Números 11
Leon Morris · Citado em PreceptAustin
Números 11
Morris - Critics contend this miracle of the quail, sent in response to the complaint of the people's desire for flesh to eat (Numbers 11:4), is physically absurd. The picture, however, is not what it seems at first: quail stacked three feet high for miles all around. The language permits the more understandable rendering that the quail were easily accessible, flying two cubits above the ground. This was the second time God had providentially directed quail to the camp in great numbers (Exodus 16:13). (Defender's Study Bible Notes) George Bush Notes, Critical and Practical, on the Book of Numbers The Quails brought And there went forth a wind from the Lord. Heb. ve-ruah nâsa, and a wind broke up; that is, was let forth with violence, as seems to be implied by the use of a term which is ordinarily applied to the striking of tents preparatory to departure, which was usually executed no doubt with very considerable dispatch. The word for “wind” is the same with that employed above to signify “spirit,” and there may have been an allusion intended to the contrast between the spiritual influence imparted to the elders on this occasion, and that violent inflation from the Lord which brought on the quails, and thus spent itself eventually upon the people. The same word occurs in relation to the same event, Ps. 78:26–28, “He caused an east wind to blow (Heb. yissa) in the heaven: and by his power he brought in the south wind. He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea: and he let it fall in the midst of their camp, round about their habitations.” The Lord, even in working miracles, does not always dispense with the use of means. He could easily have commanded the appearance of the quails without the agency of the wind, but it seemed good to his wisdom to make one physical power subordinate to another. And brought quails from the sea. That is, from across the sea, or from the direction of the sea, not out of the waters. They came from the African side of the Red Sea. Heb. selâv, a term which Bochart traces to shâlâh, which signifies to live peacefully, or to abound, because in warm countries no bird is more abundant. It is more probable, however, that the Hebrew name refers to the foolish and ruinous security in which the quail is known to indulge. When she lights upon a field abounding in grain, she resigns herself to the power of appetite without fear or suspicion. Absorbed entirely in the enjoyment of the moment, she betrays herself with her incessant singing, and is easily enticed into the snare of the fowler. The Israelites, in feeding upon them, showed a similar recklessness, and as Ephraim is compared by the prophet, Hos. 7:11, to “a silly dove without heart,” i. e. without understanding, so may they be compared to “a silly quail without heart.” “These birds,” says Kitto, “as well as the way of taking and preparing them, must have been well known to the Israelites while in Egypt. At the proper season these migratory birds resorted to Egypt in such vast flocks, that even the dense population of Egypt was unable to consume them while fresh, but they salted and dried great quantities for future use. It is still the same in those countries; and modern travellers, on witnessing the incredible numbers of these birds, have expressed their conviction that, as the text describes, such a suitable wind as the Almighty sent, could only have been necessary to furnish even the great Hebrew host with a sufficient supply of quails to last for a month.”—Pict. Bible. Ludolph, in his History of Ethiopia, who is followed by Saurin, Bp. Patrick, and others, endeavors to make out that the original term denotes locusts instead of quails, but the current of authority goes decidedly in favor of the latter rendering. The following considerations serve to confirm it. (1.) The term selâv nowhere else in the sacred volume signifies the locust, nor does the root from which it comes favor this interpretation, for no creature is more restless than the locust. Besides, the creature which in one passage is called selâv is called oph, bird, in another; but the latter term properly denotes the fowls of heaven and not winged insects. Ps. 78:27, “He rained flesh also upon them as dust, and feathered fowls (Heb. oph canaph, fowl of wing) like as the sand of the sea.” (2.) It does not appear that insects are ever called in Scripture oph canaph. Canaph properly signifies a wing, which may be contracted or expanded, for the purpose of covering and protecting the body; which does not seem to accord with the wings of insect tribes. (3.) On the hypothesis of Ludolph, it may be considered as an inexplicable circumstance that Moses, in a country swarming with locusts, did not seem to think of them, when he asked with surprise: “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?” Moses knew that the innumerable swarms of locusts which devour the land of Egypt and the surrounding countries, were the sport of every wind, and that a steady gale could waft as many into the desert, as would suffice all the thousands of Israel. Why then did he not mention the locusts, and present his supplication for a favorable breeze? This circumstance cannot be accounted for, but on the supposition that locusts were not the object of their desire, nor in the contemplation of Jehovah. We rest, therefore, in the conclusion. that quails and not locusts are intended by the sacred writer. Let (them) fall by the camp. Heb. yittash, be spread abroad, diffused. The word occurs 1 Sam. 30:16, “And when he had brought him down, behold they (the company) were spread abroad (Heb. netushim) upon all the earth, eating, and drinking, and dancing,” etc. A day’s journey. Heb. “The way of day.” And so in the next clause. The phrase is somewhat ambiguous, as we are not informed whether the day’s journey means the space over which an individual could travel in one day, in which case it would be much greater—or the whole army could traverse, which would be much less. If the journey of an individual is intended, it might be about thirty miles; but if the sacred historian refers to the whole army, a third part of this space is as much as they could march in one day in the sandy desert, under a vertical sun. In the opinion of Bochart, this immense cloud of quails covered a space of at least forty miles’ diameter; for a day’s journey is at least twenty miles. Ludolph thinks, it ought to be reduced to sixteen miles; and others, to half that number, because, Moses refers to the march of Israel through the desert, encumbered with their women and children, their flocks and herds, and the baggage of the whole nation; which must have greatly retarded their movements, and rendered the short distance of eight miles more than sufficient for a journey of one day. It is equally doubtful, whether the distance mentioned by Moses, must be measured from the centre or from the extremities of the encampment; it is certain, however, that he intends to state the countless numbers of these birds which fell around the tents of Israel. And as it were two cubits (high) upon the face of the earth. The first impression produced by these words would undoubtedly be, that the quails fell in such abundance that they were actually heaped up on the surface of the earth to the height of two cubits. But the Hebrew admits of another rendering, which we, with Mr. Kitto, are inclined to adopt, especially as it has the sanction of Jarchi, a Jewish commentator:—“They flew so high as against a man’s heart, that he was not fatigued in getting them, either by reaching high or stooping low.” So also the Vulg. “And they flew in the air two cubits high above the ground.” But more to the purpose is the following note from the “Pictorial Bible.” “As we understand, it would seem that the birds were so exhausted, or rather they were so strictly kept by the Divine power within the limit of a day’s journey from the camp, that even when roused or attempting flight, they could not rise more than three feet from the ground, and were thus easily caught by nets or by the hand.… In support of the view we have been led to take, we may add, that if the birds had lain two cubits deep upon the ground, the far greater part of them must have been dead before they could have been collected, and would therefore have been unfit for food, since the Israelites could eat nothing that had died of suffocation, or the blood of which had not been poured out.” Irving Jensen has an interesting observation - The next events were a sequence of miracle upon miracle, explained in no other way: (1) A miraculous wind (11:31). (2) Quails from the sea area, probably from the Arabian Gulf to the southeast (11:31). (3) The quails dropped at the camp (11:31). (4) The miraculous number of quails (11:31, 32), blown off normal course in their migration, so that the birds flew waist high (three feet) above the surface of the earth. The flight lasted so long that the Israelites stood for two days and a night knocking down the quails. To keep them from spoiling the quails were spread about the camp to dry in the sun (11:32b). (5) The climactic miracle of judgment, in which God smote a number of the people with a very great plague (11:33). This is the first major decimation of the journeying host. If the lesson of murmuring was not fully learned in this judgment, the place itself might be a reminder in days to come, for the people called it Kibroth-hattaavah, meaning “the graves of greediness.” (Everyman's Bible Commentary - Numbers) Norman Geisler - When Critics Ask - NUMBERS 11:31–34—How could God bring judgment on the people for eating the quail that He provided? PROBLEM: God miraculously provided quail for the people to eat. However, the wrath of the Lord was aroused against them, and He struck them with a great plague so that many of them died (v. 33). How could the wrath of God be aroused against the people for eating the very meat that He had miraculously provided? SOLUTION: It is necessary to see the judgment of God in light of events which led up to it. In Numbers 11:1–3, we find that the people of God began to complain. In fact, the text indicates that they were acting like people who had suffered some misfortune. Numbers 11:1 says, “Now when the people complained, it displeased the Lord.” This was a direct rejection of God’s provisions for them. They had apparently forgotten the bondage from which they had been rescued. This attitude displeased God, and He brought judgment upon them as a disciplinary act. In verse 4, the people began to complain again because they wanted meat to eat instead of the manna which God was providing for them. They had apparently not learned the lesson, and their attitude displeased God again. In fact, verse 10 says, “Moses also was displeased.” God brought disciplinary judgment upon them again, this time by giving them exactly what they asked for. In response to their disobedient and ungrateful attitude, God told Moses to tell the people, “Therefore the Lord will give you meat, and you shall eat … until it comes out of your nostrils and becomes loathsome to you, because you have despised the Lord who is among you, and have wept before Him, saying, `Why did we ever come up out of Egypt?’ ” (Num. 11:18–20) Even after this warning they did not get the point. When God brought the quail, verse 32 says, “And the people stayed up all that day, all that night, and all the next day, and gathered the quail.” The lust and unrepentant attitude of the people brought the judgment of God upon them. Verse 34 states, “So He called the name of that place Kibroth Hattaavah, because there they buried the people who had yielded to craving.” So, God did not bring judgment on the people for eating the quail, but because of their lustful and ungrateful hearts. Related Resources: What were the quail mentioned in the Bible? | GotQuestions.org 1911 Encyclopedia Britannica Quail International Standard Bible Encyclopedia Quail Kitto Biblical Cyclopedia Quail The Jewish Encyclopedia Quail Fausset Bible Dictionary Quail Holman Bible Dictionary Quail Hastings' Dictionary of the Bible Quail Numbers 11:32 The people spent all day and all night and all the next day, and gathered the quail (he who gathered least gathered ten homers) and they spread them out for themselves all around the camp. NET Numbers 11:32 And the people stayed up all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers, and they spread them out for themselves all around the camp. NLT Numbers 11:32 So the people went out and caught quail all that day and throughout the night and all the next day, too. No one gathered less than fifty bushels! They spread the quail all around the camp to dry. ESV Numbers 11:32 And the people rose all that day and all night and all the next day, and gathered the quail. Those who gathered least gathered ten homers. And they spread them out for themselves all around the camp. NIV Numbers 11:32 All that day and night and all the next day the people went out and gathered quail. No one gathered less than ten homers. Then they spread them out all around the camp. homers: Ex 16:36 Eze 45:11 Numbers 11 Resources - Multiple Sermons and Commentaries QUAIL SEASON! GATHERING QUAIL The people spent all day and all night and all the next day - When they gathered manna as God had ordained, they only gathered in the day but here their selfish desires motivated gathering all day! They must have had some huge freezers! (Just joking). Think of the mindset -- desert heat and dead quail! That is a formula for a stench! THOUGHT - It took only a brief time each morning to gather enough manna to sustain them for the day, but the Jews were willing to spend two days and a night getting meat to satisfy their carnal appetites. Unspiritual people in churches spend time, money, and energy on things that satisfy their own desires, but they would never make those sacrifices just to please God and do His will. (Wiersbe) and gathered the quail (he who gathered least gathered ten homers) - One homer is about 11 bushels (from 500 to over 1000 gallons of quail). This is another manifestation of the greedy lusts of their flesh. They failed to learn that God could provide daily and in this case He had promised a month's worth. God sometimes answers our prayers, and we find that the answer is not a blessing at all! --Warren Wiersbe and they spread them out for themselves all around the camp - "Although it is hard to translate the expression, it indicates that they spread these quail out all over the area. The vision of them spread all over was evidence of God’s abundant provision for their needs." (NET Note) Currid - Perhaps what they are doing is curing the birds by drying them in the sun, which is an activity known from the ancient Near East. (Numbers Evangelical Press Study Commentary) George Bush Notes, Critical and Practical, on the Book of Numbers And the people stood up all that day, etc. Rather, “rose up” (Heb. yâkom); that is, they engaged earnestly in the work, and were intent upon gathering the fowls for thirty-six hours. This is not unfrequently the import of the original term. He that gathered least gathered ten homers. Or, “ten heaps,” as the original word homer is properly distinguished from omer, a much smaller measure, and from hamor, an ass, or the load that was commonly laid upon that animal. But some writers make it equal to the cor, which is more than double the weight, and is the common load of a camel. But it was not necessary that every one should gather ten camel loads of quails; for God had promised his people flesh for a month, and would have fulfilled his promise had he bestowed on every individual the third part of a cor, or camel’s burden. The truth of this assertion will appear, when it is considered, that every Israelite received for his daily subsistence, an omer of manna, which is the tenth part of an ephah. But an ephah is the tenth part of a cor; and by consequence, a cor contains an hundred omers. If then, an omer is sufficient for one day, a cor must be sufficient for an hundred days, that is, for more than three months. Hence, if every Israelite gathered ten cors of quails, they collected thirty times more than God had promised. Bochart endeavors to remove this difficulty, by observing, that Moses, in this verse, speaks only of the heads of families, leaving out of his enumeration, the women, children, and slaves. But it is evident, that Moses did not use the word people, in this restricted sense; for he states, that the wrath of the Lord was kindled against the people that gathered the quails. Dissatisfied, therefore, with this solution, Bochart proposes another with which he is better pleased: The ten homers are not ten cors, but ten heaps; for in this sense, the word is sometimes used. Thus, in the prophecy of Habakkuk, ch. 3:15, homer signifies a heap of many waters; and in the book of Exodus, ch. 8:14, a heap of frogs. Onkelos and other interpreters accordingly render it in this passage, ten heaps. If this be admitted, Moses has not determined the quantity of these birds which every one gathered; but only says, that every one at least gathered ten heaps, that is, by a familiar phrase among the Hebrews, a very great number; for ten is often used in Scripture for many. This version ought, perhaps, to be preferred, both on account of what has been already stated, and because the cor is a measure of corn, not of flesh. The view now given is of some value; for if every Israelite gathered ten cors of quails, the number of these birds must have been so great as to exceed all belief. But it has been shown, that instead of ten cors, an Israelite did not collect and use the third part of one. It is not meant to limit the power of God; but surely no violence should be offered to human belief, by requiring more from it, than God has revealed in his word. The quantities collected must have been at any rate immense, and give new force to the language of the Psalmist, Ps. 78:27, “He rained flesh upon them as dust, and feathered fowls like as the sand of the sea.” In indulging themselves in feasting upon this new luxury it is evident that their appetites scarce knew bounds. The consequence was what might be anticipated; they ate to surfeiting, and the surfeiting was fatal. And they spread (them) all abroad round about the camp. Heb. “Spread for themselves a spreading.” Evidently implying that they were thus spread in order to be dried in the sun for preservation. “This is the first indication in Scripture of animal food being prepared so as to be preserved for future occasions. Our earliest information concerning the Egyptians describes them as salting and drying, for future use, great quantities of fish and fowl. A nomade people, as the Hebrews were when they went down to Egypt, never think of any such process, even at the present day. It is therefore natural to conclude that they learnt this simple and useful art from the Egyptians. We are disposed to conclude with Calmet (in his note on the place), that the Hebrews salted their quails before they dried them. We have here, then, the earliest indication of processes, the benefits resulting from which have become so diffused and familiar, that it costs an effort of recollection to recognize them as benefits.”—Pict. Bible. Numbers 11:33 While the meat was still between their teeth, before it was chewed, the anger of the LORD was kindled against the people, and the LORD struck the people with a very severe plague. NET Numbers 11:33 But while the meat was still between their teeth, before they chewed it, the anger of the LORD burned against the people, and the LORD struck the people with a very great plague. NLT Numbers 11:33 But while they were gorging themselves on the meat-- while it was still in their mouths-- the anger of the LORD blazed against the people, and he struck them with a severe plague. ESV Numbers 11:33 While the meat was yet between their teeth, before it was consumed, the anger of the LORD was kindled against the people, and the LORD struck down the people with a very great plague. NIV Numbers 11:33 But while the meat was still between their teeth and before it could be consumed, the anger of the LORD burned against the people, and he struck them with a severe plague. And while: Ps 78:30,31 Ps 106:12-15 smote: Nu 16:49 25:9 De 28:27 Numbers 11 Resources - Multiple Sermons and Commentaries Related Passages: (Ps 106:12-15) hen they believed His words; They sang His praise. 13 They quickly forgot His works; They did not wait for His counsel, 14 But craved intensely in the wilderness, And tempted God in the desert. 15 So He gave them their request, But sent a wasting disease (cf Isa 10:16+ = "will send a wasting disease") among them. ("but sent leanness into their soul" = Ps 106:15KJV)
Números 11
Morris - the wrath of the LORD. In Exodus 16:11-13, the Lord had graciously supplied quail when the people complained, and He did not rebuke them for questioning Him. Now, however, there was no excuse for their lack of faith. He had also given them the law since that first experience, and they had covenanted to obey it. Thus discipline was doubly justified at this point. (Defender's Study Bible Notes) George Bush Notes, Critical and Practical, on the Book of Numbers Ere it was chewed. Heb. terem yikkârëth, ere it was cut off; which Pool and others understand of the supply of quails—before it ceased at the end of the month. Thus Joel 1:5, “Howl, all ye drinkers of wine, because of the new wine; for it is cut off (Heb. nikrath) from your mouth,” that is, taken away, made to cease. So also the Vulg. “As yet the flesh was between their teeth, neither had that kind of meat failed.” Yet the present rendering is admissible, though not we think quite so probable, as the term nowhere else occurs in the sense of chewing. The Psalmist thus alludes to this portion of the sacred history:—“So they did eat, and were well filled: for he gave them their own desire; they were not estranged from their lusts. But while the meat was yet in their mouths, the wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel;” where it is observable, that the original word for “chosen” (bahurim) is the same with that rendered “young men,” v. 19. The Lord smote the people with a very great plague. Heb. “Smote with a very great smiting.” “With a very great slaughter.”—Cov., Mat. The term “plague” in our translation is of very indefinite import, equivalent to stroke or judgment. It was doubtless some kind of bodily disease or pestilence, the legitimate effect of their surfeit. As Attersoll remarks, “their sweet meat had sour sauce.” Numbers 11:34 So the name of that place was called Kibroth-hattaavah, because there they buried the people who had been greedy. NET Numbers 11:34 So the name of that place was called Kibroth Hattaavah, because there they buried the people that craved different food. NLT Numbers 11:34 So that place was called Kibroth-hattaavah (which means "graves of gluttony") because there they buried the people who had craved meat from Egypt. ESV Numbers 11:34 Therefore the name of that place was called Kibroth-hattaavah, because there they buried the people who had the craving. NIV Numbers 11:34 Therefore the place was named Kibroth Hattaavah, because there they buried the people who had craved other food. Numbers 11 Resources - Multiple Sermons and Commentaries Related Passages: Psalm 78 gives us an excellent "commentary" on these final passages in Numbers 11... Psalms 78:26-31+ He caused the east wind to blow in the heavens And by His power He directed the south wind. 27 When He rained meat upon them like the dust, Even winged fowl like the sand of the seas, 28 Then He let them fall in the midst of their camp, Round about their dwellings. 29 So they ate and were well filled, And their desire He gave to them. 30 Before they had satisfied their desire, While their food was in their mouths, 31 The anger of God rose against them And killed some of their stoutest ones, And subdued the choice men of Israel.
Números 11
Morris - The name "Kibroth Hattaavah" literally means "graves of craving"; it refers to the burial of those who complained and died in the fire of the Lord (Nu 11:1). (Defender's Study Bible Notes) NET Note adds - The name “the graves of the ones who craved” is again explained by a wordplay, a popular etymology. In Hebrew קִבְרוֹת הַתַּאֲוָה (qivrot hatta’avah) is the technical name. It is the place that the people craved the meat, longing for the meat of Egypt, and basically rebelled against God. The naming marks another station in the wilderness where the people failed to accept God’s good gifts with grace and to pray for their other needs to be met. George Bush Notes, Critical and Practical, on the Book of Numbers And he called the name of that place Kibroth-hattaavah. That is, “graves of lust.” Vulg. “Sepulchres of concupiscence.” There is a distinct allusion to the term in Ps. 78:29, 30, “So they did eat, and were well filled; for he gave them their own desire (Heb. taavâthâm); they were not estranged from their lust (Heb. mittaavâthâm).” The words “he called” may be rendered impersonally “one called,” i. e. the name of the place was called. That is to say, The name of the place was made a memorial of the sin and the punishment by which it was distinguished. John Currid applies this story of Israel's getting what they asked for (and then some!) - This story is a great example of God judging people by giving them over to the cravings, desires and lusts of their own hearts. Paul explains this biblical principle in Romans 1. He says: Therefore God gave them up (paradidomi) in the lusts of their hearts to impurity, to the dishonouring of their bodies among themselves … For this reason God gave them up (paradidomi)to dishonourable passions … And since they did not see fit to acknowledge God, God gave them up (paradidomi) to a debased mind to do what ought not to be done. They were filled with all manner of unrighteousness, evil, covetousness … (Ro 1:24, 26, 28–29+). And one cannot help but think that God is bringing such judgement today on societies of unbelief. Western culture has been given over to its insatiable appetite for sexual immorality and greedy materialism. And with it will come a day of reckoning. We must repent of our ways and return to God (ED: SEND REVIVAL LORD GOD. IN JESUS' NAME. AMEN). As Paul says, ‘For they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen’ (Ro 1:25+). (Numbers Evangelical Press Study Commentary) Question: What does it mean that “God gave them over” in Romans 1:24–28? Answer: Paul, writing “to all in Rome who are loved by God and called to be his holy people” (Romans 1:7), says that his purpose is to preach the gospel, for in it “the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith’” (verse 17). He goes on to compare the righteous saints with the unrighteous Gentiles, upon whom the wrath of God is being revealed from heaven. He lists the works of the unrighteous who have incurred God’s wrath and then says that “God gave them over” to three things: • “God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them” (verse 24, NASB). • “God gave them over to degrading passions” (verse 26, NASB). • “God gave them over to a depraved mind, to do those things which are not proper” (verse 28, NASB). Of the most popular English versions in use today, only the New International Version and New American Standard Bible use the phrase God gave them over. Most modern Bible versions say, “God gave them up” (e.g., ESV, NKJV). The Greek word translated “gave over” or “gave up” means “surrendered, yielded up, entrusted, or transmitted.” In this context, it refers to the act of God completely abandoning the unrighteous. As the wicked deserted God, God in turn deserted them, no longer giving them divine direction or restraint, but allowing them to corrupt themselves as they wished. Because they would not honor Him, He let them do what they pleased to dishonor themselves. Being given over or yielded up to one’s sinful desires is a judgment from God. Who was it that God gave over? The ungodly and unrighteous: “The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness” (Romans 1:18). These are the godless and wicked, those who reject the truths that God makes plain to them about Himself. They know God exists, and they are “without excuse” in their active suppression of the truth (verse 20). They do not acknowledge or honor God, nor are they grateful to Him. Their thinking becomes futile; they cannot reason, and their hearts become dark, lacking the light of God (verse 21). They claim to be wise but are actually fools (verse 22). They worship the creature rather than God the Creator (verse 23). What was it God gave them over to? Paul specifies three things to which God surrendered the wicked: 1) “To sexual impurity for the degrading of their bodies with one another” (verse 24). Giving their hearts’ sinful desires free rein, the wicked degraded themselves in sexual immorality. 2) “To shameful lusts” (verse 26). Both men and women abandoned the natural sexual functions and committed homosexual acts. 3) “To a depraved mind” (verse 28). The result is that “they do what ought not to be done.” The depraved mind without the light of God will naturally run to evil and, unless divinely checked, will work out the full extent of its depravity. Why did God give them over? “God gave them over” to these things because of a choice they made to reject the knowledge of God in creation; to refuse to draw obvious conclusions from the evidence all around them of God’s existence and attributes; to decline to give God thanks; and to exchange “the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles” (Romans 1:23). All through history foolish men have attempted to bring God down to their level, portraying Him in various images and worshiping created things rather than the Creator. It’s a direct violation of the first two of the Ten Commandments (Exodus 20:1–5). Their minds rejected the proof they had of the divine nature, so, as a just punishment, God abandoned them to minds incapable of grasping the truth (Romans 1:19–20). What’s the result of God’s having given them over? “They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they have no understanding, no fidelity, no love, no mercy. Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them” (Romans 1:29–32). In the outworking of the depravity of the human heart, the contrast between light and darkness become more apparent: “This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil” (John 3:19). As the Gentiles refused to keep God in their knowledge, they committed crimes against reason and against their own welfare, and God gave them over. The sad fact is that sometimes God gives us what we want. God allowed the Israelites who rebelled to reap the natural consequences of their choice: “But my people would not listen to me; Israel would not submit to me. So I gave them over to their stubborn hearts to follow their own devices” (Psalm 81:11–12). In Romans 1, Paul shows how the wicked made a choice to reject God, and that choice set them on a downward spiral of increasing darkness and decreasing hope. As the godless run farther and farther from God, God intervenes less and less. The Spirit’s restraint of sin is a blessing, and if that restraint is removed, all wickedness follows. (GotQuestions.org) Numbers 11:35 From Kibroth-hattaavah the people set out for Hazeroth, and they remained at Hazeroth. NET Numbers 11:35 The people traveled from Kibroth Hattaavah to Hazeroth, and they stayed at Hazeroth. NLT Numbers 11:35 From Kibroth-hattaavah the Israelites traveled to Hazeroth, where they stayed for some time. ESV Numbers 11:35 From Kibroth-hattaavah the people journeyed to Hazeroth, and they remained at Hazeroth. NIV Numbers 11:35 From Kibroth Hattaavah the people traveled to Hazeroth and stayed there. journeyed: Nu 33:17 Hazeroth: Nu 12:16 De 1:1 Numbers 11 Resources - Multiple Sermons and Commentaries From Kibroth-hattaavah the people set out for Hazeroth, and they remained at Hazeroth - The identification of Hazeroth is also unknown