proper meaning of this word in this context relative to our culture.

You may remember the time that God sent quail to the Israelites. At that time, it was not clear whether this was going to be a regular thing or not. Apparently, it was a one-time thing that occurred, and that was awhile back.

Now, the question, who will give us meat to eat?, has an obvious answer. Perhaps obvious to us, but not, apparently, to the Israelites. God has provided them meat before, so asking God for meat would not be out of the question. However, this is expressed in a way to suggest, there is no one that we can ask for meat from. We’re in the middle of a desert wilderness and there is not enough wild game to harvest.

There are a few conclusions that we can make, based upon these words. There are, apparently, very few wild animals where they have been traveling. There are certainly not enough to hunt (and do these Israelites even hunt?). The land that they are in is uncultivated. Because there is no population living in much of this land, there are no farms producing produce where they are.

Obviously, even though they are traveling with their livestock, there is not enough for regular meals with meat.

Numbers 11:4 And the collected multitude who [were] among them craved a craving and so they are reminiscing and so also the sons of Israel are weeping and so they are saying, “Who will give us meat to eat? (Kukis mostly literal translation)

Perhaps if we looked at this a different way, so that you can understand what was so lousy about their attitude. Haven't you ever known or worked with or been related to someone who does nothing but complain about life, their boss, their co-workers, their family, their husband, their wives, their children? It is if every other sentence from their mouths is a complaint about someone or something. If you are a fellow commiserator, you might enjoy what they have to say because when they stop and take a breath, you will have your chance to complain about someone—or to agree with them. However, for most people, listing to someone moan, bitch, whine and complain is the most distressing. Have you as a husband come home from working ten hours a day and your wife starts bitching at you the moment you come in the door that you don't make enough money? Haven't you as a wife, come home from a hard day at work and the first thing you hear from the husband is why haven't you straightened this up, or why isn't dinner ready yet? Haven't you spent two hours preparing an incredible meal—perhaps several hours preparing a Thanksgiving dinner, and your kid whines about how he would rather have a hamburger; don't you want to just pop him in the head? You foolishly bought your sixteen year old daughter a new red corvette to reward her because she is (1) not pregnant and (2) still in school; and she whines because she likes teal? It is absolutely irritating and frustrating to be around people who are so self-centered, so insensitive and so negative. This is what God faced. Instead of appreciation for what He had done and anticipation for what lay ahead—He had promised them a land flowing with milk and honey—these Jews are whining, bitching, complaining about the good old days which weren't all that good. Now these things happened as examples for us, that we should not crave wrong things, as they [those of the Exodus generation] also craved (1Corinthians 10:6).

Application: God gives us a variety of tests; some are practice tests and some are mid-terms. This is the practice test for Genesis X. Coming up, in Numbers 13–14, will be their final exam. They fail the practice test and they will fail the final exam. When God tests you, then it is a good idea to make some kind of attempt, through the power of the Holy Spirit, to pass that test. It is the prudent thing to do. Had this generation of Jews passed this test, it is possible that they would have walked right into the Land of Promise and taken it away from the heathen in the land. However, what will happen instead is, God will let their carcasses die in the desert (preview of coming events). Simple question for you when you face a test: do you want to pass the test and enjoy all that God can provide for you or do you want your dried up carcass to drop dead in a miserable desert?

Application: So there is no misunderstanding, the Christian life is not all about you want to do one thing and God wants you to do something different, and now you have to do this something different that you absolutely hate doing. God is not going to send you off to the African junles to be a missionary if you (1) hate Africa, (2) hate languages, (3) hate bugs and wildlife, and (4) hate difficult surroundings. God has a plan for your life which you will enjoy. I can attest to that. God’s plan for everyone is different. Now, God is going to disrupt your life now and again, and God is going to pick you up and move you from point A to point B; but don’t think that a life of Christian service means, God is going to pick out the thing you hate the most and make you do that. The basic key is this: you regularly name your sins to God, you get under a pastor-teacher who carefully teachers the Word of God regularly (I would say that 4x a week is a bare minimum; and that minimum should be supplemented), and then let come what may. You start there, and then God is going to both bless you and test you. Of course, if you want to just whine and complain to God about how lousy your life is and how mean He is, try that, and see how far that gets you.

If you are carrying Zodhiates The Complete Word Study Old Testament, or the NIV Study Bible, and you read the commentary note which associates this rabble with the Egyptians who came out with the Jews, put a large "X" through that footnote and next to it write wrong wrong wrong. Too many Bible commentaries try to associate the rabble with the non-Jews who came out of Egypt with the Jews. Don't be misled by your translation if it reads mixed-multitude. Those who came with the Jews who were not born Jews were not the problem here or anywhere else. This is a condition of the heart. This is not a racial issue. Certainly, some former Egyptians were whining and complaining; but so were some Jews. The Bible never lists the mixed-multitude as the culprits. Psalm 78, a marvelous psalm written about this generation, reads: Then He led them with a cloud by day and all the night with a light of fire. He split the rocks in the wilderness, and gave abundant drink, like the depths of the oceans. Yet they still continued to sin against Him, to rebel against the Most High in the desert; and in their heart, they put God to the test, by asking fo food according to their lust. Then they spoke against God; they said, "Can God set [or, prepare] a table in the desert? Sure [lit., behold], He struck the rock, so that waters gushed out and streams were overflowing; [but] can He give bread also? Will He provide meat for His people?" Therefore, Yahweh heard and was full of wrath, and a fire was kindled against Jacob and anger also mounted against Israel, because they did not believe in God and they did not trust in His deliverance (Psalm 78:14–24). This is God's Word and it tells us that the culprits were Jacob and Israel (God's designation for the Israelites). For he is not a Jew who is one outwardly; neither is circumcision that which is outward in the flesh, but he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God ( Romans 2:28–29). It was that entire generation which God loathed, not just a few scattered Egyptians who left with the Jews. Do not harden your hearts as when they provoked Me as in the day of trial in the desert—where your fathers tried Me by testing. And they saw My works for forty years. Therefore, I was disgusted with this generation, and said, "They always go astray in their heart; and they did not know My ways." As I swore in My wrath, "They will not enter into My rest." (Hebrews 3:8–11 Psalm 95:8–11).

Don't you recall all these consecutives that we just examined. Then the people cried out to Moses; then Moses prayed to Yahweh, then the fire was quenched (v. 2). These Jews are related to the God of the Universe. If they want something, they can ask for it. This principle is illustrated in the gospel of Luke: "And I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks, receives; and he who seeks, finds; and to him who knocks, it will be opened. Now suppose one of you fathers is asked by his son for a fish; he will not give him a snake instead of a fish, will he? Or he is asked for an egg, he will not give him a scorpion, will he? If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?" (Luke 11:11–13).

Translation: We have remembered the fish that we were eating freely in Egypt,...

The mixed multitude and the Israelites both begin to reminisce about the fish which they ate at one time. They include the adverb chinnâm (חִנָּם) [pronounced khin-NAHM] here. This word means, gratuitous, freely, for nothing; for no purpose, in vain, without cause, undeservedly. Strong’s #2600 BDB #336. They seem to have forgotten that they lived in slavery and that most of them had every day devoted to working for the Egyptian people.