Deuteronomy 9:22
You continued to provoke the LORD at Taberah, at Massah, and at Kibroth-hattaavah.
You continued to provoke
The phrase "You continued to provoke" indicates a persistent pattern of behavior by the Israelites. The Hebrew root word for "provoke" is "קָצַף" (qatsaph), which means to be angry or to provoke to anger. This suggests a deliberate and repeated action that incited God's displeasure. Historically, this reflects the Israelites' ongoing struggle with faith and obedience during their wilderness journey, highlighting the human tendency to fall into sin despite witnessing God's miracles.

the LORD
The term "the LORD" is translated from the Hebrew "יְהוָה" (YHWH), the sacred and personal name of God. This name emphasizes God's covenant relationship with Israel, His holiness, and His authority. The Israelites' provocation of the LORD underscores the gravity of their actions, as they were not merely disobeying a distant deity but were rebelling against the very God who had delivered them from Egypt and established a covenant with them.

at Taberah
"Taberah" means "burning" in Hebrew, derived from the root "בָּעַר" (ba'ar), which means to burn or consume. This location is significant because it was where the Israelites complained about their hardships, leading to the LORD's anger manifesting as fire among them (Numbers 11:1-3). Taberah serves as a reminder of the consequences of ingratitude and discontentment, illustrating the importance of trusting in God's provision.

at Massah
"Massah" means "testing" in Hebrew, from the root "נָסָה" (nasah), which means to test or try. This site is where the Israelites tested the LORD by doubting His presence and provision, demanding water in the wilderness (Exodus 17:1-7). Massah symbolizes the spiritual danger of testing God's patience and faithfulness, urging believers to maintain faith even in challenging circumstances.

and at Kibroth-hattaavah
"Kibroth-hattaavah" translates to "graves of craving" in Hebrew, from "קֶבֶר" (qeber) meaning grave, and "תַּאֲוָה" (ta'avah) meaning craving or lust. This location marks the place where the Israelites' craving for meat led to a plague as a divine judgment (Numbers 11:31-34). Kibroth-hattaavah serves as a cautionary tale against succumbing to fleshly desires and the importance of spiritual discipline and contentment in God's provision.

Persons / Places / Events
1. Taberah
This is a place where the Israelites complained, and God's anger was kindled, resulting in a fire that consumed some of the outskirts of the camp. The name "Taberah" means "burning" in Hebrew, reflecting the event that took place there.

2. Massah
At Massah, the Israelites tested the LORD by doubting His provision and presence, demanding water. The name "Massah" means "testing" in Hebrew, highlighting the Israelites' lack of faith.

3. Kibroth-hattaavah
This is where the Israelites craved meat and complained about the manna. God sent quail, but His anger was kindled due to their greed, and many died. The name means "graves of craving" in Hebrew, indicating the consequences of their desires.
Teaching Points
The Danger of Discontentment
The Israelites' repeated provocations at these locations highlight the destructive nature of discontentment and ingratitude. Believers are called to cultivate a heart of thankfulness and trust in God's provision.

Testing God
The events at Massah serve as a warning against testing God by doubting His presence and promises. Faith involves trusting God even when circumstances are challenging.

Consequences of Craving
Kibroth-hattaavah illustrates the dangers of unchecked desires. Believers should seek contentment in God's provision and guard against the idolatry of material cravings.

God's Patience and Justice
Despite Israel's repeated provocations, God remained patient, yet He also executed justice. This duality reminds believers of God's mercy and the seriousness of sin.

Learning from the Past
The recounting of these events in Deuteronomy serves as a reminder to learn from past mistakes. Believers are encouraged to reflect on their own lives and seek transformation through Christ.
Bible Study Questions
1. How do the events at Taberah, Massah, and Kibroth-hattaavah reflect the Israelites' relationship with God, and what can we learn from their mistakes?

2. In what ways do we "test" God in our own lives, and how can we cultivate a deeper trust in His promises?

3. How can we guard against the dangers of discontentment and craving in a culture that often promotes materialism?

4. Reflect on a time when you experienced God's patience and justice in your life. How did it shape your understanding of His character?

5. How can the lessons from Deuteronomy 9:22 be applied to strengthen our faith and reliance on God in times of trial?
Connections to Other Scriptures
Numbers 11
This chapter provides a detailed account of the events at Kibroth-hattaavah, where the Israelites' craving led to God's judgment.

Exodus 17
This passage describes the events at Massah, where the Israelites quarreled and tested the LORD by questioning His presence among them.

Psalm 78
This psalm recounts the history of Israel's rebellion and God's faithfulness, including references to the events at Taberah, Massah, and Kibroth-hattaavah.
Warning ExamplesW. Grashoff.Deuteronomy 9:22
Humiliating MemoriesR.M. Edgar Deuteronomy 9:7-29
The Sin At HorebJ. Orr Deuteronomy 9:8-22
The Place of Human MediationD. Davies Deuteronomy 9:18-29
People
Aaron, Anak, Anakites, Isaac, Jacob, Moses
Places
Beth-baal-peor, Egypt, Horeb, Jordan River, Kadesh-barnea, Kibroth-hattaavah, Massah, Taberah
Topics
Angry, Hattaavah, Kibroth, Kibrothhattaavah, Kibroth-hattaavah, Kib'roth-hatta'avah, Making, Massah, Provoked, Taberah, Tab'erah, Wrath, Wroth
Dictionary of Bible Themes
Deuteronomy 9:21

     4462   grinding
     5282   crushing

Deuteronomy 9:8-21

     4269   Sinai, Mount

Deuteronomy 9:16-21

     4618   calf
     7324   calf worship

Library
The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6

Moses' Prayer to be Blotted Out of God's Book.
"And Moses returned unto the Lord and said. Oh! this people have sinned a great sin, and have made them gods of gold. Yet now, if thou--wilt, forgive their sin; and if not, blot me, I pray they, out of thy book which than hast written." In the preceding discourse we endeavored to show that the idea of being willing to be damned for the glory of God is not found in the text--that the sentiment is erroneous and absurd--then adduced the constructions which have been put on the text by sundry expositors,
Andrew Lee et al—Sermons on Various Important Subjects

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Mount Zion.
"For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them: for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and unto
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

Links
Deuteronomy 9:22 NIV
Deuteronomy 9:22 NLT
Deuteronomy 9:22 ESV
Deuteronomy 9:22 NASB
Deuteronomy 9:22 KJV

Deuteronomy 9:22 Commentaries

Bible Hub
Deuteronomy 9:21
Top of Page
Top of Page