Numbers 11:11
Parallel Verses
English Standard Version
Moses said to the LORD, “Why have you dealt ill with your servant? And why have I not found favor in your sight, that you lay the burden of all this people on me?

King James Bible
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?

American Standard Version
And Moses said unto Jehovah, Wherefore hast thou dealt ill with thy servant? and wherefore have I not found favor in thy sight, that thou layest the burden of all this people upon me?

Douay-Rheims Bible
And he said to the Lord: Why hast thou afflicted thy servant? wherefore do I not find favour before thee? and why hast thou laid the weight of all this people upon me ?

English Revised Version
And Moses said unto the LORD, Wherefore hast thou evil entreated thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me?

Webster's Bible Translation
And Moses said to the LORD, Why hast thou afflicted thy servant? and why have I not found favor in thy sight, that thou layest the burden of all this people upon me?

Numbers 11:11 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The first impulse to this came from the mob that had come out of Egypt along with the Israelites. "The mixed multitude:" see at Exodus 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 Genesis 26:18, etc.) point back to the former complaints of the people respecting the absence of flesh in the desert of Sin (Exodus 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 Leviticus 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. Psalm 22:16; Psalm 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 Exodus 16:14-15, and Exodus 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.

Numbers 11:11 Parallel Commentaries

Treasury of Scripture Knowledge

wherefore hast thou. The complaint and remonstrance of Moses in these verses serve at once to shew the deeply distressed state of his mind, and the degradation of the minds of the people

Numbers 11:15 And if you deal thus with me, kill me, I pray you, out of hand, if I have found favor in your sight...

Exodus 17:4 And Moses cried to the LORD, saying, What shall I do to this people? they be almost ready to stone me.

Deuteronomy 1:12 How can I myself alone bear your cumbrance, and your burden, and your strife?

Jeremiah 15:10,18 Woe is me, my mother, that you have borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury...

Jeremiah 20:7-9,14-18 O LORD, you have deceived me, and I was deceived; you are stronger than I, and have prevailed: I am in derision daily...

Malachi 3:14 You have said, It is vain to serve God: and what profit is it that we have kept his ordinance...

2 Corinthians 11:28 Beside those things that are without, that which comes on me daily, the care of all the churches.

wherefore have

Job 10:2 I will say to God, Do not condemn me; show me why you contend with me.

Psalm 130:3 If you, LORD, should mark iniquities, O Lord, who shall stand?

Psalm 143:2 And enter not into judgment with your servant: for in your sight shall no man living be justified.

Lamentations 3:22,23,39,40 It is of the LORD's mercies that we are not consumed, because his compassions fail not...

Cross References
Exodus 5:22
Then Moses turned to the LORD and said, "O Lord, why have you done evil to this people? Why did you ever send me?

Numbers 11:10
Moses heard the people weeping throughout their clans, everyone at the door of his tent. And the anger of the LORD blazed hotly, and Moses was displeased.

Deuteronomy 1:12
How can I bear by myself the weight and burden of you and your strife?

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