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Occurrences at Kibroth-hattavah.

Numbers 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 Exodus 12:38) who had followed the Israelites from Egypt.

Numbers 11:5

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

Numbers 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 Exodus 16:15 note; on bdellium see Genesis 2:12 note.

Numbers 11:10

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

Numbers 11:11-15

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

Numbers 11:16

Seventy men of the elders of Israel - Seventy elders had also gone up with Moses to the Lord in the mount Exodus 24:1, Exodus 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 Numbers 16:25; Joshua 7:6; Joshua 8:10, Joshua 8:33; Joshua 9:11; Joshua 23:2; Joshua 24:1, Joshua 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 (Exodus 3:16; Exodus 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.

Numbers 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.

Numbers 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.

Numbers 11:26

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

Numbers 11:29

Enviest thou for my sake? - (Compare Mark 9:38 ff) The other members of the Seventy had been with Moses (compare Numbers 6:16, Numbers 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.

Numbers 11:31

The southeast wind, which blew from the neighboring Elanitic gulf of the Red Sea, brought the quails Exodus 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 Numbers 11:32, in order to salt and dry them. The quail habitually flies with the wind, and low.

Numbers 11:32

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

Numbers 11:33

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

Numbers 11:34, Numbers 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.)

Had they been willing to deny appetite in obedience to His restrictions, feebleness and disease would have been unknown among them. Their descendants would have possessed physical and mental strength. They would have had clear perceptions of truth and duty, keen discrimination, and sound judgment. But they were unwilling to submit to God's requirements, and they failed to reach the standard He had set for them, and to receive the blessings that might have been theirs. They murmured at God's restrictions, and lusted after the fleshpots of Egypt. God let them have flesh, but it proved a curse to them.—Christian Temperance and Bible Hygiene, 118, 119, 1890 CD 378.1

645. “Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.” “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.”—1 Corinthians 10:6, 11 CD 378.2

646. The church in general at Battle Creek have not sustained the Institute by their example. They have not honored the light of health reform by carrying it out in their families. The sickness that has visited many families in Battle Creek need not have been, if they had followed the light God has given them. Like ancient Israel, they have disregarded the light, and could see no more necessity of restricting their appetite than did ancient Israel. The children of Israel would have flesh meats, and said, as many now say, We shall die without meat. God gave rebellious Israel flesh, but His curse was with it. Thousands of them died while the meat they desired was between their teeth. We have the example of ancient Israel, and the warning for us not to do as they did. Their history of unbelief and rebellion is left on record as a special warning that we should not follow their example of murmuring at God's requirements. How can we pass on so indifferently, choosing our own course, following the sight of our own eyes, and departing farther and farther from God, as did the Hebrews? God cannot do great things for His people because of their hardness of heart and sinful unbelief. CD 378.3

We are health reformers, seeking to come back, as far as possible, to the Lord's original plan of temperance. Temperance does not consist merely in abstaining from intoxicating liquors and tobacco; it extends farther than this. It must regulate what we eat. CD 406.1

You are all acquainted with the light upon the subject of health reform. But when I visit the Retreat, I see that there is a very marked departure from health reform on the matter of meat eating, and I am convinced that there must be a change, and at once. Your diet is largely composed of meat. God is not leading in this direction; the enemy is seeking to establish the diet question upon a wrong basis by leading those in charge of the institution to accommodate the diet to the appetite of the patients. CD 406.2

When the Lord led the children of Israel from Egypt, He purposed to establish them in Canaan a pure, happy, healthy people. Let us study the plan of God, and see how this was accomplished. He restricted their diet. To a large degree, He took flesh food from them. But they hankered after the fleshpots of Egypt, and God gave them flesh, and with it the sure result. CD 406.3

The Health Retreat was established at a great cost to treat the sick without drugs. It should be conducted on hygienic principles. Drug medication should be worked away from as fast as possible, until entirely discarded. Education should be given on proper diet, dress, and exercise. Not only should our own people be educated, but those who have not received the light upon health reform should be taught how to live healthfully, according to God's order. But if we have no standard in this respect ourselves, what is the need of going to such large expense to establish a health institute? Where does the reform come in? CD 406.4

I cannot admit that we are moving in God's order. We must have a different order of things, or give up the name Health Retreat; for it is wholly inappropriate. The Lord has shown me that the Health Institute must not be molded to meet the appetite or any person's ideas. I am aware that the excuse for the meat eating allowed in the institution has been that the pleasure seekers who come are not pleased with any other diet. Then let them go where they can obtain the diet they wish. When the institution cannot be conducted, even for guests, according to right principles, then let it drop the name it has assumed. But the excuse that has been urged does not now exist; for outside patronage is very small. CD 406.5

This murmuring soon infected nearly the whole body of the people. At first, God did not gratify their lustful appetites, but caused his judgments to come upon them, and consumed the most guilty by lightning from Heaven. Yet this, instead of humbling, only seemed to increase their murmurings. When Moses heard the people weeping in the door of their tents, and complaining throughout their families, he was displeased. He presented before the Lord the difficulties of his situation, and the unsubmissive spirit of the Israelites, and the position in which God had placed him to the people, that of a nursing father, who should make the sufferings of the people his own. He inquired of the Lord how he could bear this great burden of continually witnessing the disobedience of Israel, and hearing their murmurings against his commands, and against God himself. He declared before the Lord that he had rather die than see Israel, by their perverseness, drawing down judgments upon themselves, while the enemies of God were rejoicing in their destruction. In his distress he said, I am not able to bear all this responsibility alone, because it is too heavy for me. 4aSG 16.1

The Lord directed Moses to gather before him seventy of the elders, whom he knew to be the elders of the people. They were not to be those only in advanced years, but men of dignity, sound judgment, and experience, who were qualified to be judges, or officers. “And bring them unto the tabernacle of the congregation, that they may stand there with thee. 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. And say thou unto the people, Sanctify yourselves against tomorrow, and ye shall eat flesh; for ye have wept in the ears of the Lord, saying, Who shall give us flesh to eat? for it was well with us in Egypt; therefore the Lord will give you flesh, and ye shall eat. Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; 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? And Moses said, The people among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month. Shall the flocks and the herds be slain for them, to suffice them? Or shall all the fish of the sea be gathered together for them, to suffice them? And the Lord said unto Moses, Is the Lord's hand waxed short? Thou shalt see now whether my word shall come to pass unto thee or not.” 4aSG 16.2

The Lord hearkened to his prayer, and directed him to summon seventy men of the elders of Israel—men not only advanced in years, but possessing dignity, sound judgment, and experience. “And bring them unto the tabernacle of the congregation,” He said, “that they may stand there with thee. 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.” PP 380.1

The Lord permitted Moses to choose for himself the most faithful and efficient men to share the responsibility with him. Their influence would assist in holding in check the violence of the people, and quelling insurrection; yet serious evils would eventually result from their promotion. They would never have been chosen had Moses manifested faith corresponding to the evidences he had witnessed of God's power and goodness. But he had magnified his own burdens and services, almost losing sight of the fact that he was only the instrument by which God had wrought. He was not excusable in indulging, in the slightest degree, the spirit of murmuring that was the curse of Israel. Had he relied fully upon God, the Lord would have guided him continually and would have given him strength for every emergency. PP 380.2

Moses was directed to prepare the people for what God was about to do for them. “Sanctify yourselves against tomorrow, and ye shall eat flesh: for ye have wept in the ears of the Lord, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the Lord will give you flesh, and ye shall eat. Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; 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?” PP 380.3

If the Israelites had been given the diet to which they had been accustomed while in Egypt, they would have exhibited the unmanageable spirit that the world is exhibiting today. In the diet of men and women in this age there are included many things that the Lord would not have permitted the children of Israel to eat. The human family as it is today is an illustration of what the children of Israel would have been if God had allowed them to eat the food and follow the habits and customs of the Egyptians. TDG 77.3

The Lord intends to bring His people back to live upon simple fruits, vegetables, and grains. He led the children of Israel into the wilderness, where they could not get a flesh diet; and He gave them the bread of heaven. “Man did eat angels’ food.” But they craved the fleshpots of Egypt, and mourned and cried for flesh, notwithstanding that the Lord had promised them that if they would submit to His will He would carry them into the land of Canaan and establish them there, a pure, holy, happy people, and there should not be a feeble one in all their tribes; for He would take away all sickness from among them. MM 277.1

But although they had a plain “Thus saith the Lord,” they mourned and wept, and murmured and complained, until the Lord was wroth with them. Because they were so determined to have the flesh of dead animals, He gave them the very diet He had withheld from them.... MM 277.2

The Lord could have given them flesh had it been essential for their health, but He who created and redeemed them, led them the long journey in the wilderness to educate and discipline and train them in correct habits. The Lord understood what the influence of flesh eating has upon the human system. He would have a people that would, in their physical appearance, bear the divine credentials notwithstanding their long journey.... MM 277.3

One of the great errors that many insist upon is that muscular strength is dependent upon animal food. But the simple grains, fruits of the trees, and vegetables have all the nutritive properties necessary to make good blood. This a flesh diet cannot do.... MM 277.4

We are composed of what we eat, and eating much flesh will diminish intellectual activity. Students would accomplish much more in their studies if they never tasted meat. When the animal part of the human agent is strengthened by meat eating, the intellectual powers diminish proportionately. A religious life can be more successfully gained and maintained if meat is discarded, for this diet stimulates into intense activities lustful propensities, and enfeebles the moral and spiritual nature. “The flesh warreth against the spirit, and the spirit against the flesh.” MM 277.5