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Selected Verse: Numbers 11:4 - King James

Verse	Translation	Text
Nu 11:4	King James	And the mixt 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?

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
the mixed multitude that was among them fell a lusting--These consisted of Egyptians. [See on Exo 12:38.] To dream of banquets and plenty of animal food in the desert becomes a disease of the imagination; and to this excitement of the appetite no people are more liable than the natives of Egypt. But the Israelites participated in the same feelings and expressed dissatisfaction with the manna on which they had hitherto been supported, in comparison with the vegetable luxuries with which they had been regaled in Egypt.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

the mixed multitude that was among them fell a lusting--These consisted of Egyptians. [See on Exo 12:38.] To dream of banquets and plenty of animal food in the desert becomes a disease of the imagination; and to this excitement of the appetite no people are more liable than the natives of Egypt. But the Israelites participated in the same feelings and expressed dissatisfaction with the manna on which they had hitherto been supported, in comparison with the vegetable luxuries with which they had been regaled in Egypt.

Notes on the Bible, by Albert Barnes, [1834]
Occurrences at Kibroth-hattavah. Num 11:4 The mixt multitude - The word in the original resembles our "riff-raff," and denotes a mob of people scraped together. It refers here to the multitude of strangers (see Exo 12:38) who had followed the Israelites from Egypt. Num 11:5 The natural dainties of Egypt are set forth in this passage with the fullness and relish which bespeak personal experience. Num 11:6-7 There is nothing at all ... - literally, "Nought at all have we except that our eyes are unto this manna;" i. e. "Nought else have we to expect beside this manna." On the manna see Exo 16:15 note; on bdellium see Gen 2:12 note. Num 11:10 The weeping was general; every family wept (compare Zac 12:12), and in a manner public and unconcealed. Num 11:11-15 The complaint and remonstrance of Moses may be compared with that in Kg1 19:4 ff; Jon 4:1-3, and contrasted with the language of Abraham (Gen 18:23 ff) The meekness of Moses (compare Num 12:3) sank under vexation into despair. His language shows us how imperfect and prone to degeneracy are the best saints on earth. Num 11:16 Seventy men of the elders of Israel - Seventy elders had also gone up with Moses to the Lord in the mount Exo 24:1, Exo 24:9. Seventy is accordingly the number of colleagues assigned to Moses to share his burden with him. To it, the Jews trace the origin of the Sanhedrim. Subsequent notices Num 16:25; Jos 7:6; Jos 8:10, Jos 8:33; Jos 9:11; Jos 23:2; Jos 24:1, Jos 24:31 so connect the elders with the government of Israel as to point to the fact that the appointment now made was not a merely temporary one, though it would seem to have soon fallen into desuetude. We find no traces of it in the days of the Judges and the Kings. Elders of the people, and officers over them - In English idiom, "elders and officers of the people." Both elders and officers appear in Egypt (Exo 3:16; Exo 5:6 ff): the former had headed the nation in its efforts after freedom; the latter were the subordinate, though unwilling, agents of Egyptian tyranny. The two classes no doubt were working together; and from those who belonged to either, perhaps from those who were both eiders and officers, the council of Seventy was to be selected. Num 11:17 I will take of the spirit which is upon thee - Render rather separate from the spirit, etc.; i. e. they shall have their portion in the same divine gift which thou hast. Num 11:25 They prophesied - i. e. under the extraordinary impulse of the Holy Spirit they uttered forth the praises of God, or declared His will. Compare the marginal references. And did not cease - Rather, and added not, i. e. they prophesied at this time only and not afterward. The sign was granted on the occasion of their appointment to accredit them in their office; it was not continued, because their proper function was to be that of governing not prophesying. Num 11:26 Of them that were written - i. e. enrolled among the Seventy. The expression points to a regular appointment duly recorded and permanent. Num 11:29 Enviest thou for my sake? - (Compare Mar 9:38 ff) The other members of the Seventy had been with Moses (compare Num 6:16, Num 6:24-25) when the gift of prophecy was bestowed on them. They received "of the spirit that was upon him," and exercised their office visibly through and for him. Eldad and Medad prophesying in the camp seemed to Joshua to be acting independently, and so establishing a separate center of authority. Num 11:31 The southeast wind, which blew from the neighboring Elanitic gulf of the Red Sea, brought the quails Exo 16:13. Two cubits high - Better, "two cubits above the face of the ground:" i. e. the quails, wearied with their long flight, flew about breast high, and were easily secured by the people, who spread them all abroad for themselves Num 11:32, in order to salt and dry them. The quail habitually flies with the wind, and low. Num 11:32 Ten homers - About 55 bushels. Compare Lev 27:16. Num 11:33 Ere it was chewed - Better, ere it was consumed. See Num 11:19-20. The surfeit in which the people indulged, as described in Num 11:32, disposed them to sickness. God's wrath, visiting the gluttonous through their gluttony, aggravated natural consequences into a supernatural visitation. Num 11:34, Num 11:35 (Kibroth-hattaavah has been identified by Palmer with the extensive remains, graves, etc., at Erweis El Ebeirig, and Hazeroth "enclosures" with Ain Hadherah.)

Notes on the Bible, by Albert Barnes, [1834]

Occurrences at Kibroth-hattavah.

Num 11:4

The mixt multitude - The word in the original resembles our "riff-raff," and denotes a mob of people scraped together. It refers here to the multitude of strangers (see Exo 12:38) who had followed the Israelites from Egypt.

Num 11:5

The natural dainties of Egypt are set forth in this passage with the fullness and relish which bespeak personal experience.

Num 11:6-7

There is nothing at all ... - literally, "Nought at all have we except that our eyes are unto this manna;" i. e. "Nought else have we to expect beside this manna." On the manna see Exo 16:15 note; on bdellium see Gen 2:12 note.

Num 11:10

The weeping was general; every family wept (compare Zac 12:12), and in a manner public and unconcealed.

Num 11:11-15

The complaint and remonstrance of Moses may be compared with that in Kg1 19:4 ff; Jon 4:1-3, and contrasted with the language of Abraham (Gen 18:23 ff) The meekness of Moses (compare Num 12:3) sank under vexation into despair. His language shows us how imperfect and prone to degeneracy are the best saints on earth.

Num 11:16

Seventy men of the elders of Israel - Seventy elders had also gone up with Moses to the Lord in the mount Exo 24:1, Exo 24:9. Seventy is accordingly the number of colleagues assigned to Moses to share his burden with him. To it, the Jews trace the origin of the Sanhedrim. Subsequent notices Num 16:25; Jos 7:6; Jos 8:10, Jos 8:33; Jos 9:11; Jos 23:2; Jos 24:1, Jos 24:31 so connect the elders with the government of Israel as to point to the fact that the appointment now made was not a merely temporary one, though it would seem to have soon fallen into desuetude. We find no traces of it in the days of the Judges and the Kings.

Elders of the people, and officers over them - In English idiom, "elders and officers of the people." Both elders and officers appear in Egypt (Exo 3:16; Exo 5:6 ff): the former had headed the nation in its efforts after freedom; the latter were the subordinate, though unwilling, agents of Egyptian tyranny. The two classes no doubt were working together; and from those who belonged to either, perhaps from those who were both eiders and officers, the council of Seventy was to be selected.

Num 11:17

I will take of the spirit which is upon thee - Render rather separate from the spirit, etc.; i. e. they shall have their portion in the same divine gift which thou hast.

Num 11:25

They prophesied - i. e. under the extraordinary impulse of the Holy Spirit they uttered forth the praises of God, or declared His will. Compare the marginal references.

And did not cease - Rather, and added not, i. e. they prophesied at this time only and not afterward. The sign was granted on the occasion of their appointment to accredit them in their office; it was not continued, because their proper function was to be that of governing not prophesying.

Num 11:26

Of them that were written - i. e. enrolled among the Seventy. The expression points to a regular appointment duly recorded and permanent.

Num 11:29

Enviest thou for my sake? - (Compare Mar 9:38 ff) The other members of the Seventy had been with Moses (compare Num 6:16, Num 6:24-25) when the gift of prophecy was bestowed on them. They received "of the spirit that was upon him," and exercised their office visibly through and for him. Eldad and Medad prophesying in the camp seemed to Joshua to be acting independently, and so establishing a separate center of authority.

Num 11:31

The southeast wind, which blew from the neighboring Elanitic gulf of the Red Sea, brought the quails Exo 16:13.

Two cubits high - Better, "two cubits above the face of the ground:" i. e. the quails, wearied with their long flight, flew about breast high, and were easily secured by the people, who spread them all abroad for themselves Num 11:32, in order to salt and dry them. The quail habitually flies with the wind, and low.

Num 11:32

Ten homers - About 55 bushels. Compare Lev 27:16.

Num 11:33

Ere it was chewed - Better, ere it was consumed. See Num 11:19-20. The surfeit in which the people indulged, as described in Num 11:32, disposed them to sickness. God's wrath, visiting the gluttonous through their gluttony, aggravated natural consequences into a supernatural visitation.

Num 11:34, Num 11:35

(Kibroth-hattaavah has been identified by Palmer with the extensive remains, graves, etc., at Erweis El Ebeirig, and Hazeroth "enclosures" with Ain Hadherah.)

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
mixt [mixed] Compare (Exo 12:38). (See Scofield) - (Exo 12:38). Unconverted church members, unable to desire or understand Christ as the Bread of God (Exo 16:35). (See Scofield) - (Exo 16:35) will clamour for things pleasing to the flesh in the work and way of the church: sumptuous buildings, ornate ritual, an easy doctrine. Alas! they lead away the unspiritual believers also.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The first impulse to this came from the mob that had come out of Egypt along with the Israelites. "The mixed multitude:" see at Exo 12:38. They felt and expressed a longing for the better food which they had enjoyed in Egypt, and which was not to be had in the desert, and urged on the Israelites to cry out for flesh again, especially for the flesh and the savoury vegetables in which Egypt abounded. The words "they wept again" (שׁוּב used adverbially, as in Gen 26:18, etc.) point back to the former complaints of the people respecting the absence of flesh in the desert of Sin (Exo 16:2.), although there is nothing said about their weeping there. By the flesh which they missed, we are not to understand either the fish which they expressly mention in the following verse (as in Lev 11:11), or merely oxen, sheep, and goats; but the word בּשׂר signifies flesh generally, as being a better kind of food than the bread-like manna. It is true they possessed herds of cattle, but these would not have been sufficient to supply their wants, as cattle could not be bought for slaughtering, and it was necessary to spare what they had. The greedy people also longed for other flesh, and said, "We remember the fish which we ate in Egypt for nothing." Even if fish could not be had for nothing in Egypt, according to the extravagant assertions of the murmurers, it is certain that it could be procured for such nominal prices that even the poorest of the people could eat it. The abundance of the fish in the Nile and the neighbouring waters is attested unanimously by both classical writers (e.g., Diod. Sic. i. 36, 52; Herod. ii. 93; Strabo, xvii. p. 829) and modern travellers (cf. Hengstenberg, Egypt, etc., p. 211 Eng. tr.). This also applies to the vegetables for which the Israelites longed in the desert. The קשּׁאים, or cucumbers, which are still called katteh or chate in the present day, are a species differing from the ordinary cucumbers in size and colour, and distinguished for softness and sweet flavour, and are described by Forskal (Flor. Aeg. p. 168), as fructus in Aegypto omnium vulgatissimus, totis plantatus agris. אבטּחים: water-melons, which are still called battieh in modern Egypt, and are both cultivated in immense quantities and sold so cheaply in the market, that the poor as well as the rich can enjoy their refreshing flesh and cooling juice (see Sonnini in Hengstenberg, ut sup. p. 212). חציר does not signify grass here, but, according to the ancient versions, chives, from their grass-like appearance; laudatissimus porrus in Aegypto (Plin. h. n. 19, 33). בּצלים: onions, which flourish better in Egypt than elsewhere, and have a mild and pleasant taste. According to Herod. ii. 125, they were the ordinary food of the workmen at the pyramids; and, according to Hasselquist, Sonnini, and others, they still form almost the only food of the poor, and are also a favourite dish with all classes, either roasted, or boiled as a vegetable, and eaten with animal food. שׁוּמים: garlic, which is still called tum, tom in the East (Seetzen, iii. p. 234), and is mentioned by Herodotus in connection with onions, as forming a leading article of food with the Egyptian workmen. Of all these things, which had been cheap as well as refreshing, not one was to be had in the desert. Hence the people complained still further, "and now our soul is dried away," i.e., faint for want of strong and refreshing food, and wanting in fresh vital power (cf. Psa 22:16; Psa 102:5): "we have nothing (כּל אין, there is nothing in existence, equivalent to nothing to be had) except that our eye (falls) upon this manna," i.e., we see nothing else before us but the manna, sc., which has no juice, and supplies no vital force. Greediness longs for juicy and savoury food, and in fact, as a rule, for change of food and stimulating flavour. "This is the perverted nature of man, which cannot continue in the quiet enjoyment of what is clean and unmixed, but, from its own inward discord, desires a stimulating admixture of what is sharp and sour" (Baumgarten). To point out this inward perversion on the part of the murmuring people, Moses once more described the nature, form, and taste of the manna, and its mode of preparation, as a pleasant food which God sent down to His people with the dew of heaven (see at Exo 16:14-15, and Exo 16:31). But this sweet bread of heaven wanted "the sharp and sour, which are required to give a stimulating flavour to the food of man, on account of his sinful, restless desires, and the incessant changes of his earthly life." In this respect the manna resembled the spiritual food supplied by the word of God, of which the sinful heart of man may also speedily become weary, and turn to the more piquant productions of the spirit of the world.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The first impulse to this came from the mob that had come out of Egypt along with the Israelites. "The mixed multitude:" see at Exo 12:38. They felt and expressed a longing for the better food which they had enjoyed in Egypt, and which was not to be had in the desert, and urged on the Israelites to cry out for flesh again, especially for the flesh and the savoury vegetables in which Egypt abounded. The words "they wept again" (שׁוּב used adverbially, as in Gen 26:18, etc.) point back to the former complaints of the people respecting the absence of flesh in the desert of Sin (Exo 16:2.), although there is nothing said about their weeping there. By the flesh which they missed, we are not to understand either the fish which they expressly mention in the following verse (as in Lev 11:11), or merely oxen, sheep, and goats; but the word בּשׂר signifies flesh generally, as being a better kind of food than the bread-like manna. It is true they possessed herds of cattle, but these would not have been sufficient to supply their wants, as cattle could not be bought for slaughtering, and it was necessary to spare what they had. The greedy people also longed for other flesh, and said, "We remember the fish which we ate in Egypt for nothing." Even if fish could not be had for nothing in Egypt, according to the extravagant assertions of the murmurers, it is certain that it could be procured for such nominal prices that even the poorest of the people could eat it. The abundance of the fish in the Nile and the neighbouring waters is attested unanimously by both classical writers (e.g., Diod. Sic. i. 36, 52; Herod. ii. 93; Strabo, xvii. p. 829) and modern travellers (cf. Hengstenberg, Egypt, etc., p. 211 Eng. tr.). This also applies to the vegetables for which the Israelites longed in the desert. The קשּׁאים, or cucumbers, which are still called katteh or chate in the present day, are a species differing from the ordinary cucumbers in size and colour, and distinguished for softness and sweet flavour, and are described by Forskal (Flor. Aeg. p. 168), as fructus in Aegypto omnium vulgatissimus, totis plantatus agris. אבטּחים: water-melons, which are still called battieh in modern Egypt, and are both cultivated in immense quantities and sold so cheaply in the market, that the poor as well as the rich can enjoy their refreshing flesh and cooling juice (see Sonnini in Hengstenberg, ut sup. p. 212). חציר does not signify grass here, but, according to the ancient versions, chives, from their grass-like appearance; laudatissimus porrus in Aegypto (Plin. h. n. 19, 33). בּצלים: onions, which flourish better in Egypt than elsewhere, and have a mild and pleasant taste. According to Herod. ii. 125, they were the ordinary food of the workmen at the pyramids; and, according to Hasselquist, Sonnini, and others, they still form almost the only food of the poor, and are also a favourite dish with all classes, either roasted, or boiled as a vegetable, and eaten with animal food. שׁוּמים: garlic, which is still called tum, tom in the East (Seetzen, iii. p. 234), and is mentioned by Herodotus in connection with onions, as forming a leading article of food with the Egyptian workmen. Of all these things, which had been cheap as well as refreshing, not one was to be had in the desert. Hence the people complained still further, "and now our soul is dried away," i.e., faint for want of strong and refreshing food, and wanting in fresh vital power (cf. Psa 22:16; Psa 102:5): "we have nothing (כּל אין, there is nothing in existence, equivalent to nothing to be had) except that our eye (falls) upon this manna," i.e., we see nothing else before us but the manna, sc., which has no juice, and supplies no vital force. Greediness longs for juicy and savoury food, and in fact, as a rule, for change of food and stimulating flavour. "This is the perverted nature of man, which cannot continue in the quiet enjoyment of what is clean and unmixed, but, from its own inward discord, desires a stimulating admixture of what is sharp and sour" (Baumgarten). To point out this inward perversion on the part of the murmuring people, Moses once more described the nature, form, and taste of the manna, and its mode of preparation, as a pleasant food which God sent down to His people with the dew of heaven (see at Exo 16:14-15, and Exo 16:31). But this sweet bread of heaven wanted "the sharp and sour, which are required to give a stimulating flavour to the food of man, on account of his sinful, restless desires, and the incessant changes of his earthly life." In this respect the manna resembled the spiritual food supplied by the word of God, of which the sinful heart of man may also speedily become weary, and turn to the more piquant productions of the spirit of the world.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Israel also - Whose special relation and obligation to God should have restrained them from such carriage. Flesh - This word is here taken generally so as to include fish, as the next words shew. They had indeed cattle which they brought out of Egypt, but these were reserved for breed to be carried into Canaan, and were so few that they would scarce have served them for a month.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The mixed multitude - האספסף hasaphsuph, the collected or gathered people. Such as came out of Egypt with the Israelites; and are mentioned Exo 12:38. This mongrel people, who had comparatively little of the knowledge of God, feeling the difficulties and fatigues of the journey, were the first to complain; and then we find the children of Israel joined them in their complainings, and made a common cause with these demi-infidels.

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³⁸ And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.

³⁵ And the people journeyed from Kibrothhattaavah unto Hazeroth; and abode at Hazeroth.

³⁴ And he called the name of that place Kibrothhattaavah: because there they buried the people that lusted.

³² And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers: and they spread them all abroad for themselves round about the camp.

¹⁹ Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;
²⁰ But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the LORD which is among you, and have wept before him, saying, Why came we forth out of Egypt?

³³ And while the flesh was yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague.

¹⁶ And if a man shall sanctify unto the LORD some part of a field of his possession, then thy estimation shall be according to the seed thereof: an homer of barley seed shall be valued at fifty shekels of silver.

¹³ And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host.

³¹ And there went forth a wind from the LORD, and brought quails from the sea, and let them fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits high upon the face of the earth.

²⁴ The LORD bless thee, and keep thee:
²⁵ The LORD make his face shine upon thee, and be gracious unto thee:

¹⁶ And the priest shall bring them before the LORD, and shall offer his sin offering, and his burnt offering:

³⁸ And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.

²⁹ And Moses said unto him, Enviest thou for my sake? would God that all the LORD'S people were prophets, and that the LORD would put his spirit upon them!

²⁶ But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp.

²⁵ And the LORD came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease.

¹⁷ And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.

⁶ And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,

¹⁶ Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt:

³¹ And Israel served the LORD all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the LORD, that he had done for Israel.

¹ And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God.

² And Joshua called for all Israel, and for their elders, and for their heads, and for their judges, and for their officers, and said unto them, I am old and stricken in age:

¹¹ Wherefore our elders and all the inhabitants of our country spake to us, saying, Take victuals with you for the journey, and go to meet them, and say unto them, We are your servants: therefore now make ye a league with us.

³³ And all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, which bare the ark of the covenant of the LORD, as well the stranger, as he that was born among them; half of them over against mount Gerizim, and half of them over against mount Ebal; as Moses the servant of the LORD had commanded before, that they should bless the people of Israel.

¹⁰ And Joshua rose up early in the morning, and numbered the people, and went up, he and the elders of Israel, before the people to Ai.

⁶ And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust upon their heads.

²⁵ And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him.

⁹ Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:

¹ And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.

¹⁶ And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee.

³ (Now the man Moses was very meek, above all the men which were upon the face of the earth.)

²³ And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?

¹ But it displeased Jonah exceedingly, and he was very angry.
² And he prayed unto the LORD, and said, I pray thee, O LORD, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.
³ Therefore now, O LORD, take, I beseech thee, my life from me; for it is better for me to die than to live.

⁴ But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, take away my life; for I am not better than my fathers.

¹¹ And Moses said unto the LORD, Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me?
¹² Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers?
¹³ Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat.
¹⁴ I am not able to bear all this people alone, because it is too heavy for me.
¹⁵ And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness.

¹² And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart;

¹⁰ Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased.

¹² And the gold of that land is good: there is bdellium and the onyx stone.

¹⁵ And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the LORD hath given you to eat.

⁶ But now our soul is dried away: there is nothing at all, beside this manna, before our eyes.
⁷ And the manna was as coriander seed, and the colour thereof as the colour of bdellium.

⁵ 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:

³⁸ And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.

⁴ And the mixt 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?

³⁵ And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan.

³⁸ And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.

³¹ And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey.

¹⁴ And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground.
¹⁵ And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the LORD hath given you to eat.

⁵ By reason of the voice of my groaning my bones cleave to my skin.

¹⁶ For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.

¹¹ They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination.

² And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:

¹⁸ And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them.

³⁸ And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.