Kibroth Hattaavah

It's the place where God burns the place.

And coming shortly, you're going to have another place, Kibroth-Hattaavah, which will be next chapter, uh, or at the end of chapter 11, where it's- ... literally means graves of craving.

[laughs]

And preview, you'll see why in just a minute.

I can't get enough." 10 55-gallon drum barrels.

Verse 33, it says, "While the meat was yet between their teeth," before it was consumed, so before they finished the meal is the idea, "the anger of the Lord was kindled against the people, and the Lord struck down the people with a very great plague.

Therefore the name of that place was called Kibroth-Hattaavah, because there they buried the people who had the craving.

From Kibroth-Hattaavah the people journeyed to Hazeroth, and they remained at Hazeroth." So God is going to bring judgment upon Israel in the form of an answered prayer.

And while the flesh was yet between their teeth, ere it was chewed, the wrath of Yahuah was kindled against the people, and Yahuah smote the people with a very great plague.

And he called the name of that place Kibroth-hattaavah." Because they, because there they were, they buried the people that lusted, and the people journey from Kibroth-hattaavah unto Hazeroth, and abode at Hazeroth.

Goodness and gracious.

Gracious, goodness is what Ruth said.

Introduction, resume of her journeyings.

The narrative, as we now possess it, opens in the middle of a sentence at the point where the pilgrim had already reached the megalithic remains at Kibroth-Hattaavah, in sight of the mountain range of Sinai.

It may reasonably be assumed that the missing part contained the account of her journey from her western home to Constantinople, from thence through what is now Asia Minor to Antioch and on to Jerusalem, the events of her stay there, apart from the description of the services which she gives later on at page 45 and following, and her journey from thence towards Mount Sinai by way of Clisma, now Suez, and Faran, or Paran.

She had just before probably ascended the mountain of Faran, where the hands of Moses were uplifted during the battle with Amalek at Exodus 17, 10 following, and came down again into the plain, see page 22 below.

The Bible History, Volume 2: The Exodus and the Wanderings in the Wilderness by Alfred Edersheim.

Chapter 17: Departure from Sinai, March into the Wilderness of Paran at Taberah and Kibroth-hattaavah.

At length, on the 20th day of the second month, the signal for departure from Sinai was given.

The cloud which had rested upon the tabernacle moved.

Possibly, the quenching of the fire may have deadened their spiritual sensibility, as formerly the removal of the plagues had hardened the heart of Pharaoh and his people.

And so Taberah soon became Kibroth-Hattaavah, and the fire of wrath that had burned in the uttermost parts raged fiercely within the camp itself.

The sin of Israel at Kibroth-Hattaavah was due to lust, and manifested itself in contempt for God's provision and in a desire after that of Egypt.

The mixed multitude which had come up with Israel were the first to lust.

From them it spread to Israel.

Possibly, the quenching of the fire may have deadened their spiritual sensibility, as formerly the removal of the plagues had hardened the heart of Pharaoh and his people.

And so Taberah soon became Kibroth-hattaavah, and the fire of wrath that had burned in the uttermost parts raged fiercely within the camp itself.

The sin of Israel at Kibroth-hattaavah was due to lust, and manifested itself in contempt for God's provision and in a desire after that of Egypt.

The mixed multitude which had come up with Israel were the first to lust.

From them, it spread to Israel.