◄ Numbers 11:34 ►
So they called that place Kibroth-hattaavah, because there they buried the people who had craved other food.
Study Bible
So they called that place Kibroth-hattaavah
The name "Kibroth-hattaavah" is derived from Hebrew roots, with "Kibroth" meaning "graves" and "Hattaavah" meaning "of craving" or "of lust." This name is significant as it serves as a memorial to the consequences of the Israelites' discontent and craving for meat over the provision of manna. The naming of places in the Bible often reflects significant events or divine interventions, and here it marks a moment of divine judgment. Theologically, it serves as a reminder of the dangers of succumbing to fleshly desires and the importance of trusting in God's provision.

because there they buried the people
The act of burial here is not just a physical act but a spiritual and communal acknowledgment of the consequences of sin. In the ancient Near Eastern context, burial was a significant ritual, often reflecting one's status and the community's respect. However, in this instance, it is a somber reminder of the judgment that befell those who allowed their cravings to lead them away from God's will. This serves as a cautionary tale for believers to remain steadfast in faith and obedience.

who had craved other food
The phrase "craved other food" highlights the Israelites' dissatisfaction with God's provision of manna. The Hebrew word for "craved" implies an intense longing or lust, which in this context, led to rebellion against God. This craving was not merely a desire for variety but a rejection of God's sufficiency. Historically, this reflects the human tendency to yearn for the tangible and immediate over the spiritual and eternal. Scripturally, it underscores the importance of contentment and gratitude for God's blessings, warning against the perils of allowing physical desires to overshadow spiritual truths.

Persons / Places / Events
1. Kibroth-hattaavah
This is the place where the Israelites buried those who craved other food. The name means "Graves of Craving" in Hebrew, highlighting the consequences of their discontent and desire for meat over the manna God provided.

2. The Israelites
The people of God who were journeying from Egypt to the Promised Land. They expressed dissatisfaction with the manna and longed for the food they had in Egypt.

3. Moses
The leader of the Israelites who interceded for the people when God’s anger was kindled against them due to their complaints.

4. God
The provider of manna and the one who judged the Israelites for their lack of faith and gratitude.

5. The Plague
A divine punishment sent by God as a result of the Israelites' craving and complaints, leading to the death of many.
Teaching Points
Contentment with God's Provision
The Israelites' craving for meat over manna reflects a lack of contentment. Believers are encouraged to trust in God's provision and be content with what He provides.

Consequences of Disobedience
The account serves as a reminder that disobedience and ingratitude can lead to severe consequences. It is crucial to align our desires with God's will.

The Danger of Craving
Craving what God has not given can lead to spiritual and physical harm. Believers should guard their hearts against covetousness and focus on spiritual nourishment.

Intercession and Leadership
Moses' role as an intercessor highlights the importance of praying for others and seeking God's mercy on behalf of those who stray.

Learning from History
The account of Kibroth-hattaavah is a historical lesson for believers to learn from past mistakes and strive for faithfulness in their walk with God.
Bible Study Questions
1. What does the name "Kibroth-hattaavah" teach us about the consequences of craving things outside of God's provision?

2. How can we apply the lesson of contentment from this passage to our daily lives, especially in a culture that promotes materialism?

3. In what ways can we guard our hearts against the kind of discontentment that the Israelites displayed?

4. How does Moses' intercession for the Israelites challenge us to pray for others, especially those who are struggling with sin?

5. Reflecting on 1 Corinthians 10, how can the account of Kibroth-hattaavah serve as a warning and guide for our spiritual journey today?
Connections to Other Scriptures
Exodus 16
This chapter describes the initial provision of manna, highlighting God's faithfulness and the Israelites' recurring dissatisfaction.

Psalm 78
This psalm recounts the history of Israel, including their rebellion and God's response, emphasizing the lessons of obedience and trust.

1 Corinthians 10
Paul uses the account of the Israelites as a warning to the Corinthians about the dangers of craving evil things and the importance of learning from past mistakes.
Sermons
The Complainers, and How God Made Answer to Their ComplaintsW. Binnie Numbers 11:4-15; 31-35
Self-Will Surfeited and PunishedD. Young Numbers 11:18-20; 31-35
Graves of DesireW. L. Watkinson.Numbers 11:31-35
Inordinate DesiresMatthew Hearty, D. D.Numbers 11:31-35
The Graves of LustJ. B. Brown, B. A.Numbers 11:31-35
The Graves of LustDavid Lloyd.Numbers 11:31-35
The Israelites' Sin and PunishmentC. Bradley, M. A.Numbers 11:31-35
The Judgments of God Sometimes Come Very SuddenlyW. Attersoll.Numbers 11:31-35
The Punishment of a Gratified DesireS. S. TimesNumbers 11:31-35
The QuailsJ. C. Gray.Numbers 11:31-35
The True Nursing-FatherF. B. Meyer, B. A.Numbers 11:31-35
Uncontrolled DesiresG. Wagner.Numbers 11:31-35
People
Eldad, Israelites, Joshua, Medad, Moses, Nun
Places
Egypt, Hazeroth, Kibroth-hattaavah, Paran, Taberah
Topics
Bodies, Buried, Calleth, Craved, Craving, Desires, Greedy, Hattaavah, Kibroth, Kibrothhattaavah, Kibroth-hattaavah, Kib'roth-hatta'avah, Lust, Lusted, Named
Dictionary of Bible Themes
Numbers 11:4-34

     4438   eating

Numbers 11:31-34

     4843   plague

Library
April 12. "They were as it Were, Complainers" (Num. xi. 1).
"They were as it were, complainers" (Num. xi. 1). There is a very remarkable phrase in the book of Numbers, in the account of the murmuring of the children of Israel in the wilderness. It reads like this: "When the people, as it were, murmured." Like most marginal readings it is better than the text, and a great world of suggestive truth lies back of that little sentence. In the distance we may see many a vivid picture rise before our imagination of people who do not dare to sin openly and unequivocally, …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Deaf Stammerer Healed and Four Thousand Fed.
^A Matt. XV. 30-39; ^B Mark VII. 32-VIII. 9. ^b 32 And they bring unto him one that was deaf, and had an impediment in his speech [The man had evidently learned to speak before he lost his hearing. Some think that defective hearing had caused the impediment in his speech, but verse 35 suggests that he was tongue-tied]; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue [He separated …
J. W. McGarvey—The Four-Fold Gospel

The Baptist's Testimony.
"There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was not the light, but came that he might bear witness of the light.... John beareth witness of Him, and crieth, saying, This was He of whom I said, He that cometh after me is preferred before me: for He was before me. For of His fulness we all received, and grace for grace. For the law was given by Moses; grace and truth came by Jesus Christ. …
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I

Third Sunday after Epiphany
Text: Romans 12, 16-21. 16 Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible, as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire …
Martin Luther—Epistle Sermons, Vol. II

False Ambition Versus Childlikeness.
(Capernaum, Autumn, a.d. 29.) ^A Matt. XVIII. 1-14; ^B Mark IX. 33-50; ^C Luke IX. 46-50. ^c 46 And there arose a reasoning among them, which of them was the greatest. ^b 33 And he came to Capernaum: ^c 47 But when Jesus saw the reasoning of their heart, ^b and when he was in the house [probably Simon Peter's house] he asked them, What were ye reasoning on the way? 34 But they held their peace: for they had disputed one with another on the way, who was the greatest. [The Lord with his disciples was …
J. W. McGarvey—The Four-Fold Gospel

The Outpouring of the Holy Spirit.
"The Holy Spirit was not yet given because that Jesus was not yet glorified."--John vii. 39. We have come to the most difficult part in the discussion of the work of the Holy Spirit, viz., the outpouring of the Holy Spirit on the tenth day after the ascension. In the treatment of this subject it is not our aim to create a new interest in the celebration of Pentecost. We consider this almost impossible. Man's nature is too unspiritual for this. But we shall reverently endeavor to give a clearer insight …
Abraham Kuyper—The Work of the Holy Spirit

Third Sunday Before Lent
Text: First Corinthians 9, 24-27; 10, 1-5. 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, …
Martin Luther—Epistle Sermons, Vol. II

Eastern Wise-Men, or Magi, visit Jesus, the New-Born King.
(Jerusalem and Bethlehem, b.c. 4.) ^A Matt. II. 1-12. ^a 1 Now when Jesus was born in Bethlehem [It lies five miles south by west of Jerusalem, a little to the east of the road to Hebron. It occupies part of the summit and sides of a narrow limestone ridge which shoots out eastward from the central chains of the Judæan mountains, and breaks down abruptly into deep valleys on the north, south, and east. Its old name, Ephrath, meant "the fruitful." Bethlehem means "house of bread." Its modern …
J. W. McGarvey—The Four-Fold Gospel

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2. …
John Newton—Messiah Vol. 1

Of Immediate Revelation.
Of Immediate Revelation. [29] Seeing no man knoweth the Father but the Son, and he to whom the Son revealeth him; and seeing the revelation of the Son is in and by the Spirit; therefore the testimony of the Spirit is that alone by which the true knowledge of God hath been, is, and can be only revealed; who as, by the moving of his own Spirit, he disposed the chaos of this world into that wonderful order in which it was in the beginning, and created man a living soul, to rule and govern it, so by …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went …
J. W. McGarvey—The Four-Fold Gospel

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament

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